Chapter: "THIS Rector of Broxton is little better than a pagan!" I hear one of my
readers exclaim. "How much more edifying it would have been if you had
made him give Arthur some truly spiritual advice! You might have put
into his mouth the most beautiful things--quite as good as reading a
sermon."

Certainly I could, if I held it the highest vocation of the novelist
to represent things as they never have been and never will be. Then,
of course, I might refashion life and character entirely after my own
liking; I might select the most unexceptionable type of clergyman and
put my own admirable opinions into his mouth on all occasions. But it
happens, on the contrary, that my strongest effort is to avoid any such
arbitrary picture, and to give a faithful account of men and things
as they have mirrored themselves in my mind. The mirror is doubtless
defective, the outlines will sometimes be disturbed, the reflection
faint or confused; but I feel as much bound to tell you as precisely
as I can what that reflection is, as if I were in the witness-box,
narrating my experience on oath.

Sixty years ago--it is a long time, so no wonder things have
changed--all clergymen were not zealous; indeed, there is reason to
believe that the number of zealous clergymen was small, and it is
probable that if one among the small minority had owned the livings
of Broxton and Hayslope in the year 1799, you would have liked him no
better than you like Mr. Irwine. Ten to one, you would have thought him
a tasteless, indiscreet, methodistical man. It is so very rarely that
facts hit that nice medium required by our own enlightened opinions and
refined taste! Perhaps you will say, "Do improve the facts a little,
then; make them more accordant with those correct views which it is our
privilege to possess. The world is not just what we like; do touch it
up with a tasteful pencil, and make believe it is not quite such a mixed
entangled affair. Let all people who hold unexceptionable opinions act
unexceptionably. Let your most faulty characters always be on the wrong
side, and your virtuous ones on the right. Then we shall see at a glance
whom we are to condemn and whom we are to approve. Then we shall be able
to admire, without the slightest disturbance of our prepossessions: we
shall hate and despise with that true ruminant relish which belongs to
undoubting confidence."

But, my good friend, what will you do then with your fellow-parishioner
who opposes your husband in the vestry? With your newly appointed vicar,
whose style of preaching you find painfully below that of his regretted
predecessor? With the honest servant who worries your soul with her one
failing? With your neighbour, Mrs. Green, who was really kind to you
in your last illness, but has said several ill-natured things about you
since your convalescence? Nay, with your excellent husband himself, who
has other irritating habits besides that of not wiping his shoes? These
fellow-mortals, every one, must be accepted as they are: you can neither
straighten their noses, nor brighten their wit, nor rectify their
dispositions; and it is these people--amongst whom your life is
passed--that it is needful you should tolerate, pity, and love: it is
these more or less ugly, stupid, inconsistent people whose movements of
goodness you should be able to admire--for whom you should cherish all
possible hopes, all possible patience. And I would not, even if I had
the choice, be the clever novelist who could create a world so much
better than this, in which we get up in the morning to do our daily
work, that you would be likely to turn a harder, colder eye on the
dusty streets and the common green fields--on the real breathing men
and women, who can be chilled by your indifference or injured by your
prejudice; who can be cheered and helped onward by your fellow-feeling,
your forbearance, your outspoken, brave justice.

So I am content to tell my simple story, without trying to make things
seem better than they were; dreading nothing, indeed, but falsity,
which, in spite of one's best efforts, there is reason to dread.
Falsehood is so easy, truth so difficult. The pencil is conscious of a
delightful facility in drawing a griffin--the longer the claws, and
the larger the wings, the better; but that marvellous facility which
we mistook for genius is apt to forsake us when we want to draw a real
unexaggerated lion. Examine your words well, and you will find that even
when you have no motive to be false, it is a very hard thing to say the
exact truth, even about your own immediate feelings--much harder than to
say something fine about them which is NOT the exact truth.

It is for this rare, precious quality of truthfulness that I delight in
many Dutch paintings, which lofty-minded people despise. I find a source
of delicious sympathy in these faithful pictures of a monotonous
homely existence, which has been the fate of so many more among my
fellow-mortals than a life of pomp or of absolute indigence, of tragic
suffering or of world-stirring actions. I turn, without shrinking, from
cloud-borne angels, from prophets, sibyls, and heroic warriors, to an
old woman bending over her flower-pot, or eating her solitary dinner,
while the noonday light, softened perhaps by a screen of leaves, falls
on her mob-cap, and just touches the rim of her spinning-wheel, and
her stone jug, and all those cheap common things which are the precious
necessaries of life to her--or I turn to that village wedding, kept
between four brown walls, where an awkward bridegroom opens the dance
with a high-shouldered, broad-faced bride, while elderly and middle-aged
friends look on, with very irregular noses and lips, and probably
with quart-pots in their hands, but with an expression of unmistakable
contentment and goodwill. "Foh!" says my idealistic friend, "what vulgar
details! What good is there in taking all these pains to give an exact
likeness of old women and clowns? What a low phase of life! What clumsy,
ugly people!"

But bless us, things may be lovable that are not altogether handsome, I
hope? I am not at all sure that the majority of the human race have
not been ugly, and even among those "lords of their kind," the British,
squat figures, ill-shapen nostrils, and dingy complexions are not
startling exceptions. Yet there is a great deal of family love amongst
us. I have a friend or two whose class of features is such that the
Apollo curl on the summit of their brows would be decidedly trying; yet
to my certain knowledge tender hearts have beaten for them, and their
miniatures--flattering, but still not lovely--are kissed in secret by
motherly lips. I have seen many an excellent matron, who could have
never in her best days have been handsome, and yet she had a packet of
yellow love-letters in a private drawer, and sweet children showered
kisses on her sallow cheeks. And I believe there have been plenty of
young heroes, of middle stature and feeble beards, who have felt quite
sure they could never love anything more insignificant than a Diana, and
yet have found themselves in middle life happily settled with a wife who
waddles. Yes! Thank God; human feeling is like the mighty rivers that
bless the earth: it does not wait for beauty--it flows with resistless
force and brings beauty with it.

All honour and reverence to the divine beauty of form! Let us cultivate
it to the utmost in men, women, and children--in our gardens and in our
houses. But let us love that other beauty too, which lies in no secret
of proportion, but in the secret of deep human sympathy. Paint us an
angel, if you can, with a floating violet robe, and a face paled by the
celestial light; paint us yet oftener a Madonna, turning her mild face
upward and opening her arms to welcome the divine glory; but do not
impose on us any aesthetic rules which shall banish from the region of
Art those old women scraping carrots with their work-worn hands, those
heavy clowns taking holiday in a dingy pot-house, those rounded backs
and stupid weather-beaten faces that have bent over the spade and done
the rough work of the world--those homes with their tin pans, their
brown pitchers, their rough curs, and their clusters of onions. In
this world there are so many of these common coarse people, who have
no picturesque sentimental wretchedness! It is so needful we should
remember their existence, else we may happen to leave them quite out of
our religion and philosophy and frame lofty theories which only fit
a world of extremes. Therefore, let Art always remind us of them;
therefore let us always have men ready to give the loving pains of a
life to the faithful representing of commonplace things--men who see
beauty in these commonplace things, and delight in showing how kindly
the light of heaven falls on them. There are few prophets in the world;
few sublimely beautiful women; few heroes. I can't afford to give all
my love and reverence to such rarities: I want a great deal of those
feelings for my every-day fellow-men, especially for the few in the
foreground of the great multitude, whose faces I know, whose hands I
touch, for whom I have to make way with kindly courtesy. Neither are
picturesque lazzaroni or romantic criminals half so frequent as your
common labourer, who gets his own bread and eats it vulgarly but
creditably with his own pocket-knife. It is more needful that I should
have a fibre of sympathy connecting me with that vulgar citizen who
weighs out my sugar in a vilely assorted cravat and waistcoat, than with
the handsomest rascal in red scarf and green feathers--more needful that
my heart should swell with loving admiration at some trait of gentle
goodness in the faulty people who sit at the same hearth with me, or in
the clergyman of my own parish, who is perhaps rather too corpulent and
in other respects is not an Oberlin or a Tillotson, than at the deeds
of heroes whom I shall never know except by hearsay, or at the sublimest
abstract of all clerical graces that was ever conceived by an able
novelist.

And so I come back to Mr. Irwine, with whom I desire you to be in
perfect charity, far as he may be from satisfying your demands on the
clerical character. Perhaps you think he was not--as he ought to have
been--a living demonstration of the benefits attached to a national
church? But I am not sure of that; at least I know that the people
in Broxton and Hayslope would have been very sorry to part with their
clergyman, and that most faces brightened at his approach; and until it
can be proved that hatred is a better thing for the soul than love,
I must believe that Mr. Irwine's influence in his parish was a more
wholesome one than that of the zealous Mr. Ryde, who came there twenty
years afterwards, when Mr. Irwine had been gathered to his fathers. It
is true, Mr. Ryde insisted strongly on the doctrines of the Reformation,
visited his flock a great deal in their own homes, and was severe
in rebuking the aberrations of the flesh--put a stop, indeed, to the
Christmas rounds of the church singers, as promoting drunkenness and
too light a handling of sacred things. But I gathered from Adam Bede, to
whom I talked of these matters in his old age, that few clergymen could
be less successful in winning the hearts of their parishioners than Mr.
Ryde. They learned a great many notions about doctrine from him, so
that almost every church-goer under fifty began to distinguish as well
between the genuine gospel and what did not come precisely up to that
standard, as if he had been born and bred a Dissenter; and for some time
after his arrival there seemed to be quite a religious movement in that
quiet rural district. "But," said Adam, "I've seen pretty clear, ever
since I was a young un, as religion's something else besides notions. It
isn't notions sets people doing the right thing--it's feelings. It's the
same with the notions in religion as it is with math'matics--a man may
be able to work problems straight off in's head as he sits by the fire
and smokes his pipe, but if he has to make a machine or a building, he
must have a will and a resolution and love something else better than
his own ease. Somehow, the congregation began to fall off, and people
began to speak light o' Mr. Ryde. I believe he meant right at bottom;
but, you see, he was sourish-tempered, and was for beating down prices
with the people as worked for him; and his preaching wouldn't go down
well with that sauce. And he wanted to be like my lord judge i' the
parish, punishing folks for doing wrong; and he scolded 'em from
the pulpit as if he'd been a Ranter, and yet he couldn't abide the
Dissenters, and was a deal more set against 'em than Mr. Irwine was. And
then he didn't keep within his income, for he seemed to think at first
go-off that six hundred a-year was to make him as big a man as Mr.
Donnithorne. That's a sore mischief I've often seen with the poor
curates jumping into a bit of a living all of a sudden. Mr. Ryde was a
deal thought on at a distance, I believe, and he wrote books, but as for
math'matics and the natur o' things, he was as ignorant as a woman. He
was very knowing about doctrines, and used to call 'em the bulwarks of
the Reformation; but I've always mistrusted that sort o' learning as
leaves folks foolish and unreasonable about business. Now Mester Irwine
was as different as could be: as quick!--he understood what you meant in
a minute, and he knew all about building, and could see when you'd made
a good job. And he behaved as much like a gentleman to the farmers, and
th' old women, and the labourers, as he did to the gentry. You never saw
HIM interfering and scolding, and trying to play th' emperor. Ah, he was
a fine man as ever you set eyes on; and so kind to's mother and sisters.
That poor sickly Miss Anne--he seemed to think more of her than of
anybody else in the world. There wasn't a soul in the parish had a word
to say against him; and his servants stayed with him till they were so
old and pottering, he had to hire other folks to do their work."

"Well," I said, "that was an excellent way of preaching in the weekdays;
but I daresay, if your old friend Mr. Irwine were to come to life again,
and get into the pulpit next Sunday, you would be rather ashamed that he
didn't preach better after all your praise of him."

"Nay, nay," said Adam, broadening his chest and throwing himself back in
his chair, as if he were ready to meet all inferences, "nobody has ever
heard me say Mr. Irwine was much of a preacher. He didn't go into deep
speritial experience; and I know there s a deal in a man's inward life
as you can't measure by the square, and say, 'Do this and that 'll
follow,' and, 'Do that and this 'll follow.' There's things go on in the
soul, and times when feelings come into you like a rushing mighty wind,
as the Scripture says, and part your life in two a'most, so you look
back on yourself as if you was somebody else. Those are things as you
can't bottle up in a 'do this' and 'do that'; and I'll go so far with
the strongest Methodist ever you'll find. That shows me there's deep
speritial things in religion. You can't make much out wi' talking about
it, but you feel it. Mr. Irwine didn't go into those things--he preached
short moral sermons, and that was all. But then he acted pretty much
up to what he said; he didn't set up for being so different from other
folks one day, and then be as like 'em as two peas the next. And he
made folks love him and respect him, and that was better nor stirring
up their gall wi' being overbusy. Mrs. Poyser used to say--you know she
would have her word about everything--she said, Mr. Irwine was like a
good meal o' victual, you were the better for him without thinking on
it, and Mr. Ryde was like a dose o' physic, he gripped you and worreted
you, and after all he left you much the same."

"But didn't Mr. Ryde preach a great deal more about that spiritual part
of religion that you talk of, Adam? Couldn't you get more out of his
sermons than out of Mr. Irwine's?"

"Eh, I knowna. He preached a deal about doctrines. But I've seen pretty
clear, ever since I was a young un, as religion's something else besides
doctrines and notions. I look at it as if the doctrines was like finding
names for your feelings, so as you can talk of 'em when you've never
known 'em, just as a man may talk o' tools when he knows their names,
though he's never so much as seen 'em, still less handled 'em. I've
heard a deal o' doctrine i' my time, for I used to go after the
Dissenting preachers along wi' Seth, when I was a lad o' seventeen, and
got puzzling myself a deal about th' Arminians and the Calvinists. The
Wesleyans, you know, are strong Arminians; and Seth, who could never
abide anything harsh and was always for hoping the best, held fast by
the Wesleyans from the very first; but I thought I could pick a hole or
two in their notions, and I got disputing wi' one o' the class leaders
down at Treddles'on, and harassed him so, first o' this side and then
o' that, till at last he said, 'Young man, it's the devil making use o'
your pride and conceit as a weapon to war against the simplicity o'
the truth.' I couldn't help laughing then, but as I was going home, I
thought the man wasn't far wrong. I began to see as all this weighing
and sifting what this text means and that text means, and whether folks
are saved all by God's grace, or whether there goes an ounce o' their
own will to't, was no part o' real religion at all. You may talk o'
these things for hours on end, and you'll only be all the more coxy and
conceited for't. So I took to going nowhere but to church, and hearing
nobody but Mr. Irwine, for he said nothing but what was good and what
you'd be the wiser for remembering. And I found it better for my soul
to be humble before the mysteries o' God's dealings, and not be making
a clatter about what I could never understand. And they're poor foolish
questions after all; for what have we got either inside or outside of us
but what comes from God? If we've got a resolution to do right, He gave
it us, I reckon, first or last; but I see plain enough we shall never do
it without a resolution, and that's enough for me."

Adam, you perceive, was a warm admirer, perhaps a partial judge, of Mr.
Irwine, as, happily, some of us still are of the people we have known
familiarly. Doubtless it will be despised as a weakness by that lofty
order of minds who pant after the ideal, and are oppressed by a general
sense that their emotions are of too exquisite a character to find fit
objects among their everyday fellowmen. I have often been favoured with
the confidence of these select natures, and find them to concur in
the experience that great men are overestimated and small men are
insupportable; that if you would love a woman without ever looking back
on your love as a folly, she must die while you are courting her; and if
you would maintain the slightest belief in human heroism, you must never
make a pilgrimage to see the hero. I confess I have often meanly shrunk
from confessing to these accomplished and acute gentlemen what my own
experience has been. I am afraid I have often smiled with hypocritical
assent, and gratified them with an epigram on the fleeting nature of our
illusions, which any one moderately acquainted with French literature
can command at a moment's notice. Human converse, I think some wise
man has remarked, is not rigidly sincere. But I herewith discharge my
conscience, and declare that I have had quite enthusiastic movements of
admiration towards old gentlemen who spoke the worst English, who were
occasionally fretful in their temper, and who had never moved in a
higher sphere of influence than that of parish overseer; and that
the way in which I have come to the conclusion that human nature is
lovable--the way I have learnt something of its deep pathos, its sublime
mysteries--has been by living a great deal among people more or less
commonplace and vulgar, of whom you would perhaps hear nothing very
surprising if you were to inquire about them in the neighbourhoods where
they dwelt. Ten to one most of the small shopkeepers in their vicinity
saw nothing at all in them. For I have observed this remarkable
coincidence, that the select natures who pant after the ideal, and
find nothing in pantaloons or petticoats great enough to command their
reverence and love, are curiously in unison with the narrowest and
pettiest. For example, I have often heard Mr. Gedge, the landlord of
the Royal Oak, who used to turn a bloodshot eye on his neighbours in
the village of Shepperton, sum up his opinion of the people in his own
parish--and they were all the people he knew--in these emphatic words:
"Aye, sir, I've said it often, and I'll say it again, they're a poor lot
i' this parish--a poor lot, sir, big and little." I think he had a
dim idea that if he could migrate to a distant parish, he might find
neighbours worthy of him; and indeed he did subsequently transfer
himself to the Saracen's Head, which was doing a thriving business in
the back street of a neighbouring market-town. But, oddly enough, he has
found the people up that back street of precisely the same stamp as the
inhabitants of Shepperton--"a poor lot, sir, big and little, and them
as comes for a go o' gin are no better than them as comes for a pint o'
twopenny--a poor lot."

 This chapter, entitled "In Which the Story Pauses a Little" does not advance the plot at all. The author says she intends to tell the truth about people and not to idealize or sentimentalize them. She says she finds more to love in simple, ignorant people, even though they may be vulgar, than in strict idealists or social snobs. She ends with a defense of Mr. Irwine; he is not strictly religious, she says, but we should admire him for his warm heart.

