The socio-political problem turns out, on ultimate analysis, to be a wide restatement of the old theological Problem of Pain. Suffering does not necessarily make a fine character, but the characters that we recognise as fine could not, apparently, have been so without suffering. It is possible to say, "I have suffered, and though I am scarred and seared, yet I know that on the whole I am the better for that suffering. I do not now wish that I had not had that suffering. I even desire that those I love shall suffer so much as they can bear, that their conquest may be the greater, their joys the fuller, and their life the more intense." Nevertheless, the very next moment, the same man will try by every means possible to avoid suffering for himself and for those he loves. That is the dualism which dogs humanity in the mass no less than in the individual. That lies at the core of domestic politics. But it may be that the part of our nature which finds reason to be grateful for past suffering is higher than that part which seeks to avoid it in the future. Waste of the benefits of suffering is waste indeed. IX SEACOMBE, _December_. 1 We hired a drosky--one of the little light landaus that they use with a single horse in this hilly district--and thus we came down from the station. On the box were the coachman (grinning), a cabin trunk, a portmanteau, a gaping gladstone bag, and a rug packed with sweaters and boots. On the front seat, a large parcel of books, a typewriter, a dispatch case, a grubby moon-faced little friend of Tommy's, Tommy himself, and Jimmy. On the back seat, Straighty, Dane and myself. The small boy stood up on the seat, and Dane squatting on his haunches, overtopped us all.