Yeast: a Problem. Charles Kingsley
for those who, as she thought, were fighting at Oxford the cause of universal truth and reverend antiquity, she remembered in her petitions the poor godless youth, with his troubled and troubling eloquence? But it was strange that she blushed when she mentioned his name—why should she not pray for him as she prayed for others?
Perhaps she felt that she did not pray for him as she prayed for others.
She left the Æolian harp in the window, as a luxury if she should wake, and coiled herself up among lace pillows and eider blemos; and the hound coiled himself up on the gravel-walk, after a solemn vesper-ceremony of three turns round in his own length, looking vainly for a ‘soft stone.’ The finest of us are animals after all, and live by eating and sleeping: and, taken as animals, not so badly off either—unless we happen to be Dorsetshire labourers—or Spitalfields weavers—or colliery children—or marching soldiers—or, I am afraid, one half of English souls this day.
And Argemone dreamed;—that she was a fox, flying for her life through a churchyard—and Lancelot was a hound, yelling and leaping, in a red coat and white buckskins, close upon her—and she felt his hot breath, and saw his white teeth glare. … And then her father was there: and he was an Italian boy, and played the organ—and Lancelot was a dancing dog, and stood up and danced to the tune of ‘C’est l’amour, l’amour, l’amour,’ pitifully enough, in his red coat—and she stood up and danced too; but she found her fox-fur dress insufficient, and begged hard for a paper frill—which was denied her: whereat she cried bitterly and woke; and saw the Night peeping in with her bright diamond eyes, and blushed, and hid her beautiful face in the pillows, and fell asleep again.
What the little imp, who managed this puppet-show on Argemone’s brain-stage, may have intended to symbolise thereby, and whence he stole his actors and stage-properties, and whether he got up the interlude for his own private fun, or for that of a choir of brother Eulenspiegels, or, finally, for the edification of Argemone as to her own history, past, present, or future, are questions which we must leave unanswered, till physicians have become a little more of metaphysicians, and have given up their present plan of ignoring for nine hundred and ninety-nine pages that most awful and significant custom of dreaming, and then in the thousandth page talking the boldest materialist twaddle about it.
In the meantime, Lancelot, contrary to the colonel’s express commands, was sitting up to indite the following letter to his cousin, the Tractarian curate:—
‘You complain that I waste my time in field-sports: how do you know that I waste my time? I find within myself certain appetites; and I suppose that the God whom you say made me, made those appetites as a part of me. Why are they to be crushed any more than any other part of me? I am the whole of what I find in myself—am I to pick and choose myself out of myself? And besides, I feel that the exercise of freedom, activity, foresight, daring, independent self-determination, even in a few minutes’ burst across country, strengthens me in mind as well as in body. It might not do so to you; but you are of a different constitution, and, from all I see, the power of a man’s muscles, the excitability of his nerves, the shape and balance of his brain, make him what he is. Else what is the meaning of physiognomy? Every man’s destiny, as the Turks say, stands written on his forehead. One does not need two glances at your face to know that you would not enjoy fox-hunting, that you would enjoy book-learning and “refined repose,” as they are pleased to call it. Every man carries his character in his brain. You all know that, and act upon it when you have to deal with a man for sixpence; but your religious dogmas, which make out that everyman comes into the world equally brutish and fiendish, make you afraid to confess it. I don’t quarrel with a “douce” man like you, with a large organ of veneration, for following your bent. But if I am fiery, with a huge cerebellum, why am I not to follow mine?—For that is what you do, after all—what you like best. It is all very easy for a man to talk of conquering his appetites, when he has none to conquer. Try and conquer your organ of veneration, or of benevolence, or of calculation—then I will call you an ascetic. Why not!—The same Power which made the front of one’s head made the back, I suppose?
‘And, I tell you, hunting does me good. It awakens me out of my dreary mill-round of metaphysics. It sweeps away that infernal web of self-consciousness, and absorbs me in outward objects; and my red-hot Perillus’s bull cools in proportion as my horse warms. I tell you, I never saw a man who could cut out his way across country who could not cut his way through better things when his turn came. The cleverest and noblest fellows are sure to be the best riders in the long run. And as for bad company and “the world,” when you take to going in the first-class carriages for fear of meeting a swearing sailor in the second-class—when those who have “renounced the world” give up buying and selling in the funds—when my uncle, the pious banker, who will only “associate” with the truly religious, gives up dealing with any scoundrel or heathen who can “do business” with him—then you may quote pious people’s opinions to me. In God’s name, if the Stock Exchange, and railway stagging, and the advertisements in the Protestant Hue-and-Cry, and the frantic Mammon-hunting which has been for the last fifty years the peculiar pursuit of the majority of Quakers, Dissenters, and Religious Churchmen, are not The World, what is? I don’t complain of them, though; Puritanism has interdicted to them all art, all excitement, all amusement—except money-making. It is their dernier ressort, poor souls!
‘But you must explain to us naughty fox-hunters how all this agrees with the good book. We see plainly enough, in the meantime, how it agrees with “poor human nature.” We see that the “religious world,” like the “great world,” and the “sporting world,” and the “literary world,”
“Compounds for sins she is inclined to,
By damning those she has no mind to;”
and that because England is a money-making country, and money-making is an effeminate pursuit, therefore all sedentary and spoony sins, like covetousness, slander, bigotry, and self-conceit, are to be cockered and plastered over, while the more masculine vices, and no-vices also, are mercilessly hunted down by your cold-blooded, soft-handed religionists.
‘This is a more quiet letter than usual from me, my dear coz, for many of your reproofs cut me home: they angered me at the time; but I deserve them. I am miserable, self-disgusted, self-helpless, craving for freedom, and yet crying aloud for some one to come and guide me, and teach me; and who is there in these days who could teach a fast man, even if he would try? Be sure, that as long as you and yours make piety a synonym for unmanliness, you will never convert either me or any other good sportsman.
‘By the bye, my dear fellow, was I asleep or awake when I seemed to read in the postscript of your last letter, something about “being driven to Rome after all”? … Why thither, of all places in heaven or earth? You know, I have no party interest in the question. All creeds are very much alike to me just now. But allow me to ask, in a spirit of the most tolerant curiosity, what possible celestial bait, either of the useful or the agreeable kind, can the present excellent Pope, or his adherents, hold out to you in compensation for the solid earthly pudding which you would have to desert? … I daresay, though, that I shall not comprehend your answer when it comes. I am, you know, utterly deficient in that sixth sense of the angelic or supralunar beautiful, which fills your soul with ecstasy. You, I know, expect and long to become an angel after death: I am under the strange hallucination that my body is part of me, and in spite of old Plotinus, look with horror at a disembodiment till the giving of that new body, the great perfection of which, in your eyes, and those of every one else, seems to be, that it will be less, and not more of a body, than our present one. … Is this hope, to me at once inconceivable and contradictory, palpable and valuable enough to you to send you to that Italian Avernus, to get it made a little more certain? If so, I despair of your making your meaning intelligible to a poor fellow wallowing, like me, in the Hylic Borboros—or whatever else you may choose to call the unfortunate fact of being flesh and blood. … Still, write.’
CHAPTER III: NEW ACTORS, AND A NEW STAGE