Yeast: a Problem

PREFACE TO THE FOURTH EDITION

This book was written nearly twelve years ago; and so many things have changed since then, that it is hardly fair to send it into the world afresh, without some notice of the improvement—if such there be—which has taken place meanwhile in those southern counties of England, with which alone this book deals.

I believe that things are improved.  Twelve years more of the new Poor Law have taught the labouring men greater self-help and independence; I hope that those virtues may not be destroyed in them once more, by the boundless and indiscriminate almsgiving which has become the fashion of the day, in most parishes where there are resident gentry.  If half the money which is now given away in different forms to the agricultural poor could be spent in making their dwellings fit for honest men to live in, then life, morals, and poor-rates, would be saved to an immense amount.  But as I do not see how to carry out such a plan, I have no right to complain of others for not seeing.

Meanwhile cottage improvement, and sanitary reform, throughout the country districts, are going on at a fearfully slow rate.  Here and there high-hearted landlords, like the Duke of Bedford, are doing their duty like men; but in general, the apathy of the educated classes is most disgraceful.

But the labourers, during the last ten years, are altogether better off.  Free trade has increased their food, without lessening their employment.  The politician who wishes to know the effect on agricultural life of that wise and just measure, may find it in Mr. Grey of Dilston’s answers to the queries of the French Government.  The country parson will not need to seek so far.  He will see it (if he be an observant man) in the faces and figures of his school-children.  He will see a rosier, fatter, bigger-boned race growing up, which bids fair to surpass in bulk the puny and ill-fed generation of 1815-45, and equal, perhaps, in thew and sinew, to the men who saved Europe in the old French war.

If it should be so (as God grant it may), there is little fear but that the labouring men of England will find their aristocracy able to lead them in the battle-field, and to develop the agriculture of the land at home, even better than did their grandfathers of the old war time.

To a thoughtful man, no point of the social horizon is more full of light, than the altered temper of the young gentlemen.  They have their faults and follies still—for when will young blood be other than hot blood?  But when one finds, more and more, swearing banished from the hunting-field, foul songs from the universities, drunkenness and gambling from the barracks; when one finds everywhere, whether at college, in camp, or by the cover-side, more and more, young men desirous to learn their duty as Englishmen, and if possible to do it; when one hears their altered tone toward the middle classes, and that word ‘snob’ (thanks very much to Mr. Thackeray) used by them in its true sense, without regard of rank; when one watches, as at Aldershott, the care and kindness of officers toward their men; and over and above all this, when one finds in every profession (in that of the soldier as much as any) young men who are not only ‘in the world,’ but (in religious phraseology) ‘of the world,’ living God-fearing, virtuous, and useful lives, as Christian men should: then indeed one looks forward with hope and confidence to the day when these men shall settle down in life, and become, as holders of the land, the leaders of agricultural progress, and the guides and guardians of the labouring man.

I am bound to speak of the farmer, as I know him in the South of England.  In the North he is a man of altogether higher education and breeding: but he is, even in the South, a much better man than it is the fashion to believe him.  No doubt, he has given heavy cause of complaint.  He was demoralised, as surely, if not as deeply, as his own labourers, by the old Poor Law.  He was bewildered—to use the mildest term—by promises of Protection from men who knew better.  But his worst fault after all has been, that young or old, he has copied his landlord too closely, and acted on his maxims and example.  And now that his landlord is growing wiser, he is growing wiser too.  Experience of the new Poor Law, and experience of Free-trade, are helping him to show himself what he always was at heart, an honest Englishman.  All his brave persistence and industry, his sturdy independence and self-help, and last, but not least, his strong sense of justice, and his vast good-nature, are coming out more and more, and working better and better upon the land and the labourer; while among his sons I see many growing up brave, manly, prudent young men, with a steadily increasing knowledge of what is required of them, both as manufacturers of food, and employers of human labour.

The country clergy, again, are steadily improving.  I do not mean merely in morality—for public opinion now demands that as a sine quà non—but in actual efficiency.  Every fresh appointment seems to me, on the whole, a better one than the last.  They are gaining more and more the love and respect of their flocks; they are becoming more and more centres of civilisation and morality to their parishes; they are working, for the most part, very hard, each in his own way; indeed their great danger is, that they should trust too much in that outward ‘business’ work which they do so heartily; that they should fancy that the administration of schools and charities is their chief business, and literally leave the Word of God to serve tables.  Would that we clergymen could learn (some of us are learning already) that influence over our people is not to be gained by perpetual interference in their private affairs, too often inquisitorial, irritating, and degrading to both parties, but by showing ourselves their personal friends, of like passions with them.  Let a priest do that.  Let us make our people feel that we speak to them, and feel to them, as men to men, and then the more cottages we enter the better.  If we go into our neighbours’ houses only as judges, inquisitors, or at best gossips, we are best—as too many are—at home in our studies.  Would, too, that we would recollect this—that our duty is, among other things, to preach the Gospel; and consider firstly whether what we commonly preach be any Gospel or good news at all, and not rather the worst possible news; and secondly, whether we preach at all; whether our sermons are not utterly unintelligible (being delivered in an unknown tongue), and also of a dulness not to be surpassed; and whether, therefore, it might not be worth our while to spend a little time in studying the English tongue, and the art of touching human hearts and minds.

But to return: this improved tone (if the truth must be told) is owing, far more than people themselves are aware, to the triumphs of those liberal principles, for which the Whigs have fought for the last forty years, and of that sounder natural philosophy of which they have been the consistent patrons.  England has become Whig; and the death of the Whig party is the best proof of its victory.  It has ceased to exist, because it has done its work; because its principles are accepted by its ancient enemies; because the political economy and the physical science, which grew up under its patronage, are leavening the thoughts and acts of Anglican and of Evangelical alike, and supplying them with methods for carrying out their own schemes.  Lord Shaftesbury’s truly noble speech on Sanitary Reform at Liverpool is a striking proof of the extent to which the Evangelical leaders have given in their adherence to those scientific laws, the original preachers of which have been called by his Lordship’s party heretics and infidels, materialists and rationalists.  Be it so.  Provided truth be preached, what matter who preaches it?  Provided the leaven of sound inductive science leaven the whole lump, what matter who sets it working?  Better, perhaps, because more likely to produce practical success, that these novel truths should be instilled into the minds of the educated classes by men who share somewhat in their prejudices and superstitions, and doled out to them in such measure as will not terrify or disgust them.  The child will take its medicine from the nurse’s hand trustfully enough, when it would scream itself into convulsions at the sight of the doctor, and so do itself more harm than the medicine would do it good.  The doctor meanwhile (unless he be one of Hesiod’s ‘fools, who know not how much more half is than the whole’) is content enough to see any part of his prescription got down, by any hands whatsoever.

But there is another cause for the improved tone of the Landlord class, and of the young men of what is commonly called the aristocracy; and that is, a growing moral earnestness; which is in great part owing (that justice may be done on all sides) to the Anglican movement.  How much soever Neo-Anglicanism may have failed as an Ecclesiastical or Theological system; how much soever it may have proved itself, both by the national dislike of it, and by the defection of all its master-minds, to be radically un-English, it has at least awakened hundreds, perhaps thousands, of cultivated men and women to ask themselves whether God sent them into the world merely to eat, drink, and be merry, and to have ‘their souls saved’ upon the Spurgeon method, after they die; and has taught them an answer to that question not unworthy of English Christians.

The Anglican movement, when it dies out, will leave behind at least a legacy of grand old authors disinterred, of art, of music; of churches too, schools, cottages, and charitable institutions, which will form so many centres of future civilisation, and will entitle it to the respect, if not to the allegiance, of the future generation.  And more than this; it has sown in the hearts of young gentlemen and young ladies seed which will not perish; which, though it may develop into forms little expected by those who sowed it, will develop at least into a virtue more stately and reverent, more chivalrous and self-sacrificing, more genial and human, than can be learnt from that religion of the Stock Exchange, which reigned triumphant—for a year and a day—in the popular pulpits.

I have said, that Neo-Anglicanism has proved a failure, as seventeenth-century Anglicanism did.  The causes of that failure this book has tried to point out: and not one word which is spoken of it therein, but has been drawn from personal and too-intimate experience.  But now—peace to its ashes.  Is it so great a sin, to have been dazzled by the splendour of an impossible ideal?  Is it so great a sin, to have had courage and conduct enough to attempt the enforcing of that ideal, in the face of the prejudices of a whole nation?  And if that ideal was too narrow for the English nation, and for the modern needs of mankind, is that either so great a sin?  Are other extant ideals, then, so very comprehensive?  Does Mr. Spurgeon, then, take so much broader or nobler views of the capacities and destinies of his race, than that great genius, John Henry Newman?  If the world cannot answer that question now, it will answer it promptly enough in another five-and-twenty years.  And meanwhile let not the party and the system which has conquered boast itself too loudly.  Let it take warning by the Whigs; and suspect (as many a looker-on more than suspects) that its triumph may be, as with the Whigs, its ruin; and that, having done the work for which it was sent into the world, there may only remain for it, to decay and die.

And die it surely will, if (as seems too probable) there succeeds to this late thirty years of peace a thirty years of storm.

For it has lost all hold upon the young, the active, the daring.  It has sunk into a compromise between originally opposite dogmas.  It has become a religion for Jacob the smooth man; adapted to the maxims of the market, and leaving him full liberty to supplant his brother by all methods lawful in that market.  No longer can it embrace and explain all known facts of God and man, in heaven and earth, and satisfy utterly such minds and hearts as those of Cromwell’s Ironsides, or the Scotch Covenanters, or even of a Newton and a Colonel Gardiner.  Let it make the most of its Hedley Vicars and its Havelock, and sound its own trumpet as loudly as it can, in sounding theirs; for they are the last specimens of heroism which it is likely to beget—if indeed it did in any true sense beget them, and if their gallantry was really owing to their creed, and not to the simple fact of their being—like others—English gentlemen.  Well may Jacob’s chaplains cackle in delighted surprise over their noble memories, like geese who have unwittingly hatched a swan!

But on Esau in general:—on poor rough Esau, who sails Jacob’s ships, digs Jacob’s mines, founds Jacob’s colonies, pours out his blood for him in those wars which Jacob himself has stirred up—while his sleek brother sits at home in his counting-house, enjoying at once ‘the means of grace’ and the produce of Esau’s labour—on him Jacob’s chaplains have less and less influence; for him they have less and less good news.  He is afraid of them, and they of him; the two do not comprehend one another, sympathise with one another; they do not even understand one another’s speech.  The same social and moral gulf has opened between them, as parted the cultivated and wealthy Pharisee of Jerusalem from the rough fishers of the Galilæan Lake: and yet the Galilæan fishers (if we are to trust Josephus and the Gospels) were trusty, generous, affectionate—and it was not from among the Pharisees, it is said, that the Apostles were chosen.

Be that as it may, Esau has a birthright; and this book, like all books which I have ever written, is written to tell him so; and, I trust, has not been written in vain.  But it is not this book, or any man’s book, or any man at all, who can tell Esau the whole truth about himself, his powers, his duty, and his God.  Woman must do it, and not man.  His mother, his sister, the maid whom he may love; and failing all these (as they often will fail him, in the wild wandering life which he must live), those human angels of whom it is written—‘The barren hath many more children than she who has an husband.’  And such will not be wanting.  As long as England can produce at once two such women as Florence Nightingale and Catherine Marsh, there is good hope that Esau will not be defrauded of his birthright; and that by the time that Jacob comes crouching to him, to defend him against the enemies who are near at hand, Esau, instead of borrowing Jacob’s religion, may be able to teach Jacob his; and the two brothers face together the superstition and anarchy of Europe, in the strength of a lofty and enlightened Christianity, which shall be thoroughly human, and therefore thoroughly divine.

C. K.

February 17th, 1859.

PREFACE TO THE FIRST EDITION

This little tale was written between two and three years ago, in the hope that it might help to call the attention of wiser and better men than I am, to the questions which are now agitating the minds of the rising generation, and to the absolute necessity of solving them at once and earnestly, unless we would see the faith of our forefathers crumble away beneath the combined influence of new truths which are fancied to be incompatible with it, and new mistakes as to its real essence.  That this can be done I believe and know: if I had not believed it, I would never have put pen to paper on the subject.

I believe that the ancient Creed, the Eternal Gospel, will stand, and conquer, and prove its might in this age, as it has in every other for eighteen hundred years, by claiming, and subduing, and organising those young anarchic forces, which now, unconscious of their parentage, rebel against Him to whom they owe their being.

But for the time being, the young men and women of our day are fast parting from their parents and each other; the more thoughtful are wandering either towards Rome, towards sheer materialism, or towards an unchristian and unphilosophic spiritualism.  Epicurism which, in my eyes, is the worst evil spirit of the three, precisely because it looks at first sight most like an angel of light.  The mass, again, are fancying that they are still adhering to the old creeds, the old church, to the honoured patriarchs of English Protestantism.  I wish I could agree with them in their belief about themselves.  To me they seem—with a small sprinkling of those noble and cheering exceptions to popular error which are to be found in every age of Christ’s church—to be losing most fearfully and rapidly the living spirit of Christianity, and to be, for that very reason, clinging all the more convulsively—and who can blame them?—to the outward letter of it, whether High Church or Evangelical; unconscious, all the while, that they are sinking out of real living belief, into that dead self-deceiving belief-in-believing, which has been always heretofore, and is becoming in England now, the parent of the most blind, dishonest, and pitiless bigotry.

In the following pages I have attempted to show what some at least of the young in these days are really thinking and feeling.  I know well that my sketch is inadequate and partial: I have every reason to believe, from the criticisms which I have received since its first publication, that it is, as far as it goes, correct.  I put it as a problem.  It would be the height of arrogance in me to do more than indicate the direction in which I think a solution may be found.  I fear that my elder readers may complain that I have no right to start doubts without answering them.  I can only answer,—Would that I had started them! would that I was not seeing them daily around me, under some form or other, in just the very hearts for whom one would most wish the peace and strength of a fixed and healthy faith.  To the young, this book can do no harm; for it will put into their minds little but what is there already.  To the elder, it may do good; for it may teach some of them, as I earnestly hope, something of the real, but too often utterly unsuspected, state of their own children’s minds; something of the reasons of that calamitous estrangement between themselves and those who will succeed them, which is often too painful and oppressive to be confessed to their own hearts!  Whatever amount of obloquy this book may bring upon me, I shall think that a light price to pay, if by it I shall have helped, even in a single case, to ‘turn the hearts of the parents to the children, and the hearts of the children to the parents, before the great and terrible day of the Lord come,’—as come it surely will, if we persist much longer in substituting denunciation for sympathy, instruction for education, and Pharisaism for the Good News of the Kingdom of God.

1851.

CHAPTER I: THE PHILOSOPHY OF FOX-HUNTING

As this my story will probably run counter to more than one fashion of the day, literary and other, it is prudent to bow to those fashions wherever I honestly can; and therefore to begin with a scrap of description.

The edge of a great fox-cover; a flat wilderness of low leafless oaks fortified by a long, dreary, thorn capped clay ditch, with sour red water oozing out at every yard; a broken gate leading into a straight wood ride, ragged with dead grasses and black with fallen leaves, the centre mashed into a quagmire by innumerable horsehoofs; some forty red coats and some four black; a sprinkling of young-farmers, resplendent in gold buttons and green; a pair of sleek drab stable-keepers, showing off horses for sale; the surgeon of the union, in Mackintosh and antigropelos; two holiday schoolboys with trousers strapped down to bursting point, like a penny steamer’s safety-valve; a midshipman, the only merry one in the field, bumping about on a fretting, sweating hack, with its nose a foot above its ears; and Lancelot Smith, who then kept two good horses, and ‘rode forward’ as a fine young fellow of three-and-twenty who can afford it, and ‘has nothing else to do,’ has a very good right to ride.

But what is a description, without a sketch of the weather?—In these Pantheist days especially, when a hero or heroine’s moral state must entirely depend on the barometer, and authors talk as if Christians were cabbages, and a man’s soul as well as his lungs might be saved by sea-breezes and sunshine; or his character developed by wearing guano in his shoes, and training himself against a south wall—we must have a weather description, though, as I shall presently show, one in flat contradiction of the popular theory.  Luckily for our information, Lancelot was very much given to watch both the weather and himself, and had indeed, while in his teens, combined the two in a sort of a soul-almanack on the principles just mentioned—somewhat in this style:—

‘Monday, 21st.—Wind S.W., bright sun, mercury at 30½ inches.  Felt my heart expanded towards the universe.  Organs of veneration and benevolence pleasingly excited; and gave a shilling to a tramp.  An inexpressible joy bounded through every vein, and the soft air breathed purity and self-sacrifice through my soul.  As I watched the beetles, those children of the sun, who, as divine Shelley says, “laden with light and odour, pass over the gleam of the living grass,” I gained an Eden-glimpse of the pleasures of virtue.

‘N.B.  Found the tramp drunk in a ditch.  I could not have degraded myself on such a day—ah! how could he?

‘Tuesday, 22d.—Barometer rapidly falling.  Heavy clouds in the south-east.  My heart sank into gloomy forebodings.  Read Manfred, and doubted whether I should live long.  The laden weight of destiny seemed to crush down my aching forehead, till the thunderstorm burst, and peace was restored to my troubled soul.’

This was very bad; but to do justice to Lancelot, he had grown out of it at the time when my story begins.  He was now in the fifth act of his ‘Werterean’ stage; that sentimental measles, which all clever men must catch once in their lives, and which, generally, like the physical measles, if taken early, settles their constitution for good or evil; if taken late, goes far towards killing them.  Lancelot had found Byron and Shelley pall on his taste and commenced devouring Bulwer and worshipping Ernest Maltravers.  He had left Bulwer for old ballads and romances, and Mr. Carlyle’s reviews; was next alternately chivalry-mad; and Germany-mad; was now reading hard at physical science; and on the whole, trying to become a great man, without any very clear notion of what a great man ought to be.  Real education he never had had.  Bred up at home under his father, a rich merchant, he had gone to college with a large stock of general information, and a particular mania for dried plants, fossils, butterflies, and sketching, and some such creed as this:—

That he was very clever.

That he ought to make his fortune.

That a great many things were very pleasant—beautiful things among the rest.

That it was a fine thing to be ‘superior,’ gentleman-like, generous, and courageous.

That a man ought to be religious.

And left college with a good smattering of classics and mathematics, picked up in the intervals of boat-racing and hunting, and much the same creed as he brought with him, except in regard to the last article.  The scenery-and-natural-history mania was now somewhat at a discount.  He had discovered a new natural object, including in itself all—more than all—yet found beauties and wonders—woman!

Draw, draw the veil and weep, guardian angel! if such there be.  What was to be expected?  Pleasant things were pleasant—there was no doubt of that, whatever else might be doubtful.  He had read Byron by stealth; he had been flogged into reading Ovid and Tibullus; and commanded by his private tutor to read Martial and Juvenal ‘for the improvement of his style.’  All conversation on the subject of love had been prudishly avoided, as usual, by his parents and teacher.  The parts of the Bible which spoke of it had been always kept out of his sight.  Love had been to him, practically, ground tabooed and ‘carnal.’  What was to be expected?  Just what happened—if woman’s beauty had nothing holy in it, why should his fondness for it?  Just what happens every day—that he had to sow his wild oats for himself, and eat the fruit thereof, and the dirt thereof also.