Brantwood, 27th January, 1873.

“If it were not so, I would have told you.”

I read those strange words of St. John’s gospel this morning, for at least the thousandth time; and for the first time, that I remember, with any attention. It is difficult, if not impossible, to attend rightly without some definite motive, or chance-help, to words which one has read and re-read till every one of them slips into its place unnoticed, as a familiar guest,—unchallenged as a household friend. But the Third Fors helped me, to-day, by half effacing the n in the word Mona, in the tenth century MS. I was deciphering; and making me look at the word, till I began to think of it, and wondered. You may as well learn the old meaning of that pretty name of the isle of Anglesea. “In my Father’s house,” says Christ, “are many monas,”—remaining-places—“if it were not so, I would have told you.”

Alas, had He but told us more clearly that it was so!

I have the profoundest sympathy with St. Thomas, and would fain put all his questions over again, and twice as many more. “We know not whither Thou goest.” That Father’s house,—where is it? These “remaining-places,” how are they to be prepared for us?—how are we to be prepared for them?

If ever your clergy mean really to help you to read your Bible,—the whole of it, and not merely the bits which tell you that you are miserable sinners, and that you needn’t mind,—they must make a translation retaining as many as possible of the words in their Greek form, which you may easily learn, and yet which will be quit of the danger of becoming debased by any vulgar English use. So also, the same word must always be given when it is the same; and not in one place translated “mansion,” and in another “abode.” (Compare verse 23 of this same chapter.1) Not but that “mansion” is a very fine Latin word, and perfectly correct, (if only one knows Latin,) but I doubt not that most parish children understand by it, if anything, a splendid house with two wings, and an acre or two of offices, in the middle of a celestial park; and suppose that some day or other they are all of them to live in such, as well as the Squire’s children; whereas, if either “mona” or “remaining” were put in both verses, it is just possible that sometimes both the Squire and the children, instead of vaguely hoping to be lodged some day in heaven by Christ and His Father, might take notice of their offer in the last verse I have quoted, and get ready a spare room both in the mansion and cottage, to offer Christ and His Father immediately, if they liked to come into lodgings on earth.

I was looking over some of my own children’s books the other day, in the course of rearranging the waifs and strays of Denmark Hill at Brantwood; and came upon a catechism of a very solemn character on the subject of the County of Kent. It opens by demanding “the situation of Kent;” then, the extent of Kent,—the population of Kent, and a sketch of the history of Kent; in which I notice with interest that hops were first grown in Kent in 1524, and petitioned against as a wicked weed in 1528. Then, taking up the subject in detail, inquiry is made as to “the situation of Dover?” To which the orthodox reply is that Dover is pleasantly situated on that part of the island of Great Britain nearest the Continent, and stands in a valley between stupendous hills. To the next question, “What is the present state of Dover?” the well-instructed infant must answer, “That Dover consists of two parts, the upper, called the Town, and the lower, the Pier; and that they are connected by a long narrow street, which, from the rocks that hang over it, and seem to threaten the passenger with destruction, has received the name of Snaregate Street.” The catechism next tests the views of the young respondent upon the municipal government of Dover, the commercial position of Dover, and the names of the eminent men whom Dover has produced; and at last, after giving a proper account of the Castle of Dover and the two churches in Dover, we are required to state whether there is not an interesting relic of antiquity in the vicinity of Dover; upon which, we observe that, about two miles north-west from Dover, are the remains of St. Radagune’s Abbey, now converted into a farm-house; and finally, to the crucial interrogation—“What nobleman’s seat is near Dover?” we reply, with more than usual unction, that “In the Parish of Waldershaw, five miles and a half from Dover, is Waldershaw Park, the elegant seat of the Earl of Guildford, and that the house is a magnificent structure, situated in a vale, in the centre of a well-wooded Park.” Whereat I stopped reading; first, because St. Radagune’s Abbey, though it is nothing but walls with a few holes through them by which the cows get in for shelter on windy days, was the first “remaining” of Antiquity I ever sketched, when a boy of fourteen, spending half my best BB pencil on the ivy and the holes in the walls; and, secondly, the tone of these two connected questions in the catechism marks exactly the curious period in the English mind when the worship of St. Radagune was indeed utterly extinct, so that her once elegant mansion becomes a farm-house, as in that guise fulfilling its now legitimate function:—but the worship of Earls of Guildford is still so flourishing that no idea would ever occur to the framers of catechism that the elegant seats of these also were on the way to become farm-houses.

Which is nevertheless surely the fact:—and the only real question is whether St. Radagune’s mansion and the Earl of Guildford’s are both to be farm-houses, or whether the state of things at the time of the Dover Catechism may not be exactly reversed,—and St. Radagune have her mansion and park railed in again, while the Earl’s walls shelter the cows on windy days. For indeed, from the midst of the tumult and distress of nations, fallen wholly Godless and lordless, perhaps the first possibility of redemption may be by cloistered companies, vowed once more to the service of a divine Master, and to the reverence of His saints.

You were shocked, I suppose, by my catalogue, in last Fors, of such persons, as to be revered by our own Company. But have you ever seriously considered what a really vital question it is to you whether St. Paul and St. Pancras, (not that I know myself at this moment, who St. Pancras was,—but I’ll find out for next Fors,)—St. George and St. Giles, St. Bridget and St. Helen, are really only to become the sponsors of City parishes, or whether you mean still to render them any gratitude as the first teachers of what used to be called civilization; nay, whether there may not even be, irrespective of what we now call civilization—namely, coals and meat at famine prices,—some manner of holy living and dying, of lifting holy hands without wrath, and sinking to blessed sleep without fear, of which these persons, however vaguely remembered, have yet been the best patterns the world has shown us.

Don’t think that I want to make Roman Catholics of you, or to make anything of you, except honest people. But as for the vulgar and insolent Evangelical notion, that one should not care for the Saints,—nor pray to them,—Mercy on us!—do the poor wretches fancy that God wouldn’t be thankful if they would pray to anybody, for what it was right they should have; or that He is piqued, forsooth, if one thinks His servants can help us sometimes, in our paltry needs.

“But they are dead, and cannot help us, nor hear!”

Alas; perchance—no. What would I not give to be so much a heretic as to believe the Dead could hear!—but are there no living Saints, then, who can help you? Sir C. Dilke, or Mr. Beales, for instance? and if you don’t believe there are any parks or monas abiding for you in heaven, may you not pull down some park railings here, and—hold public meetings in them, of a Paradisiacal character?

Indeed, that pulling down of the Piccadilly railings was a significant business. “Park,” if you will look to your Johnson, you will find is one of quite the oldest words in Europe; vox antiquissima, a most ancient word, and now a familiar one among active nations. French, Parc, Welsh, the same, Irish, Pairc, “being” a piece of ground enclosed and stored with wild beasts of chase. Manwood, in his Forest Law, defines it thus, “A park is a place for privilege for wild beasts of venery, and also for other wild beasts that are beasts of the forest and of the chase, and those wild beasts are to have a firm peace and protection there, so that no man may hurt or chase them within the park, without licence of the owner: a park is of another nature than either a chase or a warren; for a park must be enclosed, and may not lie open—if it does, it is a good cause of seizure into the King’s hands.” Or into King Mob’s for parliamentary purposes—and how monstrous, you think, that such pleasant habitations for wild beasts should still be walled in, and in peace, while you have no room to—speak in,—I had like to have said something else than speak—but it is at least polite to you to call it ‘speaking.’

Yes. I have said so, myself, once or twice;—nevertheless something is to be said for the beasts also. What do you think they were made for? All these spotty, scaly, finned, and winged, and clawed things, that grope between you and the dust, that flit between you and the sky. These motes in the air—sparks in the sea—mists and flames of life. The flocks that are your wealth—the moth that frets it away. The herds upon a thousand hills,—the locust,—and the worm, and the wandering plague whose spots are worlds. The creatures that mock you, and torment. The creatures that serve and love you, (or would love if they might,) and obey. The joys of the callow nests and burrowed homes of Earth. The rocks of it, built out of its own dead. What is the meaning to you of all these,—what their worth to you?

No worth, you answer, perhaps; or the contrary of worth. In fact, you mean to put an end to all that. You will keep pigeons to shoot—geese to make pies of—cocks for fighting—horses to bet on—sheep for wool, and cows for cheese. As to the rest of the creatures, you owe no thanks to Noah; and would fain, if you could, order a special deluge for their benefit; failing that, you will at all events get rid of the useless feeders as fast as possible.

Indeed, there is some difficulty in understanding why some of them were made. I lost great part of my last hour for reading, yesterday evening, in keeping my kitten’s tail out of the candles,—a useless beast, and still more useless tail—astonishing and inexplicable even to herself. Inexplicable, to me, all of them—heads and tails alike. “Tiger—tiger—burning bright”—is this then all you were made for—this ribbed hearthrug, tawny and black?

If only the Rev. James McCosh were here! His book is; and I’m sure I don’t know how, but it turns up in re-arranging my library. ‘Method of the Divine Government Physical and Moral.’ Preface begins. “We live in an age in which the reflecting portion of mankind are much addicted to the contemplation of the works of Nature. It is the object of the author in this Treatise to interrogate Nature with the view of making her utter her voice in answer to some of the most important questions which the inquiring spirit of man can put.” Here is a catechumen for you!—and a catechist! Nature with her hands behind her back—Perhaps Mr. McCosh would kindly put it to her about the tiger. Farther on, indeed, it is stated that the finite cannot comprehend the infinite, and I observe that the author, with the shrinking modesty characteristic of the clergy of his persuasion, feels that, even the intellect of a McCosh cannot, without risk of error, embrace more than the present method of the Divine management of Creation. Wherefore “no man,” he says, “should presume to point out all the ways in which a God of unbounded resources might govern the universe.”

But the present way—(allowing for the limited capital,)—we may master that, and pay our compliments to God upon it? We will hope so; in the meantime I can assure you, this creation of His will bear more looking at than you have given, yet, however addicted you may be to the contemplation of Nature; (though I suspect you are more addicted to the tasting of her,) and that if instead of being in such a hurry to pull park railings down, you would only beg the owners to put them to their proper use, and let the birds and beasts, which were made to breathe English air as well as you, take shelter there, you would soon have a series of National Museums more curious than that in Great Russell Street; and with something better worth looking at in them than the sacred crocodiles. Besides, you might spare the poor beasts a little room on earth, for charity, if not for curiosity. They have no mansions preparing for them elsewhere.

What! you answer; indignant,—“All that good land given up to beasts!” Have you ever looked how much or little of England is in park land? I have here, by me, Hall’s Travelling Atlas of the English Counties; which paints conveniently in red the railroads, and in green the parks (not conscious, probably—the colourist—of his true expression of antagonism by those colours).

The parks lie on the face of each county like a few crumbs on a plate; if you could turn them all at once into corn land, it would literally not give you a mouthful extra of dinner. Your dog, or cat, is more costly to you, in proportion to your private means, than all these kingdoms of beasts would be to the nation.

“Cost what they might, it would be too much”—think you? You will not give those acres of good land to keep beasts?

Perhaps not beasts of God’s making; but how many acres of good land do you suppose, then, you do give up, as it is, to keep beasts He never made,—never meant to be made,—the beasts you make of yourselves?

Do you know how much corn land in the United Kingdom is occupied in supplying you with the means of getting drunk?

Mind, I am no temperance man. You should all have as much beer and alcohol as was good for you if I had my way. But the beer and alcohol which are not good for you,—which are the ruin of so many of you, suppose you could keep the wages you spend in that liquor in the savings bank, and left the land, now tilled to grow it for you, to natural and sober beasts?—Do you think it would be false economy?—Why, you might have a working men’s park for nothing, in every county, bigger than the Queen’s! and your own homes all the more comfortable.

I had no notion myself, till the other day, what the facts were, in this matter. Get, if you can, Professor Kirk’s ‘Social Politics,’ (Hamilton, Adams, and Co.,) and read, for a beginning, his 21st chapter, on land and liquor; and then, as you have leisure, all the book, carefully. Not that he would help me out with my park plan; he writes with the simple idea that the one end of humanity is to eat and drink; and it is interesting to see a Scotch Professor thinking the lakes of his country were made to be ‘Reservoirs,’ and particularly instancing the satisfaction of thirsty Glasgow out of Loch Katrine; so that, henceforward, it will be proper in Scotch economical circles not to speak of the Lady of the Lake, but of the Lady of the Reservoir. Still, assuming that to eat and drink is the end of life, the Professor shows you clearly how much better this end may be accomplished than it is now. And the broad fact which he brings out concerning your drink is this; that about one million five hundred thousand acres of land in the United Kingdom are occupied in producing strong liquor (and I don’t see that he has included in this estimate what is under the wicked weeds of Kent; it is curious what difficulty people always seem to have in putting anything accurately into short statement). The produce of this land, which is more than all the arable for bread in Scotland, after being manufactured into drink, is sold to you at the rates,—the spirits, of twenty-seven shillings and sixpence for two shillings’ worth; and the beer, of two shillings for threepence-halfpenny worth. The sum you spend in these articles, and in tobacco, annually, is ONE HUNDRED AND FIFTY-SIX MILLIONS OF POUNDS; on which the pure profit of the richer classes, (putting the lower alehouse gains aside) is, roughly, a hundred millions. That is the way the rich Christian Englishman provides against the Day of Judgment, expecting to hear his Master say to him, “I was thirsty—and ye gave me drink—Two shillings’ worth for twenty-seven and sixpence.”

Again; for the matter of lodging. Look at the Professor’s page 73. There you find that in the street dedicated in Edinburgh to the memory of the first Bishop of Jerusalem, in No. 23, there are living 220 persons. In the first floor of it live ten families,—forty-nine persons; in the second floor, nine families—fifty-four persons; and so on, up to six floors, the ground-floor being a shop; so that “the whole 220 persons in the building are without one foot of the actual surface of the land on which to exist.”

“In my Father’s house,” says Christ, “are many mansions.” Verily, that appears to be also the case in some of His Scotch Evangelical servants’ houses here. And verecund Mr. McCosh, who will not venture to suggest any better arrangement of the heavens,—has he likewise no suggestion to offer as to the arrangement of No. 23, St. James’s Street?

“Whose fault is it?” do you ask?

Immediately, the fault of the landlords; but the landlords from highest to lowest, are more or less thoughtless and ignorant persons, from whom you can expect no better. The persons really answerable for all this are your two professed bodies of teachers; namely, the writers for the public press, and the clergy.

Nearly everything that I ever did of any use in this world has been done contrary to the advice of my friends; and as my friends are unanimous at present in begging me never to write to newspapers, I am somewhat under the impression that I ought to resign my Oxford professorship, and try to get a sub-editorship in the ‘Telegraph’. However, for the present, I content myself with my own work, and have sustained patiently, for thirty years, the steady opposition of the public press to whatever good was in it, (said ‘Telegraph’ always with thanks excepted) down to the article in the ‘Spectator’ of August 13th, 1870, which, on my endeavour to make the study of art, and of Greek literature, of some avail in Oxford to the confirmation of right principle in the minds of her youth, instantly declared that “the artistic perception and skill of Greece were nourished by the very lowness of her ethical code, by her lack of high aims, by her freedom from all aspirations after moral good, by her inability even to conceive a Hebrew tone of purity, by the fact that she lived without God, and died without hope.”

“High aims” are explained by the ‘Spectator,’ in another place, to consist in zeal for the establishment of cotton mills. And the main body of the writers for the public press are also—not of that opinion—for they have no opinions; but they get their living by asserting so much to you.

Against which testimony of theirs, you shall hear, to-day, the real opinion of a man of whom Scotland once was proud; the man who first led her to take some notice of that same reservoir of hers, which Glasgow,—Clyde not being deep enough for her drinking, or perhaps, (see above, xvi. 16) not being now so sweet as stolen waters,—cools her tormented tongue with.

“The poor laws into which you have ventured for the love of the country, form a sad quagmire. They are like John Bunyan’s Slough of Despond, into which, as he observes, millions of cart-loads of good resolutions have been thrown, without perceptibly mending the way. From what you say, and from what I have heard from others, there is a very natural desire to trust to one or two empirical remedies, such as general systems of education, and so forth. But a man with a broken constitution might as well put faith in Spilsburg or Godbold. It is not the knowledge, but the use which is made of it, that is productive of real benefit.

“There is a terrible evil in England to which we are strangers” (some slight acquaintance has been raked up since, Sir Walter,) “the number, to wit, of tippling houses, where the labourer, as a matter of course, spends the overplus of his earnings. In Scotland there are few; and the Justices are commendably inexorable in rejecting all application for licences where there appears no public necessity for granting them. A man, therefore, cannot easily spend much money in liquor, since he must walk three or four miles to the place of suction, and back again, which infers a sort of malice prepense of which few are capable; and the habitual opportunity of indulgence not being at hand, the habits of intemperance, and of waste connected with it, are not acquired. If financiers would admit a general limitation of the alehouses over England to one-fourth of the number, I am convinced you would find the money spent in that manner would remain with the peasant, as a source of self-support and independence. All this applies chiefly to the country; in towns, and in the manufacturing districts, the evil could hardly be diminished by such regulations. There would, perhaps, be no means so effectual as that (which will never be listened to) of taxing the manufacturers according to the number of hands which they employ on an average, and applying the produce in maintaining the manufacturing poor. If it should be alleged that this would injure the manufacturers, I would boldly reply,—‘And why not injure, or rather limit, speculations, the excessive stretch of which has been productive of so much damage to the principles of the country, and to the population, whom it has, in so many respects, degraded and demoralized?’ For a great many years, manufacturers, taken in a general point of view, have not partaken of the character of a regular profession, in which all who engaged with honest industry and a sufficient capital might reasonably expect returns proportional to their advances and labour,—but have, on the contrary, rather resembled a lottery, in which the great majority of the adventurers are sure to be losers, although some may draw considerable advantage. Men continued for a great many years to exert themselves, and to pay extravagant wages, not in hopes that there could be a reasonable prospect of an orderly and regular demand for the goods they wrought up, but in order that they might be the first to take advantage of some casual opening which might consume their cargo, let others shift as they could. Hence extravagant wages on some occasions; for these adventurers who thus played at hit or miss, stood on no scruples while the chance of success remained open. Hence, also, the stoppage of work, and the discharge of the workmen, when the speculators failed of their object. All this while the country was the sufferer;—for whoever gained, the result, being upon the whole a loss, fell on the nation, together with the task of maintaining a poor, rendered effeminate and vicious by over-wages and over-living, and necessarily cast loose upon society. I cannot but think that the necessity of making some fund beforehand, for the provision of those whom they debauch, and render only fit for the almshouse, in prosecution of their own adventures, though it operated as a check on the increase of manufacturers, would be a measure just in itself, and beneficial to the community. But it would never be listened to;—the weaver’s beam, and the sons of Zeruiah, would be too many for the proposers.

“This is the eleventh of August; Walter, happier than he will ever be again, perhaps, is preparing for the moors. He has a better dog than Trout, and rather less active. Mrs. Scott and all our family send kind love. Yours ever. W. S.”

I have italicized one sentence in this letter, written in the year 1817 (what would the writer have thought of the state of things now?)—though I should like, for that matter, to italicise it all. But that sentence touches the root of the evil which I have most at heart, in these letters, to show you; namely, the increasing poverty of the country through the enriching of a few. I told you, in the first sentence of them, that the English people was not a rich people; that it “was empty in purse—empty in stomach.” The day before yesterday, a friend, who thinks my goose pie not an economical dish! sent me a penny cookery book, a very desirable publication, which I instantly sat down to examine. It starts with the great principle that you must never any more roast your meat, but always stew it; and never have an open fire, but substitute, for the open fire, close stoves, all over England.

Now observe. There was once a dish, thought peculiarly English—Roast Beef. And once a place, thought peculiarly English—the Fireside. These two possessions are now too costly for you. Your England, in her unexampled prosperity, according to the ‘Morning Post,’ can no longer afford either her roast beef—or her fireside. She can only afford boiled bones, and a stove-side.

Well. Boiled bones are not so bad things, neither. I know something more about them than the writer of the penny cookery book. Fifty years ago, Count Rumford perfectly ascertained the price, and nourishing power, of good soup; and I shall give you a recipe for Theseus’ vegetable diet, and for Lycurgus’ black and Esau’s red pottage, for your better pot-luck. But what next?

To-day, you cannot afford beef—to-morrow, are you sure that you will be still able to afford bones? If things are to go on thus, and you are to study economy to the utmost, I can beat the author of the penny cookery book even on that ground. What say you to this diet of the Otomac Indians; persons quite of our present English character? “They have a decided aversion to cultivate the land, and live almost exclusively on hunting and fishing. They are men of a very robust constitution, and passionately fond of fermented liquors. While the waters of the Orinoco are low, they subsist on fish and turtles, but at the period of its inundations, (when the fishing ceases) they eat daily, during some months, three quarters of a pound of clay, slightly hardened by fire”2—(probably stewable in your modern stoves with better effect).—“Half, at least” (this is Father Gumilla’s statement, quoted by Humboldt) “of the bread of the Otomacs and the Guamoes is clay—and those who feel a weight on their stomach, purge themselves with the fat of the crocodile, which restores their appetite, and enables them to continue to eat pure earth.” “I doubt”—Humboldt himself goes on, “the manteca de caiman being a purgative. But it is certain that the Guamoes are very fond, if not of the fat, at least of the flesh, of the crocodile.”

We have surely brickfields enough to keep our clay from ever rising to famine prices, in any fresh accession of prosperity;—and though fish can’t live in our rivers, the muddy waters are just of the consistence crocodiles like: and, at Manchester and Rochdale, I have observed the surfaces of the streams smoking, so that we need be under no concern as to temperature. I should think you might produce in them quite ‘streaky’ crocodile,—fat and flesh concordant,—St. George becoming a bacon purveyor, as well as seller, and laying down his dragon in salt; (indeed it appears, by an experiment made in Egypt itself, that the oldest of human words is Bacon;) potted crocodile will doubtless, also, from countries unrestrained by religious prejudices, be imported, as the English demand increases, at lower quotations; and for what you are going to receive, the Lord make you truly thankful.