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us all, and perhaps raised our expectations unduly. Afterwards, Rabbits, the butler, came into my mother's room downstairs, red with indignation and with tears in his eyes. "Look at that!" gasped Rabbits. My mother was speechless with horror. That was a sovereign, a mere sovereign, such as you might get from any commoner!

After Company, I remember, came anxious days, for the poor old women upstairs were left tired and cross and vindictive, and in a state of physical and emotional indigestion after their social efforts. . . .

On the lowest fringe of these real Olympians hung the vicarage people, and next to them came those ambiguous beings who are neither quality nor subjects. The vicarage people certainly hold a place by themselves in the typical English scheme; nothing is more remarkable than the progress the Church has made—socially—in the last two hundred years. In the early eighteenth century the vicar was rather under than over the house-steward, and was deemed a fitting match for the housekeeper or any not too morally discredited discard. The eighteenth century literature is full of his complaints that he might not remain at table to share the pie. He rose above these indignities because of the abundance of younger sons. When I meet the large assumptions of the contemporary cleric, I am apt to think of these things. It is curious to note that to-day that down-trodden, organ-playing creature, the Church of England village Schoolmaster, holds much the same position as the seventeenth-century parson. The doctor in Bladesover ranked below the vicar but above the "vet"; artists and summer visitors squeezed in above or below this point according to their appearance and expenditure; and then in a carefully