Shirley, Charlotte Brontë [free children's ebooks online .txt] 📗

où mon père et mes oncles Gérard appellèrent autour d’eux leurs amis, et Dieu sait si les amis se sont empressés d’accourir à leur secours! Tenez, M. Yorke, ce mot, ami, m’irrite trop; ne m’en parlez plus.”

“Comme tu voudras.”

And here Mr. Yorke held his peace; and while he sits leaning back in his three-cornered carved oak chair, I will snatch my opportunity to sketch the portrait of this French-speaking Yorkshire gentleman.

IV Mr. Yorke (Continued)

A Yorkshire gentleman he was, par excellence, in every point; about fifty-five years old, but looking at first sight still older, for his hair was silver white. His forehead was broad, not high; his face fresh and hale; the harshness of the north was seen in his features, as it was heard in his voice; every trait was thoroughly English⁠—not a Norman line anywhere; it was an inelegant, unclassic, unaristocratic mould of visage. Fine people would perhaps have called it vulgar; sensible people would have termed it characteristic; shrewd people would have delighted in it for the pith, sagacity, intelligence, the rude yet real originality marked in every lineament, latent in every furrow. But it was an indocile, a scornful, and a sarcastic face⁠—the face of a man difficult to lead, and impossible to drive. His stature was rather tall, and he was well made and wiry, and had a stately integrity of port; there was not a suspicion of the clown about him anywhere.

I did not find it easy to sketch Mr. Yorke’s person, but it is more difficult to indicate his mind. If you expect to be treated to a Perfection, reader, or even to a benevolent, philanthropic old gentleman in him, you are mistaken. He has spoken with some sense and with some good feeling to Mr. Moore, but you are not thence to conclude that he always spoke and thought justly and kindly.

Mr. Yorke, in the first place, was without the organ of veneration⁠—a great want, and which throws a man wrong on every point where veneration is required. Secondly, he was without the organ of comparison⁠—a deficiency which strips a man of sympathy; and thirdly, he had too little of the organs of benevolence and ideality, which took the glory and softness from his nature, and for him diminished those divine qualities throughout the universe.

The want of veneration made him intolerant to those above him⁠—kings and nobles and priests, dynasties and parliaments and establishments, with all their doings, most of their enactments, their forms, their rights, their claims, were to him an abomination, all rubbish; he found no use or pleasure in them, and believed it would be clear gain, and no damage to the world, if its high places were razed, and their occupants crushed in the fall. The want of veneration, too, made him dead at heart to the electric delight of admiring what is admirable; it dried up a thousand pure sources of enjoyment; it withered a thousand vivid pleasures. He was not irreligious, though a member of no sect; but his religion could not be that of one who knows how to venerate. He believed in God and heaven; but his God and heaven were those of a man in whom awe, imagination, and tenderness lack.

The weakness of his powers of comparison made him inconsistent; while he professed some excellent general doctrines of mutual toleration and forbearance, he cherished towards certain classes a bigoted antipathy. He spoke of “parsons” and all who belonged to parsons, of “lords” and the appendages of lords, with a harshness, sometimes an insolence, as unjust as it was insufferable. He could not place himself in the position of those he vituperated; he could not compare their errors with their temptations, their defects with their disadvantages; he could not realize the effect of such and such circumstances on himself similarly situated, and he would often express the most ferocious and tyrannical wishes regarding those who had acted, as he thought, ferociously and tyrannically. To judge by his threats, he would have employed arbitrary, even cruel, means to advance the cause of freedom and equality. Equality! yes, Mr. Yorke talked about equality, but at heart he was a proud man⁠—very friendly to his workpeople, very good to all who were beneath him, and submitted quietly to be beneath him, but haughty as Beelzebub to whomsoever the world deemed (for he deemed no man) his superior. Revolt was in his blood: he could not bear control; his father, his grandfather before him, could not bear it, and his children after him never could.

The want of general benevolence made him very impatient of imbecility, and of all faults which grated on his strong, shrewd nature; it left no check to his cutting sarcasm. As he was not merciful, he would sometimes wound and wound again, without noticing how much he hurt, or caring how deep he thrust.

As to the paucity of ideality in his mind, that can scarcely be called a fault: a fine ear for music, a correct eye for colour and form, left him the quality of taste; and who cares for imagination? Who does not think it a rather dangerous, senseless attribute, akin to weakness, perhaps partaking of frenzy⁠—a disease rather than a gift of the mind?

Probably all think it so but those who possess, or fancy they possess, it. To hear them speak, you would believe that their hearts would be cold if that elixir did not flow about them, that their eyes would be dim if that flame did not refine their vision, that they would be lonely if this strange companion abandoned them. You would suppose that it imparted some glad hope to spring, some fine charm to summer, some tranquil joy to autumn, some consolation to winter, which you do not feel. An illusion, of course; but the fanatics cling to their dream, and would not give it for gold.

As Mr. Yorke did not possess poetic imagination himself, he considered it a most superfluous quality in others.