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I note once again that I had not escaped seeing it actually and traceably dealt with—(I admit) a good deal of friendly suspense; also with the nature and degree of the "sacrifice" left very much to one's appreciation. In circles highly civilised the great things, the real things, the hard, the cruel and even the tender things, the true elements of any tension and true facts of any crisis, have ever, for the outsider's, for the critic's use, to be translated into terms—terms in the distinguished name of which, terms for the right employment of which, more than one situation of the type I glance at had struck me as all irresistibly appealing. There appeared in fact at moments no end to the things they said, the suggestions into which they flowered; one of these latter in especial arriving at the highest intensity. Putting vividly before one the perfect system on which the awkward age is handled in most other European societies, it threw again into relief the inveterate English trick of the so morally well-meant and so intellectually helpless compromise. We live notoriously, as I suppose every age lives, in an "epoch of transition"; but it may still be said of the French for instance, I assume, that their social scheme absolutely provides against awkwardness. That is it would be, by this scheme, so infinitely awkward, so awkward beyond any patching-up, for the hovering female young to be conceived as present at "good" talk, that their presence is, theoretically at least, not permitted till their youth has been promptly corrected by marriage—in which case they have ceased to be merely young. The better the talk prevailing in any circle, accordingly, the more organised, the more complete, the element of precaution and exclusion. Talk—giving the term a wide application—is one thing, and a proper inexperience another; and it has never occurred to a logical people that the interest of the greater, the general, need be sacrificed to that of the less, the particular. Such sacrifices strike them as gratuitous and barbarous, as cruel above all to the social intelligence; also as perfectly preventable by wise arrangement. Nothing comes home more, on the other hand, to the observer of English manners than the very moderate degree in which wise arrangement, in the French sense of a scientific economy, has ever been invoked; a fact indeed largely explaining the great interest of their incoherence, their heterogeneity, their wild abundance. The French, all analytically, have conceived of fifty different proprieties, meeting fifty different cases, whereas the English mind, less intensely at work, has never conceived but of one—the grand propriety, for every case, it should in fairness be said, of just being English. As practice, however, has always to be a looser thing than theory, so no application of that rigour has been possible in the London world without a thousand departures from the grim ideal.