He had another bee, too, and it was this one that made him a somewhat suspect figure to a lot of parents and consequently to their sons—for the school always had a substantial anti-Ramsay party among the boys. This was his interest in saints. The study of history, he said, was in part a study of the myths and legends that mankind has woven around extraordinary figures like Alexander the Great or Julius Caesar or Charlemagne or Napoleon; they were mortal men, and when the fact could be checked against the legend it was wonderful to see what hero-worshippers had attributed to them. He used to show us a popular nineteenth-century picture of Napoleon during the retreat from Moscow, slumped tragically in his sleigh, defeat and a sense of romantic doom written on his face and on those of the officers about him: then he would read us Stendhal’s account of the retreat, recording how chirpy Napoleon was and how he would look out of the windows of his travelling carriage—no open sleigh for him, you can bet—saying, “Wouldn’t those people be amazed if they knew who was so near to them!” Napoleon was one of Ramsay’s star turns. He would show us the famous picture of Napoleon on Elba, in full uniform, sitting on a rock and brooding on past greatness. Then he would read us reports of daily life on Elba, when the chief concern was the condition of the great exile’s pylorus, and the best possible news was a bulletin posted by his doctors, saying, “This morning, at 11.22 a.m., the Emperor passed a well-formed stool.”

But why, Ramsay would ask, do we confine our study to great political and military figures to whom the generality of mankind has attributed extraordinary, almost superhuman qualities, and leave out the whole world of saints, to whom mankind has attributed phenomenal virtue? It is trivial to say that power, or even vice, is more interesting than virtue, and people say so only when they have not troubled to take a look at virtue and see how amazing, and sometimes inhuman and unlikable, it really is. The saints also belong among the heroes, and the spirit of Ignatius Loyola is not so far from the spirit of Napoleon as uninformed people suppose.

Ramsay was by way of being an authority on saints, and had written some books about them, though I have not seen them. You can imagine what an uncomfortable figure he could be in a school that admitted boys of every creed and kind but which was essentially devoted to a modernized version of a nineteenth-century Protestant attitude toward life. And of course our parents were embarrassed by real concern about spiritual things and suspicious of anybody who treated the spirit as an ever-present reality, as Ramsay did. He loved to make us uncomfortable intellectually and goad us on to find contradictions or illogicalities in what he said. “But logic is like cricket,” he would warn, “it is admirable so long as you are playing according to the rules. But what happens to your game of cricket when somebody suddenly decides to bowl with a football or bat with a hockey-stick? Because that is what is continually happening in life.”