no one, not even Francis, can observe my movements, I take the tin box from its place, get out of the water on to the rock, and having dried my fingers on wisps of seaweed, light a cigarette and smoke it. As I smoke it, I submerge the thermometer in the sea, and when the cigarette is finished, read the temperature. After that the thermometer has to be dried, and is put back in the box with the cigarettes and matches, and the treasure is stowed away again in its seaweed-fronted cave. Once a fortnight or so I must go through a perilous manoeuvre, for I have to bring the box back to be refilled. This entails swimming with one hand in the air holding the box like Excalibur above the sea, and it can only be done on very calm mornings, for otherwise there is danger of some ripples intruding through the hinges or edge of the lid, which does not shut very well. And all the time the risk of detection is imminent, for if Francis saw me swimming to land with a bright tin box in my hand, he would be certain to make inquires. But so far no such heartbreaking disaster has befallen, and without detection (and I humbly trust without suspicion) the cache-box has been twice taken back to be refilled and gone on its return journey again to its romantic hiding-place. Sometimes I have been within an ace of discovery, as when, to my horror, two days ago Francis swam out to my rock, instead of going to his own, while I was in the middle of my cigarette. I had time to put the box back, but somehow it never occurred to me to throw the cigarette away. By a special dispensation of Providence, however, it was not permitted that it should occur to him as odd that I should be seated on a rock in the middle of the sea, smoking. He was accustomed to the sight, I must suppose, of my smoking on land, and the question of locality did not occur to him. But it seemed a weary, weary time before he slid off into the sea again, I airily remarking that I should sit there a little longer. Sometimes, when Francis has been unusually communicative about private matters that concern himself alone, I wonder whether I ought to tell him about my cache. But I don't, for those who understand the true science of caches understand that if you have made a cache alone, you might just as well not have made it at all if you share your secret with anybody. You can have joint caches, of course....

This morning the thermometer registered seventy-six degrees, which gave me a feeling of personal pride in the sea and Italy generally, and I swam lazily back through the warm clinging water. The sun flamed overhead, and the line of the beach was reeling and dancing in the heat. But if you think that now my bathe was over, you are miserably mistaken; you might as well suppose that the play of Hamlet was finished when the ghost appeared. The swim to the rock is only the first act, the main bathe; and now begins the second or basking act, which may or may not be studious.

Some dozen bathers, English and American, for the most part, are dotted about the beach. Francis is already out of the water, and is lying on his back in a pocket of sand, with his hands across his eyes to keep the glare out, and I take my volume of "The Ring and the Book," which I have made it my task to read through, put on a hat, and, wet and cool, sit down propped up against a smooth white rock. This is so hot that I must needs hang a towel over it, and then I open my book where I last turned down the page. For ten minutes perhaps I am a model of industry, and then insensibly my eye wanders from the dazzling white page where the words by some optical delusion seem printed in red....

The sea is still a mirror of crystal; some little way out a big steamer, high in the water, so that the screw revolves in a smother of foam, is kicking her way into Naples, and soon the dark blue lines of her wash will come creaming to land. Otherwise nothing stirs; the sun-burned figures disposed about the beach might be asleep, and on the steep hill-side behind there is no sound or movement of life. Perhaps a little draught draws downward towards the sea, for mixed with the aromatic smells of the dried seaweed on the beach there is a faint odour of the broom flower that flames on the slope. Already my book has slipped from my knee on to the pebbles, and gradually—a phenomenon to which I am getting accustomed in these noonday baskings—thought fades also, and I am only conscious, though very vividly conscious; I know vividly, acutely, that this is Italy, that here is the sea and the baking beach, and the tumbled fragments of Tiberius's palace, that a dozen yards away Francis, having sat up, is clasping his knees with his arms, and is looking seaward, but all these things are not objects of thought, but only of consciousness. They seem part of me, or I of them; the welding of the world to me gets closer and more complete every moment; I am so nearly the same thing as the stones on the beach, and the liquid rim of the sea; so nearly too, am I Francis, or, indeed, any other of these quiet dreaming basking figures. The line of the steamer's wash which is now on the point of breaking along the shore is so nearly realizable as one with the sun or the sky, or me, or any visible or tangible part of the whole, for each is the expression of the Absolute....

I do not know whether this is Paganism or Pantheism, or what, but that it is true seems beyond all power of doubt; it is certain, invariable, all that varies is our power of feeling it. To me personally the sense of home that Italy gives quickens my perception and assimilation of it, and this is further fulfilled by the intimacy with external things produced by these sun-soaked and sea-pickled mornings. Here in the south one gets closer to the simple facts of the world, one is welded to sun and sea; the communications between soul and body and the external world are cleaned and fortified. It is as if the buzz and clatter of a telephone suddenly cleared away, and the voice came through unhindered. In England the distraction and complications that necessarily crowd in on one in the land where one lives and earns one's living, and is responsible for a house and is making arrangements and fitting them into the hours of the day, choke the lines of communication; here I strip them off even as I strip off my clothes to wallow in the sea and lie in the sand. The barriers of individualism, in which are situated both the sense of identity, and the loneliness which the sense of being oneself brings, are drawn up like the sluices of a lock, letting the pour of external things, of sun and sea and human beings into the quiet sundered pool. I begin to realize with experience that I am part of the whole creation to which I belong.

You will find something of this consciousness in all that school of thought known as mysticism; it is, indeed, the basis of mysticism, whether that mysticism is pagan or Christian. In Greek thought you will find it, expressed guardedly and tentatively, and it undoubtedly lies at the base of some of their myths. It lurks in that myth of Narcissus, the youth who, beholding his own fair image in tranquil water, was drawn in by the spirits of the stream, and became a flower on the bank of the pool where he had lost himself, becoming merged in creation. So, too, in the story of Hyacinthus, whom Apollo loved. Him, as he was playing with the discus, the sun-god inadvertently slew, and from his blood came up the flowers that bear his name. And more especially, for here we get not the instance only but the statement of the idea itself, we find it in the myth of Pan, the god of all Nature, the spirit of all that is. He was not to be found in town or market-place, nor where men congregate, but it might happen that the lonely wayfarer, as he passed through untenanted valley or over empty hill-side, might hear the sound of his magical fluting of the tune that has no beginning and no ending, for it is as young as spring and as old as Time. He might even see him seated in some vine-wreathed cave, and though the sight of him meant, even as