The Soul of Susan Yellam — A Reader’s Guide

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Vachell, Horace Annesley, 1861-1955 Project Gutenberg 2011 Not confirmed
World War, 1914-1918 -- Fiction; Villages -- England -- Fiction; England -- Social life and customs -- 20th century -- Fiction Readers of public-domain and historical texts
Project Gutenberg digital edition en

Edition facts

Words 84,974
Reading time 370 min
Text sections 9

The source record for The Soul of Susan Yellam — A Reader’s Guide measures this digital text at 84,974 words, 6 hr 10 min estimated reading time, and 9 detected text sections.

The text analysis averages about 12.6 words per sentence, while the detected sections provide another way to judge how the source is divided.

Project Gutenberg metadata also associates the work with “World War, 1914-1918 -- Fiction,” connecting these edition facts with the source record’s subject description.

Set in the English village of Nether-Applewhite during World War I, this novel follows Susan Yellam, a devout widow, and her son Alfred. The excerpts reveal a community shaped by church hierarchy, wartime anxiety, and folk practices like card-reading, with Susan's rigid piety contrasting with younger characters' superstitions.
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Editorial Edition Score 4.7/5

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  • Description quality20 pts
  • Title & short description10 pts
  • Source metadata20 pts
  • Text length15 pts
  • Chapters / structure15 pts
  • EPUB file integrity20 pts

Total of 100 points, scaled to a 2.5-5.0 range. Editions with an empty description or a missing EPUB file are not scored.

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Read the Text

Yellam had firm faith in the lords of the soil. Master Lionel, in her opinion, had done the real right thing, both in his choice of a wife and of a calling. Perhaps to her the call of the land sounded a more clarion note than any other.

Mr. Hamlin and the choir filed in. The congregation rose. In the days of Mr. Hamlin's predecessor, nobody budged from his comfortable seat when the parson bustled out of the vestry. Mr. Hamlin had changed all that. He put down billing and cooing in the galleries, and the sucking of peppermints. At first he was regarded with hostile eyes as an innovator, but gradually it became known that he had restored forms and ceremonies which presented definite meaning to the instructed. Villagers love forms and ceremonies when they are discreetly led to understand them.

Old Captain Davenant read the lessons, and the new parlourmaid emerged triumphant from the ordeal. Mrs. Yellam noticed, too, that she joined in the responses, and sang the hymns in a modestly restrained, clear, musical voice. Later, she listened attentively to the sermon. So far, so good. At the same time, it became obvious to the mother that her son, even more than herself, was impressed by the deportment and behaviour of this pretty stranger. During the psalms Alfred's eyes strayed too often across the narrow aisle, and at sounds of a soft, beguiling voice he opened his mouth and left it open for a significant space of time.

After church, Mrs. Yellam walked home by herself, exchanging sober greetings with her neighbours. Alfred lingered in the churchyard, as was his custom, because, being a carrier, he captured a little extra trade thereby. Also, although a confirmed bachelor, he liked to bandy pleasantries with the women, young and old, who were indeed his principal customers.

Mrs. Yellam, having curtsied respectfully to the Squire and his lady, moved majestically along the village street. As she passed the baker's a savoury odour of baked meats assailed her nostrils. It is said that smell affects the memory potently. So long as she could remember, Susan Yellam had connected this smell of baked meat with Divine Service. As a child she had fetched her Sunday dinner from the grandfather of the present baker, and, always, as a reward, her mother had given her a large lollipop. After she married, her Sunday dinner was cooked for her in the same oven and carried to her cottage by a small maid, who, then and there, received and consumed an immense bull's-eye. And it seemed to Mrs. Yellam a very fitting and proper thing that on Sunday the flesh should be as adequately nourished as the spirit. Invariably, also, on passing the baker's, she experienced a mournful pleasure in recalling her late husband's remarkable appetite. Alfred, as a trencherman, was no degenerate son of such a sire.

When she reached the bend of the road, which skirts the placid Avon, she saw her cottage and smiled pleasantly. It was thatched, and on that account beloved by elderly spinsters who drew in water-colour, and frowned upon by sanitary inspectors. The thatch, a masterpiece of craftsmanship, surmounted whitewashed walls held together by stout oak beams black as the Ace of Spades. Generations of Yellams had lived and died in this cottage. Some might have lived longer--so said the sanitary inspectors--if the Avon, inconsiderate stream, had never overflowed its banks, making thereby an island of the cottage and its garden.

She entered her house, and walked into the parlour, rarely used. Upon a round table near the window was an immense family Bible. Mrs. Yellam placed her prayer-book beside it, and turned to go into the kitchen, which served as a living-room for herself and her son. Suddenly she paused, went back to the table, and opened the Bible. It had belonged to Alfred's great-grandfather. Upon a fly-leaf were many names and dates--births, marriages and deaths. Her eyes lingered upon Alfred's name.

Alfred Habakkuk Yellam, born November 19th, 1883.

Alfred's father had objected to the name Habakkuk. But Alfred's mother had her way. A favourite brother had been so christened.

She closed the Book. Yes; it was fully time that Alfred should marry. She wondered what name would be inscribed beside his.

At the kitchen door she found waiting a small Hebe carrying a beef-steak pudding in a basin done up in a white napkin. Mrs. Yellam took the pudding from the child, placed it in the oven, after removing the napkin, and said wonderingly:

"Whatever be you waiting for?"

The novel opens with a detailed description of Nether-Applewhite's church, where the Squire's pew is likened to a 'royal opera-box' and the three-decker pulpit dominates the chancel. This architectural hierarchy mirrors the social order: Susan Yellam sits bolt upright in her designated pew, her loud 'Amen' setting the pace for prayers. The catalog subjects list 'villages—England—Fiction' and 'World War, 1914-1918—Fiction,' but the excerpts show that the war enters the story not through battle scenes but through its impact on village life—wounded soldiers' tales, a mother's dread, and a son's absence.

Church and Community

The church is not merely a setting but a character in its own right. The narrator notes its Norman origins, a brick tower added in the eighteenth century, and a 'mutilated fifteenth-century screen.' The Squire's pew, described as a 'royal opera-box' with a fireplace and private entrance, underscores the class divisions that structure village life. Susan Yellam's pew is known as the Yellam pew, and her Sunday behavior—never missing a response, never looking behind her—is a public performance of piety. The catalog subject 'England—Social life and customs—20th century' is borne out in these details: the church is a stage where social roles are enacted and observed.

War at a Distance

The war reaches Nether-Applewhite through wounded soldiers' stories, which the narrator suggests may be exaggerated—'a valiant determination on the part of each speaker to go one better.' Mrs. Yellam listens to these tales with growing horror, feeling that 'none could escape death or mutilation.' One soldier, rendered dumb by shell-shock, cannot speak of his ordeal. The catalog subject 'World War, 1914-1918—Fiction' is thus filtered through civilian perception: the war is a distant but pervasive threat, experienced through rumor, anxiety, and the empty pew of Alfred Yellam.

Superstition and Skepticism

When Fancy Broomfield consults cards to predict Alfred's safe return, Mrs. Yellam scolds her: 'I ha' no patience wi' such tricks.' Yet she later admits, 'If so be as Alfred comes back soon, and if he marries 'ee, I may own up that cards do tell truth sometimes.' This tension between orthodox religion and folk belief runs through the excerpts. The catalog does not list 'superstition' as a subject, but the text shows characters navigating both church doctrine and local customs—a half-gypsy wise woman, card readings, and a pragmatic willingness to believe if the outcome proves favorable.

The excerpts offer a portrait of a village under strain: the church's rigid order, the war's distant but insistent pressure, and the quiet persistence of folk belief. Readers attentive to dialect—phrases like 'downscramble this raskil' and 'homealong'—will find a community speaking its own language. The incomplete text leaves Alfred's fate and Susan's response unknown, but the novel's title hints at a spiritual reckoning beyond the plot's surface.

I keep returning to the quiet severity of The Soul of Susan Yellam, how her faith sat so tightly against the village’s quiet fears. It made me think of The Sixty-First Second — Inside the Classic the other evening, not for plot, but for that same holding of breath between one heartbeat and the next—that moment where time itself feels weighed down by what remains unspoken.

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