them, as parted the cultivated and wealthy Pharisee of Jerusalem from the rough fishers of the Galilæan Lake: and yet the Galilæan fishers (if we are to trust Josephus and the Gospels) were trusty, generous, affectionate—and it was not from among the Pharisees, it is said, that the Apostles were chosen.
Be that as it may, Esau has a birthright; and this book, like all books which I have ever written, is written to tell him so; and, I trust, has not been written in vain. But it is not this book, or any man’s book, or any man at all, who can tell Esau the whole truth about himself, his powers, his duty, and his God. Woman must do it, and not man. His mother, his sister, the maid whom he may love; and failing all these (as they often will fail him, in the wild wandering life which he must live), those human angels of whom it is written—‘The barren hath many more children than she who has an husband.’ And such will not be wanting. As long as England can produce at once two such women as Florence Nightingale and Catherine Marsh, there is good hope that Esau will not be defrauded of his birthright; and that by the time that Jacob comes crouching to him, to defend him against the enemies who are near at hand, Esau, instead of borrowing Jacob’s religion, may be able to teach Jacob his; and the two brothers face together the superstition and anarchy of Europe, in the strength of a lofty and enlightened Christianity, which shall be thoroughly human, and therefore thoroughly divine.
C. K.
February 17th, 1859.
PREFACE TO THE FIRST EDITION
This little tale was written between two and three years ago, in the hope that it might help to call the attention of wiser and better men than I am, to the questions which are now agitating the minds of the rising generation, and to the absolute necessity of solving them at once and earnestly, unless we would see the faith of our forefathers crumble away beneath the combined influence of new truths which are fancied to be incompatible with it, and new mistakes as to its real essence. That this can be done I believe and know: if I had not believed it, I would never have put pen to paper on the subject.
I believe that the ancient Creed, the Eternal Gospel, will stand, and conquer, and prove its might in this age, as it has in every other for eighteen hundred years, by claiming, and subduing, and organising those young anarchic forces, which now, unconscious of their parentage, rebel against Him to whom they owe their being.
But for the time being, the young men and women of our day are fast parting from their parents and each other; the more thoughtful are wandering either towards Rome, towards sheer materialism, or towards an unchristian and unphilosophic spiritualism. Epicurism which, in my eyes, is the worst evil spirit of the three, precisely because it looks at first sight most like an angel of light. The mass, again, are fancying that they are still adhering to the old creeds, the old church, to the honoured patriarchs of English Protestantism. I wish I could agree with them in their belief about themselves. To me they seem—with a small sprinkling of those noble and cheering exceptions to popular error which are to be found in every age of Christ’s church—to be losing most fearfully and rapidly the living spirit of Christianity, and to be, for that very reason, clinging all the more convulsively—and who can blame them?—to the outward letter of it, whether High Church or Evangelical; unconscious, all the while, that they are sinking out of real living belief, into that dead self-deceiving belief-in-believing, which has been always heretofore, and is becoming in England now, the parent of the most blind, dishonest, and pitiless bigotry.
In the following pages I have attempted to show what some at least of the young in these days are really thinking and feeling. I know well that my sketch is inadequate and partial: I have every reason to believe, from the criticisms which I have received since its first publication, that it is, as far as it goes, correct. I put it as a problem. It would be the height of arrogance in me to do more than indicate the direction in which I think a solution may be found. I fear that my elder readers may complain that I have no right to start doubts without answering them. I can only answer—Would that I had started them! would that I was not seeing them daily around me, under some form or other, in just the very hearts for whom one would most wish the peace and strength of a fixed and healthy faith. To the young, this book can do no harm; for it will put into their minds little but what is there already. To the elder, it may do good; for it may teach some of them, as I earnestly hope, something of the real, but too often utterly unsuspected, state of their own children’s minds; something of the reasons of that calamitous estrangement between themselves and those who will succeed them, which is often too painful and oppressive to be confessed to their own hearts! Whatever amount of obloquy this book may bring upon me, I shall think that a light price to pay, if by it I shall have helped, even in a single case, to ‘turn the hearts of the parents to the children, and the hearts of the children to the parents, before the great and terrible day of the Lord come,’—as come it surely will, if we persist much longer in substituting denunciation for sympathy, instruction for education, and Pharisaism for the Good News of the Kingdom of God.
1851.
CHAPTER I: THE PHILOSOPHY OF FOX-HUNTING
As this my story will probably run counter to more than one fashion of the day, literary and other, it is prudent to bow to those fashions wherever I honestly can; and therefore to begin with a scrap of description.
The edge of a great fox-cover; a flat wilderness of low leafless oaks fortified by a long, dreary, thorn capped clay ditch, with sour red water oozing out at every yard; a broken gate leading into a straight wood ride, ragged with dead grasses and black with fallen leaves, the centre mashed into a quagmire by innumerable horsehoofs; some forty red coats and some four black; a sprinkling of young-farmers, resplendent in gold buttons and green; a pair of sleek drab stable-keepers, showing off horses for sale; the surgeon of the union, in Mackintosh and antigropelos; two holiday schoolboys with trousers strapped down to bursting point, like a penny steamer’s safety-valve; a midshipman, the only merry one in the field, bumping about on a fretting, sweating hack, with its nose a foot above its ears; and Lancelot Smith, who then kept two good horses, and ‘rode forward’ as a fine young fellow of three-and-twenty who can afford it, and ‘has nothing else to do,’ has a very good right to ride.
But what is a description, without a sketch of the weather?—In these Pantheist days especially, when a hero or heroine’s moral state must entirely depend on the barometer, and authors talk as if Christians were cabbages, and a man’s soul as well as his lungs might be saved by sea-breezes and sunshine; or his character developed by wearing guano in his shoes, and training himself against a south wall—we must have a weather description, though, as I shall presently show, one in flat contradiction of the popular theory. Luckily for our information, Lancelot was very much given to watch both the weather and himself, and had indeed, while in his teens, combined the two in a sort of a soul-almanack on the principles just mentioned—somewhat in this style:—
‘Monday, 21st.—Wind S.W., bright sun, mercury at 30½ inches. Felt my heart expanded towards the universe. Organs of veneration and benevolence pleasingly excited; and gave a shilling to a tramp. An inexpressible joy bounded through every vein, and the soft air breathed purity and self-sacrifice through my soul. As I watched the beetles, those children of the sun, who, as divine Shelley says, “laden with light and odour, pass over the gleam of the living grass,” I gained an Eden-glimpse of the pleasures of virtue.
‘N.B. Found the tramp drunk in a ditch. I could not have degraded myself on such a day—ah! how could he?
‘Tuesday,
