Delphi Complete Works of the Brontes

by Bronte Sisters

  The ardour that glowed in each breast,

  As kindly our cottagers strove

  To cherish and welcome their guest.’

  It is unnecessary to give in this place further extracts from this book; suffice it to say that, in all probability, Mr. Brontë lived to see the day when he was pained and surprised that he had ever committed it to the press.

  Although the poems of Mr. Brontë are inspired by the love of a peaceful and contented life, free from excitement and care, yet in times of trouble and emergency, such as those of the Luddite riots which occurred during the period of his ministration at Hartshead, he showed again the active and resolute spirit which had prompted and sustained the efforts of his early ambition; and his ardour in helping to suppress the turbulent spirit of the neighbourhood would have made him very unpopular with the disaffected people, had they not learned to respect the upright and unfailing rectitude of his conduct. In the energetic character of Mr. Brontë’s life in these early times, in his persistent ambition, and in the literary pursuits which clearly were dear to him, we may trace those factors of working power and literary aspiration and taste which made up the characteristic intellectual force of his children.

  Mrs. Gaskell, in her ‘Life of Charlotte Brontë,’ has given some of the particulars of the Reverend Mr. Brontë’s courtship and marriage, in which she appears to have taken a lively interest.

  Mr. Brontë met his future wife, (Miss Maria Branwell — of whose character I shall speak in the next chapter — the third daughter of Mr. T. Branwell of Penzance, deceased) for the first time about the summer of 1812, when she was on a visit to her uncle, the Rev. John Fennel, a Methodist minister and head-master of the Wesleyan Academy at Woodhouse Grove, near Bradford, but who became later a clergyman of the Establishment, and was made incumbent of Cross-stone, in the parish of Halifax. This meeting was soon followed by an engagement, and, says Mrs. Gaskell, there were plans for happy picnic-parties to Kirkstall Abbey in the glowing September days, when ‘Uncle, Aunt, and Cousin Jane’ — the last engaged to a Mr. Morgan, another clergyman — were of the party.

  In the account which Mr. Brontë gives of the aim and scope of the work from which I have made an extract, and the state of his mind while engaged upon it, we have a retrospect of the inner life of the father of the Brontës, during his sojourn at Hartshead as perpetual curate, prior to his marriage with Miss Branwell. In this period of his life, he seems to have been perfectly happy, no cloud or anticipation of future sorrow having obscured or diminished the fulness of his peace. The marriage was celebrated on the 29th of December, 1812, at Guiseley, near Bradford, by the Rev. W. Morgan, minister of Bierley, the gentleman engaged to ‘Cousin Jane.’ It is a very curious circumstance that on the same day, and at the same place, Mr. Brontë performed the marriage ceremony between his wife’s cousin, Miss Jane Fennel, only daughter of the Mr. Fennel alluded to above, and the Rev. W. Morgan, who had just been, as described, the officiating clergyman at his own wedding.

  Mr. Fennel would naturally have performed the ceremony for his niece and Mr. Brontë, had it not fallen to his lot to give the lady away.

  When Mr. Brontë found himself settled in married life at Hartshead, and with the probability of a young family rising around him, he felt pleasure in the contemplation of the future. Mrs. Brontë, ever gentle and affectionate in her household ways, comforted and encouraged him in his literary pursuits, and, by her acute observation and accurate judgment, directed and aided his own. It was at this time that Mr. Brontë wrote a book, entitled ‘The Rural Ministry,’ which was published at Halifax, in 1813. The work consisted of a miscellany of descriptive poems, with the following titles: ‘The Sabbath Bells,’ ‘Kirkstall Abbey,’ ‘Extempore Verses,’ ‘Lines to a Lady on her Birthday,’ ‘An Elegy,’ ‘Reflections by Moonlight,’ ‘Winter,’ ‘Rural Happiness,’ ‘The Distress and Relief,’ ‘The Christian’s Farewell,’ ‘The Harper of Erin.’ It cannot be doubted that, in consequence of his two publications while he was at Hartshead, Mr. Brontë became known in the surrounding districts as an aspiring man, and one of literary culture and ability.

  Mr. Brontë had taken his bride to his house at High Town, and it was there that his daughters Maria and Elizabeth were born. Maria was baptized on April the 23rd, 1814, and is entered in the register as the ‘daughter of Patrick Brontë and Maria his wife.’ The Rev. Mr. Morgan was the officiating minister. There is no such entry there relating to Elizabeth, for she was baptized at Thornton with the other children.

  Mr. Brontë, after having been nearly five years minister of Hartshead-cum-Clifton, resigned the benefice, and accepted, from the vicar of Bradford, the incumbency of Thornton, a perpetual curacy in that parish. This, probably, on the suggestion of Mr. Morgan, who was then incumbent of Christ’s Church at Bradford.

  Thornton is beautifully situated on the northern slope of a valley. Green and fertile pastures spread over the adjacent hills, and wooded dells with shady walks beautify and enrich the district. ‘The neighbourhood,’ says Mrs. Gaskell, ‘is desolate and wild; great tracts of bleak land, enclosed by stone dykes, sweeping up Clayton Heights.’ This disagreeable picture of the place, painted by the biographer of Charlotte, is scarcely justified by the actual appearance of the district. The soil is naturally fertile, and the inhabitants are notable for industry and enterprise. Hence no barren land, within the wide range of hill and vale, is now seen obtruding on the cultivated sweep.

  The town is somewhat regularly built. In the main street is situated the house where Mr. Brontë took up his abode during his stay at Thornton. The hall door was reached by several steps. There was a dining-room on one side of the hall, and a drawing-room on the other. Over the passage to the front was a dressing-room, at the window of which the neighbours often saw Mr. Brontë at his toilet. Above the door of the house, on a stone slab, there are still visible the letters:

  A.

  J.

  S.

  1802

  These are the initials of John and Sarah Ashworth, former inhabitants of Thornton; and this residence remained as the parsonage until another was built below, nearer to the chapel, by the successor of Mr. Brontë.

  The chapel of Thornton is a narrow, contracted, and unsightly building. The north side is lighted by two rows of square cottage windows — on the south side, five late perpendicular pointed windows permit the sun to relieve the gloom of the interior.

  The diminutive communion-table is lighted by a four-mullioned window, above which, externally, in the wall, appears the date 1620. The interior is blocked, on the ground floor, with high-backed, unpainted deal pews. Two galleries hide the windows almost from view, and cast a gloom over the interior of the edifice. The area under the pews, and in the aisles, is paved with gravestones, and a fetid, musty smell floats through the damp and mouldering interior. In this chapel, Mr. Brontë preached and ministered, and from the pulpit, placed high above the curate and clerk, whence he delivered his sermons, he could see his wife and children in a pew just below him.

  The new incumbent of Thornton seems to have taken active interest in his chapel; for in the western screen, which divides a kind of lobby from the nave, is painted, on a wooden tablet, an inscription recording that in the year 1818 this chapel was ‘Repaired and Beautified,’ the Rev. Patrick Brontë, B.A., being then minister.

  While at Thornton Mr. Brontë steadily pursued his literary avocations, one of his books being a small volume entitled, ‘The Cottage in the Wood, or the Art of becoming Rich and Happy.’ This is an account of a pious family, consisting of an aged couple and a virtuous child, whose appearance and education qualify her for a higher position in the world than that of a cottager’s daughter. Accident brings to their door a young man in a state of almost helpless drunkenness, whose habits are the most profligate and dissolute, as the sequel discloses; and the object of the book is to show the dire consequences of continued intemperance. The story is told in prose, but Mr. Brontë gives a poetical version of one eve
nt in the narrative. It is entitled, ‘The Nightly Revel,’ and possesses a dignity of its own. The following extract shows considerable improvement, in diction and verse, upon the style of his small volume published at Halifax, in 1811. For this reason it is well worth reproducing.

  ‘Around the table polish’d goblets shine,

  Fill’d with brown ale, or crown’d with ruddy wine;

  Each quaffs his glass, and, thirsty, calls for more,

  Till maddening mirth, and song, and wild uproar,

  And idly fierce dispute, and brutal fight

  Break the soft slumbers of the peaceful night.

  ‘Without, within, above, beneath, around,

  Ungodly jests and deep-mouthed oaths resound;

  Pale Reason, trembling, leaves her reeling throne,

  Truth, Honour, Virtue, Justice, all are flown;

  The sly, dark-glancing harlot’s fatal breath

  Allures to sin and sorrow, shame and death.

  The gaming-table, too, that fatal snare,

  Beset with fiercest passions fell is there;

  Remorse, despair, revenge, and deadly hate,

  With dark design, in bitter durance wait,

  Till Scarlet Murder waves his bloody hand,

  Gives in sepulchral tone the dread command;

  Then forth they rush, and from the secret sheath

  Draw the keen blade and do the work of death.’

  Mr. Brontë also, in 1818, before his appointment to Haworth, published his ‘Maid of Killarney.’ He had not been long at Thornton, where he went about the year 1815, when a considerable increase in his family added to his parental responsibilities.

  On his acceptance of the living, he probably enjoyed a larger stipend than at Hartshead, but the demands of a young family, perhaps, on the whole, made him a poorer man. There Charlotte Brontë was born in April, 1816; Patrick Branwell Brontë in 1817; Emily Jane Brontë in 1818; and Anne Brontë probably just before Mr. Brontë’s removal to Haworth, which was on February 25th, 1820, as we are told by Mrs. Gaskell.

  Of the life of the Brontës at Thornton we know little. But there were causes of anxiety pressing on Mr. Brontë at the time. The state of his wife’s health was a real sorrow, and although he derived solace from his literary pursuits and the society of his clerical friends, his spirits were damped by the contemplation of the season of bereavement and affliction that assuredly threatened him at no distant date.

  With six young children, who might soon become motherless, Mr. Brontë’s future was dark and discouraging, and he entertained the idea of resigning, at no distant day, the then place of his cure. Here, living within a reasonable distance of Bradford, he had an opportunity of moving in a larger circle of friends than at Hartshead, and it was here that his children received their earliest impressions of local life and character. Old inhabitants of Thornton remembered them playing in the space opposite their father’s residence, in the village street, and had often seen them carried, or their parents lead them by the hand, in the lanes of the neighbourhood. They were children only when they left Thornton; yet, on many grounds, the inhabitants of that village may feel privileged that it was the birthplace of the authors of ‘Jane Eyre,’ ‘Wuthering Heights,’ and ‘The Tenant of Wildfell Hall.’

  Shortly an opportunity presented itself to Mr. Brontë for leaving Thornton, a vacancy having taken place at Haworth through the death of the curate, Mr. Charnock. The situation of this chapelry was blessed with a more bracing air, and the curate had a somewhat better stipend than Thornton allowed, and so Mr. Brontë accepted the presentation from the patron. We are informed, however, that, on visiting the place of his intended ministrations, he was told that while to him personally the parishioners had no objection, yet, as the nominee of the vicar of Bradford, he would not be received. He had no idea that the inhabitants had a veto in the appointment.

  On Mr. Brontë declaring that, if he had not the good-will of the inhabitants, his ministrations would be useless, the place was presented to Mr. Redhead by the patron, and the village seems to have become the scene of extraordinary proceedings. It appears that, after the Reformation, the presentation to the curacy of Haworth, which had been from time immemorial vested in the vicar of Bradford, had become subject to the control of the freeholders, and of certain trustees who held possession of the principal funds from which the stipend of the curate proceeded, which they could withhold, by virtue of an authority they appear to have been empowered with. In effect, they could at any time disallow or render void an appointment, if disagreeable to themselves, by keeping back the stipend. Mr. Brontë, writing later of Mr. Redhead, says of this: ‘My predecessor took the living with the consent of the vicar of Bradford and certain trustees, in consequence of which he was so opposed that, after only three weeks’ possession, he was compelled to resign.’ What this opposition and its immediate effects were, we learn from the pages of Mrs. Gaskell’s ‘Life of Charlotte Brontë,’ and they may be mentioned here as illustrative of the pre-eminent resolution and force of character which ever distinguish the inhabitants of the West-Riding and the dwellers on these rough-hewn and storm-beaten elevations.

  During the long illness which preceded the death of Mr. Charnock, incumbent of Haworth, his assistant curate, Mr. Redhead, had supplied his place; who, on Mr. Brontë’s withdrawal, was presented, as is stated above, to the vacant living by the patron, and he seems to have been determined to hold the chapelry, vi et armis, in defiance of the inhabitants. But the freeholders, conceiving they had been deprived of their long established prerogative, or an attempt was being made to interfere with it, protested against Mr. Redhead’s appointment. On the first occasion of this gentleman’s preaching in the church, it was crowded not by worshippers, but by a multitude of people bent on mischief. These resolved the service should not proceed, or that it should be rendered inaudible. To secure this object they had put on the heavy wooden clogs they daily wore, except on Sundays, and, while the surpliced minister was reading the opening service, the stamping and clattering of the clogs drowned his voice, and the people left the church, making all the noise and uproar that was in their power, which was by no means feeble. The following Sunday witnessed proceedings still more disgraceful. We are told that at the commencement of the service, a man rode up the nave of the church on an ass, with his face to the tail, and with a number of old hats piled on his head. On urging his beast forward, the screams of delight, the roars of laughter, and the shouts of the approving conspirators completely drowned the clergyman’s voice; and he left the chapel, but not yet discomfited.

  Mr. Redhead, on the third Sunday, resolved to make a strenuous and final effort to keep the ecclesiastical citadel of which he had been formally put in possession. For this purpose he brought with him a body of cavalry, composed of a number of sympathising gentlemen, with their horses; and the curate, thus accompanied by his supporters, ascended the village street and put up at the ‘Bull.’ But the enemy had been on the alert: the people were exasperated, and followed the new-comers to the church, accompanied by a chimney-sweep who had, not long before, finished his labours at some adjacent chimneys, and whom they had made half drunk. Him they placed right before the reading-desk, which Mr. Redhead had already reached, and the drunken, black-faced sweep nodded assent to the measured utterances of the minister. ‘At last,’ it is said, ‘either prompted by some mischief-maker, or from some tipsy impulse, he clambered up the pulpit stairs, and attempted to embrace Mr. Redhead. Then the fun grew fast and furious. Some of the more riotous pushed the soot-covered chimney-sweeper against Mr. Redhead, as he tried to escape. They threw both him and his tormentor down on the ground in the churchyard where the soot-bag had been emptied, and though, at last, Mr. Redhead escaped into the “Black Bull,” the doors of which were immediately barred, the people raged without, threatening to stone him and his friends.’ They escaped from the place, and Mr. Redhead, completely vanquished, retired from the curacy of Haworth.

  Mr. Brontë, who
had made a favourable impression on the inhabitants, was now accepted by them, and the natural kindness of his disposition and the urbanity of his manners, secured peace and contentment in the village.

  His responsibilities as a pastor were not light, though the new scene of his labours, in moral condition, was, perhaps, no worse than the generality of similar villages in the north of England. The special chroniclers of Haworth speak of the population of the barren mountains west of York as ‘rude and arrogant, after the manner of their wild country.’ This is the testimony of James Rither, a Yorkshire esquire. The celebrated Oliver Haywood, preaching at the house of Jonas Foster, at Haworth, on June 13th, 1672, broke out into lamentations about the immorality, corruption, and profanity of the place. Mr. Grimshaw, in the last century, while curate there, had a conviction that the majority of the people were going to hell with their eyes open! Mrs. Gaskell informs us that at Haworth, ‘drinking without the head being affected was considered a manly accomplishment.’ A remarkable instance of the loss of reverence and the increase of profanity, in those days, is found in the observance of Palm Sunday at Heptonstall, a neighbouring village, and at Haworth itself this feast was pre-eminently distinguished in ancient times by the out-door processions of people going from the church and returning to it, bearing palm branches and singing the psalms and hymns appointed for the special festival.

  It is known, indeed, that this feast was attended by the inhabitants of the surrounding hills and valleys in those times; and, at the period of which I speak, the attendance of the people was not diminished, but increased, though they came for another object. It is a singular fact that local feuds, if we may call them such, were kept up between the villages of the West Riding. And thus challenges were given alternately by Haworth to Heptonstall, and by Heptonstall to Haworth, for struggles between the champions of the respective villages, to be fought out on Palm Sunday. The inhabitants of these places, therefore, met to pound and pummel each other without any civil or religious cause to give bitterness to the fray: greed of triumph and brutal indifference to injuries inflicted characterized these hostile meetings. On such occasions, at Heptonstall, amidst great drunkenness and rioting, there were ‘stand-up’ fights from the church-gates to the ‘Buttress,’ a steep part of the road, near the bridge which crosses the river at the foot of Heptonstall Bank — nearly a mile in extent. On one of these feasts, a Haworth belligerent, unwilling to return home, although night was drawing on, and looking extremely dissatisfied, when asked by his wife what ailed him, answered, ‘Aw ‘annot fawhten wi’ onny body yet, an’ aw’ll nut gooa whom till aw dun summat.’ His affectionate spouse replied, ‘Then gooa, an’ get fawhten’ an’ ha’ done wi’ it, for we mun gooa.’ The West-Riding police, on their institution, put an end to these disagraceful proceedings.