Such were Mr. Thorne’s impressions for the first two or three years after Sir Robert Peel’s apostasy, but by degrees his temper, as did that of others, cooled down. He began once more to move about, to frequent the bench and the market, and to be seen at dinners shoulder to shoulder with some of those who had so cruelly betrayed him. It was a necessity for him to live, and that plan of his for avoiding the world did not answer. He, however, and others around him who still maintained the same staunch principles of protection—men like himself who were too true to flinch at the cry of a mob—had their own way of consoling themselves. They were, and felt themselves to be, the only true depositaries left of certain Eleusinian mysteries, of certain deep and wondrous services of worship by which alone the gods could be rightly approached. To them and them only was it now given to know these things and to perpetuate them, if that might still be done, by the careful and secret education of their children.
We have read how private and peculiar forms of worship have been carried on from age to age in families which, to the outer world, have apparently adhered to the services of some ordinary church. And so by degrees it was with Mr. Thorne. He learnt at length to listen calmly while protection was talked of as a thing dead, although he knew within himself that it was still quick with a mystic life. Nor was he without a certain pleasure that such knowledge, though given to him, should be debarred from the multitude. He became accustomed to hear even among country gentlemen that free trade was after all not so bad, and to hear this without dispute, although conscious within himself that everything good in England had gone with his old palladium. He had within him something of the feeling of Cato, who gloried that he could kill himself because Romans were no longer worthy of their name. Mr. Thorne had no thought of killing himself, being a Christian and still possessing his £4000 a year, but the feeling was not on that account the less comfortable.
Mr. Thorne was a sportsman, and had been active though not outrageous in his sports. Previous to the great downfall of politics in his county, he had supported the hunt by every means in his power. He had preserved game till no goose or turkey could show a tail in the parish of St. Ewold’s. He had planted gorse covers with more care than oaks and larches. He had been more anxious for the comfort of his foxes than of his ewes and lambs. No meet had been more popular than Ullathorne; no man’s stables had been more liberally open to the horses of distant men than Mr. Thorne’s; no man had said more, written more, or done more to keep the club up. The theory of protection could expand itself so thoroughly in the practices of a county hunt! But when the great ruin came; when the noble master of the Barsetshire hounds supported the recreant minister in the House of Lords and basely surrendered his truth, his manhood, his friends, and his honour for the hope of a garter, then Mr. Thorne gave up the hunt. He did not cut his covers, for that would not have been the act of a gentleman. He did not kill his foxes, for that according to his light would have been murder. He did not say that his covers should not be drawn, or his earths stopped, for that would have been illegal according to the by-laws prevailing among country gentlemen. But he absented himself from home on the occasion of every meet at Ullathorne, left the covers to their fate, and could not be persuaded to take his pink coat out of his press, or his hunters out of his stable. This lasted for two years, and then by degrees he came round. He first appeared at a neighbouring meet on a pony, dressed in his shooting-coat, as though he had trotted in by accident; then he walked up one morning on foot to see his favourite gorse drawn, and when his groom brought his mare out by chance, he did not refuse to mount her. He was next persuaded, by one of the immortal fifty-three, to bring his hunting materials over to the other side of the county and take a fortnight with the hounds there; and so gradually he returned to his old life. But in hunting as in other things he was only supported by an inward feeling of mystic superiority to those with whom he shared the common breath of outer life.
Mr. Thorne did not live in solitude at Ullathorne. He had a sister, who was ten years older than himself and who participated in his prejudices and feelings so strongly that she was a living caricature of all his foibles. She would not open a modern quarterly, did not choose to see a magazine in her drawing-room, and would not have polluted her fingers with a shred of the Times for any consideration. She spoke of Addison, Swift, and Steele as though they were still living, regarded Defoe as the best known novelist of his country, and thought of Fielding as a young but meritorious novice in the fields of romance. In poetry, she was familiar with names as late as Dryden, and had once been seduced into reading “The Rape of the Lock;” but she regarded Spenser as the purest type of her country’s literature in this line. Genealogy was her favourite insanity. Those things which are the pride of most genealogists were to her contemptible. Arms and mottoes set her beside herself. Ealfried of Ullathorne had wanted no motto to assist him in cleaving to the brisket Geoffrey De Burgh, and Ealfried’s great grandfather, the gigantic Ullafrid, had required no other arms than those which nature gave him to hurl from the top of his own castle a cousin of the base invading Norman. To her all modern English names were equally insignificant: Hengist, Horsa, and such like had for her ears the only true savour of nobility. She was not contented unless she could go beyond the Saxons, and would certainly have christened her children, had she had children, by the names of the ancient Britons. In some respects she was not unlike Scott’s Ulrica, and had she been given to cursing, she would certainly have done so in the names of Mista, Skogula, and Zernebock. Not having submitted to the embraces of any polluting Norman, as poor Ulrica had done, and having assisted no parricide, the milk of human kindness was not curdled in her bosom. She never cursed therefore, but blessed rather. This, however, she did in a strange uncouth Saxon manner that would have been unintelligible to any peasants but her own.
As a politician, Miss Thorne had been so thoroughly disgusted with public life by base deeds long antecedent to the Corn Law question that that had but little moved her. In her estimation her brother had been a fast young man, hurried away by a too ardent temperament into democratic tendencies. Now happily he was brought to sounder views by seeing the iniquity of the world. She had not yet reconciled herself to the Reform Bill, and still groaned in spirit over the defalcations of the Duke as touching the Catholic Emancipation. If asked whom she thought the Queen should take as her counsellor, she would probably have named Lord Eldon, and when reminded that that venerable man was no longer present in the flesh to assist us, she would probably have answered with a sigh that none now could help us but the dead.
In religion Miss Thorne was a pure Druidess. We would not have it understood by that that she did actually in these latter days assist at any human sacrifices, or that she was in fact hostile to the Church of Christ. She had adopted the Christian religion as a milder form of the worship of her ancestors, and always appealed to her doing so as evidence that she had no prejudices against reform, when it could be shown that reform was salutary. This reform was the most modern of any to which she had as yet acceded, it being presumed that British ladies had given up their paint and taken to some sort of petticoats before the days of St. Augustine. That further feminine step in advance which combines paint and petticoats together had not found a votary in Miss Thorne.
But she was a Druidess in this, that she regretted she knew not what in the usages and practices of her Church. She sometimes talked and constantly thought of good things gone by, though she had but the faintest idea of what those good things had been. She imagined that a purity had existed which was now gone, that a piety had adorned our pastors and a simple docility our people, for which it may be feared history gave her but little true warrant. She was accustomed to speak of Cranmer as though