the processes by which so simple a conclusion as residence among
the poor in East London was reached, seemed to me very involved
and roundabout. However inevitable these processes might be for
class-conscious Englishmen, they could not but seem artificial to
a western American who had been born in a rural community where
the early pioneer life had made social distinctions impossible.
Always on the alert lest American Settlements should become mere
echoes and imitations of the English movement, I found myself
assenting to what was shown me only with that part of my
consciousness which had been formed by reading of English social
movements, while at the same time the rustic American looked on
in detached comment.

Why should an American be lost in admiration of a group of Oxford
students because they went out to mend a disused road, inspired
thereto by Ruskin's teaching for the bettering of the common
life, when all the country roads in America were mended each
spring by self-respecting citizens, who were thus carrying out
the simple method devised by a democratic government for
providing highways. No humor penetrated my high mood even as I
somewhat uneasily recalled certain spring thaws when I had been
mired in roads provided by the American citizen. I continued to
fumble for a synthesis which I was unable to make until I
developed that uncomfortable sense of playing two roles at once.
It was therefore almost with a dual consciousness that I was
ushered, during the last afternoon of my Oxford stay, into the
drawingroom of the Master of Balliol. Edward Caird's "Evolution
of Religion," which I had read but a year or two before, had been
of unspeakable comfort to me in the labyrinth of differing
ethical teachings and religious creeds which the many immigrant