A quart of threepenny ale for breakfast, with a hunch of bread and cheese, then out to work again in the weather, let it be what it may. The cowyards have to be cleaned out—if not done before breakfast—the manure thrown up into heaps, and the heaps wheeled outside. Or, perhaps, the master has given him a job of piece-work to fill up the middle of the day with—a hedge to cut and ditch. This means more slush, wet, cold, and discomfort. About six or half-past he reaches home, thoroughly saturated, worn-out, cross, and "dummel." I don't know how to spell that word, nor what its etymology may be, but it well expresses the dumb, sullen churlishness which such a life as this engenders. For all the conditions and circumstances of such a life tend to one end only—the blunting of all the finer feelings, the total erasure of sensitiveness. The coarse, half-cooked cabbage, the small bit of fat and rafty bacon, the dry bread and pint of weak tea, makes no very hearty supper after such a day as this. The man grows insensible to the weather, so cold and damp; his bodily frame becomes crusted over, case-hardened; and with this indifference there rises up at the same time a corresponding dulness as regards all moral and social matters.
Generally the best conditions of cottage life are to be found wherever there are, say, three or four great, tall, strong, unmarried sons lodging in the house with their aged parents. Each of these pays a small sum weekly for his lodging, and often an additional sum for the bare necessaries of life. In the aggregate this mounts up to a considerable sum, and whatever is bought is equally shared by the parents. They live exceedingly well. Such young men as these earn good wages, and now and then make extra time, and come home with a pocketful of money. Even after the inevitable alehouse has claimed its share, there still remains enough to purchase fresh meat for supper; and it is not at all unusual in such cottages to find the whole family supping at seven (it is, in fact, dining) on a fairly good joint of mutton, with every species of common vegetables. In one case that was brought under my notice three brothers lived with their aged mother. They were all strong, hard-working men, and tolerably steady. In that cottage there were no less than four separate barrels of beer, and all on tap. Four barrels in one cottage seems an extraordinary thing, yet it resolved itself very simply. The cottage was the mother's; they gave her so much for lodging, and she had her own barrel of beer, so that there should be no dispute. The three brothers were mowers—mowers drink enormous quantities of liquor—and with the same view to prevent dispute each had his own especial barrel. Families like this live fairly well, and have many little comforts. Still, at the best, in winter it is a rough and uncomfortable existence.
In the life of the English agricultural labourers there is absolutely no poetry, no colour. Even their marriages—times when if ever in life poetry will manifest itself—are sober, dull, tame, clumsy, and colourless. I say sober in the sense of tint, for to get drunk appears to be the one social pleasure of the marriage-day. They, of course, walk to church; but then that walk usually leads across fields full of all the beauties of the spring or the summer. There is nothing in the walk itself to flatten down the occasion. But the procession is so dull—so utterly ungenial—a stranger might pass it without guessing that a wedding was toward. Except a few rude jests; except that there is an attempt to walk arm-in-arm (it is only an attempt, for they forget to allow for each other's motions); except the Sunday dresses, utterly devoid of taste, what is there to distinguish this day from the rest? There is the drunken carousal, it is true, all the afternoon and evening. There are no fête days in the foreign sense in the English labourer's life. There are the fairs and feasts, and a fair is the most melancholy of sights. Showmen's vans, with pictures outside of unknown monsters; merry-go-rounds, nut stalls, gingerbread stalls, cheap Jacks, and latterly photographic "studios"; behind all these the alehouse; the beating of drums and the squalling of pigs, the blowing of horns, and the neighing of horses trotted out for show, the roar of a rude crowd—these constitute a country fair. There is no colour—nothing flowery or poetical about this festival of the labourer.
The village feasts are still less interesting. Here and there the clergyman of the parish has succeeded in turning what was a rude saturnalia into a decorous "fête," with tea in a tent. But generally the feasts are falling into rapid disuse, and would perhaps have died away altogether had not the benefit societies often chosen that day for their annual club-dinner. A village feast consists of two or three gipsies located on the greensward by the side of the road, and displaying ginger-beer, nuts, and toys for sale; an Aunt Sally; and, if the village is a large one, the day may be honoured by the presence of what is called a rifle-gallery; the "feast" really and truly does not exist. Some two or three of the old-fashioned farmers have the traditional roast beef and plum-pudding on that day, and invite a few friends; but this custom is passing away. In what the agricultural labourer's feast nowadays consists no one can tell. It is an excuse for an extra quart or two of beer, that is all.
This dulness is not, perhaps, the fault of the labourer. It may be that it is the fault of the national character, shown more broadly in the lower class of the population. Speaking nationally, we have no fête days—there is no colour in our mode of life. These English agricultural labourers have no passion plays, no peasant plays, no rustic stage and drama, few songs, very little music. The club dinner is the real fête of the labourer; he gets plenty to eat and drink for that day. It is this lack of poetical feeling that makes the English peasantry so uninteresting a study. They have no appreciation of beauty. Many of them, it is true, grow quantities of flowers; but barely one in a thousand could arrange those flowers in a bouquet.
The alehouse forms no inconsiderable part of the labourer's life. It is at once his stock exchange, his reading-room, his club, and his assembly rooms. It is here that his benefit society holds its annual dinner. The club meetings take place weekly or monthly in the great room upstairs. Here he learns the news of the day; the local papers are always to be found at the public-house, and if he cannot read himself he hears the news from those who can. In the winter he finds heat and light, too often lacking at home; at all times he finds amusement; and who can blame him for seizing what little pleasure lies in his way? As a rule the beerhouse is the only place of amusement to which he can resort: it is his theatre, his music-hall, picture-gallery, and Crystal Palace. The recent enactments bearing upon the licensed victuallers have been rather hard upon the agricultural labourer. No doubt they are very excellent enactments, especially those relating to early closing; but in the villages and outlying rural districts, where life is reduced to its most rude and simple form, many of the restrictions are unjust, and deprive the labourer of what he feels to be his legitimate right. Playing at nine-pins, for instance, is practically forbidden, so also dominoes. Now, it was a great thing to put down skittle-sharping and cheating at gambling generally—a good thing to discourage gambling in every form—but in these thinly-populated outlying agricultural parishes, where money is scarce and wages low, there never existed any temptation to allure skittle-sharpers and similar cheaters to the spot. The game at skittles was a legitimate game—a fair and honest struggle of skill and strength. Nine times out of ten it was played only for a quart of ale, to be drunk by the loser as well as the winner in good fellowship. Why deprive the man who labours all day in wet and storm of so simple a pleasure in the evening? The conditions are very different to those existing in large manufacturing towns, and some modification of the law ought to be made. The agricultural labourer has no cheap theatre at which he can spend an hour, no music-hall, no reading-room; his only resource is the public-house. Now that he is practically deprived of his skittles and such games, he has no amusement left except to drink, or play at pitch and toss on the quiet, a far worse pastime than skittles. Skittles, of course, are allowed provided the players play for love only; but what public-house keeper cares to put up the necessary arrangements on such terms? The labourer will have his quart in the evening, and, despite of all "cry" to the contrary, I believe it to be his right to have that quart; and it is better, if he must have it, that his whole thoughts should not be concentrated on the liquor—that he should earn it by skill and strength. There is an opprobrium about the public-house, and let us grant that it is at least partially deserved—but where else is the labourer to go? He cannot for ever work all day and sit in his narrow cabin in the evening. He cannot always read, and those of his class who do read do so imperfectly. A reading-room has been tried, but as a rule it fails to attract the purely agricultural labourer. The shoemaker, the tailor, the village post-master, grocer, and such people may use it; also a few of the better-educated of the young labourers, the rising generation; but not the full-grown labourer with a wife and family and cottage. It does good undoubtedly; in the future, as education extends, it will become a place of resort. But at present it fails to reach the adult genuine agricultural labourer. For a short period in the dead of the winter the farmers and gentry get up penny readings in many places, but these are confined to at most one evening a week. What, then, is the labourer to do? Let any one put himself in his place, try to realise his feelings and circumstances. At present, till education extends, he must go to the public-house. Is he to be punished and deprived of his game of skill because in large towns it bears evil fruit? Surely the law could be somewhat modified, and playing permitted under some restrictions.
The early closing has been an unalloyed good in these rural districts. The labourer is a steady drinker. He does not toss down glasses of stiff brandy and whisky. His beer requires time to produce an effect. The last hour does the mischief. Since the earlier closing the village streets have been comparatively free from drunken men. In any case, the agricultural labourer is the most lamb-like of drunkards. He interferes with no one. He unhinges no gates, smashes no windows, does no injury. He either staggers home or quietly lies on the grass till the liquor passes off. He is not a quarrelsome man. He does not fight with knuckle-dusters or kick with his heavy boots. His fights, when he does fight, are very harmless affairs. No doubt his drunkenness is an offence; but it is comparatively innocuous to the general public.
Religious feeling does not run high among the labourers. A large proportion of them are Nonconformists—principally Methodists. But this is not out of any very decided notion as to the difference of ceremony or theological dogma; it arises out of a class feeling. They say, or rather they feel, that this is their church. The parish church is the church of the farmers and the gentry. There is no hostility to the clergyman of the parish, no bitter warfare of sect against sect, or of Methodist against Churchman. But you see very few of the farmers go to chapel. The labourer goes there, and finds his own friends—his cousins and uncles—his wife's relations. He is among his own class. There is no feeling of inferiority. The religion taught, the service, the hymns, the preacher, all are his. He has a sense of proprietorship in them. He helps to pay for them. The French peasant replied to the English tourist, who expressed surprise at the fanatic love of the populace for the first Napoleon—"he was as much a tyrant as King Louis was." "Ah, but Napoleon was our king." So the labourers feel that this is their religion. Therefore it is that so many of them gather together (where there are no chapels) in the cottage of some man who takes the lead, and sit, with doors and windows shut, crammed together to pray and listen to others pray. Any of them who wishes can, as it were, ascend the pulpit here. This is why in so many parishes the pews of the parish church are comparatively empty so far as agricultural labourers are concerned. The best of clergymen must fail to fill them under such disadvantages.
It is very difficult not only for the clergyman, but for others who wish to improve the condition of the labourer, to reach him. Better cottages are, of course, a most effectual way, but it is not in the power of every one to confer so substantial a benefit. Perhaps one of the best means devised has been that of cottage flower-shows. These are, of course, not confined to flowers; in fact, the principal part of such shows consists of table vegetables and fruit. By rigidly excluding all gardeners, and all persons not strictly cottage people, the very best results have often been arrived at in this way. For if there is one thing in which the labourer takes an interest it is his garden and his allotment. To offer him prizes for the finest productions of his garden touches the most sensitive part of his moral organisation. It is wonderful what an amount of emulation these prizes excite—emulation not so much for the value of the prize as for the distinction. These competitions tend besides to provide him with a better class of food, for he depends largely upon vegetables.
There is nothing connected with the condition of the agricultural poor that is better worth the attention of improvers than the style of cookery pursued in these cottages. A more wretched cookery probably does not exist on the face of the earth. The soddened cabbage is typical of the whole thing. Since higher wages have come in it has become possible for the labourer in many cases to provide himself with better food, such as mutton—the cheap parts—more bacon, pork, and so on; but the women do not know how to make the most of it. It is very difficult to lay down a way in which this defect may be remedied; for there is nothing a man, let him be never so poor, so deeply resents as an inspection of the contents of his pot. He would sooner eat half-raw bacon than have the teaching forced on him—how to make savoury meals of the simple provisions within his reach; nor can he be blamed for this sturdy independent feeling. Possibly the establishment of schools of cookery in villages might do much good. They might be attached to the new schools now building throughout the country. The labourer, from so long living upon coarse, ill-cooked food, acquires an artificial taste. Some men eat their bacon raw; others will drink large quantities of vinegar, and well they may need it to correct by its acidity the effects of strong unwholesome cabbage. The cottage cook has no idea of those nutritious and pleasant soups which can be made to form so important a feature in the economy of daily life.