Gabriel Oak- Character Sketch

Gabriel Oak

A character from “Far from the Madding Crowd” by Thomas Hardy

Introduction

Gabriel Oak, the hero of the novel, is truly an admirable character from the onset of the novel. From the very first page, we are introduced to him and his sterling qualities. His characteristics make him unique and set him apart, and often above the rest of the characters. He is one of Bathsheba Everdene’s three lovers but his love is almost dormant and he does not openly express his relationship with Bathsheba. Unlike Boldwood, he does not use turn his affection for Bathsheba as his sole purpose in life nor does he flatter her like Troy so purposely did. Rather he expresses his devotion to her through ways that are neither frank nor obvious. In many ways, Gabriel Oak is an opposite to both Mr. Boldwood and Sergeant Francis Troy.

Appearance

When Hardy first introduces Oak, Oak is the owner of a small farm. Though he is a free man with high ambitions, he still wears modest clothing. His large coat, low crown felt hat and oversized boots adhere to this fact. Even when he gets promoted from a shepherd to a bailiff, the only noticeable change is that “He now wears shining boots with hardly a hob in 'em, two or three times a-week, and a tall hat a- Sundays,” In short, he is not too mindful of his clothes.

His Love for Bathsheba

Oak’s most distinctive quality is his love for Bathsheba. Hardy describes this love in the early part of the novel, “Gabriel had reached a pitch of existence he never could have anticipated a short time before. He liked saying "Bathsheba" as a private enjoyment instead of whistling; turned over his taste to black hair, though he had sworn by brown ever since he was a boy, isolated himself till the space he filled in the public eye was contemptibly small.

Throughout his time on Bathsheba’s farm, he does not mention once to anyone that he loves Bathsheba. Only those who know him closely have deciphered his affection for his mistress. Upon learning about Bathsheba’s marriage to Troy, he is angry at Troy but does not express his anger is out of jealousy.

After Troy’s disappearance, Bathsheba asks Oak for advice on how to deal with the hopeful and at times insane, Boldwood. Oak gives her reasonable advice but Bathsheba is still somewhat struck by his attitude. Though she knows how much Gabriel loves her, he, “Oak had not once wished her free that he might marry her himself -- had not once said, "I could wait for you as well as he."’

Even after Boldwood and Troy’s death and the gossip about Oak marrying Bathsheba, he does not once show his inclination to marry her. He says “Surely, surely you be the last person in the world I think of marrying. It is too absurd, as you say.” But when she mentions that she does not want to decline the proposal, he almost leaps up in joy. His unaltered and eternal love for Bathsheba seems to pay off when she accepts finally accepts his proposal to marriage and the two get married.

His trustworthiness and sense of Duty

One may say that Gabriel’s trustworthiness and sense of duty was due to his tremendous love for Bathsheba but there are many instances in the novel when he shows unnerving bravery and trustworthiness not because of Bathsheba. When Oak, then a weak and poverty-stricken man, arrives in Weatherbury he sees a fire. Instantly he rushes to the spot and tries to stop the fire. Because of his timeliness and skill, he succeeds in stopping it. Hardy also remarks that Boldwood later hires him as bailiff of his farm because of “the impossibility of discovering a more trustworthy man.”

Another instance of Gabriel’s trustworthiness is when he takes Fanny Robin’s dead body to Bathsheba. Bathsheba had entrusted the task to Joseph Poorgrass but he got carried away drinking until it became too late to hold the funeral that day. Gabriel scolds Joseph and takes the dead body himself.

With Bathsheba, his character was above exemplary. Without any instructions, he would make rounds each night on her property, making sure that everything was secure and safe. After her husband Troy’s disappearance, Bathsheba had virtually given up on farming and would often stay at home. Though Oak’s duties comprised of only those of a shepherd, he nonetheless took it upon himself to manage the farm. Upon Oak’s promotion as bailiff much later, Hardy remarks, “he having virtually exercised that function for a long time already, the change, beyond the substantial increase of wages it brought, was little more than a nominal one addressed to the outside world.”

His straightforwardness and truthfulness

Hardy comments that Gabriel Oak had too many Christian characteristics meaning that he is a simple, honest man who is not involved in or desired the least amount of trickery or deception.¹ His straightforwardness is at the stem of these Christian qualities.

Early in the novel, during his conversations to Bathsheba, this characteristic is clearly shown. When he sees Bathsheba doing strange exercises on a pony which are usually unfit for a woman, he simply tells her. Bathsheba is taken back by his honesty and straightforwardness and becomes thoroughly ashamed. In the next chapter, when he proposes to Bathsheba, she tells him that she is a woman who has no property and he should instead marry one that can increase him in wealth. Oak naively answers, “That's the very thing I had been thinking myself!” Hardy rightfully ascertains that Oak’s lack of diplomacy will at this point get him no where near marrying Bathsheba.

Bathsheba, fully aware of this quality of Gabriel’s, uses it to her advantage. Whenever a problem arises or she is concerned about one matter or another, she decides to talk to her former lover, Gabriel Oak conscious of the fact that he will always tell her sound and truthful if not unpleasant advice. Near the end of the novel, she admits that Gabriel has been a mentor to her.

Gabriel’s dismissal from Bathsheba’s farm is because of this characteristic of his. When Bathsheba tells him to convey a message to her coworkers about Mr. Boldwood, he opts to tell her his opinion about the valentine she sent to Mr. Boldwood, knowing that it is harsh.

“That it is unworthy of any thoughtful, and meek, and comely woman.” “Perhaps you don't like the rudeness of my reprimanding you, for I know it is rudeness; but I thought it would do good.”

This straightforwardness though, has its good aspects as well. Near the end of the novel when Bathsheba asks why he has been avoiding her and has decided to leave his post as bailiff, he again replies with complete honesty. He assures her that his only reason for this supposed desertion of her is because people have started rumors of an affair between the two and he wants to preserve the dignity and respect of both Bathsheba and himself. She is belated and accepts his offer to marry her.

Simplicity and Appreciation of Old Ways

One of the first things that Sergeant Francis Troy does upon his arrival is change the appearance of his (formerly Bathsheba’s) house. Oak protests by saying that the old things are still worthwhile and serve their purpose but Troy insists upon changing the architecture of the house. “Well, no. A philosopher once said in my hearing that the old builders, who worked when art was a living thing, had no respect for the work of builders who went before them, but pulled down and altered as they thought fit; and why shouldn't we? 'Creation and preservation don't do well together,”

Another prominent example of the Oak’s simplicity and appreciation of old styles and themes is his promotion to bailiff at both Bathsheba’s and Boldwood’s farms. Hardy relates that

“…though his condition had thus far improved, he lived in no better style than before, occupying the same cottage, paring his own potatoes, mending his stockings, and sometimes even making his bed with his own hands. But as Oak was ... a man who clung persistently to old habits and usages, simply because they were old,…”

Self-Opinion

“The novel's hero, Gabriel Oak is a farmer, shepherd, and bailiff, marked by his humble and honest ways, his exceptional skill with animals and farming, and an unparalleled loyalty. He is Bathsheba's first suitor, later the bailiff on her farm, and finally her husband at the very end of the novel. Gabriel is characterized by an incredible ability to read the natural world and control it without fighting against it. He occupies the position of quiet observer throughout most of the book, yet he knows just when to step in to save Bathsheba and others from catastrophe.”-²

Notes

¹- A Christian here, as well as in the novel, does not refer to a person’s religion or beliefs but rather his way of life. A Good Christian is known to be a person who is straightforward, honest and truthful to such an extent that he may be even called naïve or one who does not even understand the deception and deceit that people practice.

²-This paragraph has been taken from

Henchman, Anna. SparkNote on Far from the Madding Crowd. 27 Oct. 2008

Bathsheba Everdene- Character Sketch

Bathsheba Everdene

A character from “Far From the Madding Crowd” by Thomas Hardy

Introduction

Bathsheba Everdene, the heroine of the novel, is an intriguing character from the beginning of Thomas Hardy’s novel, “Far From the Madding Crowd.” Bathsheba is introduced in the first chapter along with Gabriel Oak. Though the two marry at the very end of the novel, their relationship at this stage as well as throughout most of the novel is turbulent.

Like all of Hardy’s characters, Bathsheba is inherently virtuous and is not in essence wicked. Nevertheless, she possesses characteristics which make her at times captivating while at other times abhorrent. It is these behavioral traits which cause the novel to be interesting and add new dimensions to an otherwise mundane plot.

Appearance

Fundamentally, “Far From the Madding Crowd” is a romantic tragedy. Hence, a romantic novel requires a character who is attractive and whom others are vying to be with. That character is Bathsheba Everdene. From the onset of the novel, the first man who meets her, Gabriel Oak, falls in love with her.

Even Mr. Boldwood, who had previously never set his eyes upon a woman, became infatuated with her. Liddy, Bathsheba’s maidservant companion remarked about him,

“Never was such a hopeless man for a woman! He's been courted by sixes and sevens -- all the girls, gentle and simple, for miles round, have tried him.”

Pride and Vanity

Foreshadowing a twisted and intriguing plot, Gabriel Oak remarks in the first chapter that though Bathsheba is beautiful, her greatest weakness is her vanity. This characteristic of hers influences many of her consequential decisions early in the novel, but soon dies away as she experiences the troubles and miseries of life.

The most memorable example of her vanity is in the first chapter when she looks herself in the mirror and blushes. This trait is further emphasized when Oak pays for her toll at the entrance of Norcombe Hill and she does not thank him.

After taking the management of her farm into her own hands, her workers express disdainfully that though she has little experience, she listens to no advice and thinks herself to be knowledge in all affairs. Henery Fray, one of workers says

“"A headstrong maid,¹ that's what she is -- and won't listen to no advice at all. Pride and vanity have ruined many a cobbler's dog.”

Sergeant Troy, an impulsive and reckless man by nature entices Bathsheba due to this weakness of hers. As Hardy simply puts,

“He had been known to observe casually that in dealing with womankind the only alternative to flattery was cursing and swearing.

Bathsheba, as a result of the self-love of her charms, became a wretched victim to Troy’s flattery. Though her consciousness told her that Troy was a dangerous man not to be dealt with, her vanity caused her to be dazzled by him.

Ironically, Bathsheba’s marriage to Troy slowly usurped her pride. When Troy kissed Fanny Robin, the last instance of Bathsheba’s vanity was seen. On Fanny’s death, she prepared flowers for her husband’s ex-lover. On Troy’s disappearance, she agreed to marry Boldwood to whom she felt a moral obligation towards.

Wildness and Impulsive Nature

As a young milkmaid, Bathsheba’s wild and impulsive nature is her second most prominent characteristic. Like her pride and vanity though, this too also erodes with the passage of time. As Bathsheba grows older, she becomes more thoughtful of the consequences of her actions.

Gabriel visits her house at Norcombe Hill with the intention of asking for her hand in marriage. She is not home and her aunt comments about her,

“You see, Farmer Oak, she's so good-looking, and an excellent scholar besides -- she was going to be a governess² once, you know, only she was too wild.

Almost as if they are prophetic³ words, her aunt’s characterization of Bathsheba is shown in the same chapter when she runs to tell Gabriel that she has no suitors but still does not want to marry him.

"Well -- that IS a tale!" said Oak, with dismay." To run after anybody like this, and then say you don't want him!"

This characteristic is also later expressed when she, out of impulsiveness buys a valentine for one of her workers. And out of impulsiveness again, she decides to send it to Mr. Boldwood, a man of great respect and integrity. Glimpses of Bathsheba’s almost volatile nature are also brought out when she abruptly dismisses Gabriel and when she scolds her maids and her companion Liddy.

Another of Bathsheba’s prominent acts of impulsiveness is when she secretly tries to escape to Bath to warn Sergeant Troy. In the middle of the night, she obtains a horse from her stables and tries to quietly leave her farm. As Maryann, her maidservant says to herself, “A woman was out of the question in such an occupation at this hour,” because of the danger an expedition such as this posed to a woman. Bathsheba, a novice at traveling even miscalculated by a great deal the distance of the journey and time it would take her to get to Bath.

Boldness and Practicality

Early in the novel when Gabriel is suffocating in his hut, she, instead of becoming unnerved, throws milk unto an unconscious Gabriel and loosens his handkerchief to allow him to breathe. Months later, when Gabriel sees her as mistress of a large farm in Weatherbury, he is astonished at “the rapidity with which the unpractised girl of Norcombe had developed into the supervising and cool woman here.” Her abrupt dismissal of her bailiff, Pennyways, her decision to manage the farm herself and many other instances further enunciate this exceptional characteristic of hers.

Upon Troy’s harsh and inconsiderate words to Bathsheba, she runs away from home. Later, she realizes the folly of her act and tells her friend, Liddy that she has resolved that she will return home. Almost immediately, she starts her journey back home.

“It is only women with no pride in them who run away from their husbands. There is one position worse than that of being found dead in your husband's house from his ill usage, and that is, to be found alive through having gone away to the house of somebody else. I've thought of it all this morning, and I've chosen my course. A runaway wife is an encumbrance to everybody, a burden to herself and a byword…”

This admirable characteristic is clearly depicted upon her husband Sergeant Troy’s death. As Hardy points out, “All the female guests were huddled aghast against the walls like sheep in a storm, and the men were bewildered as to what to do.” Bathsheba, on the other hand, was sitting upon the floor with her husband’s head in her lap. She was using a handkerchief to cover his wound and not allow the blood to flow. Upon Gabriel’s arrival, she immediately tells him to fetch a surgeon. Three hours later, when the surgeon arrives, he is astonished to see that everything has been arranged.

“It is all done, indeed, as she says," remarked Mr. Aldritch⁵, in a subdued voice. "The body has been undressed and properly laid out in grave clothes. Gracious Heaven -- this mere girl! She must have the nerve of a stoic⁶!"

Regard for her Maiden Purity and Want of Independence

Bathsheba is not a shy woman but still views her maiden purity with high regard. When Bathsheba’s personality is first introduced early in the novel, Hardy remarks about her,

“Had she been put into a low dress she would have run and thrust her head into a bush. Yet she was not a shy girl by any means; it was merely her instinct to draw the line dividing the seen from the unseen higher than they do it in towns.”

After Troy, the man she loves, kisses her, she is shocked and feels vulnerable and impure.

“That minute's interval had brought … upon her a stroke resulting, as did that of Moses in Horeb⁷, in a liquid stream -- here a stream of tears. She felt like one who has sinned a great sin.”

This characteristic of hers propels the plot forward in many cases. For example she tells Gabriel that she would like to have all the niceties of a marriage but does not want to have a husband. And though she regards Boldwood with high esteem, she does not want to marry him and keeps delaying the decision to do so. It is only Troy’s victimizing flattery, impulsiveness and her vanity that cause her to succumb to marriage.

Her regard for her maiden purity is associated with another desire of hers: her yearning to be independent. She tells Oak, “…nobody has got me yet as a sweetheart, instead of my having a dozen, as my aunt said; I HATE to be thought men's property in that way, though possibly I shall be had some day.”

Her Virtuous Nature

Like all of Hardy’s characters, Bathsheba is neither inherently evil nor possesses any malicious objective. Even Troy, the man who is deemed dangerous and untrustworthy, is not evil but rather lacks a moral compass to tell him right from wrong. The plot of “Far From the Madding Crowd” is propelled because of this characteristic of hers and often depicts scenes where Bathsheba is puzzled between morality and desires. Her decision to save Gabriel’s life, sympathize with Fanny Robin, and refusal to ignore an intruding Sergeant Troy are excellent instances of her high level of morality.

She sent her valentine to Boldwood on a whim without caring or thinking about its far-reaching effects. But after she realizes what it has done, she grieves for her mistake and tries in many ways to repent of her sin. Though she does not want to marry Boldwood, she does not want to reject him either, conscious of the fact that it was her actions which caused the love he had developed for her. She later agrees to marry him only because of this reason though every other instinct of hers tells her to do otherwise.

Self-Opinion

Bathsheba Everdene is an exemplary character in “Far From the Madding Crowd”. Though she has her faults and makes many wrong and disastrous decisions, she is always eager to correct her mistakes. Her good characteristics by far outweigh her bad ones and she is the most engaging and lovable character in the novel.

Notes

¹-head-strong maid- This phrase used by Henery Fray means that Bathsheba is a woman who has little experience in how to manage a farm but still listens to no advice from anyone.

²-governess- Bathsheba’s aunt says that Bathsheba is fit to control and direct the making and administration of policy, meaning that Bathsheba has the traits necessary for management except that she often makes wild and inconsiderable actions, foreshadowing that she will become a manager some day.

³-prophetic-here I used the word prophetic to signify that her aunt’s words almost told the future, not necessarily that her aunt knew the future. The word prophetic has a different meaning from the word Prophet.

⁴-… high generation, hated at tea parties, feared in shops, and loved at crises.- here this quote refers to the fact that whatever Bathsheba, believes to be the right thing to do, she does it almost automatically.

⁵-Mr. Alderitch- in some versions of the novel, Mr. Granthead is used instead of Mr. Alderitch

⁶-stoic- meaning one apparently or professedly indifferent to pleasure or pain- refers to a member of a school of philosophy founded by Zeno of Citium about 300 b.c. holding that the wise man should be free from passion, unmoved by joy or grief, and submissive to natural law- Mr. Alderitch is impressed by the fact that she is almost emotionless.

⁷-Moses in Horeb- This phrase alludes to the verse 17:6 in the bible when Moses strikes a rock and water gushes forth from it so that the people can drink. Hardy uses this phrase to explain that Bathsheba cried so much that it was as if water from a spring was coming out from her eyes.

⁸-Jove- the Roman God Jupiter who was the king of Gods in

(Definitions of words taken from Merriam-Webster’s Online Dictionary)

Far From the Madding Crowd

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Humane Education- Critical Appreciation

Humane Education

By George Sampson

Critical Appreciation

In the essay, Humane Education, George Sampson elaborates the necessity of a humane education for every individual. He describes how education is beneficial to a person and how it is the need of every man. His argument is simple: A humane education is the right of every person and it has nothing to do with the economy, or a person’s social status or occupation. To further enhance his viewpoint, he also explains how society directly or indirectly undermines this belief and acts against it.

According to the author, humane education is a necessity for every man. It is one of the fundamental rights which should be available to every person, whether rich or poor, affluent, or miserly, intelligent or dumb. Humane education does not necessarily mean an extraordinary amount of education but, it means elementary education- or in other words- the basics. It does not refer to a specialization in one field or another but enough so that a man will look al the world a different way, in an intellectual manner. Sampson dismisses the idea that child labor itself is “humane education”. Education functions to broaden a person’s mind while work only causes him to learn to serve.

Humane education, according to the author, has numerous benefits. Education allows a person to think more broadly, understand things he previously could not, make better judgments of people and things, and creates a thirst for knowledge and art. Education turns a nomad into a cultured man, a person who knows the meaning of life, and how to live life to its fullest extent.

George Sampson explains how different segments of society dissuade humane education. The city councilor does not want everyone to be educated. He believes that education is “socially dangerous” because if everyone will get an education, there will be no factory hands and manual laborers. An educated person would not want a lower paying job and rather opt for higher paying one. His concern is that education for all would upset the social and cultural system as well as the economy.

The teacher, the child’s door to education, argues Sampson, is neither an advocate of humane education. The teacher supports education but with a catch. From day one, every teacher ingrains in a student’s mind that education is all about work and money. A person should study so that he can get higher wages later on in life and a better job. The teacher explains to the students that an educated person is wealthier and is higher up the social ladder than an uneducated person.

Sampson, on the other hand, says that Humane Education is not about money or wealth. Humane education is about living a life in the literal sense whether a person is rich or poor, low, high or middle class. So, when a teacher says that education betters a person’s financial state, or a city councilor exclaims that universal education will cause a societal upheaval, they are both wrong. Their methods are different but they are both teaching the same wrong lesson. Education should be understood as a necessity of life, not a means for wealth, social status or power. As the author says,

“A humane education is a possession in which the rich and poor can be equal with our disturbance to their material possessions.”

Onion Eater- Critical Appreciation

The Onion-Eater

By Hillaire Belloc

Critical Appreciation

The Onion-Eater by Hillaire Belloc is an essay about the occurrence of happiness. In this essay, the narrator concludes that happiness is not dependent on wealth or material possessions.

The title of this essay is named The Onion-Eater for many reasons. Firstly, it gives tribute to the poor individual whose wise words helped the narrator see a new light. Secondly, it shows the author’s appreciation for the onion-eater since the author himself is very fond of onions. It also shows the man’s poverty and lack of importance since a person who eats raw onions as part of his daily diet is usually a poor individual who can’t afford a more luxurious diet.

The author starts off the essay by describing the scenery and the location he is traveling towards. He relates, in exquisite detail, how the summit he is going to is extraordinary, the like of which is not in all of England. This scene has a profound effect on the author/narrator due to which he is satiated with bliss. The author’s happiness can be understood when he relates the story of the Sultan who would count his days of happiness.

The author also emphasizes his loneliness at this time. He tells of how his only companion is his horse to whom conversions proved to be futile. , how far he is from civilization and his present location has been abandoned by mankind. So when the author notices another man not too far from himself, he is astounded.

Using chosen words, he describes the man as a wanderer through his appearance. When the narrator greets him, he finds he is actually a cultured man, not just a nomad. The man says he has no destination but is in pursuit of new places to enjoy. Their subsequent conversation is of great importance and forms the climax of the essay.

The narrator first tells of his account of happiness of which he says this is one of the happiest days of his life. He explains that this is because of his material possessions. His happiness is a direct result of his wealth.

The man agrees with the narrator that happy days are quite full of life and very special, but says that happiness is not caused by wealth. He argues that a poor person can also be happy and so can a rich person. Wealth does its bit in changing moods but possessing wealth or the lack of it does not cause joy or despair. He tells of his own example, how he is too poor to afford anything and lives on nothing apart from free raw onions, but nevertheless he is belated. Happiness and happy days come to all no matter what their financial status is.

The last part of the essay highlights the man’s destitution and the author’s admiration for the penniless stranger. When the onion-eater asks for some money to lie in a proper bed for the night, the narrator generously gives him all the money that he has with him. This willingness can only come from a person who has been completely impressed.

Superstitions- C.A.

Superstitions

By Aldous Huxley

Critical Appreciation

In the essay, Superstitions, Aldous Huxley addresses, as the title suggests, the belief in superstitions. He explains that even today, in this so-called age of enlightenment, superstitions are common. Though these superstitions might be different in their appearance, they are still existent.

Huxley explains that superstitions are caused by states of the mind. Since these have not changed throughout history, it is only logical that they are still existent. The main emotions which cause superstitions to become rampant are fear and insecurity. Huxley points out that during the war, superstitions were very common and were given many powerful abilities. At this time, loss of life was common and people were constantly in a state of fear. As the war ended, people became relatively less fearful, so did superstitions but they never died out completely.

Huxley also destroys the notion that says that this is an enlightened age. Even though technology has greatly advanced, people still have the same states of mind and therefore are still superstitious. In fact, the only way this age is different from all the previous ones is that now superstitions are not coordinated with a religion anymore. The Catholic Church, Huxley explains, was instrumental in exploiting people by creating various superstitions. Now, this is not the case, but nevertheless the same kinds of superstitions still exist today.

One of these forms of superstitions is germs. Women, especially, try to get rid these invisible monsters in any way they can. They carry out crazy rituals, to counteract their influences, are always keen to destroy them wherever they can and live in never-ending fear of them at all times. For many, these are today’s superstitions. Huxley elegantly ends his with the following short sentence.

“The forms change, but the substance remains.”

On the Pleasures of No Longer Being Very Young -C.A.

Humane Education

By George Sampson

Critical Appreciation

In the essay, Humane Education, George Sampson elaborates the necessity of a humane education for every individual. He describes how education is beneficial to a person and how it is the need of every man. His argument is simple: A humane education is the right of every person and it has nothing to do with the economy, or a person’s social status or occupation. To further enhance his viewpoint, he also explains how society directly or indirectly undermines this belief and acts against it.

According to the author, humane education is a necessity for every man. It is one of the fundamental rights which should be available to every person, whether rich or poor, affluent, or miserly, intelligent or dumb. Humane education does not necessarily mean an extraordinary amount of education but, it means elementary education- or in other words- the basics. It does not refer to a specialization in one field or another but enough so that a man will look al the world a different way, in an intellectual manner. Sampson dismisses the idea that child labor itself is “humane education”. Education functions to broaden a person’s mind while work only causes him to learn to serve.

Humane education, according to the author, has numerous benefits. Education allows a person to think more broadly, understand things he previously could not, make better judgments of people and things, and creates a thirst for knowledge and art. Education turns a nomad into a cultured man, a person who knows the meaning of life, and how to live life to its fullest extent.

George Sampson explains how different segments of society dissuade humane education. The city councilor does not want everyone to be educated. He believes that education is “socially dangerous” because if everyone will get an education, there will be no factory hands and manual laborers. An educated person would not want a lower paying job and rather opt for higher paying one. His concern is that education for all would upset the social and cultural system as well as the economy.

The teacher, the child’s door to education, argues Sampson, is neither an advocate of humane education. The teacher supports education but with a catch. From day one, every teacher ingrains in a student’s mind that education is all about work and money. A person should study so that he can get higher wages later on in life and a better job. The teacher explains to the students that an educated person is wealthier and is higher up the social ladder than an uneducated person.

Sampson, on the other hand, says that Humane Education is not about money or wealth. Humane education is about living a life in the literal sense whether a person is rich or poor, low, high or middle class. So, when a teacher says that education betters a person’s financial state, or a city councilor exclaims that universal education will cause a societal upheaval, they are both wrong. Their methods are different but they are both teaching the same wrong lesson. Education should be understood as a necessity of life, not a means for wealth, social status or power. As the author says,

“A humane education is a possession in which the rich and poor can be equal with our disturbance to their material possessions.”

Eton C.- Critical Appreciation

Eton C.

By Maurice Baring

Critical Appreciation

The essay Eton C. expresses the author’s fondness for his beloved school. Here, the author plainly explains that the essay is a one-sided piece of literature which seeks to glorify his cherished institution. The author refutes the scores of all sorts of literature ranging from poetry to essays and articles written to vilify the place of his youth.

The author’s love for his dearest school is profound. He exclaims that if he had to relive a part of his life, it would be the part when he went to Eton. He would gladly relive every single bit of it. Whether it was the humiliation he suffered, the punishment he had to endure or the grief he lived through, he would not like to miss a single moment of it. Baring remarks that he always was and always will be a devoted fan of Eton. For Baring,

“Eton has been and always will be the best school and that there is none like her, none.”

The author admits that Eton was a school for the athletic and not the intellectual. He doesn’t argue with those who say that at Eton, importance is given to athletes, to those who play rather than study. At Eton, he says, both teacher and student believe that a sportsman is much more noteworthy than an intellectual. For six days in a week, the students of Eton are taught that to compete in athletics is the goal of life. Nevertheless, this, according to the author is not a deplorable characteristic. As the author says,

“It was the faults I liked best.”

According to the author, if the opposite was true, if preference was given to education rather than athleticism, then Eton would be like all the rest of the schools; boring and dull and with lack of creativity. The school would applaud those who excelled in their studies while the majority of students would receive no recognition. In that case, there would be a few students who would be satisfied and smug while the majority would be beyond boredom.

Not only is the Etonion system advantageous for the athletic but also for the studious. A person can enjoy unlimited independence when he is by himself. When a person, on the other hand is surrounded by others, he is obliged to give in to their wishes and demands. His freedom is lost and he becomes a follower of another man’s desires. When he is alone though, he does not need to follow anyone else. A studious person in Eton can study and learn whatever he likes and however he likes, opposite of other schools where he is pushed around by those who those who believe themselves to be the caretakers of knowledge. In a studious school, a studious person’s options are limited since he is required to study what is thought to be of importance. His freedom is restricted by the intellectual, himself.

Baring explains that the tyranny of the intellectual is far worse than the torture of the athlete. This is so because the intellectual seeks to control mind as well as body. His actions affect our emotions while the athlete’s affects our actions. The intellectual’s tyranny tarnishes our soul while the athlete’s damages only our body. Accordingly, the author says that it is better if Eton is ruled by the athlete instead of the intellectual. As the author says,

“The tyranny of the intellectual is the worst of all.”

The author finishes his essay by saying that though Eton is known for its athletic achievements and all Etonions love sports, they also hold high respect for academics. Etonions don’t necessarily despise education; rather they consider sports more important. Academic achievements for them are praiseworthy but still hold far less value than recognition in sports.

Coming Soon

Insha'Allah, in the next week or so, I will start posting notes for Advanced English for both 1st Year and 2nd Year.