Tono-Bungay

and I’ve found the restraints and rules of the art (as I made them out) impossible for me. I like to write, I am keenly interested in writing, but it is not my technique. I’m an engineer with a patent or two and a set of ideas; most of whatever artist there is in me has been given to turbine machines and boat building and the problem of flying, and do what I will I fail to see how I can be other than a lax, undisciplined storyteller. I must sprawl and flounder, comment and theorise, if I am to get the thing out I have in mind. And it isn’t a constructed tale I have to tell, but unmanageable realities. My love-story⁠—and if only I can keep up the spirit of truth-telling all through as strongly as I have now, you shall have it all⁠—falls into no sort of neat scheme of telling. It involves three separate feminine persons. It’s all mixed up with the other things.⁠ ⁠…
But I’ve said enough, I hope, to excuse myself for the method or want of method in what follows, and I think I had better tell without further delay of my boyhood and my early impressions in the shadow of Bladesover House.

III
There came a time when I realised that Bladesover House was not all it seemed, but when I was a little boy I took the place with the entirest faith as a complete authentic microcosm. I believed that the Bladesover system was a little working-model⁠—and not so very little either⁠—of the whole world.
Let me try and give you the effect of it.
Bladesover lies up on the Kentish Downs, eight miles perhaps from Ashborough; and its old pavilion, a little wooden parody of the temple of Vesta at Tibur, upon the hill crest behind the house, commands in theory at least a view of either sea, of the Channel southward and the Thames to the northeast. The park is the second largest in Kent, finely wooded with well-placed beeches, many elms and some sweet chestnuts, abounding in little valleys and hollows of bracken, with springs and a stream and three fine ponds and multitudes of fallow deer. The house was built in the eighteenth century, it is of pale red brick in the style of a French château, and save for one pass among the crests which opens to blue distances, to minute, remote, oast-set farmhouses and copses and wheat fields and the occasional gleam of water, its hundred and seventeen windows look on nothing but its own wide and handsome territories. A semicircular screen of great beeches masks the church and village, which cluster picturesquely about the high road along the skirts of the great park. Northward, at the remotest corner of that enclosure, is a second dependent village, Ropedean, less fortunate in its greater distance and also on account of a rector. This divine was indeed rich, but he was vindictively economical because of some shrinkage of his tithes; and by reason of his use of the word Eucharist for the Lord’s Supper he had become altogether estranged from the great ladies of Bladesover. So that Ropedean was in the shadows through all that youthful time.
Now the unavoidable suggestion of that wide park and that fair large house, dominating church, village and the countryside, was that they represented the thing that mattered supremely in the world, and that all other things had significance only in relation to them. They represented the Gentry, the Quality, by and through and for whom the rest of the world, the farming folk and the labouring folk, the tradespeople of Ashborough, and the upper servants and the lower servants and the servants of the estate, breathed and lived and were permitted. And the Quality did it so quietly and thoroughly, the great house mingled so solidly and effectually earth and sky, the contrast of its spacious hall and saloon and galleries, its airy housekeeper’s room and warren of offices with the meagre dignities of the vicar, and the pinched and stuffy rooms of even the post-office people and the grocer, so enforced these suggestions, that it was only when I was a boy of thirteen or fourteen and some queer inherited strain of scepticism had set me doubting whether  Mr. Bartlett, the vicar, did really know with certainty all about God, that as a further and deeper step in doubting I began to question the final rightness of the gentlefolks, their primary necessity in the scheme of things. But once that scepticism had awakened it took me fast and far. By fourteen I had achieved terrible blasphemies and sacrilege; I had resolved to marry a viscount’s daughter, and I had blacked the left eye⁠—I think it was the left⁠—of her half-brother, in open and declared rebellion.
But of that in its place.
The great house, the church, the village, and the labourers and the servants in their stations and degrees, seemed to me, I say, to be a closed and complete social system. About us were other villages and great estates, and from house to house, interlacing, correlated, the Gentry, the fine Olympians, came and went. The country towns seemed mere collections of ships, marketing places for the tenantry, centres for such education as they needed, as entirely dependent on the gentry as the village and scarcely less directly so. I thought this was the order of the whole world. I thought London was only a greater country town where the gentlefolk kept town-houses and did their greater shopping under the magnificent shadow of the greatest of all fine gentlewomen, the Queen. It seemed to be in the divine order. That all this fine appearance was already sapped, that there were forces at work that might presently carry all this elaborate social system in which my mother instructed me so carefully that I might understand my “place,” to Limbo, had scarcely dawned upon me even by the time that Tono-Bungay was fairly launched upon the