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

was a little man, and the Petit Caporal, and Nelson, and Cæsar, too; and so was Saul of Tarsus, and weakly he was into the bargain. Æsop was a dwarf, and so was Attila; Shakspeare was lame; Alfred, a rickety weakling; Byron, clubfooted;—so much for body versus spirit—brute force versus genius—genius."

I looked at him; his eyes glared like two balls of fire. Suddenly he turned to me.

"Locke, my boy, I've made an ass of myself, and got into a rage, and broken a good old resolution of mine, and a promise that I made to my dear little woman—bless her! and said things to you that you ought to know nothing of for this long time; but those red-coats always put me beside myself. God forgive me!" And he held out his hand to me cordially.

"I can quite understand your feeling deeply on one point," I said, as I took it, "after the sad story you told me; but why so bitter on all? What is there so very wrong about things, that we must begin fighting about it?"

"Bless your heart, poor innocent! What is wrong?—what is not wrong? Wasn't there enough in that talk with Mackaye, that you told me of just now, to show anybody that, who can tell a hawk from a hand-saw?"

"Was it wrong in him to give himself such trouble about the education of a poor young fellow, who has no tie on him, who can never repay him?"

"No; that's just like him. He feels for the people, for he has been one of us. He worked in a printing-office himself many a year, and he knows the heart of the working man. But he didn't tell you the whole truth about education. He daren't tell you. No one who has money dare speak out his heart; not that he has much certainly; but the cunning old Scot that he is, he lives by the present system of things, and he won't speak ill of the bridge which carries him over—till the time comes."

I could not understand whither all this tended, and walked on silent and somewhat angry, at hearing the least slight cast on Mackaye.

"Don't you see, stupid?" he broke out at last. "What did he say to you about gentlemen being crammed by tutors and professors? Have not you as good a right to them as any gentleman?"

"But he told me they were no use—that every man must educate himself."

"Oh! all very fine to tell you the grapes are sour, when you can't reach them. Bah, lad! Can't you see what comes of education?—that any dolt, provided he be a gentleman, can be doctored up at school and college, enough to make him play his part decently—his mighty part of ruling us, and riding over our heads, and picking our pockets, as parson, doctor, lawyer, member of parliament—while we—you now, for instance—cleverer than ninety-nine gentlemen out of a hundred, if you had one-tenth the trouble taken with you that is taken with every pig-headed son of an aristocrat—"

"Am I clever?" asked I, in honest surprise.

"What! haven't you found that out yet? Don't try to put that on me. Don't a girl know when she's pretty, without asking her neighbours?"

"Really, I never thought about it."

"More simpleton you. Old Mackaye has, at all events; though, canny Scotchman that he is, he'll never say a word to you about it, yet he makes no secret of it to other people. I heard him the other day telling some of our friends that you were a thorough young genius."

I blushed scarlet, between pleasure and a new feeling; was it ambition?

"Why, hav'n't you a right to aspire to a college education as any do-nothing canon there at the abbey, lad?"

"I don't know that I have a right to anything."

"What, not become what Nature intended you to become? What has she given you brains for, but to be educated and used? Oh! I heard a fine lecture upon that at our club the other night. There was a man there—a gentleman, too, but a thorough-going people's man, I can tell you, Mr. O'Flynn. What an orator that man is to be sure! The Irish Æschines, I hear they call him in Conciliation Hall. Isn't he the man to pitch into the Mammonites? 'Gentlemen and ladies,' says he, 'how long will a diabolic society'—no, an effete society it was—'how long will an effete, emasculate, and effeminate society, in the diabolic selfishness of its eclecticism, refuse to acknowledge what my immortal countryman, Burke, calls the "Dei voluntatem in rebus revelatam"—the revelation of Nature's will in the phenomena of matter? The cerebration of each is the prophetic sacrament of the yet undeveloped possibilities of his mentation. The form of the brain alone, and not the possession of the vile gauds of wealth and rank, constitute man's only right to education—to the glories of art and science. Those beaming eyes and roseate lips beneath me proclaim a bevy of undeveloped Aspasias, of embryo Cleopatras, destined by Nature, and only restrained by man's injustice, from ruling the world by their beauty's eloquence. Those massive and beetling brows, gleaming with the lambent flames of patriotic ardour—what is needed to unfold them into a race of Shakspeares and of Gracchi, ready to proclaim with sword and lyre the divine harmonies of liberty, equality, and fraternity, before a quailing universe?'"

"It sounds very grand," replied I, meekly; "and I should like very much certainly to have a good education. But I can't see whose injustice keeps me out of one if I can't afford to pay for it."

"Whose? Why, the parson's to be sure. They've got the monopoly of education in England, and they get their bread by it at their public schools and universities; and of course it's their interest to keep up the price of their commodity, and let no man have a taste of it who can't pay down handsomely. And so those aristocrats of college dons go on rolling in riches, and fellowships, and scholarships, that were bequeathed by the people's friends in old times, just to educate poor scholars like you and me, and give us our rights as free men."

"But I thought the clergy were doing so much to educate the poor. At least, I hear all the dissenting ministers grumbling at their continual interference."

"Ay, educating them to make them slaves and bigots. They don't teach them what they teach their own sons. Look at the miserable smattering of general information—just enough to serve as sauce for their great first and last lesson of 'Obey the powers that be'—whatever they be; leave us alone in our comforts, and starve patiently; do, like good boys, for it's God's will. And then, if a boy does show talent in school, do they help him up in life? Not they; when he has just learnt enough to whet his appetite for more, they turn him adrift again, to sink and drudge—to do his duty, as they call it, in that state of life to which society and the devil have called him."

"But there are innumerable stories of great Englishmen who have risen from the lowest ranks."

"Ay; but where are the stories of those who have not risen—of all the noble geniuses who have ended in desperation, drunkenness, starvation, suicide, because no one would take the trouble of lifting them up, and enabling them to walk in the path which Nature had marked out for them? Dead men tell no tales; and this old whited sepulchre, society, ain't going to turn informer against itself."

"I trust and hope," I said, sadly, "that if God intends me to rise, He will open the way for me; perhaps the very struggles and sorrows of a poor genius may teach him more than ever wealth and prosperity could."

"True, Alton, my boy! and that's my only comfort. It does make men of us, this bitter battle of life. We working men, when we do come out of the furnace, come out, not tinsel and papier mache, like those fops of red-tape statesmen, but steel and granite, Alton, my boy—that has been seven times tried in the fire: and woe to the papier mache gentleman that runs against us! But," he went on, sadly, "for one who comes safe through the furnace, there are a hundred who crack in the burning. You are a young bear, my lad, with all your sorrows before you; and you'll find that a working man's training is like the Red Indian children's. The few who are strong enough to stand it grow up warriors; but all those who are not fire-and-water-proof by nature—just die, Alton, my lad, and the tribe thinks itself well rid of them."

So that conversation ended. But it had implanted in my bosom a new seed of mingled good and evil, which was destined to bear fruit, precious perhaps as well as bitter. God knows, it has hung on the tree long enough. Sour and harsh from the first, it has been many a year in ripening. But the sweetness of the apple, the potency of the grape, as the chemists tell us, are born out of acidity—a developed sourness. Will it be so with my thoughts? Dare I assert, as I sit writing here, with the wild waters slipping past the cabin windows, backwards and backwards ever, every plunge of the vessel one forward leap from the old world—worn-out world I had almost called it, of sham civilization and real penury—dare I hope ever to return and triumph? Shall I, after all, lay my bones among my own people, and hear the voices of freemen whisper in my dying ears?

Silence, dreaming heart! Sufficient for the day is the evil thereof—and the good thereof also. Would that I had known that before! Above all, that I had known it on that night, when first the burning thought arose in my heart, that I was unjustly used; that society had not given me my rights. It came to me as a revelation, celestial-infernal, full of glorious hopes of the possible future in store for me through the perfect development of all my faculties; and full, too, of fierce present rage, wounded vanity, bitter grudgings against those more favoured than myself, which grew in time almost to cursing against the God who had made me a poor untutored working man, and seemed to have given me genius only to keep me in a Tantalus' hell of unsatisfied thirst.

Ay, respectable gentlemen and ladies, I will confess all to you—you shall have, if you enjoy it, a fresh opportunity for indulging that supreme pleasure which the press daily affords you of insulting the classes whose powers most of you know as little as you do their sufferings. Yes; the Chartist poet is vain, conceited, ambitious, uneducated, shallow, inexperienced, envious, ferocious, scurrilous, seditious, traitorous.—Is your charitable vocabulary exhausted? Then ask yourselves, how often have you yourself honestly resisted and conquered the temptation to any one of these sins, when it has come across you just once in a way, and not as they came to me, as they come to thousands of the working men, daily and hourly, "till their torments do, by length of time, become their elements"? What, are we covetous too? Yes! And if those who have, like you, still covet more, what wonder if those who have nothing covet something? Profligate too? Well, though that imputation as a generality is utterly calumnious, though your amount of respectable animal enjoyment per annum is a hundred times as great as that of the most self-indulgent artizan, yet, if you had ever felt what it is to want, not only every luxury of the senses, but even bread to eat, you would think more mercifully of the man who makes up by rare excesses, and those only of the limited kinds possible to him, for long intervals of dull privation, and says in his madness, "Let us eat and drink, for to-morrow we die!" We have our sins, and you have yours. Ours may be the more gross and barbaric, but yours are none the less damnable; perhaps all the more so, for being the sleek, subtle, respectable, religious sins they are. You are frantic enough, if our part of the press calls you hard names, but you cannot see that your part of the press repays it back to us with interest. We see those insults, and feel them bitterly enough; and do not forget them, alas! soon enough, while they pass unheeded by your delicate eyes as trivial truisms. Horrible, unprincipled, villanous, seditious, frantic, blasphemous, are epithets, of course, when applied to—to how large a portion of the English people, you will