Фредерик Марриет
Olla Podrida
Chapter Nine
Brussels.
There are few people in Brussels, indeed in Belgium, who do not complain of the revolution; all that goes wrong is at once ascribed to this cause—indeed I was rather staggered by one gentleman, at Ghent, telling me very gravely that they had had no fat oxen since the revolution; but this he explained by stating that the oxen were fattened from the refuse of several manufactories, all of which had been broken up, the proprietors having quitted for Holland. The revolution has certainly been, up to the present time, injurious to both countries, but it is easy to foretell that eventually Belgium will flourish, and Holland, in all probability, be the sufferer. The expenses of the latter even now are greater than her revenue, and when the railroads of Belgium have been completed, as proposed, to Vienna, the revenue of Holland will be proportionably decreased from her loss of the carrying trade. It may be urged that Holland can also have her railroads—but she cannot: so large a proportion of her population find their support at present on the canals, that a railroad would be productive of the most injurious effects. It is true that she can lower her rates of carriage, but the merchant will save ten days of transport by the railroads, and this rapidity of communication will always obtain the preference.
But whatever may be the future prospects of Belgium, it is certain that, from the heavy expenses attending the support of so large an army, the retirement into Holland of most of the influential and wealthy commercial men, and the defection of almost all the nobility, at present she is suffering. Brussels, her capital, has perhaps been most injured, and is no longer the gay and lively town which it was under the dynasty of King William of Nassau. When the two countries were united, it was the custom of the Dutch court to divide the year between Brussels and the Hague; and as there was not only the establishment of the King, but also those of Princes William and Frederick (in fact three courts), as well as all the nobility of Holland and Belgium, there was an overflow of wealth, of company, and of amusement, which rendered Brussels one of the most delightful winter residences on the Continent: but this has now all passed away. The court of Leopold, in consequence of the radical party having the entire sway, is but a shadow, as nearly all the Belgian nobility have retired from it. The few who reside in town will not visit at the palace, and live in seclusion, receiving no company, and spending no money; the majority, however, have either removed from Brussels to their country seats, or have left the kingdom to spend their revenue amongst foreigners.
At present there are but few English here, it being no longer the scene of gaiety, and there are other reasons which gradually decrease the number. The fact is, that Brussels is not a very cheap residence. The duties on every thing are now enormous, and the shop-keepers prey upon the English as much as they can, having avowedly two prices, one for them and the other for the Belgians. There are very few amusements, and the people, since the revolution, are rude and bearish, imagining that by incivility they prove their liberty and independence. The other towns of Belgium are very dull and very cheap—Brussels is very dull and very dear. In another point, Brussels presents a contradiction to all the other capitals of Europe, in which you generally find the most polished manners, and the greatest beauty in the female sex, concentrated. At Brussels it is directly the reverse—the men are uncivil and the women plain: whereas in the Belgian provinces you will meet with civility and respect, and at Antwerp, Ostend, and most other provincial towns, fall in with many fine countenances, reminding you of the Spanish blood which has been for centuries mingled with that of the Low Provinces.
Nevertheless there are many advantages in Brussels: the communication with England is so rapid, and its situation so central, that it may be considered as the point from which travellers diverge on their various routes.
About the end of May the arrivals and departures from Brussels are constant; this stream continues to pour through the city for three months, after which, as the Belgians do not mix with the foreign residents, the latter are left entirely to their own resources for amusement. But the greatest objection to Brussels is, that the English have brought with them the English feeling. I hardly know how else to term it, but it certainly is a feeling peculiarly English, which has taken deep root within this last half century, and which has already produced much evil, and may eventually be productive of more serious results. I refer to the system of spending more money than you can afford, to enable you to hold a certain position in the scale of society.
For these last forty years, during which immense fortunes have been made in England, there has been a continued struggle of wealth against rank. Parvenus, as the aristocracy have been pleased to call them, have started up in every direction, vying with, and even eclipsing the nobility in lavish expenditure—in some instances, driving the aristocracy to spend more money than they could afford, and thereby impoverishing them; in others, forcing admittance into their circles. Wealth and public opinion have latterly gained the ascendency, and the aristocracy are now more looked up to on account of their large possessions than of their high birth. Now this has been nothing more than a demand for greater liberty and more extended rights on the part of the commoners of England, in proportion as they found themselves a more important body in the state. It has not been a case of Magna Charta, but it is still analogous; for they have demanded that the barrier raised between them and the aristocracy should be thrown down, as soon as they possessed all the advantages, with the exception of that nominal rank, the title too often conferred without discrimination on the one hand or claims on the other. As soon as a partial breach had been made in this barrier,—every one rushed for admittance, displaying wealth as their ticket of admission, and the consequence has been, that wealth has now become the passport into society; but another consequence has also ensued, which is, that to obtain entrance, almost everybody has been living and keeping up an appearance which has not been warranted by their means. Many have exceeded their incomes, and then sunk down into poverty; others have, perhaps, only lived up to their incomes; but in so doing, have disappointed those who, induced by the appearance of so much wealth, have married into the family and discovered that they have obtained wives with expensive ideas, and no money. But there have been other reasons which have induced some to live beyond their means—they have done it in the pure spirit of gambling. In England, credit, next to money, is of most value, and according to their supposed wealth, so did the parties obtain credit; an expenditure beyond their means was, therefore, with commercial men, nothing more than a speculation, which very often succeeded, and eventually procured to the parties the means of expenditure. It is well known that the income tax, in many cases, was paid double; commercial men preferring to give in their income at twice its real value, and pay the tax to that amount, that they might be supposed to possess more than they really had; indeed, as it was imagined that a man would evade so heavy an impost as much as possible, he was generally considered to be worth even more than what he himself had stated. It is from these causes that has arisen what I have called the English feeling, for display beyond the means, and which has made our countrymen look down upon those who cannot compete with them in expense. Let a married couple be ever so well connected—let them have talent, and every other advantage, it will avail them nothing, if they have not money, sufficient at least to keep a carriage, and not shock the mistress of a house by the sound of the rattling steps of a hackney-coach at her door; besides which, in our commercial country, the principle of barter, of quid pro quo, is extended even to dinner and evening parties—and the reason is obvious—when people live to the full extent, or even beyond their incomes, a little management is required. A dinner-party is so arranged, that the dinners received from others are returned to them, and they cannot afford to ask a couple who cannot give them a dinner in return, as they would fill up the places of others to whom a dinner is due, and who, if not asked then, must be at another time; and an extra dinner is an extra expense to be avoided. The English therefore, who have only moderate incomes, have the choice, either to live beyond their means, and leave their children unprovided for, or of being shut out from that society, to which every other is but the adventitious claim of wealth, they are entitled. The consequence has been that since the peace thousands and thousands have settled on the Continent, that they may make more display with a small income, and thousands more, with a much better feeling, to avoid expense, and lay by a provision for their children. Of course all these remarks are made with reservation, but with reservation, it may be said, that in England we have, or soon shall have, only two classes left, the extreme rich and the extreme poor, for the intermediate classes are gradually retiring to the continent, emigrating to Canada and America, or sinking down into the second class.
This is a most dangerous state of society, and, if carried to the extreme, has always proved ruinous to the state. Although the immense extent of the Roman empire may be asserted as the ultimate cause of its downfall, still that downfall was most certainly accelerated by the rottenness at the core, the system of patrons and clients having thrown all the wealth into the hands of a few. Are we not rapidly advancing to this state in England? The landholders are almost at the mercy of the fundholders, who, in fifty years’ time, will probably have possession of the land as well as of the money. And should there be no check put to this disintegration of society, then must come what the radicals are now so anxious to obtain, the equitable adjustment—and in that case it is a problem how far that may not be really equitable; for society may, by degrees, arrive to a state so anomalous as to warrant that the few should be sacrificed for the benefit of the community at large.
Chapter Ten
Brussels, May 22.
Among the lions of Brussels, a dog was pointed out to me, as he lay on the pavement in front of the House of Assembly. It was a miserable looking cur; but he had a tale extra attached to him, which had magnified him into a lion. It was said that he belonged to a Dutch soldier, who was killed in the revolution, at the spot where the dog then lay, and that ever since (a period of four years) the animal had taken up his quarters there, and invariably lain upon that spot. Whether my informant lied, and the dog did not, I cannot pretend to say; but if the story be true, it was a most remarkable specimen of fidelity and ugliness. And he was a sensible dog, moreover; instead of dying of grief and hunger, as some foolish dogs have done, he has always dedicated an hour every evening to cater for his support, and then returns to pass the night on the spot. I went up to him, and when within two yards he thought proper to show his teeth, and snarl most dog-matically; I may therefore, in addition to his other qualities, state that he is an ill-natured dog. How far the report was correct, I cannot vouch; but I watched him three or four days, and always found him at his post; and after such strict investigation, had I asserted ten years instead of four, I have a prescriptive right, as a traveller, to be believed.
It is singular that it is only in England that you can find dogs, properly so called; abroad they have nothing but curs. I do not know anything more puzzling than the genealogy of the animals you meet with under the denomination of dogs in most of the capitals of Europe. It would appear as if the vice of promiscuous and unrestricted intercourse had been copied from their masters; and I have been almost tempted to take up the opinion, that you may judge of the morality of a capital from the degeneracy of the dogs. I have often, at Paris, attempted to make out a descent; but found it impossible. Even the late Sir G Naylor, with all the herald’s office, stimulated by double fees, could not manage to decipher escutcheons obliterated by so many crosses.
I am very partial to dogs; and one of my amusements, when travelling, is to watch their meetings with each other; they appear to me to do everything but speak. Indeed, a constant observer will distinguish in dogs many of the passions, virtues, and rices of men; and it is generally the case, that those of the purest race have the nobler qualifications. You will find in them devotion, courage, generosity, good temper, sagacity, and forbearance; but these virtues, with little alloy, are only to be found in the pure breeds. A cur is quite a lottery: he is a most heterogeneous compound of virtue and vice; and sometimes the amalgamation is truly ludicrous. Notwithstanding which, a little scrutiny of his countenance and his peculiar movements will soon enable you to form a very fair estimate of his general character and disposition.
One of the most remarkable qualities in dogs is the fidelity of their attachments; and the more so, as their attachments are very often without any warrantable cause. For no reason that can be assigned, they will take a partiality to people or animals, which becomes a feeling so dominant, that their existence appears to depend upon its not being interfered with. I had an instance of this kind, and the parties are all living. I put up, for an hour or two, at a livery stables in town, a pair of young ponies. On my taking them out again, the phaeton was followed by a large coach-dog, about two years old, a fine grown animal, but not well marked, and in very poor condition. He followed us into the country; but having my establishment of dogs (taxes taken into consideration), I ordered him to be shut out. He would not leave the iron gates; and when they were opened, in he bolted, and hastening to the stables, found out the ponies, and was not to be dislodged from under the manger without a determined resistance. This alternate bolting in and bolting out continued for many days; finding that I could not get rid of him, I sent him away forty miles in the country; but he returned the next day, expressing the most extravagant joy at the sight of the ponies, who, strange to say, were equally pleased, allowing him to put his paws upon them, and bark in their faces. But although the ponies were partial to the dog, I was not; and aware that a voyage is a great specific for curing improper attachments, I sent the dog down the river in a barge, requesting the men to land him where they were bound, on the other side of the Medway; but in three days the dog again made his appearance, the picture of famine and misery. Even the coachman’s heart was melted, and the rights and privileges of his favourite snow-white terrier were forgotten. It was therefore agreed, in a cabinet council held in the harness room, that we must make the best of it; and, as the dog would not leave the ponies, the best thing we could do, was to put a little flesh on his bones, and make him look respectable. We therefore victualled him that day, and put him on our books with the purser’s name of Pompey. Now this dog proved, that sudden as was his attachment to the ponies, it was of the strongest quality. He never would and never has since left these animals. If turned out in the fields, he remains out with them, night as well as day, taking up his station as near as possible half way between the two, and only coming home to get his dinner. No stranger can enter their stables with impunity; for he is very powerful, and on such occasions very savage. A year or two after his domiciliation, I sold the ponies, and the parties who purchased were equally anxious at first to get rid of the dog; but their attempts, like mine, were unavailing, and, like me, they at last became reconciled to him. On my return from abroad, I re-purchased them, and Pompey of course was included in the purchase.
We are none of us perfect—and Pompey had one vice; but the cause of the vice almost changed it into a virtue. He had not a correct feeling relative to meum and tuum, but still he did not altogether steal for himself, but for his friends as well. Many have witnessed the fact of the dog stealing a loaf, or part of one, taking it into the stables, and dividing it into three portions, one for each pony, and the other for himself. I recollect his once walking off with a round of beef, weighing seventeen or eighteen pounds, and taking it to the ponies in the field—they smelt at it, but declined joining him in his repast. By-the-bye, to prove that lost things will turn up some day or another, there was a silver skewer in the beef, which was not recovered until two years afterwards, when it was turned up by the second ploughing. One day, as the ponies were in the field where I was watching some men at work, I heard them narrating to a stranger the wonderful feats of this dog, for I have related but a small portion. The dog was lying by the ponies as usual, when the servants’ dinner-bell rang, and off went Pompey immediately at a hard gallop to the house to get his food. “Well, dang it, but he is a queer dog,” observed the man, “for now he’s running as fast as he can, to answer the bell.”
Chapter Eleven
May 23.
With all the faults of the Roman church, it certainly appears to me that its professors extend towards those who are in the bosom of their own church a greater share than most other sects, of the true spirit of every religion—charity. The people of the Low Countries are the most bigoted Catholics at present existing, and in no one country is there so much private as well as public charity. It is, however, to private charity that I refer. In England there is certainly much to be offered in extenuation, as charity is extorted by law to the utmost farthing. The baneful effects of the former poor laws have been to break the links which bound together the upper and lower classes, produced by protection and good will in the former, and in the latter, by respect and gratitude. Charity by act of parliament has dissolved the social compact—the rich man grumbles when he pays down the forced contribution—while the poor man walks into the vestry with an insolent demeanour, and claims relief, not as a favour, but as a right. The poor laws have in themselves the essence of revolution, for if you once establish the right of the poor man to any portion of the property of the rich, you admit a precedent so far dangerous, that the poor may eventually decide for themselves what portion it may be that they may be pleased to take; and this becomes the more dangerous, as it must be remembered, that the effect of the poor laws is repulsion between the two classes, from the one giving unwillingly, and the other receiving unthankfully. How the new Poor Law Bill will work remains to be proved; but this is certain, that much individual suffering must take place, before it works out the great end which it is intended to obtain.
That the Roman Catholic laity are more charitable is not a matter of surprise, as they are not subjected to forced contributions: but it appears to me that the Catholic clergy are much more careful and kind to their flocks than our own. Now, indeed, can it be otherwise, when even now, although so much reform in the Church has been effected, so many of our clergymen are pluralists and non-residents, expending the major part of the church revenue out of the parish, leaving to the curate, who performs the duty, a stipend which renders it impossible for him to exercise that part of his Christian duty to any extent?—for charity begins at home, and his means will not allow him to proceed much farther. That serious evils have arisen from the celibacy of the Roman clergy is true, for priests are but men, and are liable to temptation; but it is equally certain that when a Roman Catholic clergyman is a pure and pious man, he has nothing to distract his attention from the purposes of his high calling; and not only his whole attention is devoted to his flock, but his existence, if necessary, is voluntarily endangered. At the period of the cholera, there were many remarkable instances of this devotion to death on the part of the Roman priesthood, and as many, I am forced to say, of the Protestant clergy flying from the epidemic, and leaving their flocks without a shepherd. And why so? because the Protestant clergymen had wives and families depending upon them for support, and whose means of existence would terminate with their own lives. It was very natural that they should prefer the welfare of their own families to that of their parishioners. But in other cases not so extreme, the encumbrance of a family to a clergyman in England is very often in opposition to his duty. To eke out a scanty remuneration, he sets up a school or takes in pupils. Now if the duties of a clergyman consisted in merely reading the services on a Sunday, and christening, burying, and marrying, he might well do so; but the real duties of a clergyman are much more important. His duty is to watch over the lives and conduct of his parishioners, to exhort, persuade, and threaten, if necessary; to be ever among his flock, watching them as a shepherd does his sheep. And how can he possibly do this, if he takes charge of pupils?—he must either neglect his pupils or neglect his parish. He cannot do justice to both. As Saint Paul says to the bishops, “Although it is better to marry than burn, still it is better to be even as I am,” unencumbered with wife and family, and with no ties to distract my attention from my sacred and important calling.
But the public charitable institutions abroad are much better conducted than those of England, where almost every thing of the kind is made a job, and a source of patronage for pretending pious people, who work their way into these establishments for their own advantage. It is incredible the number of poor people who are effectually relieved on the Continent in the course of the year, at an expense which would not meet the weekly disbursements of a large parish in England. But then, how much more judicious is the system! I know for a fact, that in the county where I reside, and in which the hard-working labourer, earning his twelve shillings a week, is quite satisfied if he can find sufficient bread for his family, (not tasting meat, perhaps, ten times during the whole year,) that those who were idlers, supported by charity, were supplied with meat three or four times a week; nay, even the felons and prisoners in the county gaol were better fed than was the industrious working man. And this is what in England is called charity. It is base injustice to the meritorious. But many of the charitable institutions in England, from mal-administration, and pseudo-philanthropy, have become very little better than establishments holding out premiums for idleness and hypocrisy.
Among the institutions founded by Roman Catholics and particularly deserving of imitation, that of the Soeurs de la Charité appears to be the most valuable. It is an institution which, like mercy, is twice blessed—it blesses those who give, and those who receive. Those who give, because many hundreds of females, who would otherwise be thrown upon the world, thus find an asylum, and become useful and valuable members to society. They take no vows—they only conform to the rules of the sisterhood during the time that they remain in it, and if they have an opportunity, by marriage or otherwise, of establishing themselves, they are at free liberty to depart. How many young women, now forced into a wretched, wicked life, would gladly incorporate themselves into such a society in England; how many, if such a society existed, would be prevented from falling into error!
It is well known, that to support a large community, the expenses are trifling compared to what they are when you have the same number of isolated individuals to provide for. A company of two or three hundred of these sisters living together, performing among themselves the various household duties, washing, etcetera, and merely requiring their food, would not incur the same expense in house rent, firing, and provisions, as thirty or forty isolated individuals. Soldiers in barracks are even well fed, housed, and clothed, at a much less expense than it costs the solitary labourer to eat his dry bread in his own cottage; and the expenses of such communities, if once established, would very soon be paid by their receipts.
It would be a double charity, charity to those who would willingly embrace the life, and charity to those who might require their assistance. It is well known how difficult it is to obtain a sick nurse in London. It is an avocation seldom embraced by people, until they are advanced in years, and all feeling has been dried up by suffering or disappointment. Those who undertake the task are only actuated by gain, and you can expect but eye-service. Not being very numerous, and constantly in demand, they are overworked, and require stimulants in their long watchings. In fact, they drink and dose—dose and drink again.
But how different would it be if the establishments, which I have referred to, were formed! those who are wealthy would send for one of the sisters when required, and if the illness were tedious, her services could be replaced by another, so that over-fatigue might not destroy watchfulness and attention to the patient. You would at once feel that you had those in your house in whom you could confide. If your means enabled you, you would send a sum to the funds of the charity in return for the service performed, and your liberality would enable them to succour those who could only repay by blessings. A very small subscription would set afloat such a charity, as the funds would so rapidly come in; and if under the surveillance of the medical men who attended the hospitals, it would soon become effective and valuable. I trust if this should meet the eye of any real philanthropist who has time to give, which is more valuable than money, that he will turn it over in his mind:– the founder would be a benefactor to his country.
