It is unseemly that a man should let any ancestors of his arise from their graves to wait on his guests at table. The Chinese are a polite race, and those of them who have visited England, and gone to dine in great English houses, will not have made this remark aloud to their hosts. I believe it is only their own ancestors that they worship, so that they will not have felt themselves guilty of impiety in not rising from the table and rushing out into the night. Nevertheless, they must have been shocked.

The French Revolution, judged according to the hope it was made in, must be pronounced a failure: it effected no fundamental change in human nature. But it was by no means wholly ineffectual. For example, ladies and gentlemen ceased to powder their hair, because of it; and gentlemen adopted simpler costumes. This was so in England as well as in France. But in England ladies and gentlemen were not so nimble-witted as to be able to conceive the possibility of a world without powder. Powder had been sent down from heaven, and must not vanish from the face of the earth. Said Sir John to his Lady, ‘’Tis a matter easy to settle. Your maid Deborah and the rest of the wenches shall powder their hair henceforth.’ Whereat his Lady exclaimed in wrath, ‘Lud, Sir John! Have you taken leave of your senses? A parcel of Abigails flaunting about the house in powder—oh, preposterous!’ Whereat Sir John exclaimed ‘Zounds!’ and hotly demonstrated that since his wife had given up powder there could be no harm in its assumption by her maids. Whereat his Lady screamed and had the vapours and asked how he would like to see his own footmen flaunting about the house in powder. Whereat he (always a reasonable man, despite his hasty temper) went out and told his footmen to wear powder henceforth. And in this they obeyed him. And there arose a Lord of the Treasury, saying, ‘Let powder be taxed.’ And it was so, and the tax was paid, and powder was still worn. And there came the great Reform Bill, and the Steam Engine, and all manner of queer things, but powder did not end, for custom hath many lives. Nor was there an end of those things which the Nobility and Gentry had long since shed from their own persons—as, laced coats and velvet breeches and silk hose; forasmuch as without these powder could not aptly be. And it came to pass that there was a great War. And there was also a Russian Revolution, greater than the French one. And it may be that everything will be changed, fundamentally and soon. Or it may be merely that Sir John will say to his Lady, ‘My dear, I have decided that the footmen shall not wear powder, and not wear livery, any more,’ and that his Lady will say ‘Oh, all right.’ Then at length will the Eighteenth Century vanish altogether from the face of the earth.

Some of the shallower historians would have us believe that powder is deleterious to the race of footmen. They point out how plenteously footmen abounded before 1790, and how steadily their numbers have declined ever since. I do not dispute the statistics. One knows from the Table Talk of Samuel Rogers that Mr. Horne Tooke, dining tÊte-Á-tÊte with the first Lord Lansdowne, had counted so many as thirty footmen in attendance on the meal. That was a high figure—higher than in Rogers’ day, and higher far, I doubt not, than in ours. What I refuse to believe is that the wearing of powder has caused among footmen an ever-increasing mortality. Powder was forced on them by their employers because of the French Revolution, but their subsequent fewness is traceable rather to certain ideas forced by that Revolution on their employers. The Nobility had begun to feel that it had better be just a little less noble than heretofore. When the news of the fall of the Bastille was brought to him, the first Lord Lansdowne (I conceive) remained for many hours in his study, lost in thought, and at length, rising from his chair, went out into the hall and discharged two footmen. This action may have shortened his life, but I believe it to be a fact that when he lay dying, some fifteen years later, he said to his heir, ‘Discharge two more.’ Such enlightenment and adaptability were not to be wondered at in so eminent a Whig. As time went on, even in the great Tory houses the number of retainers was gradually cut down. Came the Industrial Age, hailed by all publicists as the Millennium. Looms were now tended, and blast-furnaces stoked, by middle-aged men who in their youth had done nothing but hand salvers, and by young men who might have been doing just that if the Bastille had been less brittle. Noblemen, becoming less and less sure of themselves under the impact of successive Reform Bills, wished to be waited on by less and less numerous gatherings of footmen. And at length, in the course of the great War, any Nobleman not young enough to be away fighting was waited on by an old butler and a parlourmaid or two; and the ceiling did not fall.

Even if the War shall have taught us nothing else, this it will have taught us almost from its very outset: to mistrust all prophets, whether of good or of evil. Pray stone me if I predict anything at all. It may be that the War, and that remarkable by-product, the Russian Revolution, will have so worked on the minds of Noblemen that they will prefer to have not one footman in their service. Or it may be that all those men who might be footmen will prefer to earn their livelihood in other ways of life. It may even be that no more parlourmaids and housemaids, even for very illustrious houses, will be forthcoming. I do not profess to foresee. Perhaps things will go on just as before. But remember: things were going on, even then. Suppose that in the social organism generally, and in the attitude of servants particularly, the decades after the War shall bring but a gradual evolution of what was previously afoot. Even on this mild supposition must it seem likely that some of us will live to look back on domestic service, or at least on what we now mean by that term, as a curiosity of past days.

You have to look rather far behind you for the time when ‘the servant question,’ as it is called, had not yet begun to arise. To find servants collectively ‘knowing their place,’ as the phrase (not is, but) was, you have to look right back to the dawn of Queen Victoria’s reign. I am not sure whether even then those Georgian notice-boards still stood in the London parks to announce that ‘Ladies and Gentlemen are requested, and Servants are commanded’ not to do this and that. But the spirit of those boards did still brood over the land: servants received commands, not requests, and were not ‘obliging’ but obedient. As for the tasks set them, I daresay the footmen in the great houses had an easy time: they were there for ornament; but the (comparatively few) maids there, and the maid or two in every home of the rapidly-increasing middle class, were very much for use, having to do an immense amount of work for a wage which would nowadays seem nominal. And they did it gladly, with no notion that they were giving much for little, or that the likes of them had any natural right to a glimpse of liberty or to a moment’s more leisure than was needed to preserve their health for the benefit of their employers, or that they were not in duty bound to be truly thankful for having a roof over their devoted heads. Rare and reprehensible was the maid who, having found one roof, hankered after another. Improvident, too; for only by long and exclusive service could she hope that in her old age she would not be cast out on the parish. She might marry meanwhile? The chances were very much against that. That was an idea misbeseeming her station in life. By the rules of all households, ‘followers’ were fended ruthlessly away. Her state was sheer slavery? Well, she was not technically a chattel. The Law allowed her to escape at any time, after giving a month’s notice; and she did not work for no wages at all, remember. This was hard on her owners? Well, in ancient Rome and elsewhere, her employers would have had to pay a large-ish sum of money for her, down, to a merchant. Economically, her employers had no genuine grievance. Her parents had handed her over to them, at a tender age, for nothing. There she was; and if she was a good girl and gave satisfaction, and if she had no gipsy strain, to make her restless for the unknown, there she ended her days, not without honour from the second or third generation of her owners. As in Ancient Rome and elsewhere, the system was, in the long run, conducive to much good feeling on either side. ‘Poor Anne remained very servile in soul all her days; and was altogether occupied, from the age of fifteen to seventy-two, in doing other people’s wills, not her own.’ Thus wrote Ruskin, in Praeterita, of one who had been his nurse, and his father’s. Perhaps the passage is somewhat marred by its first word. But Ruskin had queer views on many subjects. Besides, he was very old when, in 1885, he wrote Praeterita. Long before that date, moreover, others than he had begun to have queer views. The halcyon days were over.

Even in the ‘sixties there were many dark and cumulose clouds. It was believed, however, that these would pass. ‘Punch,’ our ever-quick interpreter, made light of them. Absurd that Jemima Jane should imitate the bonnets of her mistress and secretly aspire to play the piano! ‘Punch’ and his artists, as you will find in his old volumes, were very merry about her, and no doubt his readers believed that his exquisite ridicule would kill, or his sound good sense cure, the malady in her soul. Poor misguided girl!—why was she flying in the face of Nature? Nature had decreed that some should command, others obey; that some should sit imperative all day in airy parlours, and others be executive in basements. I daresay that among the sitters aloft there were many whose indignation had a softer side to it. Under the Christian Emperors, Roman ladies were really very sorry for their slaves. It is unlikely that no English ladies were so in the ‘sixties. Pity, after all, is in itself a luxury. It is for the ‘some’ a measure of the gulf between themselves and the ‘others.’ Those others had now begun to show signs of restiveness; but the gulf was as wide as ever.

Anthony Trollope was not, like ‘Punch,’ a mere interpreter of what was upmost in the average English mind: he was a beautifully patient and subtle demonstrator of all that was therein. Reading him, I soon forget that I am reading about fictitious characters and careers; quite soon do I feel that I am collating intimate memoirs and diaries. For sheer conviction of truth, give me Trollope. You, too, if you know him, must often have uttered this appeal. Very well. Have you been given ‘Orley Farm’? And do you remember how Lady Mason felt after confessing to Sir Peregrine Orme that she had forged the will? ‘As she slowly made her way across the hall, she felt that all of evil, all of punishment, had now fallen upon her. There are periods in the lives of some of us—I trust but of few—when with the silent inner voice of suffering’—and here, in justice to Trollope, I must interrupt him by saying that he seldom writes like this; and I must also, for a reason which will soon be plain, ask you not to skip a word—‘we call on the mountains to fall and crush us, and on the earth to gape open and take us in—when with an agony of intensity, we wish our mothers had been barren. In these moments the poorest and most desolate are objects to us of envy, for their sufferings can be as nothing to our own. Lady Mason, as she crept silently across the hall, saw a servant girl pass down towards the entrance to the kitchen, and would have given all, all that she had in the world, to change places with that girl. But no change was possible to her. Neither would the mountains crush her, nor the earth take her in. This was her burden, and she must,’ etc., etc.

You enjoyed the wondrous bathos? Of course. And yet there wasn’t any bathos at all, really. At least, there wasn’t any in 1862, when ‘Orley Farm’ was published. Servants really were ‘most desolate’ in those days, and ‘their sufferings’ were less acute only than those of gentlewomen who had forged wills. This is an exaggerated view? Well it was the view held by gentlewomen at large, in the ‘sixties. Trust Trollope.

Why to a modern gentlewoman would it seem so much more dreadful to be crushed by mountains and swallowed by earthquakes than to be a servant girl passing down towards the entrance to the kitchen? In other words, how is it that servants have so much less unpleasant a time than they were having half-a-century ago? I should like to think this melioration came through our sense of justice, but I cannot claim that it did. Somehow, our sense of justice never turns in its sleep till long after the sense of injustice in others has been thoroughly aroused; nor is it ever up and doing till those others have begun to make themselves thoroughly disagreeable, and not even then will it be up and doing more than is urgently required of it by our convenience at the moment. For the improvement in their lot, servants must, I am afraid, be allowed to thank themselves rather than their employers. I am not going to trace the stages of that improvement. I will not try to decide in what year servants passed from wistfulness to resentment, or from resentment to exaction. This is not a sociological treatise, it is just an essay; and I claim an essayist’s privilege of not groping through the library of the British Museum on the chance of mastering all the details. I confess that I did go there yesterday, thinking I should find in Mr. and Mrs. Sidney Webb’s ‘History of Trade Unionism’ the means of appearing to know much. But I drew blank. It would seem that servants have no trade union. This is strange. One would not have thought so much could be done without organisation. The mere Spirit of the Time, sneaking down the steps of areas, has worked wonders. There has been no servants’ campaign, no strategy, nothing but an infinite series of spontaneous and sporadic little risings in isolated households. Wonders have been worked, yes. But servants are not yet satiated with triumph. More and more, on the contrary, do they glide—long before the War they had begun gliding—away into other forms of employment. Not merely are the changed conditions of domestic service not changed enough for them: they seem to despise the thing itself. It was all very well so long as they had not been taught to read and write, but—There, no doubt, is the root of the mischief. Had the governing classes not forced those accomplishments on them in 1872—But there is no use in repining. What’s done can’t be undone. On the other hand, what must be done can’t be left undone. Housework, for example. What concessions by the governing classes, what bribes, will be big enough hereafter to get that done?

Perhaps the governing classes will do it for themselves, eventually, and their ceilings not fall. Or perhaps there will be no more governing classes—merely the State and its swarms of neat little overseers, male and female. I know not whether in this case the sum of human happiness will be greater, but it will certainly—it and the sum of human dullness—be more evenly distributed. I take it that under any scheme of industrial compulsion for the young a certain number of the conscripts would be told off for domestic service. To every family in every flat (houses not legal) would be assigned one female member of the community. She would be twenty years old, having just finished her course of general education at a municipal college. Three years would be her term of industrial (sub-sect. domestic) service. Her diet, her costume, her hours of work and leisure, would be standardised, but the lenses of her pince-nez would be in strict accordance to her own eyesight. If her employers found her faulty in work or conduct, and proved to the visiting inspector that she was so, she would be penalised by an additional term of service. If she, on the other hand, made good any complaint against her employers, she would be transferred to another flat, and they be penalised by suspension of their license to employ. There would always be chances of friction. But these chances would not be so numerous nor so great as they are under that lack of system which survives to-day.

Servants would be persons knowing that for a certain period certain tasks were imposed on them, tasks tantamount to those in which all their coevals were simultaneously engaged. To-day they are persons not knowing, as who should say, where they are, and wishing all the while they were elsewhere—and mostly, as I have said, going elsewhere. Those who remain grow more and more touchy, knowing themselves a mock to the rest; and their qualms, even more uncomfortably than their demands and defects, are always haunting their employers. It seems almost incredible that there was a time when Mrs. Smith said ‘Sarah, your master wishes—’ or Mr. Smith said ‘Sarah, go up and ask your mistress whether—’ I am well aware that the very title of this essay jars. I wish I could find another; but in writing one must be more explicit than one need be by word of mouth. I am well aware that the survival of domestic service, in its old form, depends more and more on our agreement not to mention it.

Assuredly, a most uncomfortable state of things. Is it, after all, worth saving?—a form so depleted of right human substance, an anomaly so ticklish. Consider, in your friend’s house, the cheerful smile of yonder parlourmaid; hark to the housemaid’s light brisk tread in the corridor; note well the slight droop of the footman’s shoulders as he noiselessly draws near. Such things, as being traditional, may pander to your sense of the great past. Histrionically, too, they are good. But do you really like them? Do they not make your blood run a trifle cold? In the thick of the great past, you would have liked them well enough, no doubt. I myself am old enough to have known two or three servants of the old school—later editions of Ruskin’s Anne. With them there was no discomfort, for they had no misgiving. They had never wished (heaven help them!) for more, and in the process of the long years had acquired, for inspiration of others, much—a fine mellowness, the peculiar sort of dignity, even of wisdom, that comes only of staying always in the same place, among the same people, doing the same things perpetually. Theirs was the sap that rises only from deep roots, and where they were you had always the sense of standing under great wide branches. One especially would I recall, who—no, personally I admire the plungingly intimate kind of essayist very much indeed, but I never was of that kind, and it’s too late to begin now. For a type of old-world servant I would recall rather some more public worthy, such as that stout old hostler whom, whenever you went up to stay in Hampstead, you would see standing planted outside that stout old hostelry, Jack Straw’s Castle. He stands there no more, and the hostelry can never again be to me all that it was of solid comfort. Or perhaps, as he was so entirely an outside figure, I might rather say that Hampstead itself is not what it was. His robust but restful form, topped with that weather-beaten and chin-bearded face, was the hub of the summit of Hampstead. He was as richly local as the pond there—that famous pond which in hot weather is so much waded through by cart-horses and is at all seasons so much barked around by excitable dogs and cruised on by toy boats. He was as essential as it and the flag-staff and the gorse and the view over the valley away to Highgate. It was always to Highgate that his big blue eyes were looking, and on Highgate that he seemed to be ruminating. Not that I think he wanted to go there. He was Hampstead-born and Hampstead-bred, and very loyal to that village. In the course of his life he had ‘bin down to London a matter o’ three or four times,’ he would tell me, ‘an’ slep’ there once.’ He knew me to be a native of that city, and, for he was the most respectful of men, did not make any adverse criticism of it. But clearly it had not prepossessed him. Men and—horses rather than cities were what he knew. And his memory was more retentive of horses than of men. But he did—and this was a great thrill for me—did, after some pondering at my behest, remember to have seen in Heath Street, when he was a boy, ‘a gen’leman with summut long hair, settin’ in a small cart, takin’ a pictur’.’ To me Ford Madox Brown’s ‘Work’ is of all modern pictur’s the most delightful in composition and strongest in conception, the most alive and the most worth-while; and I take great pride in having known some one who saw it in the making. But my friend himself set little store on anything that had befallen him in days before he was ‘took on as stable-lad at the Castle.’ His pride was in the Castle, wholly.

Part of his charm, like Hampstead’s, was in the surprise one had at finding anything like it so near to London. Even now, if you go to districts near which no great towns are, you will find here and there an inn that has a devoted waiter, a house with a fond butler. As to butlers elsewhere, butlers in general, there is one thing about them that I do not at all understand. It seems to be against nature, yet it is a fact, that in the past forty years they have been growing younger; and slimmer. In my childhood they were old, without exception; and stout. At the close of the last century they had gradually relapsed into middle age, losing weight all the time. And in the years that followed they were passing back behind the prime of life, becoming willowy juveniles. In 1915, it is true, the work of past decades was undone butlers: were suddenly as old and stout as ever they were, and so they still are. But this, I take it, is only a temporary setback. At the restoration of peace butlers will reappear among us as they were in 1915, and anon will be losing height and weight too, till they shall have become bright-eyed children, with pattering feet. Or will their childhood be of a less gracious kind than that? I fear so. I have seen, from time to time, butlers who had shed all semblance of grace, butlers whose whole demeanour was a manifesto of contempt for their calling and of devotion to the Spirit of the Age. I have seen a butler in a well-established household strolling around the diners without the slightest droop, and pouring out wine in an off-hand and quite obviously hostile manner. I have seen him, towards the end of the meal, yawning. I remember another whom, positively, I heard humming—a faint sound indeed, but menacing as the roll of tumbrils.

These were exceptional cases, I grant. For the most part, the butlers observed by me have had a manner as correctly smooth and colourless as their very shirt-fronts. Aye, and in two or three of them, modern though they were in date and aspect, I could have sworn there was ‘a flame of old-world fealty all bright.’ Were these but the finer comedians? There was one (I will call him Brett) who had an almost dog-like way of watching his master. Was this but a calculated touch in a merely aesthetic whole? Brett was tall and slender, and his movements were those of a greyhound under perfect self-control. Baldness at the temples enhanced the solemnity of his thin smooth face. It is more than twenty years since first I saw him; and for a long period I saw him often, both in town and in country. Against the background of either house he was impeccable. Many butlers might be that. Brett’s supremacy was in the sense he gave one that he was, after all, human—that he had a heart, in which he had taken the liberty to reserve a corner for any true friend of his master and mistress. I remember well the first time he overstepped sheer formality in relation to myself. It was one morning in the country, when my entertainers and my fellow guests had gone out in pursuit of some sport at which I was no good. I was in the smoking room, reading a book. Suddenly—no, Brett never appeared anywhere suddenly. Brett appeared, paused at precisely the right speaking distance, and said in a low voice, ‘I thought it might interest you to know, sir, that there’s a white-tailed magpie out on the lawn. Very rare, as you know, sir. If you look out of the window you will see the little fellow hopping about on the lawn.’ I thanked him effusively as I darted to the window, and simulated an intense interest in ‘the little fellow.’ I greatly overdid my part. Exit Brett, having done his to perfection.

What worries me is not that I showed so little self-command and so much insincerity, but the doubt whether Brett’s flawless technique was the vehicle for an act of true good feeling or was used simply for the pleasure of using it. Similar doubts abide in all my special memories of him. There was an evening when he seemed to lose control over himself—but did he really lose it? There were only four people at dinner: my host, his wife, their nephew (a young man famous for drollery), and myself. Towards the end of dinner the conversation had turned on early marriages. ‘I,’ said the young man presently, ‘shall not marry till I am seventy. I shall then marry some charming girl of seventeen.’ His aunt threw up her hands, exclaiming, ‘Oh, Tom, what a perfectly horrible idea! Why, she isn’t born yet!’ ‘No,’ said the young man, ‘but I have my eye on her mother.’ At this, Brett, who was holding a light for his master’s cigarette, turned away convulsively, with a sudden dip of the head, and vanished from the room. His breakdown touched and pleased all four beholders. But—was it a genuine lapse? Or merely a feint to thrill us?—the feint of an equilibrist so secure that he can pretend to lose his balance?

If I knew why Brett ceased to be butler in that household, I might be in less doubt as to the true inwardness of him. I knew only that he was gone. That was fully ten years ago. Since then I have had one glimpse of him. This was on a summer night in London. I had gone out late to visit some relatives and assure myself that they were safe and sound; for Zeppelins had just passed over London for the first time. Not so much horror as a very deep disgust was the atmosphere in the populous quiet streets and squares. One square was less quiet than others, because somebody was steadily whistling for a taxi. Anon I saw the whistler silhouetted in the light cast out on a wide doorstep from an open door, and I saw that he was Brett. His attitude, as he bent out into the dark night, was perfect in grace, but eloquent of a great tensity—even of agony. Behind him stood a lady in an elaborate evening cloak. Brett’s back must have conveyed to her in every curve his surprise, his shame, that she should be kept waiting. His chivalry in her behalf was such as Burke’s for Marie Antoinette—little had he dreamed that he should have lived to see such disasters fallen upon her in a nation of gallant men, in a nation of men of honour, and of cavaliers. He had thought ten thousand taxis must have leaped from their stands, etc. The whistle that at first sounded merely mechanical and ear-piercing had become heartrending and human when I saw from whom it proceeded—a very heart-cry that still haunts me. But was it a heart-cry? Was Brett, is Brett more than a mere virtuoso?

He is in any case what employers call a treasure, and to any one who wishes to go forth and hunt for him I will supply a chart showing the way to that doorstep on which last I saw him. But I myself, were I ever so able to pay his wages, should never covet him—no, nor anything like him. Perhaps we are not afraid of menservants if we look out at them from the cradle. None was visible from mine. Only in later years and under external auspices did I come across any of them. And I am as afraid of them as ever. Maidservants frighten me less, but they also—except the two or three ancients aforesaid—have always struck some degree of terror to my soul. The whole notion of domestic service has never not seemed to me unnatural. I take no credit for enlightenment. Not to have the instinct to command implies a lack of the instinct to obey. The two aptitudes are but different facets of one jewel: the sense of order. When I became a schoolboy, I greatly disliked being a monitor’s fag. Other fags there were who took pride in the quality of the toast they made for the breakfasts and suppers of their superiors. My own feeling was that I would rather eat it myself, and that if I mightn’t eat it myself I would rather it were not very good. Similarly, when I grew to have fags of my own, and by morning and by evening one of them solemnly entered to me bearing a plate on which those three traditional pieces of toast were solemnly propped one against another, I cared not at all whether the toast were good or bad, having no relish for it at best, but could have eaten with gusto toast made by my own hand, not at all understanding why that member should be accounted too august for such employment. Even so in my later life. Loth to obey, loth to command. Convention (for she too frightens me) has made me accept what servants would do for me by rote. But I would liefer have it ill-done than ask even the least mettlesome of them to do it better, and far liefer, if they would only be off and not do it at all, do it for myself. In Italy—dear Italy, where I have lived much—servants do still regard service somewhat in the old way, as a sort of privilege; so that with Italian servants I am comparatively at my ease. But oh, the delight when on the afternoon of some local festa there is no servant at all in the little house! Oh, the reaction, the impulse to sing and dance, and the positive quick obedience to that impulse! Convention alone has forced me to be anywhere a master. Ariel and Caliban, had I been Prospero on that island, would have had nothing to do and nothing to complain of; and Man Friday on that other island would have bored me, had I been Crusoe. When I was a king in Babylon and you were a Christian slave, I promptly freed you.

Anarchistic? Yes; and I have no defence to offer, except the rather lame one that I am a Tory Anarchist. I should like every one to go about doing just as he pleased—short of altering any of the things to which I have grown accustomed. Domestic service is not one of those things, and I should be glad were there no more of it.