At length it was the eve of Old Lady-Day, and the agricultural world was in a fever of mobility such as only occurs at that particular date of the year. It is a day of fulfilment; agreements for outdoor service during the ensuing year, entered into at Candlemas, are to be now carried out. The labourers—or “work-folk,” as they used to call themselves immemorially till the other word was introduced from without—who wish to remain no longer in old places are removing to the new farms.
These annual migrations from farm to farm were on the increase here. When Tess’s mother was a child the majority of the field-folk about Marlott had remained all their lives on one farm, which had been the home also of their fathers and grandfathers; but latterly the desire for yearly removal had risen to a high pitch. With the younger families it was a pleasant excitement which might possibly be an advantage. The Egypt of one family was the Land of Promise to the family who saw it from a distance, till by residence there it became it turn their Egypt also; and so they changed and changed.
However, all the mutations so increasingly discernible in village life did not originate entirely in the agricultural unrest. A depopulation was also going on. The village had formerly contained, side by side with the agricultural labourers, an interesting and better-informed class, ranking distinctly above the former—the class to which Tess’s father and mother had belonged—and including the carpenter, the smith, the shoemaker, the huckster, together with nondescript workers other than farm-labourers; a set of people who owed a certain stability of aim and conduct to the fact of their being lifeholders like Tess’s father, or copyholders, or occasionally, small freeholders. But as the long holdings fell in, they were seldom again let to similar tenants, and were mostly pulled down, if not absolutely required by the farmer for his hands.