To get the best out of books, I am convinced that you must begin to love these perennial friends very early in life. It is the only way to know all their "curves," all those little shadows of expression and small lights. There is a glamour which you never see if you begin to read with a serious intention late in life, when questions of technique and grammar and mere words begin to seem too important.

Then you have become too critical to feel through all Fenimore Cooper's verbiage the real lakes and woods, or the wild fervour of romance beneath dear Sir Walter's mat of words. You lose the unreclaimable flavour of books. A friend you may irretrievably lose when you lose a friend—if you are so deadly unfortunate as to lose a friend—for even the memories of him are embittered; but no great author can ever have done anything that will make the book you love less precious to you.

The new school of pedagogical thought disapproves, I know, of miscellaneous reading, and no modern moralist will agree with Madame de SÉvignÉ that "bad books are better than no books at all"; but Madame de SÉvignÉ may have meant books written in a bad style, or feeble books, and not books bad in the moral sense. However, I must confess that when I was young, I read several books which I was told afterward were very bad indeed. But I did not find this out until somebody told me! The youthful mind must possess something of the quality attributed to a duck's back! I recall that once "The Confessions of Rousseau" was snatched suddenly away from me by a careful mother just as I had begun to think that Jean Jacques was a very interesting man and almost as queer as some of the people I knew. I believe that if I had been allowed to finish the book, it would have become by some mental chemical process a very edifying criticism of life.

"Tom Jones" I found in an attic and I was allowed to read it by a pious aunt, whom I was visiting, because she mixed it up with "Tom Brown of Rugby"; but I found it even more tiresome than "Eric, or Little by Little," for which I dropped it. I remember, too, that I was rather shocked by some things written in the Old Testament; and I retorted to my aunt's pronouncement that she considered "the 'Arabian Nights' a dangerous book," by saying that the Old Testament was the worst book I had ever read; but I supposed "people had put something into it when God wasn't looking." She sent me home.

At home, I was permitted to read only the New Testament. On winter Sunday afternoons, when there was nothing else to do, I became sincerely attached to the Acts of the Apostles. And I came to the conclusion that nobody could tell a short story as well as Our Lord Himself. The Centurion was one of my favourite characters. He seemed to be such a good soldier; and his plea, "Lord, I am not worthy," flashes across my mental vision every day of my life.

In the Catholic churches, a part of the Gospel is read every Sunday, and carefully interpreted. This always interested me because I knew in advance what the priest was going to read. Most of the children of my acquaintance were taught their Scriptures through the International Sunday-school lessons, and seemed to me to be submerged in the geography of Palestine and other tiresome details. For me, reading as I did, the whole of the New Testament was radiant with interest, a frankly human interest. There were many passages that I did not pretend to understand, sometimes because the English was obscure or archaic, and sometimes because my mind was not equal to it or my knowledge too small. Whatever may be the opinion of other people, mine is that the reading of the New Testament in the simplicity of childhood, with the flower of intuition not yet blighted, is one of the most beautiful of mental experiences. In my own case, it gave a glow to life; it caused me to distinguish between truth and fairy tales, between fact and fiction—and this is often very difficult for an imaginative child.

This kind of reading implies leisure and the absence of distraction. Unhappily, much leisure does not seem to be left for the modern child. The unhappy creature is even told that there will be "something in Heaven for children to do!" As to distractions, the modern child is surrounded by them; and it appears to be one of the main intentions of the present system of instruction not to leave to a child any moments of leisure for the indulgence of the imagination. But I am not offering the example of my childhood for imitation by the modern parents.

Nevertheless, it had great consolations. There were no "movies" in those days, and the theatre was only occasionally permitted; but on long afternoons, after you had learned to read, you might lose yourself in "The Scottish Chiefs" to your heart's content. It seems to me that the beauty of this fashion of leisurely reading was that you had time to visualize everything, and you felt the dramatic moments so keenly, that a sense of unreality never obtruded itself at the wrong time. It was not necessary for you to be told that Helen Mar was beautiful. It was only necessary for her to say, in tones so entrancing that you heard them, "My Wallace!" to know that she was the loveliest person in all Scotland. But "The Scottish Chiefs" required the leisure of long holiday afternoons, especially as the copy I read had been so misused that I had to spend precious half hours in putting the pages together. It was worth the trouble, however.

Before I could read, I was compelled on rainy days to sit at my mother's knee and listen to what she read. I am happy to say that she never read children's books. Nothing was ever adapted to my youthful misunderstanding. She read aloud what she liked to read, and she never considered whether I liked it or not. It was a method of discipline. At first, I looked drearily out at the soggy city street, in which rivulets of melted snow made any exercise, suitable to my age, impossible. There is nothing so hopeless for a child as an afternoon in a city when the heavy snows begin to melt. My mother, however, was altogether regardless of what happened outside of the house. At two o'clock precisely—after the manner of the King in William Morris's "Earthly Paradise"—she waved her wand. After that, all that I was expected to do was to make no noise.

In this way I became acquainted with "The Virginians," then running in Harper's Magazine, with "Adam Bede" and "As You Like It" and "Richard III." and "Oliver Twist" and "Nicholas Nickleby" and "Valentine Vox"—why "Valentine Vox?"—and other volumes when I should have been listening to "Alice in Wonderland." But when I came, in turn, to "Alice in Wonderland," I found Alice's rather dull in comparison with the adventures of the Warrington brothers. And Thackeray's picture of Gumbo carrying in the soup tureen! To have listened to Rebecca's description of the great fight in "Ivanhoe," to have lived through the tournament of Ashby de la Zouche, was a poor preparation for the vagaries of the queer creatures that surrounded the inimitable Alice.

There appeared to be no children's books in the library to which we had access. It never seemed to me that "Robinson Crusoe" or "Gulliver's Travels" or "Swiss Family Robinson" were children's books; they were not so treated by my mother, and I remember, as a small boy, going up to Chestnut Street in Philadelphia, with divine eagerness, to buy the latest number of a Dickens serial. I think the name of the shop—the shop of Paradise—which sold these books was called Ashburnham's. It may be asked how the episode in "Adam Bede" of Hetty and that of "little Em'ly" in Dickens struck the child mind. As I remember, the child mind was awed and impressed, by a sense of horror, probably occasioned as much by the force of the style, by the suggestions of an unknown terror, as by any facts which a child could grasp.

It was a curious thing that my mother, who had remarkably good taste in literature, admired Mrs. Henry Wood extravagantly. She also admired Queen Victoria. She never read "East Lynne" aloud, because, I gathered, she considered it "improper"; and Miss Braddon's "Lady Audley's Secret" came under the same ban, though I heard it talked of frequently. It was difficult to discover where my mother drew the line between what was "proper" and what was "not proper." Shakespeare she seemed to regard as eminently proper, and, I noticed, hesitated and mumbled only when she came to certain parts of Ophelia's song. It seems strange now that I never rated Mrs. Henry Wood's novels with those of George Eliot or Thackeray or Dickens. There seemed to be some imperceptible difference which my mother never explained, but which I, instinctively, understood; and when Anthony Trollope's "Orley Farm" was read, I placed him above Mrs. Henry Wood, but not on an equality with Dickens or Thackeray.

Harper's Magazine, in those days, contained great treasure! There, for instance, were the delightful articles by Porte Crayon—General Strothers, I think. These one listened to with pleasure; but the bane of my existence was Mr. Abbott's "Life of Napoleon Bonaparte." It seemed to me as if it would never end, and it stretched as dolorously before me as that other fearful process which appalled my waking days—the knowledge that all my life I should be obliged to clean my teeth three times a day with powdered charcoal!

After a time, I began to read for myself; but the delights of desultory reading were gloomed by the necessity of studying long lessons that no emancipated child of to-day would endure. Misguided people sometimes came to the school and told childish stories, at which we all laughed, but which even the most illiterate despised. To have known George Warrington, to have mingled familiarly in the society of George Washington, to remember the picture of Beatrix Esmond coming down the stairs—I am not speaking of Du Maurier's travesties of that delightful book—to have seen the old ladies in "Cranford," sucking their oranges in the privacies of their rooms, made one despise foolish little tales about over-industrious bees and robins which seemed not even to have the ordinary common sense of geese!

Suddenly, my mother became a devout Catholic. The scene changed. On one unhappy Sunday afternoon "Monte Cristo" was rudely snatched from my entranced hands. Dumas was on the list of the "improper," and to this day I have never finished the episodes in which I was so deeply interested. Now the wagon of the circulating library ceased to come as in the old days. The children of the neighbours offered me Sunday-school books, taken from the precious store of the Methodist Sunday School opposite our house. They seemed to me to be stupid beyond all words. There was not one really good fight in them all, and after an honest villain like Brian de Bois Guilbert, the bad people in these volumes were very lacking in stamina. The "Rollo" books were gay compared to them. I concluded that if anything on earth could make a child hate religion, it was the perusal of these unreal books. My mother saw that I had Alban Butler's "Lives of the Saints" for Sunday reading. They were equally dull; and other "Lives," highly recommended, were quite as uninspiring as the little volumes from the Protestant library. They were generally translated from the French, without vitality and without any regard for the English idiom. I recall, through the mists, sitting down one Sunday afternoon, to read "The Life of Saint Rose of Lima." As it concerned itself with South America, it seemed to me that there might be in it a good fighter or two; or, at least, somebody might cut off the ear of a High Priest's servant as was done in the New Testament. But no, I was shocked to read in the very beginning, that

In that book I read no more that day!

But I discovered a volume I have never forgotten, which probably after "The Young Marooners," had the greatest influence on me for a short period. This was "Fabiola," by Cardinal Wiseman. There was good stuff in it; it made me feel proud to be a Christian; it was full of thrills; and it taught a lot about the archÆology of Rome, for it was part of that excellent story. I have always looked on "Fabiola" as a very great book. Then at Christmas, when my father gave me "The Last Days of Pompeii," I was in a new world, not alien to the world of "Fabiola," but in some way supplementary to it. This gift was accompanied by Washington Irving's "Tales of the Alhambra." Conspuez les livres des poupÉes! What nice little story books, arranged for the growing mind, could awaken such visions of the past, such splendid arabesques and trailing clouds of glory as this book! Read at the right time, it makes the pomegranate and the glittering crescents live forever, and creates a love for Spain and a romance of old Spain which can never die.

After this, I had a cold mental douche. I was given "Les Enfants des Bois," by Elie Berthet in French, to translate word for word. It was a horrible task, and the difficulties of the verbs and the laborious research in the dictionary prevented me from enjoying the adventures of these infants. I cannot remember anything that happened to them; but I know that the book gave me an ever-enduring distrust of the subjunctive mood in the Gallic language. Somebody had left about a copy of a French romance called "Les Aventures de Polydore Marasquin." It was of things that happened to a man in a kingdom of monkeys. It went very well, with an occasional use of the dictionary, until I discovered that the gentleman was about to engage himself to a very attractive monkeyess. I gave up the book in disgust, but I have since discovered that there have been lately several imitators of these adventures, which I think were written by an author named LÉon Gozlan.

About this time, the book auction became a fashion in Philadelphia. If your people had respect for art, they invariably subscribed to a publication called the Cosmopolitan Art Magazine, and you received a steel engraving of Shakespeare and his Friends, with Sir Walter Raleigh very much in the foreground, wearing a beautifully puffed doublet and very well-fitting hose, and another steel engraving of Washington at Lexington. If your people were interested in literature, they frequented the book auctions. My father had a great respect for what he called "classical literature." He considered Cowper's "The Task" immensely classical; it was beautifully bound, and he never read it. One day he secured a lovely edition of the "Complete Works of Thomas Moore." It had been a subject of much competition at the auction, and was cherished accordingly. The binding was tooled. It was put on the centre table and adored as a work of art. Here was richness!

Tom Moore's long poems are no doubt classed at present as belonging to those old and faded gardens in which "The Daisy" and "The Keepsake," by Lady Blessington, once flourished; but if I could only recall the pleasure I had in the reading of "Lalla Rookh" and "The Veiled Prophet of Korhasson," I think I should be very happy. And the notes to "Lalla Rookh" and to Moore's prose novel of "The Epicurean"! "The Epicurean" was not much of a novel, but the notes were full of amazing Egyptian mysteries, which seemed quite as splendid as the machinery in the "Arabian Nights." The notes to "Lalla Rookh" smelled of roses, and I remember as a labour of love copying out all the allusions to roses in these notes with the intention of writing about them when I grew up. My mother objected to the translations from Anacreon; she said they were "improper"; but my father said that he had been assured on competent authority that they were "classic," and of course that settled it. There was no story in them, and they seemed to me to be stupid.

Just about this time, one of the book auctions yielded up a copy of the "Complete Works of Miss Mitford." You perhaps can imagine how a city boy, who was allowed to spend two weeks each year at the most on the arid New Jersey seacoast, fell upon "Our Village." It became an incentive for long walks, in the hope of finding some country lanes and something resembling the English primroses. I read and reread "Our Village" until I could close my eyes at any time and see the little world in which Miss Mitford lived. I tried to read her tragedy, "The Two Foscari." A tragedy had a faint interest; but, being exiled to the attic for some offense against the conventionalities demanded of a Philadelphia child, with no book but Miss Mitford's, I spent my time looking up all the references to roses in her tragedies. These I combined with the knowledge acquired from Tom Moore, and made notes for a paper to be printed in some great periodical in the future. Why roses? Why Miss Mitford and roses? Why Tom Moore and roses? I do not know, but, when I was sixteen years of age, I printed the paper in Appleton's Journal, where it may still be found. My parents, who did not look on my literary attempts, at the expense of mathematics, with favour, suggested that I was a plagiarist, but as I had no time to look up the meaning of the word in the dictionary, I let it go. It simply struck me as one of those evidences of misunderstanding which every honest artist must be content to accept.

My mother, evidently fearing the influence of "classical" literature, gave me one day "The Parent's Assistant," by Miss Edgeworth. I think that it was in this book that I discovered "Rosamond; or The Purple Jar" and the story of the good boy or girl who never cut the bit of string that tied a package; I sedulously devoted myself to the imitation of this economic child, and was very highly praised for getting the best out of a good book until I broke a tooth in trying to undo a very tough knot.

It was a far cry from the respectable Miss Edgeworth to a series of Beadle's "Dime Novels." I looked on them as delectable but inferior. There was a prejudice against them in well-brought-up households; but if you thoughtfully provided yourself with a brown paper cover, which concealed the flaring yellow of Beadle's front page, you were very likely to escape criticism. I never finished "Osceola, the Seminole," because my aunt looked over my shoulder and read a rapturous account of a real fight, in which somebody kicked somebody else violently in the abdomen. My aunt reported to my mother that the book was very "indelicate" and after that Beadle's "Dime Novels" were absolutely forbidden. At school, we were told that any boy who read Beadle's was a moral leper; but as most of us concluded that leper had something to do with leaper, the effect was not very convincing.

Perhaps I might have been decoyed back to Beadle's, for all the youngsters knew that there was nothing really wrong in them, but I happened to remember the scene in Sir Walter Scott's "Abbot," where Edward Glendenning wades into the sea to prevent Mary Stuart from leaving Scotland. I hied me to "The Monastery" and devoured everything of Sir Walter's except "Saint Ronan's Well." That never seemed worthy of the great Sir Walter. "The Black Dwarf" and "Anne of Geierstein" were rather tough reading, and "Count Robert of Paris" might have been written by Lord Bacon, if Lord Bacon had been a contemporary of Sir Walter's. "Peveril of the Peak" and "Ivanhoe" and "Bride of Lammermoor" again and again dazzled and consoled me until I discovered "Nicholas Nickleby."

"Nicholas Nickleby" took entire possession of me. In the rainy winter afternoons, when nothing could occur out of doors which a respectable city boy was permitted to indulge in, I found that I was expected to work. Boys worked hard at their lessons in those days. There was a kitchen downstairs with a Dutch oven not used in the winter. There it was easy to build a small fire and to toast bread and to read "Nicholas Nickleby" after one had rushed through the required tasks, which generally included ten pages of the "Historia Sacra" in Latin. If you never read "Nicholas Nickleby" when you were young, you cannot possibly know the flavour of Dickens. You can't laugh now as you laughed then. Oh, the delight of Mr. Crummles's description of his wife's dignified manner of standing with her head on a spear!

The tragedy in "Nicholas Nickleby" never appealed to me. It was necessary to skip that. When the people were gentlemanly and ladylike, they became great bores. But what young reader of Dickens can forget the hostile attitude of Mr. Lillyvick, great-uncle of the little Miss Kenwigses, when Nicholas attempted to teach them French? As one grows older, even Mr. Squeers and 'Tilda give one less real delight; but think of the first discovery of them, and it is like Balboa's—or was it Cortez's?—discovery of the Pacific in Keats's sonnet. "Nicholas Nickleby" was read over and over again, with unfailing pleasure. I found "Little Dorrit" rather tiresome; "Barnaby Rudge" and "A Tale of Two Cities" seemed to be rather serious reading, not quite Dickensish enough for my taste, yet better than anything else that anybody had written. My later impressions of Dickens modified these instinctive intuitions.

One day, a set of Thackeray arrived, little green volumes, as I remember, and I began to read "Vanity Fair." My mother seized it and read it aloud again. Her confessor had told her that a dislike for good novels was "Puritan" and she, shocked by the implied reproach, took again to novel reading. I am afraid that I disliked Colonel Dobbin and Amelia very much. Becky Sharp pleased me beyond words; I don't think that the morality of the case affected my point of view at all. I was delighted whenever Becky "downed" an enemy. They were such a lot of stupid people—the enemies—and I reflected during the course of the story that, after all, Thackeray had said that poor Becky had no mother to guide her footsteps. When the Marquis of Steyne was hit on the forehead with the diamonds, I thought it served him right; but I was unhappy because poor Becky had lost the jewels. In finishing the book with those lovely Thackerayan cadences, my mother said severely, "That is what always happens to bad people!" But in my heart I did not believe that Becky Sharp was a bad person at all.

For a time I returned to Dickens, to "Nicholas Nickleby," to "David Copperfield." I respected Thackeray. He had gripped me in some way that I could not explain. But Dickens I loved. Later—it was on one June afternoon I think—when the news of Dickens's death arrived, it seemed to me that for a while all delight in life had ended.

One of those experts in psychology who are always seeking questions sometime ago wrote to me demanding if "Plutarch's Lives" had influenced me, and whether I thought they were good reading for the young. Our "Plutarch" was rather appalling to look at. It was bound in mottled cardboard, and the pages had red edges; but I attacked it one day, when I was about ten years of age, and became enthralled. It was "actual." My mother was a veteran politician, and read a daily paper, with Southern tendencies called the Age; my father belonged to the opposite party, and admired Senator Hoar as greatly as my mother admired the famous Vallandigham. Between the two, I had formed a very poor opinion of American statesmen in general; but the statesmen in "Plutarch" were of a very different type.

Julius CÆsar interested me; but Brutus filled me with exaltation. I had not then read Shakespeare's "Julius CÆsar." It seemed to me that Brutus was a model for all time. Now, understand I was a good Christian child, and I said my prayers every night and morning, but this did not prevent me from hating the big bully of the school, who made the lives of the ten or fifteen small boys a perpetual torment. How we suffered, no adult human tongue can tell—and our tongues never told because it was a convention that tales should not be told out of school. One of the pleasant tricks of the bully and his friends was to chase the little boys after school in the winter and bury them until they were almost suffocated in the snow which was piled up in the narrow streets. It was not only suffocating snow, but it was dirty snow. It happened that I had been presented with a penknife consisting of two rather leaden blades covered with a brilliant iridescent mother-of-pearl handle. The bully wanted this knife, and I knew it. Generally, I left it at home; but it occurred to me on one inspired morning, after I had read "Plutarch" the night before, that I would display the knife open in my pocket, and when he threw the full weight of his body upon me, I would kill him at once, by an upward thrust of the knife.

This struck me as a good deed entirely worthy of Brutus. Of course, I knew that I should be hanged, but then I expected the glory of making a last dying speech, and, besides, the school would have a holiday. On the morning preceding the great sacrifice, I gave out dark hints to the small boys, distributed my various belongings to friends who were about to be bereaved, and predicted a coming holiday. I was looked on as rather "crazy," but I reflected that I would soon be considered heroic, and my friends gladly accepted the gifts.

The fatal afternoon came. I displayed the penknife. The chase began. The bully and his chosen friends threw themselves upon me. The moment had come; I thrust the knife upward; the big boy uttered a howl, and ran, still howling. I looked for blood, but there was none visible; I came to the conclusion, with satisfaction, that he was bleeding internally. I spent a gloomy evening at home uttering dire predictions which were incomprehensible to the members of my family, and reread Brutus, in the "Lives."

The next morning I went to school with lessons unstudied and awaited events. The mother of the bully appeared, and entered into an excited colloquy with the very placid and dignified teacher. I announced to the boy next to me, "My time has come." I was called up to the awful desk. "Is he dead?" I asked. "Did he bleed internally?" "You little wretch," the mother of the tyrant said, "you cut such fearful holes in my son's coat, that he is afraid to come to school to-day!" Then I said, regretfully, "Oh, I hoped that I had killed him." There was a sensation; my character was blackened. I was set down as a victim of total depravity; I endured it all, but I knew in my heart that it was "Plutarch." This is the effect that "Plutarch" had on the mind of a good Christian child.

The effects of "Plutarch" on my character were never discovered at home, and as I grew older and learned one or two wrestling tricks, the bully let me alone. Besides, my murderous intention, which had leaked out, gave me such a reputation that I became a dictator myself, and made terms for the small boys, in the name of freedom, which were sometimes rather despotic.

It was also during these days that I remember carrying confusion into the family when a patronizing, intellectual lady called and said, "I hope that this dear little boy is reading the Rollo books?" "No," I answered quickly and indiscreetly, "I am reading 'The New Magdalen,' by Wilkie Collins." I did not think much of Wilkie Collins until I read "The Moonstone." It seemed that "The New Magdalen" had been purchased inadvertently by my father, in a packet of "classics."

My father generally arrived at home late in the afternoon, when he read the evening paper. After a very high tea, he stretched himself on a long horsehair-covered sofa, and bade me read to him, generally from the novels of George Eliot, or from certain romances running through the New York Ledger by Sylvanus Cobb, Jr. These were generally stories of the times of the Irish Kings, in which gallowglasses and lovely and aristocratic Celtic maidens disported themselves. My mother, after her conversion, disapproved of the New York Ledger. In fact, there were families in Philadelphia whose heads regarded it with real horror! In our house, there was a large stack of this interesting periodical, which, with many volumes of Godey's Lady's Book, were packed in the attic.

It happened that a young man, in whom my father had a great interest, was threatened with tuberculosis. An awful rumour was set abroad that he was about to die. He sent over a messenger asking my father for the back numbers of the New York Ledger containing a long serial story by Mrs. Anna Cora Mowatt. As I remember, it was a story of the French Revolution, and the last number that I was allowed to read ended with a description of a dance in an old chÂteau, when the Marquise, who was floating through the minuet, suddenly discovered blood on the white-kid glove of her right hand! I was never permitted to discover where the blood came from; I should like to find out now if I could find the novel. I remember that my mother was terribly shocked when my father sent the numbers of the New York Ledger to the apparently dying man. "It's a horrible thing," my mother said, "to think of any Christian person reading the New York Ledger at the point of death." The young man, however, did not die; and I rather think my father attributed his recovery to the exhilarating effect of one of his favourite stories.

There were certain other serial stories I was ordered to read; they were stories of the Irish Brigade in France. My mother, I remember, disapproved of them because Madame de Pompadour was frequently mentioned, and she thought that my father regarded the lady in question too tolerantly. These romances were, I think, written by a certain Myles O'Reilly who was in some way connected with the army. This procedure of reading aloud was not always agreeable, as my father frequently went to sleep in the middle of a passage and forgot what I had already read. The consequence was that I was obliged to begin the same old story over again on the following evening.

It happened that my father was one of the directors of a local library, and in it I found Bates's volume on the Amazon—I forget the exact title of the book. I found myself in a new world; I lived in Para; I tried to manufacture an imitation of the Urari poison with a view to exterminating rats in the warehouse by the use of arrows; I lived and had my being in the forests of Brazil; and I produced, at intervals, a thrilling novel, with the glowing atmosphere of the Amazon as a background. I preferred Mr. Bates to any novelist I had ever read. He held possession of my imagination, until he was forced out by a Mr. Jerningham who wrote a most entrancing book on Brittany. Saint Malo became the only town for me; I adored Henri de la Rochejaquelein; and the Stuarts, whom I had learned to love at the knees of Sir Walter Scott, were displaced by the VendÉans.

Noticing that I was devoted to books of travel, my father asked me to parse Kane's "Arctic Voyages." I found the volumes cold and repellent. They gave me a rooted prejudice against the North Pole which even the adventure of Doctor Cook has never enabled me to overcome.

About this time, my mother began to feel that I needed to read something more gentle, which would root me more effectively in my religion. She began, I think, with Cardinal Newman's "Callista" in which there was a thrilling chapter called "The Possession of Juba." It seemed to me one of the most stirring things I had ever read. Then I was presented with Mrs. Sadlier's "The Blakes and the Flanagans," which struck me as a very delightful satire, and with a really interesting novel of New York called "Rosemary," by Dr. J. V. Huntington; and then a terribly blood-curdling story of the Carbonari in Italy, called "Lionello." After this I was wafted into a series of novels by Julia Kavanagh; "Natalie," and "Bessie," and "Seven Years," I think were the principals. My father declined to read them; he thought they were too sentimental, but as the author had an Irish name he was inclined to regard them with tolerance. He thought I would be better employed in absorbing "Tom and Jerry; or The Adventures of Corinthian Bob," by Pierce Egan. My mother objected to this, and substituted "Lady Violet; or the Wonder of Kingswood Chace," by the younger Pierce Egan, which she considered more moral.

My father was very generous at Christmas, and I bought a large volume of Froissart for two dollars and a half at an old book stand on Fifth Street, near Spruce. After this, I was lost to the world during the Christmas holidays. After breakfast, I saturated myself with the delightful battles in that precious book.

My principal duty was to look after the front pavement. In the spring and summer, it was carefully washed twice a week and reddened with some kind of paint, which always accompanied a box of fine white sand for the scouring of the marble steps; but in the winter, this respectable sidewalk had to be kept free from snow and ice.

Hitherto my battle with the elements had been rather a diversion. Besides, I was in competition with the other small boys in the block—or in the "square," as we Philadelphians called it. Now it became irksome; I neglected to dig the ice from between the bricks; I skimped my cleaning of the gutter; I forgot to put on my "gums." The boy next door became a mirror of virtue; he was quoted to me as one whose pavement was a model to all the neighbours; indeed, it was rumoured that the Mayor passing down our street, had stopped and admired the working of his civic spirit, while the result of my efforts was passed by with evident contempt. I did not care. I hugged Froissart to my heart. Who would condescend to wield a broom and a wooden shovel, even for the reward of ten cents in cash, when he could throw javelins and break lances with the knights of the divine Froissart? The end of my freedom came after this. The terrible incident of the Mayor's contempt, invented, I believe, by the boy next door, induced my mother to believe that I was not only losing my morals, but becoming too much of a book-worm. For many long weeks I was deprived of any amusing book except "Robinson Crusoe." After this interval, vacation came; I seemed to have grown older, and books were never quite the same again.

In the vacation, however, when the days were very long and there was a great deal of leisure, I found myself reduced to Grimms' "Fairy Tales" and a delightful volume by Madame Perrault, and I was even then very much struck by the difference. Of course I read Grimm from cover to cover, and went back again over the pages, hoping that I had neglected something. The homeliness of the stories touched me; it seemed to me that you found yourself in the atmosphere of old Germany. Madame Perrault was more delicate; her fairy tales were pictures of no life that ever existed, and there was a great dissimilarity between her "Cendrillon" and the Grimms' story of "Aschenputtel." As I remember, the haughty sisters in the story of the beautiful girl who lived among the ashes each cut off one of her toes, in order to make her feet seem smaller and left bloody marks on the glass slipper. Madame Perrault's slipper was, I think, of white fur, and there was no such brutality in her fairyland. But, except Hans Christian Andersen's, there are no such gripping fairy tales as those of the Brethren Grimm. During this vacation, too, I discovered the "Leprachaun," the little Irish fairy with the hammer. He was not at all like the English fairies in Shakespeare's "Midsummer Night's Dream," and, leaving out Ariel, I think I liked him best of all.

That summer, too, I found an old copy of "Midsummer Night's Dream" in the attic. The print was exceedingly fine, but everything was there. No doubt there is much to be said by the pedagogues in favour of scrupulously studying Shakespeare's plays; but if you have never discovered "As You Like It" or "Midsummer Night's Dream" when you were very young, you will never know the meaning of that light which never was on land or sea, and with which Keats surrounds us in the "Ode to the Nightingale." The love interest did not count much. In my youthful experience everybody either married or died, in books. That was to be expected. It was the atmosphere that counted. One could see the troopers coming into the open space in the Forest of Arden and hear their songs, making the leaves of the trees quiver before they appeared. And Puck! and Caliban! When I was young I was always very sorry for Caliban, and, being very religious, I felt that the potent Prospero might have done something for his soul.

There was a boy who lived near us called Lawrence Stockdale—peace be to his ashes where-ever he rests! His father and mother, who were persons of cultivation, encouraged him to read, but we were not of one opinion on any subject. He was devoted to Dumas, the Elder. After the episode of "Monte Cristo" I was led to believe that Dumas was "wrong." I preferred Sir Walter Scott, and loved all the Stuarts, having a positive devotion for Mary, Queen of Scots. One day, however, I discovered somewhere, under a pile of old geometries and books about navigation, a fat, red-bound copy of "Boccaccio." Stockdale said that "Boccaccio" was "wronger" than Dumas, and that his people had warned him against the stories of this Italian. As we lived near an Italian colony, and he disliked Italians, while I loved them, I attributed this to mere prejudice.

The "Boccaccio" was, as I have said, fat and large. For a boy who likes to read, a fat book is very tempting, and just as I had seated myself one afternoon on the front doorstep, to read the story of the Falcon, and having finished it with great pleasure, dipped into another tale not so edifying, my mother appeared. She turned pale with horror, and seized the book at once. My father was informed of what had occurred. He was little alarmed, I think. My mother said: "We shall have to change the whole course of this boy's reading." "We shall have to change the boy first," my father said, with a sigh. But this was not the end. At the proper time I was led to the Pastor, who was my mother's confessor. The book was presented to him for destruction.

"It's a bad book," the Monsignore said. "I hope you didn't talk about any of these stories to the other boys in school?"

"Oh, no," I said; "if I did, they would say much worse things, and I would probably have to tell them in confession. Besides," I added, "all the people in the Boccaccio book were good Catholics, I suppose, as they were Italians, and I think, after all, when they caught the plague, they died good deaths."

The Pastor looked puzzled, took the book, and gave me his blessing and dismissed me. And my mother seemed to think that I was sufficiently exorcised.

After this the books I read were more carefully considered. I was given the "Tales of Canon Schmidt"—dear little stories of German children in the Black Forest, with strange little wood-cuts, which went very well with another volume I found at this time called "Jack Halifax," not "John Halifax, Gentleman," which my mother had already read to me—but a curious little tome long out of print. And then there sailed upon my vision a long procession of the works of the Flemish novelist, Hendrik Conscience, whose "Lion of Flanders" opened a new world of romance, and there were "Wooden Clara," and other pieces which made one feel as if one lived in Flanders.

Just about this time I read in Littell's Living Age a novel called "The Amber Witch," and some of Fritz Reuter's Low German stories; but these were all effaced by "The Quaker Soldier." This may not have been much of a novel. I did not put it to the touch of comparison with "The Virginians" or "Esmond." They were what my father called "classics"—things superior and apart; but "The Quaker Soldier" was quite good enough for me. It opened a new view of American Revolutionary history, and then it was redolent of the country of Pennsylvania. I recall now the incident of the Pennsylvania Dutch housewife's using her thumb to spread the butter on the bread for the hungry soldier. This is all that I can recall of those delectable pages. But, later, neither Henry Peterson's "Pemberton" nor Dr. Weir Mitchell's "Hugh Wynne" seemed to have the glory and the fascination of the long-lost "Quaker Soldier."

After this, I fell under the spell of the French Revolution through a book, given to me by my mother, about la VendÉe. It was a dull book, but nothing, not even a bad translation, could dim the heroism of Henri de la Rochejaquelein for me, and I became a Royalist of the Royalists, and held hotly the thesis that if George Washington had returned the compliment of going over to France in '89, he would have done Lafayette a great service by restoring the good Louis XVI. and the beautiful Marie Antoinette!

When I had reached the age of seventeen I had developed, as the result of my reading, a great belief in all lost causes. I had become exceedingly devoted to the cause of Ireland as the kindly Pastor had sent me a copy of "Willy Reilly and His Colleen Bawn," perhaps as an antidote to the lingering effects of "Boccaccio." I was rather troubled to find so many "swear words" in it, but I made all the allowances that a real lover of literature is often compelled to make!

The Bible

The glimpses I had of the Bible, some of which rather prejudiced me, as a moral child, against the Sacred Book, were, however, of inestimable value. Of course the New Testament was always open to me, and I read it constantly as a pleasure. The language, both in the Douai version and the King James version, was often very obscure. Although I soon learned to recognize the beauty of the 23rd Psalm in the King James version—which I always read when I went to one of my cousins—I found the sonorous Latinisms of the Douai version interesting. For a time I was limited to a book of Bible stories given us to read at school, as it was considered unwise to permit children to read the Old Testament unexpurgated. After a while, however, the embargo seemed to be raised for some reason or other, and again I was allowed to revel with a great deal of profit in the wonderful poems, prophecies, and histories of the Old Testament. I soon discovered that it was impossible to understand the allusions in English literature without a knowledge of the Bible. What would "Ruth among the alien corn" mean to a reader who had never known the beauty of the story of Ruth? And the lilies of the field, permeating all poetical literature, would have lost all their perfume if one knew nothing about the Song of Solomon.

Putting aside the question as to whether young readers should be let loose in the Old Testament or not, or whether modern ideas of purity are justified in including ignorance as the supremest virtue, he who does not make himself familiar with Biblical ideas and phraseology finds himself in after-life with an incomplete medium of expression. It used to be said of the typical English gentleman that all he needed to know was to ride after the hounds and to construe Horace. This is not so absurd, after all, as it appears to be to most moderns. To construe Horace, of course, meant that he should have at least a speaking acquaintance with one of the masterpieces of Roman literature, and this knowledge gave him a grip on the universal speech of all cultivated people. However useless his allusions to ChloË and to MÆcenas were in the business of practical life, he was at least able to understand what they meant, and even a slight acquaintance with the Latins stamped him as speaking the speech of a gentleman.

Similarly, a man who knows the Scriptures is fitted with allusions that clarify and illuminate the ordinary speech. He may not have any technical knowledge, or his technical knowledge may be so great as to debar him from meeting other men in conversation on equal grounds; but his reading of the Bible gives his speech or writing a background, a colour, a metaphorical strength, which illuminate even the commonplace. Strike the Bible from the sphere of any man's experience and he is in a measure left out of much of that conversation which helps to make life endurable.

Pagan mythology is rather out of fashion. Even the poets often now assume that Clytie is a name that requires an explanation and that Daphne and her flight through the laurel do not bring up immediate memories of Syrinx and the reeds. The Dictionary of LampriÈre is covered with dust; and one may quote an episode from Ovid without an answering glance of comprehension from the hearer. This does not imply ignorance; it is only that, in the modern system, the old mythology is not taken very seriously.

Since Latin and Greek have almost ceased to be a necessary part of a gentleman's education, there is no class of allusions from which we can draw to lighten or strengthen ordinary speech unless we turn to the Bible. This deprives conversation of much of its colour and renders it rather commonplace and meagre. Unfortunately, among many of our young people, the Bible seems to be a book to be avoided or to be treated in a rather "jocose" manner. To raise a laugh on the vaudeville stage, a Biblical quotation has only to be produced, and the weary comedian, when he is at a loss to get a witty speech across the footlights, is almost sure to speak of Jonah and the whale!

It is disappointing to notice this gradual change that has taken place in the attitude of the younger generation toward the Sacred Book. The Sunday Schools, in their attempt to make the genealogies of importance and to overload the memories of their little disciples with a multitude of texts, or to over-explain every allusion in the terms of physical geography, etc., may in a measure be responsible for this, but they cannot be entirely responsible. One must admit that diversities of interpretations of the Sacred Scriptures from a religious point of view will always be an obstacle to their use in schools where the children of Jews, of Mohammedans, and of the various Christian denominations assemble. But there is always the home, where the first impetus to a satisfactory knowledge of the Sacred Book ought to be given. The decay of the practice of reading aloud in our homes is very evident in the lack of real culture—or, rather, rudiments of real culture—in our children. But there is no use in declaiming against this. Other times, other manners; accusatory declamation is simply a luxury of Old Age!

Personally, my desultory reading of the Old and the New Testaments gave me a background against which I could see the trend of the books I devoured more clearly; it added immensely to my enjoyment of them; besides, it was a moral and ethical safeguard. It was easy even for a boy to discover that the morality of the New Testament was the standard by which not only life, but literature, which is the finest expression of life, should be judged. If there are great declamations, declamations full of dramatic fire, which nearly every boy at school learns to love, in the Old Testament, there are the most moving, tender, and simple stories in the New. To the uncorrupted mind, to the unjaded mind, which has not been forced to look on books as mere recitals of exciting adventures, the Acts of the Apostles are full of entrancing episodes. It is very easy for a receptive youth to acquire a taste for St. Paul, and I soon learned that St. Paul was not only one of the greatest of letter writers, but as a figure of history more interesting than Julius CÆsar, and certainly more modern. Young people delight in human documents. They may not know why they delight in these documents, but it is because of their humanity. Now who can be more human than St. Paul? And the more you read his epistles, and the more you know of his life, the more human he becomes. He knew how to be angry and sin not, and the way he "takes it out" of those unreasonable people who would not accept his mission has always been a great delight to me!

Under the spell of his writing, it was a pleasure to pick out the phases of his history—a history that even then seemed to be so very modern, and to a boy, with an unspoiled imagination, so very real. It seemed only natural that he should be converted by a blast of illumination from God. It is not hard for young people to accept miracles. All life is a miracle, and the rising and setting of the sun was to me no more of a miracle than the conversion of this fierce Jew, who was a Roman citizen. He seemed so very noble and yet so very humble. He could command and plead and weep and denounce; and he made you feel that he was generally right. And then he was a tentmaker who understood Greek and who could speak to the Greeks in their own language.

Late in the seventies when nearly every student I knew was a disciple of Huxley and Tyndal and devoted to that higher criticism of the Bible which was Germanizing us all, I fortified myself with St. Paul, and with the belief that, if he could break the close exclusiveness of the Jews, and take in the Gentiles, if he could throw off, not contemptuously, many of the rigid ceremonies of his people, Christianity, in the modern time, could very well afford to accept the new geological interpretation of the story of Genesis without destroying in any way the faith which St. Paul preached.

Somewhat later, too, when I read constantly and with increasing delight the letters of Madame de SÉvignÉ, I put her second as a writer of letters to the great St. Paul. The letters of Lord Chesterfield to his sons came next, I think; long after, Andrew Lang's "Letters to Dead Authors," and a very great letter I found in an English translation of Balzac's "Le Lys dans la VallÉe."

It must not be understood that I put St. Paul in the same category with these mundane persons. Nevertheless, I found St. Paul very often reasonably mundane. He preferred to work as a tentmaker rather than take money from his clients, and one could imagine him as preaching while he worked. He frankly made collections for needy churches, and he was very grateful to Phoebe for remembering that he was a hungry man and in need of homely hospitality. He was interested in his fellow passengers Aquilla and Priscilla whom he met on board the ship that was taking them from Corinth to Ephesus. It was evident that they had not been able to make their salt in Corinth, where, however, their poverty had not interfered with their zeal in the cause of Christ. Any tent marked "Ephesus" was sure to have a good sale anywhere. The tents from Ephesus were as fashionable as the purple from Tyre, and St. Paul was pleased that his two disciples should have a chance of being more prosperous. I always felt, too, that, in his practical way, he knew that Ephesus would give him a better chance of supporting himself.

That Saul of Tarsus had not lacked for luxuries in his youth, one easily guessed. It was plain, too, that he had had the best possible instructors, and I liked to believe, when I was young, that his muscles had been well trained in the sports of gentlemen of his class. Altogether, so graphic were his descriptions and so potent his personality that, while Julius CÆsar and Brutus receded, he filled the foreground, and all the more because at this time I picked up an English translation of Suetonius, just by chance one dark winter day, and as I had not yet discovered that Suetonius was a "yellow" gossip, my idols, some of the Roman heroes, received a great shock.

The constant reading of St. Paul led me to the Acts of the Apostles, and I found St. Luke very good reading, though I often wished that, as I understood he had some reputation as an artist, he had adorned his writings with illustrations.

It was a great shock to discover that none of the Apostles wrote in English, for it seemed to me that their styles were as different from one another as any styles could be, and as I, having lived a great part of my time in classes where Nepos and CÆsar were translated by my dear young friends, had very little confidence in the work of any translator, I came to the conclusion that God had taken special care of the translators of the Bible, for I could not help believing that He had no interest whatever in the translations which we made daily for the impatient ears of our instructors!

One could not help loving St. Paul, too, because he was such a good fighter. When he said he fought with beasts, I was quite sure that these beasts were the unreasonable and unrighteous persons who persecuted and contradicted him. No obstacle deterred him, and he was gentle, too, although he called things by their right names and his denunciations were so vivid and mouthfilling that you knew his enemies must have been afraid to open their lips while he was near them, whatever they might have said behind his back.

My devotion to St. Paul brought me into disrepute one Friday at school when discipline was relaxed, and the teacher condescended to conversation. We were asked who was our favourite hero, and when it came to my turn I answered "St. Paul." As George Washington, Abraham Lincoln, Thomas Jefferson, General Grant, General Lee, Napoleon, and Alexander the Great, had walked in procession before I produced my hero, I was looked on as rather weakminded. The teacher, too, seemed astonished, and he asked me on what grounds I founded my worship. This question, coming suddenly, petrified me for a moment, and I answered, "He fought with beasts." This was taken as a personal allusion by some of my dear comrades with whom I had had altercations, and I was made to suffer for it as much as these dear comrades deemed prudent. However, they discovered that I had "language" on my side, for on the next composition day, when we read aloud the work of our brains, I accused them of "being filled with all iniquity," and other evil things which brought down a horrified remonstrance from the teacher, who was unaccustomed to such plain English, but he was knocked high and dry by the proof that I was only quoting St. Paul to the Romans.

Perhaps I became too familiar with St. Paul. Be that as it may, I regarded him as a very good friend indeed, for some of his "language," quoted in times of crisis, produced a much better effect on one's enemies than any swear word that could be invented. I am not excusing my attitude toward the Bible, but merely explaining how it affected my youthful mind. There was something extremely romantic in the very phrase, "the tumult of the silversmiths" at Ephesus. It seemed to mean a whole chapter of a novel in itself.

And there was the good centurion—Christ always seemed to have a sympathy for soldiers—who was willing to save Paul when the ship, on its way to Rome, was run aground. So he reached Melita where the amiable barbarians showed him no small courtesy. And one could not help liking the Romans; that is, the official Romans, even Felix, whose wife was a Jew like St. Paul, and who, disgusted when the Apostle spoke to him of chastity and of justice to come, yet hoped that money would be given him by Paul, and frequently sent for, and often spoke with him. And how fine seemed the Apostle's belief in his nobility as a Roman citizen! He rendered unto CÆsar the things that were CÆsar's. And one could easily imagine the pomp and circumstance when Agrippa and Bernice entered into the hall of audience with the tribunes and principal men of the city! And one could hear St. Paul saying, protecting himself nobly, through the nobility of a Roman law:

For it seemeth to me unreasonable to send a prisoner and not to signify the things laid to his charge,