Chapter III: Front Matter (3)

I mention this fact, one of a thousand similar facts, simply by way of reminding the reader of what he must himself have often witnessed; namely, that no woman is condemned by nature to any ignoble necessity of repining against the power of other women; her own may be far more confined, but within its own circle may possibly, measured against that of the haughtiest beauty, be the profounder. However, waiving the question thus generally put here, and as it specially affected these two young women that virtually were sisters, any question of precedency in power or display, when brought into collision with sisterly affection, had not a momentary existence. Each had soon redundant proofs of her own power to attract suitors without end; and, for the more or the less, _that_ was felt to be a matter of accident. Never, on this earth, I am satisfied, did that pure sisterly love breathe a more steady inspiration than now into the hearts and through the acts of these two generous girls; neither was there any sacrifice which either would have refused _to_ or _for_ the other. The period, however, was now rapidly shortening during which they would have any opportunity for testifying this reciprocal love. Suitors were flocking around them, as rank as cormorants in a storm. The grim old chancellor (one, if not both, of the young ladies having been a ward in Chancery) had all his legal jealousies awakened on their behalf. The worshipful order of _adventurers_ and _fortune-hunters_, at that time chiefly imported from Ireland, as in times more recent from Germany, and other moustachoed parts of the continent, could not live under the raking fire of Mrs. Schreiber, on the one side, with her female tact and her knowledge of life, and of the chancellor, with his huge discretional power, on the other. That particular chancellor, whom the chronology of the case brought chiefly into connection with Miss Watson's interests, was (if my childish remembrances do not greatly mislead me) the iracund Lord Thurlow. Lovers and wooers this grim lawyer regarded as the most impertinent order of animals in universal zoology; and of these, in Miss Watson's case, he had a whole menagerie to tend. Penelope, according to some school-boy remembrance of mine, had one hundred and eighteen suitors. These young ladies had almost as many. Heavens! I what a crew of Comus to follow or to lead! And what a suitable person was this truculent old lord on the woolsack to enact the part of shepherd--Corydon, suppose, or Alphesibæus--to this goodly set of lambs! How he must have admired the hero of the "Odyssey," who in one way or other accounted for all the wooers that "sorned" upon his house, and had a receipt for their bodies from the grave-digger of Ithaca! But even this wily descendant of Sisyphus would have found it no such easy matter to deal with the English suitors, who were not the feeble voluptuaries of the Ionian Islands, that suffered themselves to be butchered as unresistingly as sheep in the shambles--actually standing at one end of a banqueting-room to be shot at with bows and arrows, not having pluck enough to make a rush--but were _game_ men; all young, strong, rich, and in most cases technically "noble;" all, besides, contending for one or other of two prizes a thousand times better fitted to inspire romantic ardor than the poor, withered Penelope. One, by the way, amongst these suitors (I speak of those who addressed Miss Watson), merits a separate commemoration, as having drawn from Sheridan his very happiest _impromptu_--and an _impromptu_ that was really such--(the rarest of all things from Sheridan). This was Lord Belgrave, eldest son of Lord Grosvenorthen an earl, but at some period, long subsequent to this, raised to the Marquisate of Westminster, a title naturally suggesting in itself a connection with the vast Grosvenor property, sweeping across the whole area of that most aristocratic region in the metropolis now called _Belgravia_, which was then a name unknown; and this Hesperian region had as yet no architectural value, and consequently no ground- rent value, simply because the world of fashion and distinction had as yet not expanded itself in that direction. In those days the territorial importance of this great house rested exclusively upon its connection with the county of Chester. In this connection it was that the young Viscount Belgrave had been introduced, by his family interest, into the House of Commons; he had delivered his maiden speech with some effect; and had been heard favorably on various subsequent occasions; on one of which it was that, to the extreme surprise of the house, he terminated his speech with a passage from Demosthenes--not presented in English, but in sounding Attic Greek. Latin is a privileged dialect in parliament. But Greek! It would not have been at all more startling to the usages of the house, had his lordship quoted Persic or Telinga. Still, though felt as something verging on the ridiculous, there was an indulgent feeling to a young man fresh from academic bowers, which would not have protected a mature man of the world. Everybody bit his lips, and as yet did _not_ laugh. But the final issue stood on the edge of a razor. A gas, an inflammable atmosphere, was trembling sympathetically through the whole excited audience; all depended on a match being applied to this gas whilst yet in the very act of escaping. Deepest silence still prevailed; and, had any commonplace member risen to address the house in an ordinary business key, all would have blown over. Unhappily for Lord Belgrave, in that critical moment up rose the one solitary man, to wit, Sheridan, whose look, whose voice, whose traditional character, formed a prologue to what was coming. Here let the reader understand that, throughout the "Iliad," all speeches or commands, questions or answers, are introduced by Homer under some peculiar formula. For instance, replies are usually introduced thus:

"_But him answering thus addressed the sovereign Agamemnon;_"

or; in sonorous Greek:

"Ton d' apameibomenos prosephé kreion Agamemnon;"

or, again, according to the circumstances:

"But him sternly surveying saluted the swift-footed Achilles;"
"Ton d'ar', upodra idon, prosephé podas okus Achilleus."

This being premised, and that every one of the audience, though pretending to no Greek, yet, from his school-boy remembrances, was as well acquainted with these _formulæ_ as with the scriptural formula of _Verily, verily, I say unto you, &c._, Sheridan, without needing to break its force by explanations, solemnly opened thus:

"Ton d' apameibomenos prosephé Sheridanios heros."_

Simply to have commenced his answer in Greek would have sufficiently met the comic expectation then thrilling the house; but, when it happened that this Greek (so suitable to the occasion) was also the one sole morsel of Greek that everybody in that assembly understood, the effect, as may be supposed, was overwhelming, and wrapt the whole house in what might be called a fiery explosion of laughter. Meantime, as prizes in the matrimonial lottery, and prizes in all senses, both young ladies were soon carried off. Miss Smith, whose expectations I never happened to hear estimated, married a great West India proprietor; and Miss Watson, who (according to the popular report) would succeed to six thousand a year on her twenty-first birthday, married Lord Carbery. Miss Watson inherited also from her father something which would not generally be rated very highly, namely, a chancery lawsuit, with the East India Company for defendant. However, if the company is a potent antagonist, thus far it is an eligible one, that, in the event of losing the suit, the honorable company is solvent; and such an event, after some nine or ten years' delay, did really befall the company. The question at issue respected some docks which Colonel Watson had built for the company in some Indian port. And in the end this lawsuit, though so many years doubtful in its issue, proved very valuable to Miss Watson; I have heard (but cannot vouch for it) not less valuable than that large part of her property which had been paid over without demur upon her twenty-first birth-day. Both young ladies married happily; but in marriage they found their separation, and in that separation a shock to their daily comfort which was never replaced to either. As to Miss Smith's husband, I did not know him; but Lord Carbery was every way an estimable man; in some things worthy of admiration; and his wife never ceased to esteem and admire him. But she yearned for the society of her early friend; and this being placed out of her reach by the accidents of life, she fell early into a sort of disgust with her own advantages of wealth and station, which, promising so much, were found able to perform nothing at all in this first and last desire of her heart. A portrait of her friend hung in the drawing- room; but Lady Carbery did not willingly answer the questions that were sometimes prompted by its extraordinary loveliness. There are women to whom a female friendship is indispensable, and cannot be supplied by any companion of the other sex. That blessing, therefore, of her golden youth, turned eventually into a curse for her after-life; for I believe that, through one accident or another, they never met again after they became married women. To me, as one of those who had known and loved Miss Smith, Lady Carbery always turned the more sunny side of her nature; but to the world generally she presented a chilling and somewhat severe aspect--as to a vast illusion that rested upon pillars of mockery and frauds. Honors, beauty of the first order, wealth, and the power which follows wealth as its shadow--what could these do? what _had_ they done? In proportion as they had settled heavily upon herself, she had found them to entail a load of responsibility; and those claims upon her she had labored to fulfil conscientiously; but else they had only precipitated the rupture of such tics as had given sweetness to her life.

From the first, therefore, I had been aware, on this visit to Laxton, that Lady Carbery had changed, and was changing. She had become religious; so much I knew from my sister's letters. And, in fact, this change had been due to her intercourse with my mother. But, in reality, her premature disgust with the world would, at any rate, have made her such; and, had any mode of monastic life existed for Protestants, I believe that she would before this have entered it, supposing Lord Carbery to have consented. People generally would have stated the case most erroneously; they would have said that she was sinking into gloom under religious influences; whereas the very contrary was the truth; namely, that, having sunk into gloomy discontent with life, and its miserable performances as contrasted with its promises, she sought relief and support to her wounded feelings from religion.

But the change brought with it a difficult trial to myself. She recoiled, by natural temperament and by refinement of taste, from all modes of religious enthusiasm. Enthusiasm is a large word, and in many cases I could not go along with her; but _canting_ of all descriptions was odious to both of us alike. To cultivate religious knowledge in an intellectual way, she very well understood that she must study divinity. And she relied upon me for assisting her. Not that she made the mistake of ascribing to me any knowledge on that subject; but I could learn; and, whatsoever I _had_ learned, she knew, by experience, that I could make abundantly plain to her understanding. Wherever I did _not_ understand, I was far too sincere to dissemble that fact. Where I _did_ understand, I could enable _her_ to understand.

On the subject of theology, it was not easy indeed for anybody, man or boy, to be more ignorant than myself. My studies in that field had been none at all. Nor was this any subject for wonder, or (considering my age) for blame. In reality, to make theology into a captivating study for the young, it must be translated into controversial theology. And in what way could such a polemic interest be evoked except through political partisanship? But such partisanship connects itself naturally with the irritability of sectarianism, and but little with the majestic repose of a church such as the Romish or the Anglican, founded upon the broad basis of national majorities, and sheltered from danger, or the sense of danger, by state protection. Dissenters stand upon another footing. The Dissenter from the national church, whether in England or in France, is reminded by his own distinguishing religious opinions of the historic struggles through which those opinions have travelled. The doctrines which give to his own sect a peculiar denomination are also those which record its honorable political conflicts; so that his own connection, through his religious brotherhood, with the civil history of his country, furnishes a standing motive of pride for some acquaintance more or less with divinity; since it is by deviating painfully, conscientiously, and at some periods dangerously, from the established divinity, that his fathers have achieved their station in the great drama of the national evolution.

But, whilst I was ignorant of theology, as a direct and separate branch of study, the points are so many at which theology inosculates with philosophy, and with endless casual and random suggestions of the self- prompted reason, that inevitably from that same moment in which I began to find a motive for directing my thoughts to this new subject, I wanted not something to say that might have perplexed an antagonist, or (in default of such a vicious associate) that might have amused a friend, more especially a friend so predisposed to a high estimate of myself as Lady Carbery. Sometimes I did more than amuse her; I startled her, and I even startled myself, with distinctions that to this hour strike me as profoundly just, and as undeniably novel. Two out of many I will here repeat; and with the more confidence, that in these two I can be sure of repeating the exact thoughts; whereas, in very many other cases, it would not be so certain that they might not have been insensibly modified by cross-lights or disturbing shadows from intervening speculations.

1. Lady Carbery one day told me that she could not see any reasonable ground for what is said of Christ, and elsewhere of John the Baptist, that he opened his mission by preaching "repentance." Why "repentance"? Why then, more than at any other time? Her reason for addressing this remark to me was, that she fancied there might be some error in the translation of the Greek expression. I replied that, in my opinion, there was; and that I had myself always been irritated by the entire irrelevance of the English word, and by something very like cant, on which the whole burden of the passage is thrown. How was it any natural preparation for a vast spiritual revolution, that men should first of all acknowledge any special duty of repentance? The repentance, if any movement of that nature could intelligibly be supposed called for, should more naturally _follow_ this great revolution--which, as yet, both in its principle and in its purpose, was altogether mysterious--than herald it, or ground it. In my opinion, the Greek word _metanoia_ concealed a most profound meaning--a meaning of prodigious compass--which bore no allusion to any ideas whatever of repentance. The _meta_ carried with it an emphatic expression of its original idea--the idea of transfer, of translation, of transformation; or, if we prefer a Grecian to a Roman apparelling, the idea of a _metamorphosis_. And this idea, to what is it applied? Upon what object is this idea of spiritual transfiguration made to bear? Simply upon the _noetic_ or intellectual faculty--the faculty of shaping and conceiving things under their true relations. The holy herald of Christ, and Christ himself the finisher of prophecy, made proclamation alike of the same mysterious summons, as a baptism or rite of initiation; namely, _Metanoei_. Henceforth transfigure your theory of moral truth; the old theory is laid aside as infinitely insufficient; a new and spiritual revelation is established. _Metanoeite_--contemplate moral truth as radiating from a new centre; apprehend it under transfigured relations.

John the Baptist, like other earlier prophets, delivered a message which, probably enough, he did not himself more than dimly understand, and never in its full compass of meaning. Christ occupied another station. Not only was he the original Interpreter, but he was himself the Author--Founder, at once, and Finisher--of that great transfiguration applied to ethics, which he and the Baptist alike announced as forming the code for the new and revolutionary era now opening its endless career. The human race was summoned to bring a transfiguring sense and spirit of interpretation (_metanoia_) to a transfigured ethics--an altered organ to an altered object. This is by far the grandest miracle recorded in Scripture. No exhibition of blank power--not the arresting of the earth's motion--not the calling back of the dead unto life, can approach in grandeur to this miracle which we all daily behold; namely, the inconceivable mystery of having written and sculptured upon the tablets of man's heart a new code of moral distinctions, all modifying--many reversing--the old ones. What would have been thought of any prophet, if he should have promised to transfigure the celestial mechanics; if he had said, I will create a new pole-star, a new zodiac, and new laws of gravitation; briefly, I will make new earth and new heavens? And yet a thousand times more awful it was to undertake the writing of new laws upon the spiritual conscience of man. _Metanoeite_ (was the cry from the wilderness), wheel into a new centre your moral system; _geocentric_ has that system been up to this hour--that is, having earth and the earthly for its starting-point; henceforward make it _heliocentric_ (that is, with the sun, or the heavenly for its principle of motion).

2. A second remark of mine was, perhaps, not more important, but it was, on the whole, better calculated to startle the prevailing preconceptions; for, as to the new system of morals introduced by Christ, generally speaking, it is too dimly apprehended in its great differential features to allow of its miraculous character being adequately appreciated; one flagrant illustration of which is furnished by our experience in Affghanistan, where some officers, wishing to impress Akhbar Khan with the beauty of Christianity, very judiciously repeated to him the Lord's Prayer and the Sermon on the Mount, by both of which the Khan was profoundly affected, and often recurred to them; but others, under the notion of conveying to him a more _comprehensive_ view of the Scriptural ethics, repeated to him the Ten Commandments; although, with the sole exception of the two first, forbidding idolatry and Polytheism, there is no word in these which could have displeased or surprised a Pagan, and therefore nothing characteristic of Christianity. Meantime my second remark was substantially this which follows: What is a religion? To Christians it means, over and above a mode of worship, a dogmatic (that is, a doctrinal) system; a great body of doctrinal truths, moral and spiritual. But to the ancients (to the Greeks and Romans, for instance), it meant nothing of the kind. A religion was simply a _cultus_, a _thræskeia_, a mode of ritual worship, in which there might be two differences, namely: 1. As to the particular deity who furnished the motive to the worship; 2. As to the ceremonial, or mode of conducting the worship. But in no case was there so much as a pretence of communicating any religious truths, far less any moral truths. The obstinate error rooted in modern minds is, that, doubtless, the moral instruction was bad, as being heathen; but that still it was as good as heathen opportunities allowed it to be. No mistake can be greater. Moral instruction had no existence even in the plan or intention of the religious service. The Pagan priest or flamen never dreamed of any function like that of _teaching_ as in any way connected with his office. He no more undertook to teach morals than to teach geography or cookery. He taught nothing. What he undertook was, simply to _do_: namely, to present authoritatively (that is, authorized and supported by some civil community, Corinth, or Athens, or Rome, which he represented) the homage and gratitude of that community to the particular deity adored. As to morals or just opinions upon the relations to man of the several divinities, all this was resigned to the teaching of nature; and for any polemic functions the teaching was resigned to the professional philosophers--academic, peripatetic, stoic, etc. By religion it was utterly ignored.

The reader must do me the favor to fix his attention upon the real question at issue. What I say--what then I said to Lady Carbery--is this: that, by failing to notice as a _differential_ feature of Christianity this involution of a doctrinal part, we elevate Paganism to a dignity which it never dreamed of. Thus, for instance, in the Eleusinian mysteries, what was the main business transacted? I, for my part, in harmony with my universal theory on this subject,--namely, that there could be no doctrinal truth delivered in a Pagan religion,-- have always maintained that the only end and purpose of the mysteries was a more solemn and impressive worship of a particular goddess. Warburton, on the other hand, would insist upon it that some great affirmative doctrines, interesting to man, such as the immortality of the soul, a futurity of retribution, &c., might be here commemorated. And now, nearly a hundred years after Warburton, what is the opinion of scholars upon this point? Two of the latest and profoundest I will cite:--1. Lobeck, in his "Aglaophamus," expressly repels all such notions; 2. Otfried Mueller, in the twelfth chapter, twenty-fourth section, of his "Introduction to a System of Mythology," says: "I have here gone on the assumption which I consider unavoidable, that there was no regular instruction, no dogmatical communication, connected with the Grecian worship in general. _There could be nothing_ of the kind introduced into the public service from the way in which it was conducted, for the priest _did not address the people at all_." These opinions, which exactly tallied with my own assertion to Lady Carbery, that all religion amongst the Pagans resolved itself into a mere system of ceremonial worship, a pompous and elaborate _cultus_, were not brought forward in Germany until about ten or twelve years ago; whereas, my doctrine was expressly insisted on in 1800; that is, forty years earlier than any of these German writers had turned their thoughts in that direction.

Had I, then, really all that originality on this subject which for many years I secretly claimed? Substantially I had, because this great distinction between the modern (or Christian) idea of "a religion" and the ancient (or Pagan) idea of "a religion," I had nowhere openly seen expressed in words. To myself exclusively I was indebted for it. Nevertheless, it is undeniable that this conception must have been long ago germinating in the world, and perhaps bearing fruit. This is past all denial, since, about thirteen or fourteen years ago, I read in some journal (a French journal, I think) this statement: namely, that some oriental people--Turks, according to my present impression, but it might have been Arabs--make an old traditional distinction (so said the French journal) between what they call "religions of the book" and all other religions. The religions of the book, according to them, are three, all equally founded upon written and producible documents, namely: first, the Judaic system, resting upon the Pentateuch, or more truly, I should imagine, upon the Law and the Prophets; secondly, the Christian system, resting upon the Old and New Testaments; thirdly, the Mahometan system, resting confessedly upon the Koran. The very meaning, therefore, of styling these systems, by way of honorable distinction, _religions of the book_, is, not that accidentally they had written vouchers for their creed, whereas the others had only oral vouchers, but that they severally offer to men's acceptance a large body of philosophic truth, such as requires and presupposes a book. Whereas the various religions contradistinguished from these three-- namely, the whole body of Pagan idolatries--are mere forms of adoration addressed to many different divinities; and the brief reason why they are essentially opposed to religions of the book is, not that they _have_ not, but logically that they _cannot_ have, books or documents, inasmuch as they have no truths to deliver. They do not profess to teach anything whatsoever. What they profess, as their justifying distinction, is, to adore a certain deity, or a certain collective Pantheon, according to certain old authorized forms-- authorized, that is to say, by fixed, ancient, and oftentimes local traditions.

What was the great practical inference from the new distinction which I offered? It was this: that Christianity (which included Judaism as its own germinal principle, and Islamism as its own adaptation to a barbarous and imperfect civilization) carried along with itself its own authentication; since, whilst other religions introduced men simply to ceremonies and usages, which could furnish no aliment or material for their intellect, Christianity provided an eternal _palæstra_ or place of exercise for the human understanding vitalized by human affections: for every problem whatever, interesting to the human intellect, provided only that it bears a _moral_ aspect, immediately passes into the field of religious speculation. Religion had thus become the great organ of human culture. Lady Carbery advanced half-way to meet me in these new views, finding my credentials as a theologian in my earnestness and my sincerity. She herself was painfully and sorrowfully in earnest. She had come at this early age of seven or eight and twenty, to the most bitter sense of hollowness, and (in a philosophic sense) of _treachery_ as under-lying all things that stood round her; and she sought escape, if escape there were, through religion. Religion was to be sought in the Bible. But was the Bible intelligible at the first glance? Far from it. Search the Scriptures, was the cry in Protestant lands amongst all people, however much at war with each other. But I often told her that this was a vain pretence, without some knowledge of Greek. Or perhaps not always and absolutely a pretence; because, undoubtedly, it is true that oftentimes mere ignorant simplicity may, by bringing into direct collision passages that are reciprocally illustrative, restrain an error or illuminate a truth. And a reason, which I have since given in print (a reason additional to Bentley's), for neglecting the thirty thousand various readings collected by the diligence of the New Testament collators, applied also to this case, namely: That, first, the transcendent nature, and, secondly, the _recurrent_ nature, of Scriptural truths cause them to surmount verbal disturbances. A doctrine, for instance, which is sowed broadcast over the Scriptures, and recurs, on an average, three times in every chapter, cannot be affected by the casual inaccuracy of a phrase, since the phrase is continually varied. And, therefore, I would not deny the possibility of an effectual searching by very unlearned persons. Our authorized translators of the Bible in the Shakspearian age were not in any exquisite sense learned men; they were very able men, and in a better sense able than if they had been philologically profound scholars, which at that time, from the imperfect culture of philology, they could not easily have been; men they were whom religious feeling guided correctly in choosing their expressions, and with whom the state of the language in some respects cooperated, by furnishing a diction more homely, fervent, and pathetic, than would now be available. For their apostolic functions English was the language most in demand. But in polemic or controversial cases Greek is indispensable. And of this Lady Carbery was sufficiently convinced by my own demur on the word _metanoia_. If I were right, how profoundly wrong must those have been whom my new explanation superseded. She resolved, therefore, immediately on my suggesting it, that she would learn Greek; or, at least, that limited form of Greek which was required for the New Testament. In the language of Terence, dictum factum--no sooner said than done. On the very next morning we all rode in to Stamford, our nearest town for such a purpose, and astounded the bookseller's apprentice by ordering four copies of the Clarendon Press Greek Testament, three copies of Parkhurst's Greek and English Lexicon, and three copies of some grammar, but what I have now forgotten. The books were to come down by the mail-coach without delay. Consequently, we were soon at work. Lady Massey and my sister, not being sustained by the same interest as Lady Carbery, eventually relaxed in their attention. But Lady Carbery was quite in earnest, and very soon became expert in the original language of the New Testament.

I wished much that she should have gone on to the study of Herodotus. And I described to her the situation of the vivacious and mercurial Athenian, in the early period of Pericles, as repeating in its main features, for the great advantage of that Grecian Froissart, the situation of Adam during his earliest hours in Paradise, himself being the describer to the affable archangel. The same genial climate there was; the same luxuriation of nature in her early prime; the same ignorance of his own origin in the tenant of this lovely scenery; and the same eager desire to learn it. [Footnote: "About me round I saw Hill, dale, and shady woods, and sunny plains, And liquid lapse of murmuring streams; by these Creatures that lived and moved, and walked or flew; Birds on the branches warbling; all things smiled; With fragrance and with joy my heart o'erflowed. Myself I then perused, and limb by limb Surveyed, and sometimes went, and sometimes ran With supple joints, as lively vigor led; _But who I was or where, or from what cause_, Knew not."--_Paradise Lost_, Book viii. The _who_, the _where_ (in any extended sense, that is, as regarded the _external_ relations of his own country), and the _from what cause_--all these were precisely what the Grecian did _not_ know, and first learned from Herodotus.] The very truth, and mere facts of history, reaching Herodotus through such a haze of remote abstraction, and suffering a sort of refraction at each translation from atmosphere to atmosphere, whilst continually the uninteresting parts dropped away as the whole moved onwards, unavoidably assumed the attractions of romance. And thus it has happened that the air of marvellousness, which seems connected with the choice and preferences of Herodotus, is in reality the natural gift of his position. Culling from a field of many nations and many generations, reasonably he preferred such narratives as, though possible enough, wore the coloring of romance. Without any violation of the truth, the mere extent of his field as to space and time gave him great advantages for the wild and the marvellous. Meantime, this purpose of ours with regard to Herodotus was defeated. Whilst we were making preparations for it, suddenly one morning from his Limerick estate of Carass returned Lord Carbery. And, by accident, his welcome was a rough one; for, happening to find Lady Carbery in the breakfast-room, and naturally throwing his arm about her neck to kiss her, "Ruffian," a monster of a Newfoundland dog, singularly beautiful in his coloring, and almost as powerful as a leopard, flew at him vindictively as at a stranger committing an assault, and his mistress had great difficulty in calling him off. Lord Carbery smiled a little at our Greek studies; and, in turn, made us smile, who knew the original object of these studies, when he suggested mildly that three or four books of the "Iliad" would have been as easily mastered, and might have more fully rewarded our trouble. I contented myself with replying (for I knew how little Lady Carbery would have liked to plead the _religious_ motive to her husband), that Parkhurst (and there was at that time no other Greek- _English_ Lexicon) would not have been available for Homer; neither, it is true, would he have been available for Herodotus. But, considering the simplicity and uniformity of style in both these authors, I had formed a plan (not very hard of execution) for interleaving Parkhurst with such additional words as might have been easily mustered from the special dictionaries (Græco-Latin) dedicated separately to the service of the historian and of the poet. I do not believe that more than fifteen hundred _extra_ words would have been required; and these, entered at the rate of twenty per hour, would have occupied only ten days, for seven and a half hours each. However, from one cause or other, this plan was never brought to bear. The preliminary labor upon the lexicon always enforced a delay; and any delay, in such case, makes an opening for the irruption of a thousand unforeseen hindrances, that finally cause the whole plan to droop insensibly. The time came at last for leaving Laxton, and I did not see Lady Carbery again for nearly an entire year.

In passing through the park-gates of Laxton, on my departure northward, powerfully, and as if "with the might of waters," my mind turned round to contemplate that strange enlargement of my experience which had happened to me within the last three months. I had seen, and become familiarly acquainted with, a young man, who had in a manner died to every object around him, had died an intellectual death, and suddenly had been called back to life and real happiness--had been, in effect, raised from the dead--by the accident of meeting a congenial female companion. But, secondly, that very lady from whose lips I first heard this remarkable case of blight and restoration, had herself passed through an equal though not a similar blight, and was now seeking earnestly, though with what success I could never estimate, some similar restoration to some new mode of hopeful existence, through intercourse with religious philosophy. What vast revolutions (vast for the individual) within how narrow a circle! What blindness to approaching catastrophes, in the midst of what nearness to the light! And for myself, whom accident had made the silent observer of these changes, was it not likely enough that I also was rushing forward to court and woo some frantic mode of evading an endurance that by patience might have been borne, or by thoughtfulness might have been disarmed? Misgivingly I went forwards, feeling forever that, through clouds of thick darkness, I was continually nearing a danger, or was myself perhaps wilfully provoking a trial, before which my constitutional despondency would cause me to lie down without a struggle.

II.

THE PRIORY.

To teach is to learn: according to an old experience, it is the very best mode of learning--the surest, and the shortest. And hence, perhaps, it may be, that in the middle ages by the monkish word _scholaris_ was meant indifferently he that learned and he that taught. Never in any equal number of months had my understanding so much expanded as during this visit to Laxton. The incessant demand made upon me by Lady Carbery for solutions of the many difficulties besetting the study of divinity and the Greek Testament, or for such approximations to solutions as my resources would furnish, forced me into a preternatural tension of all the faculties applicable to that purpose. Lady Carbery insisted upon calling me her "Admirable Crichton;" and it was in vain that I demurred to this honorary title upon two grounds: first, as being one towards which I had no natural aptitudes or predisposing advantages; secondly (which made her stare), as carrying with it no real or enviable distinction. The splendor supposed to be connected with the attainments of Crichton I protested against, as altogether imaginary. How far that person really had the accomplishments ascribed to him, I waived as a question not worth investigating. My objection commenced at an earlier point: real or not real, the accomplishments were, as I insisted, vulgar and trivial. Vulgar, that is, when put forward as exponents or adequate expressions of intellectual grandeur. The whole rested on a misconception; the limitary idea of knowledge was confounded with the infinite idea of power. To have a quickness in copying or mimicking other men, and in learning to do dexterously what _they_ did clumsily,--ostentatiously to keep glittering before men's eyes a thaumaturgic versatility such as that of a rope-dancer, or of an Indian juggler, in petty accomplishments,--was a mode of the very vulgarest ambition: one effort of productive power,--a little book, for instance, which should impress or should agitate several successive generations of men, even though far below the higher efforts of human creative art--as, for example, the "De Imitatione Christi," or "The Pilgrim's Progress," or" Robinson Crusoe," or "The Vicar of Wakefield,"--was worth any conceivable amount of attainments when rated as an evidence of anything that could justly denominate a man "admirable." One felicitous ballad of forty lines might have enthroned Crichton as really admirable, whilst the pretensions actually put forward on his behalf simply install him as a cleverish or dexterous ape. However, as Lady Carbery did not forego her purpose of causing me to shine under every angle, it would have been ungrateful in me to refuse my cooperation with her plans, however little they might wear a face of promise. Accordingly I surrendered myself for two hours daily to the lessons in horsemanship of a principal groom who ranked as a first-rate rough-rider; and I gathered manifold experiences amongst the horses--so different from the wild, hard-mouthed horses at Westport, that were often vicious, and sometimes trained to vice. Here, though spirited, the horses were pretty generally gentle, and all had been regularly broke. My education was not entirely neglected even as regarded sportsmanship; that great branch of philosophy being confided to one of the keepers, who was very attentive to me, in deference to the interest in myself expressed by his idolized mistress, but otherwise regarded me probably as an object of mysterious curiosity rather than of sublunary hope.

Equally, in fact, as regarded my physics and my metaphysics,--in short, upon all lines of advance that interested my ambition,--I was going rapidly ahead. And, speaking seriously, in what regarded my intellectual expansion, never before or since had I been so distinctly made aware of it. No longer did it seem to move upon the hour-hand, whose advance, though certain, is yet a pure matter of inference, but upon the seconds'-hand, which _visibly_ comes on at a trotting pace. Everything prospered, except my own present happiness, and the possibility of any happiness for some years to come. About two months after leaving Laxton, my fate in the worst shape I had anticipated was solemnly and definitively settled. My guardians agreed that the most prudent course, with a view to my pecuniary interests, was to place me at the Manchester Grammar School; not with a view to further improvement in my classical knowledge, though the head-master was a sound scholar, but simply with a view to one of the school _exhibitions_. [Footnote: "_Exhibitions_."--This is the technical name in many cases, corresponding to the _bursæ_ or _bursaries_ of the continent; from which word bursæ is derived, I believe, the German term _Bursch_,--that is, a bursarius, or student, who lives at college upon the salary allowed by such a bursary. Some years ago the editor of a Glasgow daily paper called upon Oxford and Cambridge, with a patronizing flourish, to imitate some one or more of the Scottish universities in founding such systems of aliment for poor students otherwise excluded from academic advantages. Evidently he was unaware that they had existed for centuries before the state of civilization in Scotland had allowed any opening for the foundation of colleges or academic life. Scottish bursaries, or exhibitions (a term which Shakspeare uses, very near the close of the first act in the "Two Gentlemen of Verona," as the technical expression in England), were few, and not generally, I believe, exceeding ten pounds a-year. The English were many, and of more ancient standing, and running from forty pounds to one hundred pounds a-year. Such was the simple difference between the two countries: otherwise they agreed altogether.] Amongst the countless establishments, scattered all over England by the noble munificence of English men and English women in past generations, for connecting the provincial towns with the two royal universities of the land, this Manchester school was one; in addition to other great local advantages (namely, _inter alia_, a fine old library and an ecclesiastical foundation, which in this present generation has furnished the materials for a bishopric of Manchester, with its deanery and chapter), this noble foundation secured a number of exhibitions at Brasenose College, Oxford, to those pupils of the school who should study at Manchester for three consecutive years. The pecuniary amount of these exhibitions has since then increased considerably through the accumulation of funds, which the commercial character of that great city had caused to be neglected. At that time, I believe each exhibition yielded about forty guineas a- year, and was legally tenable for seven successive years. Now, to me this would have offered a most seasonable advantage, had it been resorted to some two years earlier. My small patrimonial inheritance gave to me, as it did to each of my four brothers, exactly one hundred and fifty pounds a-year: and to each of my sisters exactly one hundred pounds a-year. The Manchester exhibition of forty guineas a-year would have raised this income for seven years to a sum close upon two hundred pounds a-year. But at present I was half-way on the road to the completion of my sixteenth year. Commencing my period of pupilage from that time, I should not have finished it until I had travelled half-way through my nineteenth year. And the specific evil that already weighed upon me with a sickening oppression was the premature expansion of my mind; and, as a foremost consequence, intolerance of boyish society. I ought to have entered upon my _triennium_ of school-boy servitude at the age of thirteen. As things were,--a delay with which I had nothing to do myself,--this and the native character of my mind had thrown the whole arrangement awry. For the better half of the three years I endured it patiently. But it had at length begun to eat more corrosively into my peace of mind than ever I had anticipated. The head-master was substantially superannuated for the duties of his place. Not that intellectually he showed any symptoms of decay: but in the spirits and physical energies requisite for his duties he did: not so much age, as disease, it was that incapacitated him. In the course of a long day, beginning at seven A. M. and stretching down to five P. M., he succeeded in reaching the further end of his duties. But how? Simply by consolidating pretty nearly into one continuous scene of labor the entire ten hours. The full hour of relaxation which the traditions of this ancient school and the by-laws had consecrated to breakfast was narrowed into ten, or even seven minutes. The two hours' interval, in like manner prescribed by the old usages from twelve to two P. M., was pared down to forty minutes, or less. In this way he walked conscientiously through the services of the day, fulfilling to the letter every section the minutest of the traditional rubric. But he purchased this consummation at the price of all comfort to himself: and, having done _that_, he felt himself the more entitled to neglect the comfort of others. The case was singular: he neither showed any indulgence to himself more than to others (which, however, could do nothing towards indemnifying others for the severe confinement which his physical decay inflicted upon them--a point wholly forgotten by him); nor, secondly, in thus tenaciously holding on to his place did he (I am satisfied) govern himself by any mercenary thought or wish, but simply by an austere sense of duty. He discharged his public functions with constant fidelity, and with superfluity of learning; and felt, perhaps not unreasonably, that possibly the same learning united with the same zeal might not revolve as a matter of course in the event of his resigning the place. I hide from myself no part of the honorable motives which might (and probably _did_) exclusively govern him in adhering to the place. But not by one atom the less did the grievous results of his inability to grapple with his duties weigh upon all within his sphere, and upon myself, by cutting up the time available for exercise, most ruinously.

Precisely at the worst crisis of this intolerable darkness (for such, without exaggeration, it was in its effects upon my spirits) arose, and for five or six months steadily continued, a consolation of that nature which hardly in dreams I could have anticipated. For even in dreams would it have seemed reasonable, or natural, that Laxton, with its entire society, should transfer itself to Manchester? Some mighty caliph, or lamp-bearing Aladdin, might have worked such marvels: but else who, or by what machinery? Nevertheless, without either caliph or Aladdin, and by the most natural of mere human agencies, this change was suddenly accomplished.

Mr. White, whom I have already had occasion to mention elsewhere, was in those days the most eminent surgeon by much in the north of England. He had by one whole generation run before the phrenologists and craniologists,--having already measured innumerable skulls amongst the omnigenous seafaring population of Liverpool, illustrating all the races of men,--and was in society a most urbane and pleasant companion. On my mother's suggestion, he had been summoned to Laxton, in the hope that he might mitigate the torments of Mrs. Schreiber's malady. If I am right in supposing that to have been cancer, I presume that he could not have added much to the prescriptions of the local doctor. And yet, on the other hand, it is a fact--so slowly did new views travel in those days, when scientific journals were few, and roads were heavy-- that ten years later than this period I knew a case, namely, the case of a butcher's wife in Somersetshire who had never enjoyed the benefit of hemlock in relieving the pangs of a cancerous complaint, until an accident brought Mr. Hey, son to the celebrated Hey of Leeds, into the poor woman's neighborhood.

What might be the quality or the extent of that relief with which Mr. White was able to crown the expectations of poor Mrs. Schreiber, I do not know; but that the relief could not have been imaginary is certain, for he was earnestly invited to repeat his visits, costly as unavoidably they were. Mrs. Schreiber did not reside at Laxton. Tenderly as she loved Lady Carbery, it did not seem consistent with her dignity that she should take a station that might have been grossly misinterpreted; and accordingly she bought or hired a miniature kind of villa, called _Tixover_, distant about four miles from Laxton. A residence in such a house, so sad and silent at this period of affliction for its mistress, would have offered too cheerless a life to Mr. White. He took up his abode, therefore, at Laxton during his earliest visit; and this happened to coincide with that particular visit of my own during which I was initiating Lady Carbery into the mysteries of New Testament Greek. Already as an infant I had known Mr. White; but now, when daily riding over to Tixover in company, and daily meeting at breakfast and dinner, we became intimate. Greatly I profited by this intimacy; and some part of my pleasure in the Laxton plan of migration to Manchester was drawn from the prospect of renewing it. Such a migration was suggested by Mr. White himself; and fortunately he _could_ suggest it without even the appearance of any mercenary views. His interest lay the other way. The large special retainer, which it was felt but reasonable to pay him under circumstances so peculiar, naturally disturbed Mr. White; whilst the benefits of visits so discontinuous became more and more doubtful. He proposed it, therefore, as a measure of prudence, that Mrs. Schreiber should take up her abode in Manchester. This counsel was adopted; and the entire Laxton party in one week struck their Northamptonshire tents, dived, as it were, into momentary darkness, by a loitering journey of stages, short and few, out of consideration for the invalid, and rose again in the gloomy streets of Manchester.

Gloomy they were at that time--mud below, smoke above--for no torch of improvement had yet explored the ancient habitations of this Lancashire capital. Elsewhere I have expressed the inexhaustible admiration which I cherish for the _moral_ qualities, the unrivalled energy and perseverance, of that native Lancashire population, as yet not much alloyed with Celtic adulteration. My feelings towards them are the same as were eloquently and impressively avowed by the late eminent Dr. Cooke Taylor, after an _official_ inquiry into their situation. But in those days the Manchester people realized the aspiration of the noble Scythian; not the place it was that glorified _them_, but they that glorified the place. No great city (which technically it then was not, but simply a town or large village) could present so repulsive an exterior as the Manchester of that day. Lodgings of _any_ sort could with difficulty be obtained, and at last only by breaking up the party. The poor suffering lady, with her two friends, Lady Carbery and my mother, hired one house, Lord and Lady Massey another, and two others were occupied by attendants--all the servants, except one lady's-maid, being every night separated by a quarter of a mile from their mistresses. To me, however, all these discomforts were scarcely apparent in the prodigious revolution for the better which was now impressed upon the tenor of my daily life. I lived in the house of the head-master; but every night I had leave to adjourn for four or five hours to the drawing-room of Lady Carbery. Her anxiety about Mrs. Schreiber would not allow of her going abroad into society, unless upon the rarest occasions. And I, on my part, was too happy in her conversation--so bold, so novel, and so earnest--voluntarily to have missed any one hour of it.

Here, by the way, let me mention that on this occasion arose a case of pretended "_tuft-hunting_," which I, who stood by a silent observer, could not but feel to involve a malicious calumny. Naturally it happened that coroneted carriages, superb horses, and numerous servants, in a town so unostentatious and homely as the Manchester of that day, drew the public gaze, and effectually advertised the visit of the Laxton ladies. Respect for the motive which had prompted this visit coöperated with admiration for the distinguished personal qualities of Lady Carbery, to draw upon her from several leading families in the town such little services and attentions as pass naturally, under a spontaneous law of courtesy, between those who are at home and those who suffer under the disadvantages of _strangership_. The Manchester people, who made friendly advances to Lady Carbery, did so, I am persuaded, with no ulterior objects whatsoever of pressing into the circle of an aristocratic person; neither did Lady Carbery herself interpret their attentions in any such ungenerous spirit, but accepted them cordially, as those expressions of disinterested goodness which I am persuaded that in reality they were. Amongst the families that were thus attentive to her, in throwing open for her use various local advantages of baths, libraries, picture-galleries, etc., were the wife and daughters of Mr. White himself. Now, one of these daughters was herself the wife of a baronet, Sir Richard Clayton, who had honorably distinguished himself in literature by translating and _improving_ the work of Tenhove the Dutchman (or Belgian?) upon the house of the _De' Medici_--a work which Mr. Roscoe considered "the most engaging work that has, perhaps, ever appeared on a subject of literary history." Introduced as Lady Clayton had been amongst the elite of our aristocracy, it could not be supposed that she would be at all solicitous about an introduction to the wife of an Irish nobleman, simply _as_ such, and apart from her personal endowments. Those endowments, it is true,--namely, the beauty and the talents of Lady Carbery, made known in Manchester through Mr. White's report of them, and combined with the knowledge of her generous devotion to her dying friend, secluding her steadily from all society through a period of very many months,--did, and reasonably might, interest many Manchester people on her behalf. In all this there was nothing to be ashamed of; and, judging from what personally I witnessed, this seems to have been the true nature and extent of the "tuft-hunting;" and I have noticed it at all simply because there is a habit almost national growing up amongst us of imputing to each other some mode of unmanly prostration before the aristocracy, but with as little foundation for the charge generally, I believe, as I am satisfied there was in this particular instance.