Alton Locke, Tailor and Poet: An Autobiography by Charles Kingsley (ebook reader for manga txt) 📕

returned, after long, miserable years of darkling error, to a higher truth than most of you have yet learned to preach.

But those old Jewish heroes did fill my whole heart and soul. I learnt from them lessons which I never wish to unlearn. Whatever else I saw about them, this I saw,—that they were patriots, deliverers from that tyranny and injustice from which the child's heart,—"child of the devil" though you may call him,—instinctively, and, as I believe, by a divine inspiration, revolts. Moses leading his people out of Egypt; Gideon, Barak, and Samson, slaying their oppressors; David, hiding in the mountains from the tyrant, with his little band of those who had fled from the oppressions of an aristocracy of Nabals; Jehu, executing God's vengeance on the kings—they were my heroes, my models; they mixed themselves up with the dim legends about the Reformation martyrs, Cromwell and Hampden, Sidney and Monmouth, which I had heard at my mother's knee. Not that the perennial oppression of the masses, in all ages and countries, had yet risen on me as an awful, torturing, fixed idea. I fancied, poor fool! that tyranny was the exception, and not the rule. But it was the mere sense of abstract pity and justice which was delighted in me. I thought that these were old fairy tales, such as never need be realized again. I learnt otherwise in after years.

I have often wondered since, why all cannot read the same lesson as I did in those old Hebrew Scriptures—that they, of all books in the world, have been wrested into proofs of the divine right of kings, the eternal necessity of slavery! But the eye only sees what it brings with it the power of seeing. The upper classes, from their first day at school, to their last day at college, read of nothing but the glories of Salamis and Marathon, of freedom and of the old republics. And what comes of it? No more than their tutors know will come of it, when they thrust into the boys' hands books which give the lie in every page to their own political superstitions.

But when I was just turned of thirteen, an altogether new fairy-land was opened to me by some missionary tracts and journals, which were lent to my mother by the ministers. Pacific coral islands and volcanoes, cocoa-nut groves and bananas, graceful savages with paint and feathers—what an El Dorado! How I devoured them and dreamt of them, and went there in fancy, and preached small sermons as I lay in my bed at night to Tahitians and New Zealanders, though I confess my spiritual eyes were, just as my physical eyes would have been, far more busy with the scenery than with the souls of my audience. However, that was the place for me, I saw clearly. And one day, I recollect it well, in the little dingy, foul, reeking, twelve foot square back-yard, where huge smoky party-walls shut out every breath of air and almost all the light of heaven, I had climbed up between the water-butt and the angle of the wall for the purpose of fishing out of the dirty fluid which lay there, crusted with soot and alive with insects, to be renewed only three times in the seven days, some of the great larvæ and kicking monsters which made up a large item in my list of wonders: all of a sudden the horror of the place came over me; those grim prison-walls above, with their canopy of lurid smoke; the dreary, sloppy, broken pavement; the horrible stench of the stagnant cesspools; the utter want of form, colour, life, in the whole place, crushed me down, without my being able to analyse my feelings as I can now; and then came over me that dream of Pacific Islands, and the free, open sea; and I slid down from my perch, and bursting into tears threw myself upon my knees in the court, and prayed aloud to God to let me be a missionary.

Half fearfully I let out my wishes to my mother when she came home. She gave me no answer; but, as I found out afterwards,—too late, alas! for her, if not for me,—she, like Mary, had "laid up all these things, and treasured them in her heart."

You may guess, then, my delight when, a few days afterwards, I heard that a real live missionary was coming to take tea with us. A man who had actually been in New Zealand!—the thought was rapture. I painted him to myself over and over again; and when, after the first burst of fancy, I recollected that he might possibly not have adopted the native costume of that island, or, if he had, that perhaps it would look too strange for him to wear it about London, I settled within myself that he was to be a tall, venerable-looking man, like the portraits of old Puritan divines which adorned our day-room; and as I had heard that "he was powerful in prayer," I adorned his right hand with that mystic weapon "all-prayer," with which Christian, when all other means have failed, finally vanquishes the fiend—which instrument, in my mind, was somewhat after the model of an infernal sort of bill or halbert—all hooks, edges, spikes, and crescents—which I had passed, shuddering, once, in the hand of an old suit of armour in Wardour Street.

He came—and with him the two ministers who often drank tea with my mother; both of whom, as they played some small part in the drama of my after-life, I may as well describe here. The elder was a little, sleek, silver-haired old man, with a blank, weak face, just like a white rabbit. He loved me, and I loved him too, for there were always lollipops in his pocket for me and Susan. Had his head been equal to his heart!—but what has been was to be—and the dissenting clergy, with a few noble exceptions among the Independents, are not the strong men of the day—none know that better than the workmen. The old man's name was Bowyer. The other, Mr. Wigginton, was a younger man; tall, grim, dark, bilious, with a narrow forehead, retreating suddenly from his eyebrows up to a conical peak of black hair over his ears. He preached "higher doctrine," i.e., more fatalist and antinomian than his gentler colleague,—and, having also a stentorian voice, was much the greater favourite at the chapel. I hated him—and if any man ever deserved hatred, he did.

Well, they came. My heart was in my mouth as I opened the door to them, and sank back again to the very lowest depths of my inner man when my eyes fell on the face and figure of the missionary—a squat, red-faced, pig-eyed, low-browed man, with great soft lips that opened back to his very ears: sensuality, conceit, and cunning marked on every feature—an innate vulgarity, from which the artisan and the child recoil with an instinct as true, perhaps truer, than that of the courtier, showing itself in every tone and motion—I shrank into a corner, so crestfallen that I could not even exert myself to hand round the bread and butter, for which I got duly scolded afterwards. Oh! that man!—how he bawled and contradicted, and laid down the law, and spoke to my mother in a fondling, patronizing way, which made me, I knew not why, boil over with jealousy and indignation. How he filled his teacup half full of the white sugar to buy which my mother had curtailed her yesterday's dinner—how he drained the few remaining drops of the threepennyworth of cream, with which Susan was stealing off to keep it as an unexpected treat for my mother at breakfast the next morning—how he talked of the natives, not as St. Paul might of his converts, but as a planter might of his slaves; overlaying all his unintentional confessions of his own greed and prosperity, with cant, flimsy enough for even a boy to see through, while his eyes were not blinded with the superstition that a man must be pious who sufficiently interlards his speech with a jumble of old English picked out of our translation of the New Testament. Such was the man I saw. I don't deny that all are not like him. I believe there are noble men of all denominations, doing their best according to their light, all over the world; but such was the one I saw—and the men who were sent home to plead the missionary cause, whatever the men may be like who stay behind and work, are, from my small experience, too often such. It appears to me to be the rule that many of those who go abroad as missionaries, go simply because they are men of such inferior powers and attainments that if they stayed in England they would starve.

Three parts of his conversation, after all, was made up of abuse of the missionaries of the Church of England, not for doing nothing, but for being so much more successful than his own sect; accusing them, in the same breath, of being just of the inferior type of which he was himself, and also of being mere University fine gentlemen. Really, I do not wonder, upon his own showing, at the savages preferring them to him; and I was pleased to hear the old white-headed minister gently interpose at the end of one of his tirades—"We must not be jealous, my brother, if the Establishment has discovered what we, I hope, shall find out some day, that it is not wise to draft our missionaries from the offscouring of the ministry, and serve God with that which costs us nothing except the expense of providing for them beyond seas."

There was somewhat of a roguish twinkle in the old man's eye as he said it, which emboldened me to whisper a question to him.

"Why is it, Sir, that in olden times the heathens used to crucify the missionaries and burn them, and now they give them beautiful farms, and build them houses, and carry them about on their backs?"

The old man seemed a little puzzled, and so did the company, to whom he smilingly retailed my question.

As nobody seemed inclined to offer a solution, I ventured one myself.

"Perhaps the heathens are grown better than they used to be?"

"The heart of man," answered the tall, dark minister, "is, and ever was, equally at enmity with God."

"Then, perhaps," I ventured again, "what the missionaries preach now is not quite the same as what the missionaries used to preach in St. Paul's time, and so the heathens are not so angry at it?"

My mother looked thunder at me, and so did all except my white-headed friend, who said, gently enough,

"It may be that the child's words come from God."

Whether they did or not, the child took very good care to speak no more words till he was alone with his mother; and then finished off that disastrous evening by a punishment for the indecency of saying, before his little sister, that he thought it "a great pity the missionaries taught black people to wear ugly coats and trousers; they must have looked so much handsomer running about with nothing on but feathers and strings of shells."

So the missionary dream died out of me, by a foolish and illogical antipathy enough; though, after all, it was a child of my imagination only, not of my heart; and the fancy, having bred it, was able to kill it also. And David became my ideal. To be a shepherd-boy, and sit among beautiful mountains, and sing hymns of my own making, and kill lions and bears, with now and then the chance of a stray giant—what a glorious life! And if David slew giants with a sling and a stone, why should not I?—at all events, one ought to know how; so I made a sling out of an old garter and some string, and began to practise in the little back-yard. But my first shot broke a neighbour's window, value sevenpence, and the next flew back in my face, and cut my head open; so I was sent supperless to bed for a week, till the sevenpence had been duly saved out of my hungry stomach—and, on the whole, I found the hymn-writing side of David's character the more feasible; so I tried, and with much brains-beating, committed the following lines to a scrap of dirty paper. And it was strangely significant, that in this, my first attempt, there was an instinctive denial of the very doctrine of "particular redemption," which I had been hearing all my life, and an instinctive yearning after the very Being in whom I had been told I had "no