little matter that Mr. Irwine had to attend to took him up the old stone staircase (part of the house was very old) and made him pause before a door at which he knocked gently. “Come in,” said a woman’s voice, and he entered a room so darkened by blinds and curtains that Miss Kate, the thin middle-aged lady standing by the bedside, would not have had light enough for any other sort of work than the knitting which lay on the little table near her. But at present she was doing what required only the dimmest light—sponging the aching head that lay on the pillow with fresh vinegar. It was a small face, that of the poor sufferer; perhaps it had once been pretty, but now it was worn and sallow. Miss Kate came towards her brother and whispered, “Don’t speak to her; she can’t bear to be spoken to to-day.” Anne’s eyes were closed, and her brow contracted as if from intense pain. Mr. Irwine went to the bedside and took up one of the delicate hands and kissed it, a slight pressure from the small fingers told him that it was worth-while to have come upstairs for the sake of doing that. He lingered a moment, looking at her, and then turned away and left the room, treading very gently—he had taken off his boots and put on slippers before he came upstairs. Whoever remembers how many things he has declined to do even for himself, rather than have the trouble of putting on or taking off his boots, will not think this last detail insignificant.
And Mr. Irwine’s sisters, as any person of family within ten miles of Broxton could have testified, were such stupid, uninteresting women! It was quite a pity handsome, clever Mrs. Irwine should have had such commonplace daughters. That fine old lady herself was worth driving ten miles to see, any day; her beauty, her well-preserved faculties, and her old-fashioned dignity made her a graceful subject for conversation in turn with the King’s health, the sweet new patterns in cotton dresses, the news from Egypt, and Lord Dacey’s lawsuit, which was fretting poor Lady Dacey to death. But no one ever thought of mentioning the Miss Irwines, except the poor people in Broxton village, who regarded them as deep in the science of medicine, and spoke of them vaguely as “the gentlefolks.” If any one had asked old Job Dummilow who gave him his flannel jacket, he would have answered, “the gentlefolks, last winter”; and widow Steene dwelt much on the virtues of the “stuff” the gentlefolks gave her for her cough. Under this name too, they were used with great effect as a means of taming refractory children, so that at the sight of poor Miss Anne’s sallow face, several small urchins had a terrified sense that she was cognizant of all their worst misdemeanours, and knew the precise number of stones with which they had intended to hit Farmer Britton’s ducks. But for all who saw them through a less mythical medium, the Miss Irwines were quite superfluous existences—inartistic figures crowding the canvas of life without adequate effect. Miss Anne, indeed, if her chronic headaches could have been accounted for by a pathetic story of disappointed love, might have had some romantic interest attached to her: but no such story had either been known or invented concerning her, and the general impression was quite in accordance with the fact, that both the sisters were old maids for the prosaic reason that they had never received an eligible offer.
Nevertheless, to speak paradoxically, the existence of insignificant people has very important consequences in the world. It can be shown to affect the price of bread and the rate of wages, to call forth many evil tempers from the selfish and many heroisms from the sympathetic, and, in other ways, to play no small part in the tragedy of life. And if that handsome, generous-blooded clergyman, the Rev. Adolphus Irwine, had not had these two hopelessly maiden sisters, his lot would have been shaped quite differently: he would very likely have taken a comely wife in his youth, and now, when his hair was getting grey under the powder, would have had tall sons and blooming daughters—such possessions, in short, as men commonly think will repay them for all the labour they take under the sun. As it was—having with all his three livings no more than seven hundred a-year, and seeing no way of keeping his splendid mother and his sickly sister, not to reckon a second sister, who was usually spoken of without any adjective, in such ladylike ease as became their birth and habits, and at the same time providing for a family of his own—he remained, you see, at the age of eight-and-forty, a bachelor, not making any merit of that renunciation, but saying laughingly, if any one alluded to it, that he made it an excuse for many indulgences which a wife would never have allowed him. And perhaps he was the only person in the world who did not think his sisters uninteresting and superfluous; for his was one of those large-hearted, sweet-blooded natures that never know a narrow or a grudging thought; Epicurean, if you will, with no enthusiasm, no self-scourging sense of duty; but yet, as you have seen, of a sufficiently subtle moral fibre to have an unwearying tenderness for obscure and monotonous suffering. It was his large-hearted indulgence that made him ignore his mother’s hardness towards her daughters, which was the more striking from its contrast with her doting fondness towards himself; he held it no virtue to frown at irremediable faults.
See the difference between the impression a man makes on you when you walk by his side in familiar talk, or look at him in his home, and the figure he makes when seen from a lofty historical level, or even in the eyes of a critical neighbour who thinks of him as an embodied system or opinion rather than as a man. Mr. Roe, the “travelling preacher” stationed at Treddleston, had included Mr. Irwine in a general statement concerning the Church clergy in the surrounding district, whom he described as men given up to the lusts of the flesh and the pride of life; hunting and shooting, and adorning their own houses; asking what shall we eat, and what shall we drink, and wherewithal shall we be clothed?—careless of dispensing the bread of life to their flocks, preaching at best but a carnal and soul-benumbing morality, and trafficking in the souls of men by receiving money for discharging the pastoral office in parishes where they did not so much as look on the faces of the people more than once a-year. The ecclesiastical historian, too, looking into parliamentary reports of that period, finds honourable members zealous for the Church, and untainted with any sympathy for the “tribe of canting Methodists,” making statements scarcely less melancholy than that of Mr. Roe. And it is impossible for me to say that Mr. Irwine was altogether belied by the generic classification assigned him. He really had no very lofty aims, no theological enthusiasm: if I were closely questioned, I should be obliged to confess that he felt no serious alarms about the souls of his parishioners, and would have thought it a mere loss of time to talk in a doctrinal and awakening manner to old “Feyther Taft,” or even to Chad Cranage the blacksmith. If he had been in the habit of speaking theoretically, he would perhaps have said that the only healthy form religion could take in such minds was that of certain dim but strong emotions, suffusing themselves as a hallowing influence over the family affections and neighbourly duties. He thought the custom of baptism more important than its doctrine, and that the religious benefits the peasant drew from the church where his fathers worshipped and the sacred piece of turf where they lay buried were but slightly dependent on a clear understanding of the Liturgy or the sermon. Clearly the rector was not what is called in these days an “earnest” man: he was fonder of church history than of divinity, and had much more insight into men’s characters than interest in their opinions; he was neither laborious, nor obviously self-denying, nor very copious in alms-giving, and his theology, you perceive, was lax. His mental palate, indeed, was rather pagan, and found a savouriness in a quotation from Sophocles or Theocritus that was quite absent from any text in Isaiah or Amos. But if you feed your young setter on raw flesh, how can you wonder at its retaining a relish for uncooked partridge in after-life? And Mr. Irwine’s recollections of young enthusiasm and ambition were all associated with poetry and ethics that lay aloof from the Bible.
On the other hand, I must plead, for I have an affectionate partiality towards the rector’s memory, that he was not vindictive—and some philanthropists have been so; that he was not intolerant—and there is a rumour that some zealous theologians have not been altogether free from that blemish; that although he would probably have declined to give his body to be burned in any public cause, and was far from bestowing all his goods to feed the poor, he had that charity which has sometimes been lacking to very illustrious virtue—he was tender to other men’s failings, and unwilling to impute evil. He was one of those men, and they are not the commonest, of whom we can know the best only by following them away from the marketplace, the platform, and the pulpit, entering with them into their own homes, hearing the voice with which they speak to the young and aged about their own hearthstone, and witnessing their thoughtful care for the everyday wants of everyday companions, who take
