heart I agree with M. Dimnet that the Brontës were not simple. All the same, I think that his admirable portrait of Charlotte is spoiled by his attitude of pity for "la pauvre fille", as he persists in calling her. I think he dwells a shade too much on her small asperities and acidities, and on that "ton de critique mesquine", which he puts down to her provincialism. No doubt there were moments of suffering and of irritation, as well as moments of uncontrollable merriment, when Charlotte lacked urbanity, but M. Dimnet has almost too keen an eye for them.

In making war on theories I cannot hope to escape a countercharge of theorizing. Exception may be taken to my own suggestion as to the effect of Wuthering Heights on Charlotte Brontë's genius. If anybody likes to fling it on the rubbish heap they may. I may have theorized a little too much in laying stress on the supernatural element in Wuthering Heights. It is because M. Dimnet has insisted too much on its brutality. I may have exaggerated Emily Brontë's "mysticism". It is because her "paganism" has been too much in evidence. It may be said that I have no more authority for my belief that Emily Brontë was in love with the Absolute than other people have for theirs, that Charlotte was in love with M. Héger.

Finally, much that I have said about Emily Brontë's hitherto unpublished poems is pure theory. But it is theory, I think, that careful examination of the poems will make good. I may have here and there given as a "Gondal" poem what is not a "Gondal" poem at all. Still, I believe, it will be admitted that it is in the cycle of these poems, and not elsewhere, that we should look for the first germs of Wuthering Heights. The evidence only demonstrates in detail—what has never been seriously contested—that the genius of Emily Brontë found its sources in itself.

10th October, 1911.

The Three Brontës

It is impossible to write of the three Brontës and forget the place they lived in, the black-grey, naked village, bristling like a rampart on the clean edge of the moor; the street, dark and steep as a gully, climbing the hill to the Parsonage at the top; the small oblong house, naked and grey, hemmed in on two sides by the graveyard, its five windows flush with the wall, staring at the graveyard where the tombstones, grey and naked, are set so close that the grass hardly grows between. The church itself is a burying ground; its walls are tombstones, and its floor roofs the forgotten and the unforgotten dead.

A low wall and a few feet of barren garden divide the Parsonage from the graveyard, a few feet between the door of the house and the door in the wall where its dead were carried through. But a path leads beyond the graveyard to "a little and a lone green lane", Emily Brontë's lane that leads to the open moors.

It is the genius of the Brontës that made their place immortal; but it is the soul of the place that made their genius what it is. You cannot exaggerate its importance. They drank and were saturated with Haworth. When they left it they hungered and thirsted for it; they sickened till the hour of their return. They gave themselves to it with passion, and their works ring with the shock and interchange of two immortalities. Haworth is saturated with them. Their souls are henceforth no more to be disentangled from its soul than their bodies from its earth. All their poetry, their passion and their joy is there, in this place of their tragedy, visible, palpable, narrow as the grave and boundless.

In the year eighteen-twenty the Reverend Patrick Brontë and his wife Maria brought their six children, Maria, Elizabeth, Charlotte, Patrick Branwell, Emily, and Anne, from Thornton, where they were born, to Haworth. Mr. Brontë was an Irishman, a village schoolmaster who won, marvellously, a scholarship that admitted him to Cambridge and the Church of England. Tales have been told of his fathers and his forefathers, peasants and peasant farmers of Ballynaskeagh in County Down. They seem to have been notorious for their energy, eccentricity, imagination, and a certain tendency to turbulence and excess. Tales have been told of Mr. Brontë himself, of his temper, his egotism, his selfishness, his fits of morose or savage temper. The Brontës' biographers, from Mrs. Gaskell and Madame Duclaux[A] to Mr. Birrell, have all been hard on this poor and unhappy and innocent old man. It is not easy to see him very clearly through the multitude of tales they tell: how he cut up his wife's silk gown in a fit of passion; how he fired off pistols in a series of fits of passion; how, in still gloomier and more malignant fits, he used to go for long solitary walks. And when you look into the matter you find that the silk gown was, after all, a cotton one, and that he only cut the sleeves out, and then walked into Keighley and brought a silk gown back with him instead; that when he was a young man at Drumballyroney he practised pistol firing, not as a safety valve for temper but as a manly sport, and that as a manly sport he kept it up. As for solitary walks, there is really no reason why a father should not take them; and if Mr. Brontë had insisted on accompanying Charlotte and Emily in their walks, his conduct would have been censured just the same, and, I think, with considerably more reason. As it happened, Mr. Brontë, rather more than most fathers, made companions of his children when they were little. This is not quite the same thing as making himself a companion for them, and the result was a terrific outburst of infant precocity; but this hardly justifies Mrs. Gaskell and Madame Duclaux. They seem to have thought that they were somehow appeasing the outraged spirits of Emily and Charlotte by blackening their father and their brother; whereas, if anything could give pain to Charlotte and Emily and innocent Anne in heaven, it would be the knowledge of what Mrs. Gaskell and Madame Duclaux have done for them.

[Footnote A: A. Mary F. Robinson.]

There was injustice in all that zeal as well as indiscretion, for Mr. Brontë had his good points as fathers go. Think what the fathers of the Victorian era could be, and what its evangelical parsons often were; and remember that Mr. Brontë was an evangelical parson, and the father of Emily and Charlotte, not of a brood of gentle, immaculate Jane Austens, and that he was confronted suddenly and without a moment's warning with Charlotte's fame. Why, the average evangelical parson would have been shocked into apoplexy at the idea of any child of his producing Wuthering Heights or Jane Eyre. Charlotte's fame would have looked to him exceedingly like infamy. We know what Charles Kingsley, the least evangelical of parsons, once thought of Charlotte. And we know what Mr. Brontë thought of her. He was profoundly proud of his daughter's genius; there is no record and no rumour of any criticism on his part, of any remonstrance or amazement. He was loyal to Charlotte to the last days of his life, when he gave her defence into Mrs. Gaskell's hands; for which confidence Mrs. Gaskell repaid him shockingly.

But he was the kind of figure that is irresistible to the caustic or humorous biographer. There was something impotently fiery in him, as if the genius of Charlotte and Emily had flicked him in irony as it passed him by. He wound himself in yards and yards and yards of white cravat, and he wrote a revolutionary poem called "Vision of Hell". It is easy to make fun of his poems, but they were no worse, or very little worse, than his son Branwell's, so that he may be pardoned if he thought himself more important than his children. Many fathers of the Victorian era did.

And he was important as a temporary vehicle of the wandering creative impulse. It struggled and strove in him and passed from him,