The Common Reader, Second Series, by Virginia Woolf

Two Parsons

I

James Woodforde

One could wish that the psycho-analysts would go into the question of diary-keeping. For often it is the one mysterious fact in a life otherwise as clear as the sky and as candid as the dawn. Parson Woodforde is a case in point — his diary is the only mystery about him. For forty-three years he sat down almost daily to record what he did on Monday and what he had for dinner on Tuesday; but for whom he wrote or why he wrote it is impossible to say. He does not unburden his soul in his diary; yet it is no mere record of engagements and expenses. As for literary fame, there is no sign that he ever thought of it, and finally, though the man himself is peaceable above all things, there are little indiscretions and criticisms which would have got him into trouble and hurt the feelings of his friends had they read them. What purpose, then, did the sixty-eight little books fulfil? Perhaps it was the desire for intimacy. When James Woodforde opened one of his neat manuscript books he entered into conversation with a second James Woodforde, who was not quite the same as the reverend gentleman who visited the poor and preached in the church. These two friends said much that all the world might hear; but they had a few secrets which they shared with each other only. It was a great comfort, for example, that Christmas when Nancy, Betsy, and Mr. Walker seemed to be in conspiracy against him, to exclaim in the diary, “The treatment I meet with for my Civility this Christmas is to me abominable”. The second James Woodforde sympathised and agreed. Again, when a stranger abused his hospitality it was a relief to inform the other self who lived in the little book that he had put him to sleep in the attic story, “and I treated him as one that would be too free if treated kindly”. It is easy to understand why, in the quiet life of a country parish, these two bachelor friends became in time inseparable. An essential part of him would have died had he been forbidden to keep his diary. When indeed he thought himself in the grip of death he still wrote on and on. And as we read — if reading is the word for it — we seem to be listening to someone who is murmuring over the events of the day to himself in the quiet space which precedes sleep. It is not writing, and, to speak of the truth, it is not reading. It is slipping through half a dozen pages and strolling to the window and looking out. It is going on thinking about the Woodfordes while we watch the people in the street below. It is taking a walk and making up the life and character of James Woodforde as we go. It is not reading any more than it is writing — what to call it we scarcely know.

James Woodforde, then, was one of those smooth-cheeked, steady-eyed men, demure to look at, whom we can never imagine except in the prime of life. He was of an equable temper, with only such acerbities and touchinesses as are generally to be found in those who have had a love affair in their youth and remained, as they fancy, unwed because of it. The Parson’s love affair, however, was nothing very tremendous. Once when he was a young man in Somerset he liked to walk over to Shepton and to visit a certain “sweet tempered” Betsy White who lived there. He had a great mind “to make a bold stroke” and ask her to marry him. He went so far, indeed, as to propose marriage “when opportunity served”, and Betsy was willing. But he delayed; time passed; four years passed indeed, and Betsy went to Devonshire, met a Mr. Webster, who had five hundred pounds a year, and married him. When James Woodforde met them in the turnpike road he could say little, “being shy”, but to his diary he remarked — and this no doubt was his private version of the affair ever after —“she has proved herself to me a mere jilt”.

But he was a young man then, and as time went on we cannot help suspecting that he was glad to consider the question of marriage shelved once and for all so that he might settle down with his niece Nancy at Weston Longueville, and give himself simply and solely, every day and all day, to the great business of living. Again, what else to call it we do not know.

For James Woodforde was nothing in particular. Life had it all her own way with him. He had no special gift; he had no oddity or infirmity. It is idle to pretend that he was a zealous priest. God in Heaven was much the same to him as King George upon the throne — a kindly Monarch, that is to say, whose festivals one kept by preaching a sermon on Sunday much as one kept the Royal birthday by firing a blunderbuss and drinking a toast at dinner. Should anything untoward happen, like the death of a boy who was dragged and killed by a horse, he would instantly, but rather perfunctorily, exclaim, “I hope to God the Poor Boy is happy”, and add, “We all came home singing”; just as when Justice Creed’s peacock spread its tail —“and most noble it is”— he would exclaim, “How wonderful are Thy Works O God in every Being”. But there was no fanaticism, no enthusiasm, no lyric impulse about James Woodforde. In all these pages, indeed, each so neatly divided into compartments, and each of those again filled, as the days themselves were filled, quietly and fully in a hand steady as the pacing of a well-tempered nag, one can only call to mind a single poetic phrase about the transit of Venus. “It appeared as a black patch upon a fair Lady’s face”, he says. The words themselves are mild enough, but they hang over the undulating expanse of the Parson’s prose with the resplendence of the star itself. So in the Fen country a barn or a tree appears twice its natural size against the surrounding flats. But what led him to this palpable excess that summer’s night we cannot tell. It cannot have been that he was drunk. He spoke out too roundly against such failings in his brother Jack to be guilty himself. Temperamentally he was among the eaters of meat and not among the drinkers of wine. When we think of the Woodfordes, uncle and niece, we think of them as often as not waiting with some impatience for their dinner. Gravely they watch the joint as it is set upon the table; swiftly they get their knives to work upon the succulent leg or loin; without much comment, unless a word is passed about the gravy or the stuffing, they go on eating. So they munch, day after day, year in, year out, until between them they must have devoured herds of sheep and oxen, flocks of poultry, an odd dozen or so of swans and cygnets, bushels of apples and plums, while the pastries and the jellies crumble and squash beneath their spoons in mountains, in pyramids, in pagodas. Never was there a book so stuffed with food as this one is. To read the bill of fare respectfully and punctually set forth gives one a sense of repletion. Trout and chicken, mutton and peas, pork and apple sauce — so the joints succeed each other at dinner, and there is supper with more joints still to come, all, no doubt, home grown, and of the juiciest and sweetest; all cooked, often by the mistress herself, in the plainest English way, save when the dinner was at Weston Hall and Mrs. Custance surprised them with a London dainty — a pyramid of jelly, that is to say, with a “landscape appearing through it”. After dinner sometimes, Mrs. Custance, for whom James Woodforde had a chivalrous devotion, would play the “Sticcardo Pastorale”, and make “very soft music indeed”; or would get out her work-box and show them how neatly contrived it was, unless indeed she were giving birth to another child upstairs. These infants the Parson would baptize and very frequently he would bury them. They died almost as frequently as they were born. The Parson had a deep respect for the Custances. They were all that country gentry should be — a little given to the habit of keeping mistresses, perhaps, but that peccadillo could be forgiven them in view of their generosity to the poor, the kindness they showed to Nancy, and their condescension in asking the Parson to dinner when they had great people staying with them. Yet great people were not much to James’s liking. Deeply though he respected the nobility, “one must confess”, he said, “that being with our equals is much more agreeable”.

Not only did Parson Woodforde know what was agreeable; that rare gift was by the bounty of Nature supplemented by another equally rare — he could have what he wanted. The age was propitious. Monday, Tuesday, Wednesday — they follow each other and each little compartment seems filled with content. The days were not crowded, but they were enviably varied. Fellow of New College though he was, he did things with his own hands, not merely with his own head. He lived in every room of the house — in the study he wrote sermons, in the dining-room he ate copiously; he cooked in the kitchen, he played cards in the parlour. And then he took his coat and stick and went coursing his greyhounds in the fields. Year in, year out, the provisioning of the house and its defence against the cold of winter and the drought of summer fell upon him. Like a general he surveyed the seasons and took steps to make his own little camp safe with coal and wood and beef and beer against the enemy. His day thus had to accommodate a jumble of incongruous occupations. There is religion to be served, and the pig to be killed; the sick to be visited and dinner to be eaten; the dead to be buried and beer to be brewed; Convocation to be attended and the cow to be bolused. Life and death, mortality and immortality, jostle in his pages and make a good mixed marriage of it: “ . . . found the old gentleman almost at his last gasp. Totally senseless with rattlings in his Throat. Dinner today boiled beef and Rabbit rosted.” All is as it should be; life is like that.

Surely, surely, then, here is one of the breathing-spaces in human affairs — here in Norfolk at the end of the eighteenth century at the Parsonage. For once man is content with his lot; harmony is achieved; his house fits him; a tree is a tree; a chair is a chair; each knows its office and fulfils it. Looking through the eyes of Parson Woodforde, the different lives of men seem orderly and settled. Far away guns roar; a King falls; but the sound is not loud enough to scare the rooks here in Norfolk. The proportions of things are different. The Continent is so distant that it looks a mere blur; America scarcely exists; Australia is unknown. But a magnifying glass is laid upon the fields of Norfolk. Every blade of grass is visible there. We see every lane and every field; the ruts on the roads and the peasants’ faces. Each house stands in its own breadth of meadow isolated and independent. No wires link village to village. No voices thread the air. The body also is more present and more real. It suffers more acutely. No anaesthetic deadens physical pain. The surgeon’s knife hovers real and sharp above the limb. Cold strikes unmitigated upon the house. The milk freezes in the pans; the water is thick with ice in the basins. One can scarcely walk from one room to another in the parsonage in winter. Poor men and women are frozen to death upon the roads. Often no letters come and there are no visitors and no newspapers. The Parsonage stands alone in the midst of the frost-bound fields. At last, Heaven be praised, life circulates again; a man comes to the door with a Madagascar monkey; another brings a box containing a child with two distinct perfect heads; there is a rumour that a balloon is going to rise at Norwich. Every little incident stands out sharp and clear. The drive to Norwich even is something of an adventure. One must trundle every step of the way behind a horse. But look how distinct the trees stand in the hedges; how slowly the cattle move their heads as the carriage trots by; how gradually the spires of Norwich raise themselves above the hill. And then how clear-cut and familiar are the faces of the few people who are our friends — the Custances, Mr. du Quesne. Friendship has time to solidify, to become a lasting, a valuable possession.

True, Nancy of the younger generation is visited now and then by a flighty notion that she is missing something, that she wants something. One day she complained to her uncle that life was very dull: she complained “of the dismal situation of my house, nothing to be seen, and little or no visiting or being visited, &c.”, and made him very uneasy. We could read Nancy a little lecture upon the folly of wanting that ‘et cetera’. Look what your ‘et cetera’ has brought to pass, we might say; half the countries of Europe are bankrupt; there is a red line of villas on every green hill-side; your Norfolk roads are black as tar; there is no end to ‘visiting or being visited’. But Nancy has an answer to make us, to the effect that our past is her present. You, she says, think it a great privilege to be born in the eighteenth century, because one called cowslips pagles and rode in a curricle instead of driving in a car. But you are utterly wrong, you fanatical lovers of memoirs, she goes on. I can assure you, my life was often intolerably dull. I did not laugh at the things that make you laugh. It did not amuse me when my uncle dreamt of a hat or saw bubbles in the beer, and said that meant a death in the family; I thought so too. Betsy Davy mourned young Walker with all her heart in spite of dressing in sprigged paduasoy. There is a great deal of humbug talked of the eighteenth century. Your delight in old times and old diaries is half impure. You make up something that never had any existence. Our sober reality is only a dream to you — so Nancy grieves and complains, living through the eighteenth century day by day, hour by hour.

Still, if it is a dream, let us indulge it a moment longer. Let us believe that some things last, and some places and some people are not touched by change. On a fine May morning, with the rooks rising and the hares scampering and the plover calling among the long grass, there is much to encourage the illusion. It is we who change and perish. Parson Woodforde lives on. It is the kings and queens who lie in prison. It is the great towns that are ravaged with anarchy and confusion. But the river Wensum still flows; Mrs. Custance is brought to bed of yet another baby; there is the first swallow of the year. The spring comes, and summer with its hay and strawberries; then autumn, when the walnuts are exceptionally fine though the pears are poor; so we lapse into winter, which is indeed boisterous, but the house, thank God, withstands the storm; and then again there is the first swallow, and Parson Woodforde takes his greyhounds out a-coursing.

II

The Rev. John Skinner

A whole world separates Woodforde, who was born in 1740 and died in 1803, from Skinner, who was born in 1772 and died in 1839.

For the few years that separated the two parsons are those momentous years that separate the eighteenth century from the nineteenth. Camerton, it is true, lying in the heart of Somersetshire, was a village of the greatest antiquity; nevertheless, before five pages of the diary are turned we read of coal-works, and how there was a great shouting at the coal-works because a fresh vein of coal had been discovered, and the proprietors had given money to the workmen to celebrate an event which promised such prosperity to the village. Then, though the country gentlemen seemed set as firmly in their seats as ever, it happened that the manor house at Camerton, with all the rights and duties pertaining to it, was in the hands of the Jarretts, whose fortune was derived from the Jamaica trade. This novelty, this incursion of an element quite unknown to Woodforde in his day, had its disturbing influence no doubt upon the character of Skinner himself. Irritable, nervous, apprehensive, he seems to embody, even before the age itself had come into existence, all the strife and unrest of our distracted times. He stands, dressed in the prosaic and unbecoming stocks and pantaloons of the early nineteenth century, at the parting of the ways. Behind him lay order and discipline and all the virtues of the heroic past, but directly he left his study he was faced with drunkenness and immorality; with indiscipline and irreligion; with Methodism and Roman Catholicism; with the Reform Bill and the Catholic Emancipation Act, with a mob clamouring for freedom, with the overthrow of all that was decent and established and right. Tormented and querulous, at the same time conscientious and able, he stands at the parting of the ways, unwilling to yield an inch, unable to concede a point, harsh, peremptory, apprehensive, and without hope.

Private sorrow had increased the natural acerbity of his temper. His wife had died young, leaving him with four small children, and of these the best-loved, Laura, a child who shared his tastes and would have sweetened his life, for she already kept a diary and had arranged a cabinet of shells with the utmost neatness, died too. But these losses, though they served nominally to make him love God the better, in practice led him to hate men more. By the time the diary opens in 1822 he was fixed in his opinion that the mass of men are unjust and malicious, and that the people of Camerton are more corrupt even than the mass of men. But by that date he was also fixed in his profession. Fate had taken him from the lawyer’s office, where he would have been in his element, dealing out justice, filling up forms, keeping strictly to the letter of the law, and had planted him at Camerton among churchwardens and farmers, the Gullicks and the Padfields, the old woman who had dropsy, the idiot boy, and the dwarf. Nevertheless, however sordid his tasks and disgusting his parishioners, he had his duty to them; and with them he would remain. Whatever insults he suffered, he would live up to his principles, uphold the right, protect the poor, and punish the wrongdoer. By the time the diary opens, this strenuous and unhappy career is in full swing.

Perhaps the village of Camerton in the year 1822, with its coal-mines and the disturbance they brought, was no fair sample of English village life. Certainly it is difficult, as one follows the Rector on his daily rounds, to indulge in pleasant dreams about the quaintness and amenity of old English rural life. Here, for instance, he was called to see Mrs. Gooch — a woman of weak mind, who had been locked up alone in her cottage and fallen into the fire and was in agony. “Why do you not help me, I say? Why do you not help me?” she cried. And the Rector, as he heard her screams, knew that she had come to this through no fault of her own. Her efforts to keep a home together had led to drink, and so she had lost her reason, and what with the squabbles between the Poor Law officials and the family as to who should support her, what with her husband’s extravagance and drunkenness, she had been left alone, had fallen into the fire, and so died. Who was to blame? Mr. Purnell, the miserly magistrate, who was all for cutting down the allowance paid to the poor, or Hicks the Overseer, who was notoriously harsh, or the alehouses, or the Methodists, or what? At any rate the Rector had done his duty. However he might be hated for it, he always stood up for the rights of the down-trodden; he always told people of their faults, and convicted them of evil. Then there was Mrs. Somer, who kept a house of ill-fame and was bringing up her daughters to the same profession. Then there was Farmer Lippeatt, who, turned out of the Red Post at midnight, dead drunk, missed his way, fell into a quarry, and died of a broken breastbone. Wherever one turned there was suffering, wherever one looked one found cruelty behind that suffering. Mr. and Mrs. Hicks, for example, the Overseers, let an infirm pauper lie for ten days in the Poor House without care, “so that maggots had bred in his flesh and eaten great holes in his body”. His only attendant was an old woman, who was so failing that she was unable to lift him. Happily the pauper died. Happily poor Garratt, the miner, died too. For to add to the evils of drink and poverty and the cholera there was constant peril from the mine itself. Accidents were common and the means of treating them elementary. A fall of coal had broken Garratt’s back, but he lingered on, though exposed to the crude methods of country surgeons, from January to November, when at last death released him. Both the stern Rector and the flippant Lady of the Manor, to do them justice, were ready with their half-crowns, with their soups and their medicines, and visited sick-beds without fail. But even allowing for the natural asperity of Mr. Skinner’s temper, it would need a very rosy pen and a very kindly eye to make a smiling picture of life in the village of Camerton a century ago. Half-crowns and soup went a very little way to remedy matters; sermons and denunciations made them perhaps even worse.

The Rector found refuge from Camerton neither in dissipation like some of his neighbours, nor in sport like others. Occasionally he drove over to dine with a brother cleric, but he noted acrimoniously that the entertainment was “better suited to Grosvenor Square than a clergyman’s home — French dishes and French wines in profusion”, and records with a note of exclamation that it was eleven o’clock before he drove home. When his children were young he sometimes walked with them in the fields, or amused himself by making them a boat, or rubbed up his Latin in an epitaph for the tomb of some pet dog or tame pigeon. And sometimes he leant back peacefully and listened to Mrs. Fenwick as she sang the songs of Moore to her husband’s accompaniment on the flute. But even such harmless pleasures were poisoned with suspicion. A farmer stared insolently as he passed; someone threw a stone from a window; Mrs. Jarrett clearly concealed some evil purpose behind her cordiality. No, the only refuge from Camerton lay in Camalodunum. The more he thought of it the more certain he became that he had the singular good fortune to live on the identical spot where lived the father of Caractacus, where Ostorius established his colony, where Arthur had fought the traitor Modred, where Alfred very nearly came in his misfortunes. Camerton was undoubtedly the Camalodunum of Tacitus. Shut up in his study alone with his documents, copying, comparing, proving indefatigably, he was safe, at rest, even happy. He was also, he became convinced, on the track of an important etymological discovery, by which it could be proved that there was a secret significance “in every letter that entered into the composition of Celtic names”. No archbishop was as content in his palace as Skinner the antiquary was content in his cell. To these pursuits he owed, too, those rare and delightful visits to Stourhead, the seat of Sir Richard Hoare, when at last he mixed with men of his own calibre, and met the gentlemen who were engaged in examining the antiquities of Wiltshire. However hard it froze, however high the snow lay heaped on the roads, Skinner rode over to Stourhead; and sat in the library, with a violent cold, but in perfect content, making extracts from Seneca, and extracts from Diodorum Siculus, and extracts from Ptolemy’s Geography, or scornfully disposed of some rash and ill-informed fellow-antiquary who had the temerity to assert that Camalodunum was really situated at Colchester. On he went with his extracts, with his theories, with his proofs, in spite of the malicious present of a rusty nail wrapped in paper from his parishioners, in spite of the laughing warning of his host: “Oh, Skinner, you will bring everything at last to Camalodunum; be content with what you have already discovered; if you fancy too much you will weaken the authority of real facts”. Skinner replied with a sixth letter thirty-four pages long; for Sir Richard did not know how necessary Camalodunum had become to an embittered man who had daily to encounter Hicks the Overseer and Purnell the magistrate, the brothels, the ale-houses, the Methodists, the dropsies and bad legs of Camerton. Even the floods were mitigated if one could reflect that thus Camalodunum must have looked in the time of the Britons.

So he filled three iron chests with ninety-eight volumes of manuscript. But by degrees the manuscripts ceased to be entirely concerned with Camalodunum; they began to be largely concerned with John Skinner. It was true that it was important to establish the truth about Camalodunum, but it was also important to establish the truth about John Skinner. In fifty years after his death, when the diaries were published, people would know not only that John Skinner was a great antiquary, but that he was a much wronged, much suffering man. His diary became his confidante, as it was to become his champion. For example, was he not the most affectionate of fathers, he asked the diary? He had spent endless time and trouble on his sons; he had sent them to Winchester and Cambridge, and yet now when the farmers were so insolent about paying him his tithes, and gave him a broken-backed lamb for his share, or fobbed him off with less than his due of cocks, his son Joseph refused to help him. His son said that the people of Camerton laughed at him; that he treated his children like servants; that he suspected evil where none was meant. And then he opened a letter by chance and found a bill for a broken gig; and then his sons lounged about smoking cigars when they might have helped him to mount his drawings. In short, he could not stand their presence in his house. He dismissed them in a fury to Bath. When they had gone he could not help admitting that perhaps he had been at fault. It was his querulous temper again — but then he had so much to make him querulous. Mrs. Jarrett’s peacock screamed under his window all night. They jangled the church bells on purpose to annoy him. Still, he would try; he would let them come back. So Joseph and Owen came back. And then the old irritation overcame him again. He “could not help saying” something about being idle, or drinking too much cider, upon which there was a terrible scene and Joseph broke one of the parlour chairs. Owen took Joseph’s part. So did Anna. None of his children cared for him. Owen went further. Owen said “I was a madman and ought to have a commission of lunacy to investigate my conduct”. And, further, Owen cut him to the quick by pouring scorn on his verses, on his diaries and archaeological theories. He said “No one would read the nonsense I had written. When I mentioned having gained a prize at Trinity College . . . his reply was that none but the most stupid fellows ever thought of writing for the college prize”. Again there was a terrible scene; again they were dismissed to Bath, followed by their father’s curses. And then Joseph fell ill with the family consumption. At once his father was all tenderness and remorse. He sent for doctors, he offered to take him for a sea trip to Ireland, he took him indeed to Weston and went sailing with him on the sea. Once more the family came together. And once more the querulous, exacting father could not help, for all his concern, exasperating the children whom, in his own crabbed way, he yet genuinely loved. The question of religion cropped up. Owen said his father was no better than a Deist or a Socinian. And Joseph, lying ill upstairs, said he was too tired for argument; he did not want his father to bring drawings to show him; he did not want his father to read prayers to him, “he would rather have some other person to converse with than me”. So in the crisis of their lives, when a father should have been closest to them, even his children turned away from him. There was nothing left to live for. Yet what had he done to make everyone hate him? Why did the farmers call him mad? Why did Joseph say that no one would read what he wrote? Why did the villagers tie tin cans to the tail of his dog? Why did the peacocks shriek and the bells ring? Why was there no mercy shown to him and no respect and no love? With agonising repetition the diary asks these questions; but there was no answer. At last, one morning in December 1839, the Rector took his gun, walked into the beech wood near his home, and shot himself dead.

http://ebooks.adelaide.edu.au/w/woolf/virginia/w91c2/chapter9.html

Last updated Tuesday, March 4, 2014 at 11:53