Thursday, June 23, 2011

Looking at Mr. E. A. Roper and Ladycross School










As we wrap things up here at Who Is George Mills? let's take another quick look at one of our favorite coincidences regarding the life of George Mills: His association with Seaford, East Sussex.

Is it odd that we've never stumbled upon any sort of relationship between Mills and, say, Leighton Buzzard, Great Yarmouth, or Newscastle Emlyn at all, but other places do seem to crop up a great deal, while Seaford has?

Today we'll look at a croquet-related connection between George Mills and Seaford.

As we know from the indomitable Barry McAleenan, the 1957 Devonshire Park photograph that has been of such great interest to us here bears the likeness of Mr. E. A. "Tony" Roper, one time headmaster of Ladycross Catholic Boys' Preparatory School [above, left] in Seaford. We have also speculated that it may have been an acquaintance—or even friendship—kindled on the croquet lawns of southern England that led to Mills teaching at Ladycross for at least the summer term of 1956.

Was Mills simply there in a manner akin to Mr. Aloysius Quole ("Well, should you wish for some light reading, I can commend an excellent pamphlet on the life of the cheese-maggot"), the elderly replacement for fictitious schoolmaster Mr. Lloyd in the 1938 novel King Willow by Mills? Is it possible that Mills actually taught there longer, or at a previous time, a few years before? We don't know, but we do know a bit more about Mr. Roper.

Esme Antony Filomeno Roper was born in Christchurch, Hampshire, on 5 June 1895. The easiest information to glean regarding Roper is his service in the First World War as a 2nd Lieutenant in the 9th Battalion of the East Lancashire Regiment. Roper's address was listed in 1916 as "Ladycross, Seaford, Sussex," and his father named: A. F. Roper. This at the outset would indicate that Ladycross School was a longtime family-owned institution.

The London Gazette dated 16 October 1914 lists Esme Antony Roper in a section indicating, "The undermentioned to be Temporary Second Lieutenants. Dated 13 October 1914."

Roper's medal card indicates that he earned a "Badge" on 9 October 1916, and adds: "Refusal List/25." An additional entry reads: "2nd application through A. F. Roper (father) 22 – 4 – 17." The final entry on the card notes: "Further application 29th – 9 – 17 A. List 336."

I have been unable to discover what the "Refusal List" might have been.



Roper's father appears to have actually resided at Ladycross for a number of years after the war while Tony took up quarters elsewhere (with his bride, as we shall find). For example, the 1933 telephone directory that encompassed Seaford shows the following separate entries:


Roper, Alfred F, Ladycross . . . . . . . . . . . . . . . . . Seaford 52

Roper, E. Antony, M.A., Cross Keys . . . . . . . . . . Seaford 89


This indicates that the younger Roper had earned a Master's Degree. Checking the 1956 Oxford University Calendar, we find an entry that reads: "Roper, Esme Antony Filomeno 1931." The 1957 yearbook includes the notation: "Oriel 1917," indicating that Roper had returned from the war and had matriculated in 1917.

Sir Francis Cowley Burnand's The Catholic Who's Who and Yearbook: Volume 35 contains the following entry: "ROPER, Esme Antony, MA. (Oxon.); Headmaster of Ladycross; yr.j. of AF Roper, MA. (d. 1935), founder of Ladycross 1894, and Isabel May, nee Hoffman: m. 1929, Dorothy Marie Gladys, yr.d. of late Alfred Ames, formerly of Ceylon; Educ: Downside; Oriel Coll., Oxford (1st cl. Classical Hons); served W. War 1 as 2/Lt. E. Lanes Regt.; Publ.: Ladycross Motets. Address: Ladycross, Seaford, Sussex."

The Downside Review (Volumes 35-36) in 1916 contains the following entry in a list of soldiers: "Roper, Esme Antony F., April 1910-July 1914, 2nd Lieut., 9th East Lancashire Regiment."

So Roper [right] was an "Old Gregorian" from Downside School, a Catholic independent school located in Stratton-on-the-Fosse, Somerset, as well as having taken degrees at Oxford.

In addition, we see reference above to a publication entitled Ladycross Motets (Cary & Co, 1947), which is listed thusly at amazon.co.uk:

Ladycross Motets for general use four Voices (and Organ). Book 1, etc by E. Anthony [sic] Roper (Unknown Binding - 1947)

The music is still available through Banks Music Publications.

Once again, we easily can see no less than six very commonly occurring "coincidental" links to George Mills: Attendance at Oxford, a connection to Sussex (often Seaford), an interest in the performing arts (especially music), a boys' preparatory school, croquet, and a devotion to Catholicism.

In regard to the Devonshire Park image mentioned above, Barry Mc indicated to us that: "E.A. 'Tony' Roper was the former (till 1954) headmaster of Ladycross."

Retiring in 1954, Roper most likely still had influence at the school that his family had founded and run for exactly 60 years, even after he had indicated a preference for spending his time upon England's croquet lawns. If Ladycross had needed a teacher in 1956 and Mills was an acquaintance, George's appearance at Ladycross having been a result of some connection between the men seems probable.

We know Mills played from at least 1957 (although there are no complete records for him in the database at the Croquet Association) through the very last game of croquet I can find George playing on 26 June 1970. As far as we know, Mills never played Roper, but the latter played George's sisters on three occasions, having beaten Agnes Mills once, while having been defeated by Violet Mills twice.

[For a compilation Roper's croquet record and other information, click HERE.]

To where exactly did Roper retire? On 8 April 1960, the R.M.M.V. Winchester Castle, of the Union-Castle Mail S.S. Co. Ltd., steamed into Southampton from Durban, South Africa, bearing the passengers Esme Antony Roper, retired, and Dorothy Marie Roper, housewife, born 19 November 1888. The couple's address is listed as "Ladymead, Hurstpierpoint, Sussex."

Roper passed away in Surrey early in 1979 at the age of 83. Ladycross School already had closed in 1977 and was demolished.


For more about Ladycross, visit: http://www.ehgp.com/ladycross/


Next time, we'll cross Seaford and visit another local, longtime, family educational institution there, Newlands School. Stay tuned…




Wednesday, June 22, 2011

Discussing Maurice Benington Reckitt
















It seems a natural segue to point out here that, at the bottom of The Jellicoe Blog, there is the following statement and link: "We are grateful for financial support for our work from MB Reckitt Trust."

Imagine my surprise when I spotted the name of one of the croquet cronies of George, Agnes, and Violet Mills at the bottom of a blog about the work of Fr. Basil Jellicoe, the subject of our last two entries!

Do coincidences ever cease around here?

Maurice Benington Reckitt (19 May 1888 – 11 January 1980) is described in Wikipedia as "a leading British Anglo-Catholic and Christian Socialist writer. He edited Christendom, A Journal of Christian Sociology from 1931 to 1950. Earlier he was a supporter of guild socialism and a founder of the National Guilds League."

In addition, it includes this information: "Reckitt was a leading player and croquet administrator winning the Men's Championship twice (1935 and 1946). Reckitt was President of the Croquet Association between 1967 and 1975."


We know that Reckitt [pictured, right, by artist John Prince, versus Charles Colman, whose mustard company had merged with Reckitt's family firm] took to the lawns with the Mills siblings on several occasions, and in tournament play, the database of the Croquet Association shows that Agnes went 0-3 against Reckitt, although she went 2-1 against Maurice's wife, Aimee. Violet Mills was 0-1 against Maurice.

The database shows no records for George Mills, but the erratic London Times search engine does give the results of a single match, played on 10 July 1965 in the second round of Handicap Doubles at Budleigh Salterton, in which George paired with Maurice in a loss to Mrs. R. B. N. Smartt and Miss J. Cooper, (-4). Mills and Reckitt presumably had played together and won in the first round.

I admit to being clueless as to how doubles partners were arranged in croquet at that level, and so have no idea if this indicates if the men were close, or if chance happened to make them partners.

Reckitt was born into the fortune of the family business, Reckitt & Sons, now Reckitt Benckiser. It only took a few moments for me to locate several of their products beneath our kitchen sink, in the laundry, or within the refrigerator here in Ocala: Brasso, Cling Free, Frank's Red Hot, Resolve, Old English, Lime-A-Way, Spray 'n Wash, Easy Off, and French's Mustard.

Maurice was not really involved much in the family business, however.

It is not my purpose to write a biography of Reckitt—that's been done. In 1941, at the age of approximately 53 Reckitt wrote an autobiography entitled As It Happened: An Autobiography. He was also the subject of the 1988 biography Maurice B. Reckitt by John S. Peart-Binns.

Ample material regarding his life and the founding of "The MB Reckitt Trust" (originally "The Christendom Trust" before 2005) can also be found at http://www.mbreckitttrust.org/history.html.

Nor is it merely my purpose to point out the next (now almost expected) coincidence regarding the fact that George Mills seems to have been a bystander (and perhaps and acquaintance, or even friend) while two British men of great social and spiritual import—Reckitt and Jellicoe—fought on behalf of Christian social causes. Long after the death of both men, their names are linked by the association of Reckitt's trust with the Jellicoe Community.

The following is an excerpt from information on the history of the trust at the website mentioned above:

Reckitt was brought up as an Anglo-Catholic, and as a young man became involved with guild socialism and various Christian social movements. During the First World War, he joined the Labour Research Department, and in 1923 became Chairman of the League of the Kingdom of God. His most enduring achievement was Christendom, a quarterly journal of ‘Christian sociology’ which he edited (and largely subsidized) from 1931 to 1950. His vocation, in the words of his biographer, John Peart-Binns, ‘was to be available’. He spent most of his life ‘co-ordinating and leavening the thinking of small groups together with such people as T. S. Eliot, Dorothy L. Sayers, T. M. Heron, Philip Mairet and many priests’. He authored and edited numerous books on Christian social issues, of which the most readable and best-known is his account of the social movement in the Church of England, From Maurice to Temple (1947).


Author Martin Jarrett-Kerr continues elsewhere in that website:

Maurice Reckitt [right] was a comparatively wealthy layman, married but with no children. The Reckitt family derived its wealth from ‘Reckitt’s Blue’ in North East Yorkshire. Maurice was educated privately until university, when he went to St John’s College, Oxford, where he got a good degree in history.

He was brought up as a traditional ‘Anglo-Catholic’, but as a youth he soon became worried by the gap, even contradiction, between his faith and the human and social life around him. As a schoolboy he came under the influence of the fine historian Fr John Neville Figgis, C.R., who was not a typical ‘Christian socialist’ so much as a scholar who saw, and taught others to see, the significance of ordinary ‘worldly’ life in the light of the Christian gospel. After university Reckitt became involved in lively and intelligent groups concerned with social ordering…

When Reckitt went up to Oxford ‘I became’, he said, ‘a Socialist in 1908, and I shall always think that, for my generation, a Socialist was a very good thing to have been.’ But he was disillusioned with the ‘Fabian atmosphere’ of Oxford socialism, and found the Church Socialist League more congenial. His practical work in 1916 was as an assistant in London of the ‘Labour Research Department’: his task was to read, mark and index the trade union press. (This is interesting, as disproving the picture of Reckitt as a rich dilettante talking about egalitarianism in comfortable surroundings.)

Later, in 1923, the Church Socialist League ‘was reborn, not without travail, as the League of the Kingdom of God’. One of its members, Sir Henry Slessor, explained that ‘we came to see that our objective was not the promotion of Socialism, but the advent of the Will of God as expressed in His Kingdom on Earth. A society pledged to forward this purpose, sacramental in doctrine, composed solely of communicants, seemed far nearer to our desires than one pledged to Socialism, in part supported by modernists and persons only sub-Christian in belief.’


Interestingly, the change from "Christendom" to "MB Reckitt" in the actual name of the trust in 2005 was based strictly on practical matters, according to the fund's website: "The change of name was decided upon because the Trustees considered that the term ‘Christendom’ nowadays carries connotations that have nothing to do with either the origins or the focus of the Trust, and which could mislead the public. By using the name of the benefactor who endowed the Trust, continuity with the honourable past of the Trust is maintained."


How the term Christendom (which was also the name of a quarterly journal subsidized and published by Reckitt from 1931 to 1950) came to be used for the trust is exemplified here in this passage written by theologian Duncan B. Forrester:

It has become conventional to assert that we now live in a post-Christendom situation, and to look back patronizingly to the attempts to revive a rather romanticized version of medieval society on the part of Maurice Reckitt, V. A. Demant and the Christendom Group, or even T. S. Eliot in his The Idea of a Christian Society, with its ringing pronouncement that ‘The Christian can be satisfied with nothing less than a Christian organization of society – which is not the same thing as a society consisting exclusively of devout Christians. It would be a society in which the natural end of man – virtue and well-being in community – is acknowledged for all, and the supernatural – beatitude – for those who have the eyes to see it . . .’ But if that kind of political theology has had its day with the recognition that Christendom has passed away beyond recall, there remains an urgent need for a post-Christendom beyond theology.

Reckitt's vision, however, probaby is summed up better in what is essentially a mission statement for The MB Reckitt Trust: "Being and building communities that are diverse and cohesive, in order to bring about a stronger society."

The Mills family, notably George's father, the Revd Barton R. V. Mills, struggled with at least some aspects of religion. The elder Mills converted to Roman Catholicism during his time at Christ Church, Oxford, but spent virtually the rest of his life as an Anglican vicar, chaplain, and cleric, even having been an assistant chaplain at the Chapel Royal of the Savoy, in which one of his first services was during the funeral of Queen Victoria.

Barton Mills was an erudite man, a lover of history, chess, and debate, and a scholar whose translations and interpretations of the work of Bernard of Clairvaux are still cited today. He also gave of himself, serving as an Acting Chaplain to the Forces during the First World War, in which sons Arthur and George served, and as an officer of the Associated Societies for the Protection of Women and Children, and as founder of the Association for Improving the Status of the Unbeneficed Clergy.

Mills seemed to share the belief of Fr. Jellicoe, as explained by the current Archbishop of Canterbury, that: "[H]e had no problem at all in coming to preach in a church part of which was reserved for the service of Christ in the form of his poor."

For the Reverend Mills, this was all about career choices, subjugating personal belief and allowing himself opportunities to do the work to which he felt called, while also being able to support his wife and children. Roman Catholicism was a matter of personal devotion; the Anglican Church provided his public pulpit, as well as his bread and butter.

It would be stunning to me to find out that these theological and deeply personal matters of faith had not been discussed with George, especially just before Barton's death in 1932. This is corroborated by the fact that George's funeral service was held in the Catholic Church of St Peter, Prince of the Apostles [left], at Budleigh Salterton in 1972.

No, the Catholicism of Barton Mills was not a secret taken to his grave.

Reckitt had an Anglo-Catholic upbringing, but his lifetime of work as a Christian socialist seems to have transcended denominational barriers as well.

A 1958 manifest from a ship called the Rangtiki documents it sailing into England from New Zealand with Maurice and his wife, Evelyn Aimee, aboard. Their address is given as "157 St. James Court, Buckingham Gate, London SW1."

While this address is a bit closer to The Guards Museum than the London stomping grounds of the Mills family just to the west of Buckingham Palace Gardens, it would have been within extremely familiar territory to George Mills.

The men also shared a common Oxford background (although Mills did not earn his degree) and likely many similar lifelong beliefs on social and religious subjects. One does not doubt they had their differences regarding how exactly those beliefs should be acted upon, perhaps even assertively expressed over cocktails at the bar in the clubhouse at Budleigh, but their similar backgrounds of privilege, with some devotion to helping those in need, no doubt gave them a wide berth of common ground upon which to stand.

Reckitt's wife, Aimee, was as we know a competitive tennis player in the second decade of the 20th century [Wimbledon 1923, 1925, 1927; pictured, above, in 1927 with Lili Alvarez, Aimee at left], but was apparently not a particularly healthy woman overall. She passed away in 1968.

We also know this from the trust's website:

Miss [Dorothy] Howell-Thomas compiled a ‘Bibliography of Maurice B. Reckitt’s published work, for his ninetieth birthday’ (1978); and this was revised and enlarged in 1980. She also helped the archivist of the University of Sussex to sort out the Reckitt archives deposited there, along with other related material, especially that associated with Reckitt’s friend and colleague, Philip Mairet, sometime editor of The New English Weekly to which Reckitt frequently contributed.


Reckitt lived to the age of 91, and was still active in matters regarding his trust until his death in 1980. His bibliography is vast, and the amount of archival material related to Reckitt's life and work held at the University of Sussex is, to me, astonishing.

In addition to his work on Guilds and Christian social issues and philosophies, Reckitt also penned the text Croquet Today, and as we know, was an avid player of championship caliber, as well as a successful administrator for the Croquet Association, giving him yet another interest in common with George and the spinster Mills sisters.

But Reckitt's legacy is his trust, and its requirement that the projects which it endows should not simply be charities, but institutions and organizations that… well, let Mr. Jarrett-Kerr explain:

From time to time, before his death in 1980, Reckitt protested that the Trust was still behaving in too theoretical a manner. He submitted a ‘Statement’ to be read and discussed at the Trust meeting of 6 May 1973, which emphasized the clauses in the Trust Deed that the Trust is ‘charged with promotion of research into the application of Christian social Thinking’ and with obtaining expert advice ‘upon the form and feasability [sic] of research projects and the areas where they could best be affected’. He feared that the Trust had neglected its duty in this respect – the duty ‘to initiate, seek out and further enquiry into what we may judge to be the vital aspects of modern economic and industrial disorder’. Instead it was ‘tending to confine itself to doing exactly what it began by repudiating – distributing its resources (on) purely charitable gifts.’


Reckitt's trust apparently has stayed true to his vision of not simply bandaging the ills of society, but endowing those who would work to prevent society's wounds from manifesting themselves at all.





Tuesday, June 21, 2011

Fr. John Basil Lee Jellicoe, Part 2












When I was a boy, my parents used to drag my brother and me on family holidays to camp in a caravan at various scenic locales in the eastern portion of the United States. Almost invariably, my father would strike up a conversation with some fellow around a campfire and inform him we were from Pennsylvania.

That chap, no matter where he himself was from, would typically say something to my father along the lines of, "Oh! Pennsylvania! Do you know our friends, the Smiths?"

After politely assuring him that the Smiths (or whomever) that we knew were very unlikely the same Smiths that he knew, Dad would still grumble later about the fact that a couple of million people lived in The Keystone State, and about people's stupidity in general.



* * * * *


Sometimes I wonder if my father wouldn't have a good long rant about me and what I'm doing here, in essence asking the entire U.K., "Say, do you happen to know a bloke named Mills?"

I mean, sure, George Mills was an officer's reserve military paymaster (in WWII) and went to Oxford (Christ Church) and was concerned about the Anglican Church and Roman Catholicism. And Father J. B. L. Jelliocoe was an officer's reserve paymaster in the military (in WWI; perhaps this is where Mills got the "reserve officer" idea) and went to Oxford (Magdalen College) and was concerned about the church as well. And A. B. H. Bishop went to Oxford (Jesus College) at the same time as those two, and was Head of Magdalen College School at Brackley during the same period Jellicoe was head of the Magdalen College Mission in Camden. Oh, and Bishop was raised in Cornwall, where George Mills was born, but raised quite near George's Acland family ancestral home at Killerton in Devon.

And it likely is just a coincidence that Mills and Bishop left Oxford and each became involved in independent preparatory schools. And that Mills was writing books about those preparatory schools at the same time that Bishop was advancing his career in the schools. And it's likely just a coincidence that George's father was a social reformer in London, based in Kensington, during the 1920s and early 1930s, while Jellicoe was a London social reformer in nearby St Pancras during that same era.

Small world, isn't it?

So it's probably just a colossal coincidence that, when the young but worn-out Jellicoe passed away in 1935, his memorial service was attended by a gentleman named "Mr. H. E. Howell," a chap bearing the same moniker as a gentleman who, as an old friend of the author, had helped George Mills by reading the manuscript for his first novel, Meredith and Co.: The Story of a Modern Preparatory School, in 1933.

This Howell attended the service as the representative of All Saints Margaret Street, a Victorian Anglo-Catholic High Church that rests almost midway between the Kensington address of the Mills and the St. Pancras parish to the northeast, where Jellicoe had worked so diligently on behalf of the poor.



* * * * *


So much of what we've discussed above may all simply be coincidental. Let's look at some hard-copy evidence.

Here's is how the London Times documented Jellicoe's death on 26 August 1935:


THE REV. J. B. L. JELLICOE

SLUM CLEARANCE IN ST. PANCRAS


The Rev. John Basil Lee Jellicoe died on Saturday in a nursing home of pneumonia in his thirty-seventh year. He will be remembered for his remarkable work as the chairman and organizer of the St. Pancras House Improvement Society, Limited, which has demonstrated that the improvement of slum areas by private enterprise is a sound financial proposition. The elder son of the Rev. T. H. L. Jellicoe, of Sullington Warren, Pulborough, Jellicoe took his degree from Magdalen College, Oxford, and after preparation at St. Stephen's House was appointed in 1922 head of the Magdalen College Mission and curate of St. Mary's, Somers Town. He resolved that he would not rest till his people had homes fit to live in, and the rehousing schemes started by his society have already provided many excellent flats with gardens, trees, ponds, swings for the children, and other amenities. Although the rents charged are not more than what the tenants paid for the old slums, the loan stock receives 2 per cent. and the ordinary shares 3 per cent. In 1929 Messrs. Whitbread entrusted the control of the rebuilt public house in Stibbington Street to Father Jellicoe. It was licensed to sell beer but not spirits, and was provided with a roof garden, a restaurant, and various games. When it was proposed to form a college for publicans, to be conducted by Church of England clergymen, Father Jellicoe said it was hoped "to attract young men of the best type who would regard the office of publican as a great and honourable profession. They should regard it also as a magnificent opportunity of social service by providing decent and happy recreation for their fellow-men." The progress of the society was steady, with the support of the Prince of Wales, the Archbishop of Canterbury, the late Minister of Health (Sir Hilton Young, now Lord Kennet), and others, and more blocks of flats were opened. But, as a letter in The Times last June showed, the society still needs at least £150,000 in loan stock and Ordinary shares to rebuild three verminous and overcrowded sites in Somers Town already in its possession. Last year Father Jellicoe moved to St. Martin-in-the-Fields as curate.


In that obituary we find that by 1935 Jellicoe had moved his career locale even closer to Kensington (and George Mills, who was probably teaching at Eaton Gate in Belgravia), taking over as the incumbent at St. Martin-in-the-Fields at Trafalgar Square. By the way, 1922 was the year that Mills ended his pursuit of an Oxon degree.

Details of Jellicoe's funeral were published in the Times on 29th August 1935 [my emphases]:



THE REV. J. B. L. JELLICOE

The funeral of the Rev. Basil Jellicoe took place at Chailey Parish Church {right]yesterday. The service was conducted by the Bishop of Dover, assisted by the Rev. H. J. Boyd and the Rev. H. H. Matravers. The choir boys of St. Mary's of the Angels Song School, under the Rev. Desmond Morse-Boycott, took part in the service. The principal mourners included:–
Mrs. Jellicoe (mother), Lieutenant-Commander C. J. L. Jellicoe (brother), Mrs. I. L. Murray (aunt), the Rev. John and Mrs. Murray, Mr. Felix St. H. Jellicoe, Mr. St. Alban Jellicoe, Miss Jellicoe, Mrs. Jellicoe and the Rev. Arthur H. Boyd and the Rev. Halbert J. Boyd (uncles).

Among others present were:-
Mrs. Madge Waller (representing the Under 40 Club), Mr. Eric Beetham and Mr. R. D. Just (representing the Fellowship of St. Christopher). the Rev. N. Scott, Miss E. Terry, Mr. R. L. Atkinson, Mr. L. Day and Mr. Ian B. Hamilton (representing St. Pancras House Improvement Society), the Rev. J. C. Nankivell (representing the Isle of Dogs Housing Society), the Rev. N. G. Powell (representing Canon Carr, St. Michael's Housing Society, Penzance), Mr. Donald G. Pelly (Strichard Housing Society).

The Rev. C. P. Shaw (representing the Church Union Housing Association), the Rev. Percy Maryon-Wilson and the Rev. Lorimer Reece (representing the Magdalene College Mission), the Rev. H. W. Grepe, the Rev. W. T. Norburn, the Rev. Hampden Thompson, Canon H. L. Pass (representing the Dean and Chapter of Chichester Cathedral), the Rev. C. W. Handford, the Rev. A. R. H. Faithfull, the Rev. C. E. B. Neate, the Rev. F. G. Fincham, the Rev. Montague Cox, the Rev. Donald V. Beckingham, the Rev. W. A. C. Ullathorne, the Rev. B. Thackeray, the Rev. E. I. Frost, the Rev. C. P. Orr, the Rev. C. G. Earmaker, Mr. and Mrs. R. C. Blencowe, Mr. and Mrs. I. Blencowe, Miss Blencowe, Mrs. Morse-Boycott.

Mrs. Maryon-Wilson, Miss Bartlett Blake, Elsie Lady Shiffner, Mr. and Mrs. J. H. Boyd, Lieutenant-Commander and Mrs. E. B. Martino, Mr. Alan L. Todd, M.P., Miss Margerson, Mr. and the Hon. Mrs. Maryan-Wilson, Mrs. Hampden Thompson, Mr. and Mrs. Basil Henriques, Lady Kenderdine, and Mrs. Reginald M. Mason.

A memorial service was held at St. Mary the Virgin, Somers Town [left], yesterday for the Rev. John Basil Lee Jellicoe. The Rev. Percy Maryon-Wilson officiated, assisted by the Rev. H. L. O. Rees and the Rev. T. M. Parker.

Among those present were:-
Mrs. D. G. Morris, Mr. Halliday McCartney, Miss Critchley, Mr. S. Rundle, Mr. and Mrs. John Gillard, Mr. W. H. Sheppard, the Rev. Langtry Williams (New York). the Rev. Eric Bailey (All Saints', Margaret Street). The Rev. T. A. S. Marsden, Mr. P. Henniker Heaton, Mr. A. J. Stewart, Miss Hunt, Mrs. Kightley, Mrs. M. White, Mr. John F. Dell, Mr. L. Myers, Mr. and Mrs. Toop, Miss E. Miller, Miss S. G. Saunders, Mr. Charles Low, Miss E. M. Evans, Miss Oaker.

Miss F. A. Day, Mrs. M. P. Leonard, Mr. W. L. Cooke, Miss Packer, the Rev. L. Jones, the Rev. J. W. E. Hooton, Mrs. A. Clark (St. Mary's Schools). Mrs. Ayrton, Mrs. Davidge, the Rev. Adam Fox (representing Magdalen College).

Miss Collet, Sister E. Armstrong, Miss De Rougemont, the Rev. Nigel Scott (representing St. Pancras House Improvement Society), Councillor F. Howson (former Mayor of St. Pancras), Mr. E. Ormnan, Mrs. Hunt, Mr. W, Bell, Miss Crowe, Miss Gedge, Miss E. Ayr, Miss E. Perry, the Rev. Norman Haigh, Mrs Henley Chater.
The Rev. J. A. Gorton, Brother Kenneth (B.S.F.A.), Mr. H. E. Howell (All Saints', Margaret Street), Sister Gent, the Rev. M. Le Marrino, Father Biggart (representing the Community of the Resurrection), Mrs. W. Sharp, Father Ferguson, the Rev. C. D. Horsley, the Rev. A. Swift, Mrs. E. A. Taylor, Miss Horsley.

Miss Edith Neville (chairman of the St. Pancras House Improvement Society) was unable to be present owing to absence abroad, and Lady Warren was unable to be present owing to serious illness.


I did not transcribe the above myself (my thanks to Chailey 1914-1918), so I do not know how accurate any of it is. For example, there's a fair chance that "Miss Margerson" may be "Miss Margesson," daughter of Mr. M. and Lady Isabel Margesson, a couple that attended the wedding of George Mills and Vera Louise Beauclerk in 1925. In addition, not only did they attend the wedding of George's brother, Captain Arthur F. H. Mills, to Lady Dorothy Walpole, but Mr. Margerson gave the bride away (as she was not on speaking terms with her family because of the couple's union that day).

As a frequent transcriber of the predominant font of that era's London Times (and with the crow's-footed bifocal squint to prove it), an "ss" as in Margesson can appear to resemble a "rs" as you can see in the name "margesson" in the fine print of this item [right] from the Times regarding the Mills-Walpole nuptials.

Nonetheless, there's no reason to think that the Mr. H. E. Howell mentioned there is part of any transcription error.



* * * * *


Anyway, again dispensing with what may be simple coincidence and looking more at facts, the contemporary "Jellicoe Community" of today still allows students from Oxford to volunteer and work in the community to meet the needs of the local people, just as it did back in the days of Camden's Magdalen College Mission.

Even before the days of Jellicoe's stewardship, students volunteered. From the 1916 text In Slums and Society: Reminiscences of Old Friends by James Granville Adderley, we read an instructive description of the Magdalen College Mission: "I shall never forget my initiation to that 'open house,' where burglars and undergraduates fed and played and slept under one roof."

That was written during a time just before Jellicoe, Bishop, and Mills all attended various constituent colleges at the University of Oxford, from which the mission drew those compassionate undergraduates.

Moving forward in time, into the 1920s and 1930s when Fr. Jellicoe became established at the Mission, we read this from a website entitled The Jellicoe Blog describing the sometimes theatrical nature of the legendary reformer: "Jellicoe had been born into privilege and used his many connections to assemble a powerful alliance for change - enlisting the support of the Prince of Wales, the Archbishop of Canterbury and the Housing Minister in his St Pancras House Improvement Society. He understood the importance of dramatic flourish – erecting vast papier-mâché effigies of the rats and bugs that infested the slums, and ceremonially torching them as the first slums were demolished. And he used the ‘new media’ of his age: making an early film of the conditions in which his parishioners lived, and making a mobile cinema in a trailer, so that those who lived in prosperity up and down the land could see what life in the slums was really like. After each showing he told them: 'Now you know what life is like. You have no excuse for inaction.'"

Back to (almost) unbridled speculation…

We know George Mills attended Harrow School at The Grove, the school's house strong in drama and the arts, and that Mills worked in with children at Windlesham House School in Portslade in performances, dramatic productions, and even musicals. Again, would it be a stretch to consider that perhaps working with the ever-present and attention-starved (as well as quite often actually starved) children of the slums that followed Jellicoe around could have been what helped nudge Mills along towards becoming a schoolmaster after departing Oxford?

Still, London and its environs comprised populous and bustling metropolis that was the crossroads of England and the rest of the U.K., if not the entire Empire, upon which the sun never set.

What were the actual chances that all of these men knew each other well? What were the chances that all of these circumstantial occurrences were anything other than sheer coincidence?
We've no evidence these men ever met while attending Oxford, or that any save Jellicoe ever worked at the Mission. There's no evidence that the Howell at the 1935 funeral service is the Howell thanked in the 1933 preface of Meredith and Co. And, although their names rest alongside each other's for eternity in that preface, we have no proof that Howell and Bishop ever met, even though they both knew George Mills. And, finally, George's father, Revd Barton R. V. Mills was a much older man than Basil Jellicoe, and although they both crusaded for social reform, each man in his own way, they may have run in completely different circles and may never have so much as met.

There also is no solid reason to think that it's noteworthy that Jellicoe, born in 1899 and son of a cleric, was raised in Chailey, Sussex, just 15 miles or so north of—of course!—Seaford, East Sussex, a coastal town that simply won't stop cropping up coincidentally in the story of George Mills. But if you do think 15 miles is simply too far away from Seaford to connect it with Mills, let's discuss the fact that Chailey sits just four miles or so east of the location of Parkfield School in Haywards Heath, where George, born in 1896 and son of a cleric, attended classes.

What we do know is that, in some way—even loosely—these men somehow are linked to George Mills, circa 1933, perhaps if only in a way similar to the logic behind Six [or, depending on whether or not the teller understands the concept, Seven] Degrees to Kevin Bacon [right]. Exactly how they were linked is the mystery, one we may never solve.



* * * * *


It has been over a year since my first messages to All Saints Margaret Street, Magdalen College School, and the Old Brackleians were sent. No replies with research assistance have been forthcoming so far, and may not ever be.

We may never know more than we now do about these men who seem so tantalizingly close to each other—personally, historically, and even spiritually. Perhaps this is all a series of overblown coincidences, neatly if not randomly arranged on an undreamed-of internet some 80 to 90 years later, and even if it is true these men did know each other, that in itself doesn't make any one man's behavior at the time in any way causal in regard to any aspect of another's life.

But I find it hard to believe that such strong-willed, talented, and outgoing men wouldn't have influenced each other in many ways, directly and indirectly.

In a way, all of this seems suspiciously as if a nearby camper asked my father if he knew the "Smiths" from Pennsylvania, and the more the fellow described them, the more it became apparent that they—out of millions—actually had been our neighbours…


* * * * *


Fr. Jellicoe inspired a stage musical [left] that recently played at the Shaw Theatre on Euston Road in London, and his memory is held fast by the communities he helped, as well as a more figurative, charitable community that still works in his memory.

I'll close with these words from Fr. Rob Wickham, rector of Hackney:

Jellicoe was angry. He saw 5 children to a bed, he saw children with breathing difficulties, and he saw the effect that mass unemployment can have in a community. He saw loan sharks at work, and he saw people every night affected by fleas, bed bugs, rats and cockroaches. “How can I preach Jesus when people live in such filth? The devil is the Lord of Somers Town," came his cry.

This vision of a new Jerusalem led him to use a local workforce to charge the same rents after the rebuilding as before, and to keep a community strong through its nurseries, rent clubs, furniture clubs and even a pub – a place where clergy and churchwardens might go after evensong!

This vision holds dear today. It is a vision which undergirds the principles of the Jellicoe Communities and Community organizing. Local people doing something – galvanizing their efforts to make a difference in the communities in which they live and where they service.



* * * * *


For more information about the Jellicoe Community today, see http://www.theology-centre.org/jellicoe-community.





Monday, June 20, 2011

Fr. John Basil Lee Jellicoe, Part 1











Today, we'll take a look at a short thread we've been following, trying to get some closure on the preface to the 1933 book Meredith and Co. by George Mills. There are a few other loose ends to pursue besides this, and I think my work here at Who Is George Mills? will be just about complete.

As we know, the preface referred to two men, as having been helpful and encouraging during his production of the manuscript for the text: Mr A. Bishop, the "Head Master of Magdalen College School, Brackley," and Mr. H.E. Howell, an "old friend."

H. E. Howell remains unidentified, a mysterious man of some influence on George Mills, but unknown to us today.

Last time we found out that Bishop was Arthur Henry Burdick Bishop, not only once Head Master of Magdalen in Brackley, but longtime, successful Head at Warwick School. Many thanks to Mr. G. N. Frykman, archivist at Warwick for his wealth of information on Bishop and the school of his era (1936-1962), as well as for his effort to get someone at Magdalen College School to contact me.

Magdalen College School, or should I say schools, has an interesting history. There are apparently three: Oxford, Brackley, and Lincolnshire, although it appears the name of the last is the Skegness Grammar School. That name, interestingly, was taken in 1933 upon its relocation from Wainfleet.

The Oxford school, originally located in Magdalen College, since has moved across the Magdalen Bridge and expanded.

The institution of our interest here, though, is Brackley, and according to Wikipedia, the college still owns the site in South Horthamptonshire, and has a presence on the governing board.

This historical presence ties the school to the famed Magdalen College, Oxford, and it is there that our investigation leads us. First let's look at an historical figure with close ties to Magdalen College as well.

During the 1920s, a fiery reformer named Fr. Basil Jellicoe [right] took the stage. Born on 5 February 1899 in Chailey, Sussex. Jellicoe is noted in a 1917 Chailey parish magazine as having been "Univ OTC, Oxford." Subsequent issues note that Jellicoe served with the Royal Naval Volunteer Reserve during 1918 and is described as an 'assistant paymaster,' a designation that ended in July 1919, when Jellicoe was presumably disembarked from his service after the end of hostilities in the First World War.

The 2004 edition of the Oxford Dictionary of National Biography says this about Jellicoe:

Jellicoe, (John) Basil Lee (1899-1935), housing reformer and Church of England clergyman, was born on 5 February 1899 at Chailey, Sussex, the elder son of Thomas Harry Lee Jellicoe, rector of Chailey, and his wife, Bethia Theodora, youngest daughter of Sir John Boyd, of Maxpoffle, Roxburgh, lord provost of Edinburgh from 1888 to 1891. His father was a cousin of J. R. Jellicoe, first Earl Jellicoe.

A few months before the end of the First World War he left Oxford to join the Royal Naval Volunteer Reserve and served for a short time in the Mediterranean.



On the website Chailey 1914-1918, Paul Nixon gives his opinion regarding that entry:

This rather spare and stuffy review does not appear to do justice to the man. In the 1920s he campaigned successfully to replace the Somers Town slums in Camden, north London with decent housing and was a colossus in the neighbourhood as well as a firm favourite with the residents. He founded what later became the St Pancras Housing and Humanist Association and helped set up similar groups throughout England. He worked tirelessly for the benefit of poorer communities and must have been sorely missed when he died at the young age of 36.


Father Luke Miller, President of the Haileybury Society, wrote this of Jellicoe:

Just after the First World War Jellicoe had come down from Magdalene Oxford, been ordained and appointed as the Magdalene College Missioner, responsible for a Christian Mission to the area round S. Pancras station in London supported and funded by members of his college. It was an area of slums: dark alleys, stinking tenements, jumbles of dwellings with no sanitation, no light and providing hardly any shelter.

Seeing the terrible housing conditions Father Jellicoe insisted that the spiritual duty of the church for the souls of her children must extend to a physical duty to their wellbeing and specifically to their housing.

Jellicoe cajoled the owners; raised the funds; demanded support; lobbied politicians; worked to change opinion, employed the press – Gaumont films made a news reel that was sent round the country and the world – and generally made himself a nuisance to anyone and everyone to get things done. It was fabulously successful. Things were done and the whole area was transformed.

His work spread beyond to confines of his own parish. He was called on to develop his new concept of Housing Associations in the Isle of Dogs in London and in other cities in the nation. His idea spread round the world, and he is the father of social housing.

Father Jellicoe was not a social reformer. He was a Gospel preacher. Once he described the beginning of the work with the housing. “We wanted money for these building schemes” he said, “So whom do you suppose we went to? Well we went first to a poor paralyzed woman who hadn’t a penny, who couldn’t use anything but her lips, but who knew how to pray. That was the beginning of everything.”

It was costly what he did. It was costly to others who had to give up their preconceptions and their prejudices and be carried along by him in his enthusiasm for the gospel. But it was also costly for him. Twice he had breakdowns under the pressure of the work. He drew strength from his daily offering of the Body and Blood of Jesus at the altar in his church; he organized a prayer guild to sustain the mission in prayer, and he drew on the power of the scriptures in his spiritual warfare. But it cost him nonetheless.

Someone who knew him well wrote of him, “I can see him now, pacing round and round the room, a soul on fire within a rather faded cassock, his eyes ablaze with what I can only call a fury of faith for the fighting of ancient wrongs, his heart aglow with affection for all sorts and conditions of men and with visions for their greater good. I wondered how long it would take for so keen a flame to burn out.”

Basil Jellicoe died, burnt out and exhausted, aged just 36.


At a Service of Thanksgiving celebrating the renewal of St. Martin-in-the-Fields 0n 28 April 2008, the Archbishop of Canterbury mentioned Jellicoe: "In the days when St Martin's was gloriously beginning to reinvent itself in the second and third decades of the last century, a very great Anglo-Catholic priest, Father Basil Jellicoe, at that time the incumbent at St Paul's Convent Garden, was challenged by some of his more narrow-minded High Church friends about why he would come to celebrate and preach in a parish church like this where the blessed sacrament was not reserved. Father Jellicoe said he had no problem at all in coming to preach in a church part of which was reserved for the service of Christ in the form of his poor."


I will not pretend to have any real knowledge of the High Church, Low Church, Anglo-Catholicism, or of the relationship between the Anglican Church and Roman Catholicism.

Although we have not established fully a relationship between Jellicoe and George Mills, regular readers will find a few items already begin jump out from the above. More coincidences involving George Mills? His life seems at times to have been not much more than a series of interesting coincidences!

While it is no more a coincidence that Mills and Jellicoe served in WWI than it would be for any of the other countless men and women who served, it is interesting to note that both Mills and Jellicoe served in the pay corps during the conflict.

Interestingly, despite being a pay corps wash-out as a fatigue man in the Great War, Mills righted the ship of his military career by later himself becoming a member of the reserve of officers [how, exactly, is unknown] and serving as a lieutenant paymaster during the Second World War.

After the First World War, we know Mills attended Oxford, the location of Magdalen College, where Jellicoe received undeniable financial help via the "Magdalen College Mission," as we can see from the image at right.

In addition, Revd Barton R. V. Mills, an Anglican cleric converted to Roman Catholicism and the father of George Mills, is noted for having "founded the Association for Improving the Status of the Unbeneficed Clergy, and was [honourable] secretary of the Society for the Protection of Women and Children" during his life, as described in his obituary in the Times of London. These charitable works occupied the time of the senior Mills from the 1920s through his passing in 1932.

In fact, as early as 1884, when Barton Mills was beginning his career as a cleric, he was found "sitting on the Battersea Committee as an active member, according to a 15 December [1884] report by The Council of the Society for Organising Charitable Relief and Repressing Mendicity," and during the First World War, he had served as an "Acting Chaplain to the Forces."

The Rev. Mills had spent his life doing good works, and in a time when the young Jellicoe—a man with so much passion and vision—couldn't have helped but capture the notice and perhaps fancy of the elder cleric, George's father.


Lastly, we also know that much of George's life was concerned with religion. His father obviously had strong but ambivalent feelings about the exact nature of his own spirituality, converting to Roman Catholicism during the period in his life in which he also began serving as a vicar in the Anglican Church, and Barton later an assistant chaplain in the Chapel Royal at the Savoy.

The tribute paid by the Archbishop of Canterbury above to Fr. Jellicoe seems to apply to the Rev. Mills as well: "[He would have] had no problem at all in coming to preach in [any] church part of which was reserved for the service of Christ in the form of his poor."

Despite current skepticism by the Savoy itself, it's clear that the Rev. Mills had converted to Roman Catholicism (as did many of the men he saw as role models of his youth, like Rev. R. S. Hawker, who converted on his deathbed). By 1956, we find George Mills teaching at Ladycross School [left], a Catholic preparatory school in Seaford, Sussex, and having his own memorial service held at Catholic Church of St. Peter, Prince of the Apostles in Budleigh Salterton in 1972.


Jellicoe saw a blurred line between an exact daily practice of Christianity and its more important function of providing a necessary service to humankind. He was a charitable reformer in the same city at the same time George's own father was. Both Mills and Jellicoe had ties to Oxford in the 1920s. And just before that time, Jellicoe, like Mills, recently had served under the Colours in the pay corps, of all things!

These still could be coincidences, but we'll try to tie them together even a bit more tightly (and weave in Bishop and Howell) next time—stay tuned!



Friday, June 17, 2011

Discovering Arthur Henry Burdick Bishop at Warwick School











The other day we took a look at one of the first pages of writing that author George Mills published: The preface to his first novel, Meredith and Co., in 1933. There we examined just who "Mr. H. E. Howell" might have been.

Today, we'll take a look at the other name in that preface, "Mr. A. Bishop."

First of all, I don't even want to discuss how many times the characters "a bishop" or "bishop a" appear on the internet. Google will provide "about 126,000,000 results" in about "0.21 seconds." Can you say, "Needle in a haystack?"

I immediately wrote to Magdalen College School, Brackley, and the Old Brackleians for help, but never received replies. Those institutions being my best, and possibly only, resources, the lack of response was truly a sticky wicket.

I trolled telephone directories, sought alumni lists, and grazed travel manifests, birth notices, marriages, and deaths for a year, all to relatively no avail. True, I had some names that seemed more likely than others, but nothing solid.

So, why on Sunday afternoon between mowing our front and back lawns, did I hit upon it? I can't say. It seemed I'd used the same search terms over and over and over (and over, for that matter), but this time received a slightly different result.

I found not an "A. Bishop" who'd been Headmaster at Magdalen College School, but an "A. H. B. Bishop." That was breakthrough, but I also was immediately inundated with "hits" from what appeared to be another A. H. B. Bishop, co-author (with a G. H. Locket) of a pair of science text books.

It didn't take long to unearth a link that referred to Bishop as "former" headmaster at Magdalen School, then currently (in that text) headmaster at Warwick School [right]! It also didn't take me very long to leap to the conclusion that we may have found a school where George Mills might have taught during the post-War years (1945 – 1956), during which we know so little about him!

You can't imagine how swiftly and excitedly I fired off an e-mail to G. N. Frykman, Warwick School Archivist. Then…

Well, let me let Mr. Frykman pick it up from there:

Dear Sam – I have searched the staff registers of Warwick School, and I cannot find the name of G. R. A. Mills, so he didn’t work here. It is strange, therefore, that you claim that A. H. B. Bishop (headmaster 1936 – 62) encouraged him in his publications. I wonder where you heard that? Bishop was himself, of course, a very successful published writer of chemistry text books. I enclose some paragraphs from Warwick School: A History by G. N. Frykman and E. J. Hadley (2004).


I will admit to some disappointment in failing to find a long-term post-War employer for George Mills, but I feel excited that we can learn about Mr. Bishop. It is both fascinating and instructive for our purposes here: He must have had not only an influence on George as an author, having proofed his manuscripts for Meredith, but had an impact on him as a teacher as well.

Here are some of the "paragraphs" mentioned above by Mr. Frykman:

Arthur Henry Burdick Bishop grew up in Cornwall and attended Callington Grammar School. He then served in the army in France, Egypt and Palestine from 1917 to 1920, before going up to Jesus College, Oxford, where he took First Class Honours in Natural Science in 1924. He was a very able chemist, and his two published text-
books (Introduction to Chemistry and An Elementary Chemistry, both written with GH Locket) were widely used throughout the country. His teaching career started at Westminster College, Oxford, but he was soon appointed to the post of Senior Chemistry Master at Radley, and thence to the headmastership of Magdalen College School, Brackley [Bishop's 1933 phone listing there is seen, left].


In 2003, Bill Grimes (Warwick School 1930 to 1938) remembered Bishop’s first assembly in Big School in 1936, when he said: “All my life I’ve wanted to be Headmaster of Warwick School, and now I’ve got here, I’m going to stay here!” This remark made more sense when it was discovered that Bishop had applied for the headmastership when it fell vacant in 1933, but had lost out when Percival Smith was appointed. He was certainly not expecting the chance of applying again quite so soon. Like his two predecessors, Riding and Percival Smith, AHB Bishop was offered a salary of £800 (a sum worth about £41,000 in 2003), together with whatever profits he could make from the boarding house. Almost his first action was to use the Junior House, which had been closed in 1935, as additional classrooms and cloak-rooms. Also in his first term, he gathered the whole school together to listen to the funeral of George V on the wireless in Big School. Within two years, he had arranged for the front of the school to be flood-lit – a short-lived improvement in view of the proximity of the Second World War.



Two things immediately strike me regarding Bishop. First, Mills and Bishop had spent time in Cornwall as youths. Mills was born there in 1896, although his family moved to London in 1901. Bishop had been born in 1898 around Woolwich/Plumstead in London, and taken as a boy to Cornwall.

However, Bishop's address in Callington, Cornwall, was actually closer to Devon, where George's kin owned a great deal of land and George had spent much time as a lad, as well.

With an affinity for Cornwall and Devon, and perhaps some common acquaintances, Mills—at Christ Church, Oxford, from 1919 to about 1922—was thinking about a future as a schoolmaster and probably met Bishop [right] while the latter was attending Jesus College at Oxford.

A second thing that jumps out at me is that, around 1933, Bishop was not appointed to the vacant headmaster position at Warwick School. This is the same time that Mills was set to publish his first book, which, according to advertising in the London Times, was in the stores for Christmas.

Unless things have changed a great deal in education, Bishop would have been considering at length and in depth his philosophies of education, of discipline, of teaching, of management, of selecting personnel, and of business in preparation for his 1933 interviews at Warwick. Helping Mills with his manuscript—especially as the book's fist edition from Oxford University Press was subtitled "The Story of a Modern Preparatory School"—probably helped structure the thinking of both men!

Mr. Frykman continues:

In the 1942 Prospectus, the tuition fees for Warwick boys are given as £5 per term (a 2003 equivalent of £145), and the separate boarding fee as £23 5s per term (£675). Boys from Leamington and beyond had to pay £6 per term. By 1950, as will be discussed shortly, the basic day-boy tuition fee had risen to £18 and the boarding fee to £30 per term, which, with post-war inflation taken into account, were equivalent to £350 and £600 per term in 2003. The tuition fee in 1950 was, in real terms, less than 20% of its value 50 years later. The most likely explanation for this lies in the low salaries paid to teachers at the time and in the fact that the boarders were still subsidising the day-boys.


Although during the Second World War, and beyond the scope of Bishop's editorial relationship with Mr. Mills, the paragraph above about Warwick School [pictured below, left, with Bishop addressing the boys] does much to give us insight regarding our investigations and awareness of preparatory schools such as Warren Hill School, Windlesham House, and elsewhere.

In addition, we have a better idea of the post-War situation for men like Mills, fellows who had been pre-War schoolmasters:

The school that greeted the end of hostilities retained only nine of its 1939 staff, though a further six eventually returned from the Forces. Inevitably, the staff body had been drastically affected by the war, and stability was desperately needed. In fact, for many, especially the younger men, the post-war period offered great opportunities, and it became increasingly the case that teachers did not stay a long time in their posts before moving on, either to promotions elsewhere or to other professions. There were, in short, to be fewer Mr Chips.


Now, we know from Dr. Tom Houston at Windlesham House School, that instability in the teaching ranks was characteristic of the 1920s as well. It would be interesting to know if the situation stabilized in the 1930s, but my hunch would be that it did not much: Schools in England failed during the Great Depression, and masters would have been scurrying for new positions as the rumour mill turned. In fact, of the schools at which George Mills taught, only Windlesham would survive until today.

George Mills, we know, had had a short "career" as an officer and paymaster in the Royal Army Pay Corps during WWII, and had had at least a modicum of training as an office clerk in the First World War. Couple all of that with the fact that it was difficult for schools to retain staff members after the war, and that they apparently often lost them to "other professions," and we… are still left with little direction as to what Mills did after the war. Did he teach? Work in an office? All of these options seemto have been very open to him.


In October 1959, twenty-three years after his appointment as Headmaster, Arthur Bishop was able to report to the governors:

The school is in good heart. For the first time there are well over 700 on the roll. The Junior School and Lower School are overflowing, and the Sixth Form is larger than ever. Both boarding houses are more than full.

At Advanced Level we gained 87.5% passes. At Ordinary Level subject passes improved from 54% in 1957 and 60% in 1958 to 69%. Mr Beeching deserves special mention for the outstanding science results.

The music of the school – orchestral and choral – is improving rapidly. The CCF maintains its high standards. Discipline is good, and the reputation of the school is good. The experiment of admitting boys on Common Entrance from preparatory schools at 13 is going well; the list is already full for next year and a reserve list is being built up.

Much of the credit for this flourishing state of affairs must go to the Second Master, Mr Dugdale and the staff who are most loyal and co-operative. Theirs is a 6 day week as against a 5 day week in the state schools and they willingly give up time to other activities in the dinner hour and after school. I trust the governors will continue their wise policy of recognising this extra work by the staff in their salary allowances.

When the school became independent it had to improve or fall back on state aid. Our scholarship must, at least, compare favourably with neighbouring state schools and in games, society and tone we must excel. That is why we must have a good staff and pay them well to expect so much of them.



George Mills was probably very much retired at the age 63 when this report was presented in 1959. Again, though, it provides substantial insight into the workings of British schools in the mid-20th century. The staff seems to have stabilized, and teachers were at least beginning to be paid commensurate with their worth.

Here's one last paragraph from Mr. Frykman:

It is fair to say that, of AHB Bishop’s 26 years as Headmaster, the early ones were supremely demanding, given wartime conditions. Contemporaries recall that, though not a logical and consistent thinker, Bishop usually got the right answer, and he certainly saw the school through to calmer waters whilst presiding over a huge increase in pupil and staff numbers, numerous building crises and educational changes. It is, indeed, probably fair to say that he saved the school in 1946… After a brief second marriage to Irene Titcomb in 1965, he died in 1969, at Bladon in Oxfordshire, after a short illness.


When I first read of Bishop's scientific background, and the chemistry texts he first published in 1936 (An Elementary Chemistry by O.U.P., like Mills) and 1939 (Introduction to Chemistry by Clarendon Press), I wondered how he got on with George Mills, an artsy fellow, far more in tune with literature, the stage, music, and the Times Crossword than valences, elements, compounds, and the Periodic Table.

Seeing the description above that Bishop was, quite unscientifically, not always "a logical and consistent thinker" certainly caused a friendship with Mills make far more sense.

[By the way, a coincidence: The books Bishop authored in the 1930s were reprinted in 1956 and 1960, just as the books of George Mills also were reissued during the very same time.]


Former Warwick student R. F. Wilmut has a website called Warwick School in 1961 [click here to visit], and he provides some insight into Bishop [seen, right, during the Queen Mother's visit in 1958] as both a headmaster and as an instructor:

A.H.B. Bishop, Headmaster... was born in 1898, and certainly exemplified the old-fashioned approach to being a Head - not necessarily a bad thing: though formal and perhaps a bit rigid in his attitudes he was approachable and certainly very fair-minded. I did once see him go into a near fury over a slightly persistent question (in one of his regular Q & A sessions at the end of his Religious Knowledge classes) over being allowed to wear duffel-coats instead of the regulation navy raincoats: he actually referred to schools who allowed this as 'going to rack and ruin'.

Many of the things I disliked about Warwick - the emphasis on games, a certain academic rigidity, and an inflexibility in dealing with boys (not only me) who didn't quite fit the expected mould - must I suppose be laid at his door, as he did exert a close control over the running of the school: to balance this he was always respected for his fairness and his manners, and indeed for firm leadership even if one did not always agree with him.



It must be remembered here that George Mills came from a different generation of schoolboys: A "modern" schoolmaster must have been a rare breed, indeed, in George's experience at the dawning of the 20th century. A man who, instead, stood for children, who was "approachable" and "fair-minded" while being an educational "leader" was something Mills emphasized in his own stories of prep schools. Unfortunately, what he had viewed as "modern" and much improved in 1933, children in 1961 saw as "old fashioned." Time marches on, eh?

For one thing, "games" were clearly a huge focus of the schools written about by Mills. In addition, formality and some degree of rigidity are apparent in most of George's schoolmasters at fictional Leadham House School, and his headmaster in Meredith and Co., Howell "Peter" Stone, likely was a fusion of the attributes of three leaders, Charles Scott Malden at Windlesham, Joshua Goodland at Warren Hill, and Arthur Henry Burdick Bishop, all of whom Mills found most admirable.

More on Bishop and Mr. H. E. Howell soon, but here in the States this is Father's Day weekend, and I've a daughter coming in!