“* * * he had been educated in his family to believe, that the laws governing human institutions are divine—until History has altered them. They are altered, to present a fresh bulwark against the infidel.”
The Victorians deplored, for instance, the domestic disaster that inevitably follows the mercenary marriage encouraged by Society, but they no more questioned the marriage ceremony than they would any law of nature. Getting Married does not merely happen to be post-Victorian; it could not have been otherwise.
They were also intensely partisan both as to Church and State, according to the immemorial human habit; but none of them, not even Disraeli or George Eliot, would refuse an amen to the invocation of Charlotte Brontë:[266]
“Britain would miss her church, if that church fell. God save it! God also reform it!”
Their Constitutional Monarchy was a broken reed, worse than useless, yet Anarchy was a fearful word, second only to Atheism in horrific import. As to the prevailing system of education, it was derided as a failure and set down as naught; but we hear of no youth abjuring college because it wasted his time and money.
Beyond these negative statements, however, the Victorians cannot be described en masse, for individuality comes into play, both in emphasis of interest and manner of attack. Nor is there throughout the strictly Victorian period, any discernible evolution of ideas. From Peacock to Kingsley the various novelists are to be distinguished only by local color and personality. But the two whose lives actually extend into the twentieth century are separated sharply in this matter from their predecessors, and serve as links between their time and ours. This omits only George Eliot, who belongs to the second group, although she uses her modern scientific data seriously and not satirically. With Meredith and Butler she forms a trio which faces resolutely with the Course of Empire, while the others are more or less half-heartedly saying their prayers toward the Orient.
As to the institutions themselves, started early in the human stage through gregariousness and mutual dependence, and gradually increased until now it is no longer possible for two or three to meet together without organizing and equipping themselves with officers and constitutions, any sort of classification must be as tentative, interpenetrating, and unsatisfactory as are most topical outlines. But a possible listing of satirized groups or provinces may be made under half a dozen headings: Society, State, Church, School, Art, and Ideals.
By Society is meant that powerful but intangible influence that has a name but no local habitation. It is in effect a federation of homes, organized on the caste system. Known as “fashionable,” or “polite,” its chief concern is with the lighter side of man’s life; with his recreation if a worker, or his amusement if a drone. In view of the fact that it is particularly the feminine domain, with the corollary that Woman’s Place is in the Home, She, as a satirized class, belongs here as appropriately as anywhere.
The State includes such ramifications as politics, law, charities and corrections, labor and capital, and warfare. It is in this connection that satire may be defined, as by Myers, as “essentially a weapon of the weak against the strong, of a minority against a majority;” and by Besant in the same terms, the latter adding, “Satire began when man began to be oppressed.” This statement occurs in his French Humourists, and it is interesting to note the confirmation implied in Lenient’s description of France suffering under oppression: “Esclave, elle tremble et obéit, mais se venge par la satire de ceux qui lui font peur.”
The Church, when allied with the State, assumed dominion not only over it but over the Home as well. This last, indeed, was raised to the high estate of an Institution by the joint ministrations of the other two. By imposing Marriage upon it, they were enabled to lead it, often more firmly than gently, between them; State grasping the right hand of Home to insure legalization, and Church the left, to produce sanctification.