fear at the deanery also in regard to Lucy Morris.
"That notion of marrying money as you call it," Frank said to his second sister Margaret, "is the most disgusting idea in the world."
"It is as easy to love a girl who has something as one who has nothing," said Margaret.
"No—it is not; because the girls with money are scarce, and those without it are plentiful—an argument of which I don't suppose you see the force." Then Margaret for the moment was snubbed and retired.
"Indeed, Frank, I think Lady Fawn was right," said the mother.
"And I think she was quite wrong. If there be anything in it, it won't be expelled by Lady Fawn's interference. Do you think I should allow Lady Fawn to tell me not to choose such or such a woman for my wife?"
"It's the habit of seeing her, my dear. Nobody loves Lucy Morris better than I do. We all like her. But, dear Frank, would it do for you to make her your wife?"
Frank Greystock was silent for a moment, and then he answered his mother's question. "I am not quite sure whether it would or would not. But I do think this—that if I were bold enough to marry now, and to trust all to the future, and could get Lucy to be my wife, I should be doing a great thing. I doubt, however, whether I have the courage." All of which made the dean's wife uneasy.
The reader, who has read so far, will perhaps think that Frank Greystock was in love with Lucy as Lucy was in love with him. But such was not exactly the case. To be in love, as an absolute, well-marked, acknowledged fact, is the condition of a woman more frequently and more readily than of a man. Such is not the common theory on the matter, as it is the man's business to speak, and the woman's business to be reticent. And the woman is presumed to have kept her heart free from any load of love, till she may accept the burthen with an assurance that it shall become a joy and a comfort to her. But such presumptions, though they may be very useful for the regulation of conduct, may not be always true. It comes more within the scope of a woman's mind, than that of a man's, to think closely and decide sharply on such a matter. With a man it is often chance that settles the question for him. He resolves to propose to a woman, or proposes without resolving, because she is close to him. Frank Greystock ridiculed the idea of Lady Fawn's interference in so high a matter as his love—or abstinence from love. Nevertheless, had he been made a welcome guest at Fawn Court, he would undoubtedly have told his love to Lucy Morris. He was not a welcome guest, but had been banished; and, as a consequence of that banishment, he had formed no resolution in regard to Lucy, and did not absolutely know whether she was necessary to him or not. But Lucy Morris knew all about it.
Moreover, it frequently happens with men that they fail to analyse these things, and do not make out for themselves any clear definition of what their feelings are or what they mean. We hear that a man has behaved badly to a girl, when the behaviour of which he has been guilty has resulted simply from want of thought. He has found a certain companionship to be agreeable to him, and he has accepted the pleasure without inquiry. Some vague idea has floated across his brain that the world is wrong in supposing that such friendship cannot exist without marriage, or question of marriage. It is simply friendship. And yet were his friend to tell him that she intended to give herself in marriage elsewhere, he would suffer all the pangs of jealousy, and would imagine himself to be horribly ill-treated! To have such a friend—a friend whom he cannot or will not make his wife—is no injury to him. To him it is simply a delight, an excitement in life, a thing to be known to himself only and not talked of to others, a source of pride and inward exultation. It is a joy to think of when he wakes, and a consolation in his little troubles. It dispels the weariness of life, and makes a green spot of holiday within his daily work. It is, indeed, death to her;—but he does not know it. Frank Greystock did think that he could not marry Lucy Morris without making an imprudent plunge into deep water, and yet he felt that Lady Fawn was an ill-natured old woman for hinting to him that he had better not, for the present, continue his visits to Fawn Court. "Of course you understand me, Mr. Greystock," she had said, meaning to be civil. "When Miss Morris has left us—should she ever leave us—I should be most happy to see you." "What on earth would take me to Fawn Court, if Lucy were not there!" he said to himself—not choosing to appreciate Lady Fawn's civility.
Frank Greystock was at this time nearly thirty years old. He was a good-looking, but not strikingly handsome man; thin, of moderate height, with sharp grey eyes, a face clean shorn with the exception of a small whisker, with wiry, strong dark hair, which was already beginning to show a tinge of grey;—the very opposite in appearance to his late friend Sir Florian Eustace. He was quick, ready-witted, self-reliant, and not over scrupulous in the outward things of the world. He was desirous of doing his duty to others, but he was specially desirous that others should do their duty to him. He intended to get on in the world, and believed that happiness was to be achieved by success. He was certainly made for the profession which he had adopted. His father, looking to certain morsels of Church patronage which occasionally came in his way, and to the fact that he and the bishop were on most friendly terms, had wished his son to take orders. But Frank had known himself and his own qualities too well to follow his father's advice. He had chosen to be a barrister, and now, at thirty, he was in Parliament.
He had been asked to stand for Bobsborough in the Conservative interest, and as a Conservative he had been returned. Those who invited him knew probably but little of his own political beliefs or feelings—did not, probably, know whether he had any. His father was a fine old Tory of the ancient school, who thought that things were going from bad to worse, but was able to live happily in spite of his anticipations. The dean was one of those old-world politicians—we meet them every day, and they are generally pleasant people—who enjoy the politics of the side to which they belong without any special belief in them. If pressed hard they will almost own that their so-called convictions are prejudices. But not for worlds would they be rid of them. When two or three of them meet together, they are as freemasons, who are bound by a pleasant bond which separates them from the outer world. They feel among themselves that everything that is being done is bad—even though that everything is done by their own party. It was bad to interfere with Charles, bad to endure Cromwell, bad to banish James, bad to put up with William. The House of Hanover was bad. All interference with prerogative has been bad. The Reform bill was very bad. Encroachment on the estates of the bishops was bad. Emancipation of Roman Catholics was the worst of all. Abolition of corn-laws, church-rates, and oaths and tests were all bad. The meddling with the Universities has been grievous. The treatment of the Irish Church has been Satanic. The overhauling of schools is most injurious to English education. Education bills and Irish land bills were all bad. Every step taken has been bad. And yet to them old England is of all countries in the world the best to live in, and is not at all the less comfortable because of the changes that have been made. These people are ready to grumble at every boon conferred on them, and yet to enjoy every boon. They know, too, their privileges, and, after a fashion, understand their position. It is picturesque, and it pleases them. To have been always in the right and yet always on the losing side; always being ruined, always under persecution from a wild spirit of republican-demagogism—and yet never to lose anything, not even position or public esteem, is pleasant enough. A huge, living, daily increasing grievance that does one no palpable harm, is the happiest possession that a man can have. There is a large body of such men in England, and, personally, they are the very salt of the nation. He who said that all Conservatives are stupid did not know them. Stupid Conservatives there may be—and there certainly are very stupid Radicals. The well-educated, widely-read Conservative, who is well assured that all good things are gradually being brought to an end by the voice of the people, is generally the pleasantest man to be met. But he is a Buddhist, possessing a religious creed which is altogether dark and mysterious to the outer world. Those who watch the ways of the advanced Buddhist hardly know whether the man does believe himself in his hidden god, but men perceive that he is respectable, self-satisfied, and a man of note. It is of course from the society of such that Conservative candidates are to be sought; but, alas, it is hard to indoctrinate young minds with the old belief, since new theories of life have become so rife!
