passages than, at all events, I should do by myself. He is, moreover, about the best Greek scholar here, which is a great help to me. You have no idea of the light that such accurate scholarship as his throws upon many disputed passages in the Bible, e.g., "Wisdom is justified of her children," where the Greek preposition probably gives the key to the whole meaning, and many such. So you see, dear old Fan, that the want of some one to pour out this to, for it sounds fearfully pedantic, I confess, has drawn upon you this grievous infliction.
'My kindest love to Father and dear Joan,
'Ever your loving
Fanny Patteson answered with arguments on the other duties which hindered her from entering on the course of deep study which he had been recommending. He replies:—
'Feb. 25, 1853.
'My dearest Fan,—I must answer your very sensible well-written letter at once, because on our system of mutual explanation, there are two or three things I wish to notice in it. First, I never meant that anything should supersede duties which I am well aware you practise with real use to yourself and those about you, e.g., the kindness and sympathy shown to friends, and generally due observance of all social relations. Second, I quite believe that the practical application of what is already known, teaching, going about among the poor, is of far more consequence than the acquisition of knowledge, which, of course, for its own sake is worth nothing. Third, I think you perfectly right in keeping up music, singing, all the common amusements of a country life; of course I do, for indeed what I said did not apply to Joan or you, except so far as this, that we all know probably a great deal of which each one is separately ignorant, and the free communication of this to one another is desirable, I think.
'My own temptation consists perhaps chiefly in the love of reading for its own sake. I do honestly think that for a considerable time past I have read, I believe, nothing which I do not expect to be of real use, for I have no taste naturally for novels, &c. (without, however, wishing to deny that there may be novels which teach a real insight into character). Barring "I Promessi Sposi" which I take up very seldom when tired, I have not read one for ages: I must except "Old Mortality," read last Vacation at Feniton; but I can't deny that I like the study of languages for its own sake, though I apply my little experience in it wholly to the interpretation of the Bible. I like improving my scholarship, it is true, but I can say honestly that it is used to read the Greek Testament with greater accuracy: so of the Hebrew, Syriac, Arabic. I feel, I confess, sometimes that it is nice, &c., to know several languages, but I try to drive away any such thoughts, and it is quite astonishing how, after a few weeks, a study which would suggest ideas of an unusual course of reading becomes so familiar that I never think of myself when pursuing it, e.g., I don't think that after two hours' grind at Arabic the stupid wrong feeling of its being an out-of-the-way study comes upon me now, it is getting quite natural. It comes out though when I talk or write perhaps with another, but I must try and get over it.
'I believe it to be a good thing to break off any work once or twice a day in the middle of any reading, for meditating a little while and for prayer. This is more easily done at College than elsewhere; and is, I hope, a preventive against such thoughts. Then, as I jog on I see how very little I know, what an immense deal I have to learn to become ordinarily well acquainted with these things. I am in that state of mind, perhaps, when Ecclesiastes (which I am now reading) puts my own case exactly before me. I think, What's the good of it all? And the answer comes, it may be very good properly used, or very mischievous if abused. I do indeed look forward to active parochial work: I think I shall be very happy so employed, and I often try to anticipate the time in thought, and feel with perfect sincerity that nothing is so useful or so full of comfort as the consciousness of trying to fulfil the daily duties of my situation. Here of course I need do nothing; I mean there is nothing to prevent my sitting all day in an arm-chair and reading "Pickwick.".... One word about the way languages help me, that you may not think what I am doing harder than it really is. These three bear the same kind of relation to each other (or rather say these five, Arabic, Syriac, Hebrew, Chaldee, Ethiopia; but of the last I know nothing whatever, and of Chaldee only so much as that it is a dialect of Hebrew in the same character, and consequently anyone who knows Hebrew knows something about it), as German to English, e.g., Bahlom (Arab.), Beel (Syr.), Baal (Heb.), are the same word, as you can see, only written in different characters, and all mean "a lord," so Baal, Beelzebub, or Baalzebeb. Baal Peor, which means, literally, "the Lord of the ravine," viz., the idol worshipped at the Pass in the wilderness. Consequently, in reading any one of these languages, the same word keeps on occurring in all; and the chief use is of course that often a word which occurs only once or twice in Hebrew perhaps is in common use in the others, and so its meaning is fixed. Add to all this, that the Syriac version of the New Testament was made (as all agree) early in the second century, if not at the end of the first, and thus is the very best exponent of the New Testament where the Greek is doubtful; and the additional fact, that though a mixture of Chaldee and Syriac was the language of Palestine in our Lord's time, yet He certainly sometimes spoke what is now our Syriac (e.g., Talitha cumi, &c.), and the importance of it is apparent. Surely to read the language that our Blessed Lord himself used is no small profit as well as delight.
'So I think we may each go on in our several pursuits, each helping each, and each trying to do so without a foolish affectation of learning.
'My best love to dear Father and Joan,
'Ever your affectionate Brother,
Fenelon has said that in a certain stage of piety there is much of self, and Coley was evidently in that stage. His own figure was the primary object before his eyes, neither indulged, nor admired, but criticised, repressed, and by his very best efforts thrust aside, whenever he was conscious that his self-contemplation was self-complacency. Still it was in his nature to behold it, and discuss it, and thus to conquer and outgrow the study in time, while leaving many observations upon self-culture and self-training, that will no doubt become deeply valued as the result of the practical experience of one who so truly mastered that obtrusive self.
Patteson was one of the most decided workers for the admission of improvements and reduction of abuses within his own college, with which each Oxford foundation was endeavouring to forestall compulsory reformation by a University Commission. Mr. Roundell says:—
'His early years as Fellow of Merton coincided with the period of active reform at Oxford which followed upon the Report of the Commission in 1852. What part did the future Missionary Bishop take in that great movement? One who worked with him at that time—a time when University reform was as unfashionable as it is now fashionable—well remembers. He threw himself into the work with hearty zeal; he supported every liberal proposal. To his loyal fidelity and solid common sense is largely due the success with which the reform of Merton was carried out. And yet in those first days of college reform the only sure and constant nucleus of the floating-Liberal majority consisted of Patteson and one other. Whatever others did, those two were always on the same side. And so, somehow, owing no doubt to the general enlightenment which distinguished the senior Fellows of Merton under the old regime—an enlightenment unquestionably due to the predominance in that College of the lay non-resident element—the new reforming spirit found itself in the ascendency. It is to the honour of Patteson, and equally to the honour of the older Fellows of the College at that time, that so great an inroad upon old traditions should have been made with such an entire absence of provocation on the one side, or of irritation on the other. But Patteson, with all his reforming zeal, was also a high-bred gentleman. He remembered what was due to others as well as to himself. His bearing was one of respect for authority, of deference towards those who were his superiors in age. He knew how to differ. He showed towards others the considerate courtesy which others in return so abundantly showed towards him. And this generous forbearance of the seniors had its reward. It entailed upon the juniors a reciprocity of respect. It was felt by them at the time to be an additional incentive to moderation, to sobriety, to desistance from extreme views. The result was that the work got done, and what was done left no heartburnings behind.
'Yet it would be delusive to pretend to claim Bishop Patteson as a Liberal in the political sense of the word. He was no such thing. If anything, his instincts, especially in Church matters, drew him the other way. But those who knew the man, like those who have seen the Ammergau