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

some day discover to your astonishment. When will that come, and how? In thunder, and storm, and garments rolled in blood? Or like the dew on the mown grass, and the clear shining of the sunlight after April rain?

Yes, it was true. Society had not given me my rights. And woe unto the man on whom that idea, true or false, rises lurid, filling all his thoughts with stifling glare, as of the pit itself. Be it true, be it false, it is equally a woe to believe it; to have to live on a negation; to have to worship for our only idea, as hundreds of thousands of us have this day, the hatred, of the things which are. Ay, though, one of us here and there may die in faith, in sight of the promised land, yet is it not hard, when looking from the top of Pisgah into "the good time coming," to watch the years slipping away one by one, and death crawling nearer and nearer, and the people wearying themselves in the fire for very vanity, and Jordan not yet passed, the promised land not yet entered? While our little children die around us, like lambs beneath the knife, of cholera and typhus and consumption, and all the diseases which the good time can and will prevent; which, as science has proved, and you the rich confess, might be prevented at once, if you dared to bring in one bold and comprehensive measure, and not sacrifice yearly the lives of thousands to the idol of vested interests, and a majority in the House. Is it not hard to men who smart beneath such things to help crying aloud—"Thou cursed Moloch-Mammon, take my life if thou wilt; let me die in the wilderness, for I have deserved it; but these little ones in mines and factories, in typhus-cellars, and Tooting pandemoniums, what have they done? If not in their fathers' cause, yet still in theirs, were it so great a sin to die upon a barricade?"

Or after all, my working brothers, is it true of our promised land, even as of that Jewish one of old, that the priests' feet must first cross the mystic stream into the good land and large which God has prepared for us?

Is it so indeed? Then in the name of the Lord of Hosts, ye priests of His, why will ye not awake, and arise, and go over Jordan, that the people of the Lord may follow you?

CHAPTER V. THE SCEPTIC'S MOTHER.

My readers will perceive from what I have detailed, that I was not likely to get any positive ground of comfort from Crossthwaite; and from within myself there was daily less and less hope of any. Daily the struggle became more intolerable between my duty to my mother and my duty to myself—that inward thirst for mental self-improvement, which, without any clear consciousness of its sanctity or inspiration, I felt, and could not help feeling, that I must follow. No doubt it was very self-willed and ambitious of me to do that which rich men's sons are flogged for not doing, and rewarded with all manner of prizes, scholarships, fellowships for doing. But the nineteenth year is a time of life at which self-will is apt to exhibit itself in other people besides tailors; and those religious persons who think it no sin to drive their sons on through classics and mathematics, in hopes of gaining them a station in life, ought not to be very hard upon me for driving myself on through the same path without any such selfish hope of gain—though perhaps the very fact of my having no wish or expectation of such advantage will constitute in their eyes my sin and folly, and prove that I was following the dictates merely of a carnal lust, and not of a proper worldly prudence. I really do not wish to be flippant or sneering. I have seen the evil of it as much as any man, in myself and in my own class. But there are excuses for such a fault in the working man. It does sour and madden him to be called presumptuous and ambitious for the very same aspirations which are lauded up to the skies in the sons of the rich—unless, indeed, he will do one little thing, and so make his peace with society. If he will desert his own class; if he will try to become a sham gentleman, a parasite, and, if he can, a Mammonite, the world will compliment him on his noble desire to "rise in life." He will have won his spurs, and be admitted into that exclusive pale of knighthood, beyond which it is a sin to carry arms even in self-defence. But if the working genius dares to be true to his own class—to stay among them—to regenerate them—to defend them—to devote his talents to those among whom God placed him and brought him up—then he is the demagogue, the incendiary, the fanatic, the dreamer. So you would have the monopoly of talent, too, exclusive worldlings? And yet you pretend to believe in the miracle of Pentecost, and the religion that was taught by the carpenter's Son, and preached across the world by fishermen!

I was several times minded to argue the question out with my mother, and assert for myself the same independence of soul which I was now earning for my body by my wages. Once I had resolved to speak to her that very evening; but, strangely enough, happening to open the Bible, which, alas! I did seldom at that time, my eye fell upon the chapter where Jesus, after having justified to His parents His absence in the Temple, while hearing the doctors and asking them questions, yet went down with them to Nazareth after all, and was subject unto them. The story struck me vividly as a symbol of my own duties. But on reading further, I found more than one passage which seemed to me to convey a directly opposite lesson, where His mother and His brethren, fancying Him mad, attempted to interfere with His labours, and asserting their family rights as reasons for retaining Him, met with a peremptory rebuff. I puzzled my head for some time to find out which of the two cases was the more applicable to my state of self-development. The notion of asking for teaching from on high on such a point had never crossed me. Indeed, if it had, I did not believe sufficiently either in the story or in the doctrines connected with it, to have tried such a resource. And so, as may be supposed, my growing self-conceit decided for me that the latter course was the fitting one.

And yet I had not energy to carry it out. I was getting so worn out in body and mind from continual study and labour, stinted food and want of sleep, that I could not face the thought of an explosion, such as I knew must ensue, and I lingered on in the same unhappy state, becoming more and more morose in manner to my mother, while I was as assiduous as ever in all filial duties. But I had no pleasure in home. She seldom spoke to me. Indeed, there was no common topic about which we could speak. Besides, ever since that fatal Sunday evening, I saw that she suspected me and watched me. I had good reason to believe that she set spies upon my conduct. Poor dear mother! God forbid that I should accuse thee for a single care of thine, for a single suspicion even, prompted as they all were by a mother's anxious love. I would never have committed these things to paper, hadst thou not been far beyond the reach or hearing of them; and only now, in hopes that they may serve as a warning, in some degree to mothers, but ten times more to children. For I sinned against thee, deeply and shamefully, in thought and deed, while thou didst never sin against me; though all thy caution did but hasten the fatal explosion which came, and perhaps must have come, under some form or other, in any case.

I had been detained one night in the shop till late; and on my return my mother demanded, in a severe tone, the reason of my stay; and on my telling her, answered as severely that she did not believe me; that she had too much reason to suspect that I had been with bad companions.

"Who dared to put such a thought into your head?"

She "would not give up her authorities, but she had too much reason to believe them."

Again I demanded the name of my slanderer, and was refused it. And then. I burst out, for the first time in my life, into a real fit of rage with her. I cannot tell how I dared to say what I did, but I was weak, nervous, irritable—my brain excited beyond all natural tension. Above all, I felt that she was unjust to me; and my good conscience, as well as my pride, rebelled.

"You have never trusted me," I cried, "you have watched me—"

"Did you not deceive me once already?"

"And if I did," I answered, more and more excited, "have I not slaved for you, stinted myself of clothes to pay your rent? Have I not run to and fro for you like a slave, while I knew all the time you did not respect me or trust me? If you had only treated me as a child and an idiot, I could have borne it. But you have been thinking of me all the while as an incarnate fiend—dead in trespasses and sins—a child of wrath and the devil. What right have you to be astonished if I should do my father's works?"

"You may be ignorant of vital religion," she answered; "and you may insult me. But if you make a mock of God's Word, you leave my house. If you can laugh at religion, you can deceive me."

The pent-up scepticism of years burst forth.

"Mother," I said, "don't talk to me about religion, and election, and conversion, and all that—I don't believe one word of it. Nobody does, except good kind people—(like you, alas! I was going to say, but the devil stopped the words at my lips)—who must needs have some reason to account for their goodness. That Bowyer—he's a soft heart by nature, and as he is, so he does—religion has had nothing to do with that, any more than it has with that black-faced, canting scoundrel who has been telling you lies about me. Much his heart is changed. He carries sneak and slanderer written in his face—and sneak and slanderer he will be, elect or none. Religion? Nobody believes in it. The rich don't; or they wouldn't fill their churches up with pews, and shut the poor out, all the time they are calling them brothers. They believe the gospel? Then why do they leave the men who make their clothes to starve in such hells on earth as our workroom? No more do the tradespeople believe in it; or they wouldn't go home from sermon to sand the sugar, and put sloe-leaves in the tea, and send out lying puffs of their vamped-up goods, and grind the last farthing out of the poor creatures who rent their wretched stinking houses. And as for the workmen—they laugh at it all, I can tell you. Much good religion is doing for them! You may see it's fit only for women and children—for go where you will, church or chapel, you see hardly anything but bonnets and babies! I don't believe a word of it,—once and for all. I'm old enough to think for myself, and a free-thinker I will be, and believe nothing but what I know and understand."

I had hardly spoken the words, when I would have given worlds to recall them—but it was to be—and it was.

Sternly she looked at me full in the face, till my eyes dropped before her gaze. Then she spoke steadily and slowly:

"Leave this house this moment. You are no son of mine henceforward. Do you think I will have my daughter polluted by the company of an infidel and a blasphemer?"

"I will go," I answered fiercely; "I can get my own living at all events!" And before I had time to think, I had rushed upstairs, packed up my bundle, not forgetting the precious books, and was on my way through the frosty, echoing streets, under the cold glare of the winter's moon.

I had gone perhaps half a mile, when