I may say at once that this had seemed to me, under the first flush of recognition, the good mark for the pretty notion of the “free circle” put about by having, of a sudden, an ingenuous mind and a pair of limpid searching eyes to count with. Half the attraction was in the current actuality of the thing: repeatedly, right and left, as I have said, one had seen such a drama constituted, and always to the effect of proposing to the interested view one of those questions that are of the essence of drama: what will happen, who suffer, who not suffer, what turn be determined, what crisis created, what issue found? There had of course to be, as a basis, the free circle, but this was material of that admirable order with which the good London never leaves its true lover and believer long unprovided. One could count them on one’s fingers (an abundant allowance), the liberal firesides beyond the wide glow of which, in a comparative dimness, female adolescence hovered and waited. The wide glow was bright, was favourable to “real” talk, to play of mind, to an explicit interest in life, a due demonstration of the interest by persons I qualified to feel it: all of which meant frankness and ease, the perfection, almost, as it were, of intercourse, and a tone as far as possible removed from that of the nursery and the schoolroom--as far as possible removed even, no doubt, in its appealing “modernity,” from that of supposedly privileged scenes of conversation twenty years ago. The charm was, with a hundred other things, in the freedom--the freedom menaced by the inevitable irruption of the ingenuous mind; whereby, if the freedom should be sacrificed, what would truly BECOME of the charm? The charm might be figured as dear to members of the circle consciously contributing to it, but it was none the less true that some sacrifice in some quarter would have to be made, and what meditator worth his salt could fail to hold his breath while waiting on the event? The ingenuous mind might, it was true, be suppressed altogether, the general disconcertment averted either by some master-stroke of diplomacy or some rude simplification; yet these were ugly matters, and in the examples before one’s eyes nothing ugly, nothing harsh or crude, had flourished. A girl might be married off the day after her irruption, or better still the day before it, to remove her from the sphere of the play of mind; but these were exactly not crudities, and even then, at the worst, an interval had to be bridged. “The Awkward Age” is precisely a study of one of these curtailed or extended periods of tension and apprehension, an account of the manner in which the resented interference with ancient liberties came to be in a particular instance dealt with.