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

ache only to look at. Downes had no chance; the old man felled him on his face in a couple of blows, and taking both hands to his stick, hewed away at him as if he had been a log.

"I waint hit a's head! I waint hit a's head!"—whack, whack. "Let me be!"—whack, whack-puff. "It does me gude, it does me gude!"—puff, puff, puff—whack. "I've been a bottling of it up for three years, come Whitsuntide!"—whack, whack, whack—while Mackaye and Crossthwaite stood coolly looking on, and the wife shut herself up in the side-room, and screamed "Murder!"

The unhappy policeman stood at his wits' end, between the prisoner below and the breach of the peace above, bellowing in vain, in the Queen's name, to us, and to the grinning tailors on the landing. At last, as Downes's life seemed in danger, he wavered; the Jew-boy seized the moment, jumped up, upsetting the constable, dashed like an eel between Crossthwaite and Mackaye, gave me a back-handed blow in passing, which I felt for a week after, and vanished through the street-door, which he locked after him.

"Very well!" said the functionary, rising solemnly, and pulling out a note-book—"Scar under left eye, nose a little twisted to the right, bad chilblains on the hands. You'll keep till next time, young man. Now, you fat gentleman up there, have you done a qualifying of yourself for Newgate?"

The old man had ran up-stairs again, and was hugging his son; but when the policeman lifted Downes, he rushed back to his victim, and begged, like a great school-boy, for leave to "bet him joost won bit moor."

"Let me bet un! I'll pay un!—I'll pay all as my son owes un! Marcy me! where's my pooss?" And so on raged the Babel, till we got the two poor fellows safe out of the house. We had to break open the door to do it, thanks to that imp of Israel.

"For God's sake, take us too!" almost screamed five or six other voices.

"They're all in debt—every onesh; they sha'n't go till they paysh, if there's law in England," whined the old Jew, who had re-appeared.

"I'll pay for 'em—I'll pay every farden, if so be as they treated my boy well. Here, you, Mr. Locke, there's the ten pounds as I promised you. Why, whor is my pooss?"

The policeman solemnly handed it to him. He took it, turned it over, looked at the policeman half frightened, and pointed with his fat thumb at Mackaye.

"Well, he said as you was a conjuror—and sure he was right."

He paid me the money. I had no mind to keep it in such company; so I got the poor fellows' pawn-tickets, and Crossthwaite and I took the things out for them. When we returned, we found them in a group in the passage, holding the door open, in their fear lest we should be locked up, or entrapped in some way. Their spirits seemed utterly broken. Some three or four went off to lodge where they could; the majority went upstairs again to work. That, even that dungeon, was their only home—their only hope—as it is of thousands of "free" Englishmen at this moment.

We returned, and found the old man with his new-found prodigal sitting on his knee, as if he had been a baby. Sandy told me afterwards, that he had scarcely kept him from carrying the young man all the way home; he was convinced that the poor fellow was dying of starvation. I think really he was not far wrong. In the corner sat Kelly, crouched together like a baboon, blubbering, hurrahing, invoking the saints, cursing the sweaters, and blessing the present company. We were afraid, for several days, that his wits were seriously affected.

And, in his old arm-chair, pipe in mouth, sat good Sandy Mackaye, wiping his eyes with the many-coloured sleeve, and moralizing to himself, sotto voce:

"The auld Romans made slaves o' their debitors; sae did the Anglo-Saxons, for a' good Major Cartwright has writ to the contrary. But I didna ken the same Christian practice was part o' the Breetish constitution. Aweel, aweel—atween Riot Acts, Government by Commissions, and ither little extravagants and codicils o' Mammon's making, it's no that easy to ken, the day, what is the Breetish constitution, and what isn't. Tak a drappie, Billy Porter, lad?"

"Never again so long as I live. I've learnt a lesson and a half about that, these last few months."

"Aweel, moderation's best, but abstinence better than naething. Nae man shall deprive me o' my leeberty, but I'll tempt nae man to gie up his." And he actually put the whisky-bottle by into the cupboard.

The old man and his son went home next day, promising me, if I would but come to see them, "twa hundert acres o' the best partridge-shooting, and wild dooks as plenty as sparrows; and to live in clover till I bust, if I liked." And so, as Bunyan has it, they went on their way, and I saw them no more.

CHAPTER XXII. AN EMERSONIAN SERMON.

Certainly, if John Crossthwaite held the victim-of-circumstance doctrine in theory, he did not allow Mike Kelly to plead it in practice, as an extenuation of his misdeeds. Very different from his Owenite "it's-nobody's-fault" harangues in the debating society, or his admiration for the teacher of whom my readers shall have a glimpse shortly, was his lecture that evening to the poor Irishmen on "It's all your own fault." Unhappy Kelly! he sat there like a beaten cur, looking first at one of us, and then at the other, for mercy, and finding none. As soon as Crossthwaite's tongue was tired, Mackaye's began, on the sins of drunkenness, hastiness, improvidence, over-trustfulness, &c., &c., and, above all, on the cardinal offence of not having signed the protest years before, and spurned the dishonourable trade, as we had done. Even his most potent excuse that "a boy must live somehow," Crossthwaite treated as contemptuously as if he had been a very Leonidas, while Mackaye chimed in with—

"An' ye a Papist! ye talk o' praying to saints an' martyrs, that died in torments because they wad na do what they should na do? What ha' ye to do wi' martyrs?—a meeserable wretch that sells his soul for a mess o' pottage—four slices per diem o' thin bread-and-butter? Et propter veetam veevendi perdere causas! Dinna tell me o' your hardships—ye've had your deserts—your rights were just equivalent to your mights, an' so ye got them."

"Faix, thin, Misther Mackaye, darlint, an' whin did I desarve to pawn me own goose an' board, an' sit looking at the spidhers for the want o' them?"

"Pawn his ain goose! Pawn himsel! pawn his needle—gin it had been worth the pawning, they'd ha' ta'en it. An' yet there's a command in Deuteronomy, Ye shall na tak the millstone in pledge, for it's a man's life; nor yet keep his raiment ower night, but gie it the puir body back, that he may sleep in his ain claes, an' bless ye. O—but pawnbrokers dinna care for blessings—na marketable value in them, whatsoever."

"And the shopkeeper," said I, "in 'the Arabian Nights,' refuses to take the fisherman's net in pledge, because he gets his living thereby."

"Ech! but, laddie, they were puir legal Jews, under carnal ordinances, an' daur na even tak an honest five per cent interest for their money. An' the baker o' Bagdad, why he was a benighted heathen, ye ken, an' deceivit by that fause prophet, Mahomet, to his eternal damnation, or he wad never ha' gone aboot to fancy a fisherman was his brither."

"Faix, an' ain't we all brothers?" asked Kelly.

"Ay, and no," said Sandy, with an expression which would have been a smile, but for its depths of bitter earnestness; "brethren in Christ, my laddie."

"An' ain't that all over the same?"

"Ask the preachers. Gin they meant brothers, they'd say brothers, be sure; but because they don't mean brothers at a', they say brethren—ye'll mind, brethren—to soun' antiquate, an' professional, an' perfunctory-like, for fear it should be ower real, an' practical, an' startling, an' a' that; and then jist limit it down wi' a' in Christ,' for fear o' owre wide applications, and a' that. But

 "For a' that, and a' that.
  It's comin' yet, for a' that,
  When man an' man, the warld owre,
  Shall brothers be, for a' that—

"An' na brithren any mair at a'!"

"An' didn't the blessed Jesus die for all?"

"What? for heretics, Micky?"

"Bedad, thin, an' I forgot that intirely!"

"Of course you did! It's strange, laddie," said he, turning to me, "that that Name suld be everywhere, fra the thunderers o' Exeter Ha' to this puir, feckless Paddy, the watchword o' exclusiveness. I'm thinking ye'll no find the workmen believe in't, till somebody can fin' the plan o' making it the sign o' universal comprehension. Gin I had na seen in my youth that a brither in Christ meant less a thousand-fold than a brither out o' him, I might ha' believit the noo—we'll no say what. I've an owre great organ o' marvellousness, an' o' veneration too, I'm afeard."

"Ah!" said Crossthwaite, "you should come and hear Mr. Windrush to-night, about the all-embracing benevolence of the Deity, and the abomination of limiting it by all those narrow creeds and dogmas."

"An' wha's Meester Windrush, then?"

"Oh, he's an American; he was a Calvinist preacher originally, I believe; but, as he told us last Sunday evening, he soon cast away the worn-out vestures of an obsolete faith, which were fast becoming only crippling fetters."

"An' ran oot sarkless on the public, eh? I'm afeard there's mony a man else that throws awa' the gude auld plaid o' Scots Puritanism, an' is unco fain to cover his nakedness wi' ony cast popinjay's feathers he can forgather wi'. Aweel, aweel—a puir priestless age it is, the noo. We'll e'en gang hear him the nicht, Alton, laddie; ye ha' na darkened the kirk door this mony a day—nor I neither, mair by token."

It was too true. I had utterly given up the whole problem of religion as insoluble. I believed in poetry, science, and democracy—and they were enough for me then; enough, at least, to leave a mighty hunger in my heart, I knew not for what. And as for Mackaye, though brought up, as he told me, a rigid Scotch Presbyterian, he had gradually ceased to attend the church of his fathers.

"It was no the kirk o' his fathers—the auld God—trusting kirk that Clavers dragoonit down by burns and muirsides. It was a' gane dead an' dry; a piece of Auld-Bailey barristration anent soul-saving dodges. What did he want wi' proofs o' the being o' God, an' o' the doctrine o' original sin? He could see eneugh o' them ayont the shop-door, ony tide. They made puir Rabbie Burns an anything-arian, wi' their blethers, an' he was near gaun the same gate."

And, besides, he absolutely refused to enter any place of worship where there were pews. "He wadna follow after a multitude to do evil; he wad na gang before his Maker wi' a lee in his right hand. Nae wonder folks were so afraid o' the names o' equality an' britherhood, when they'd kicked them out e'en o' the kirk o' God. Pious folks may ca' me a sinfu' auld Atheist. They winna gang to a harmless stage play—an' richt they—for fear o' countenancing the sin that's dune there, an' I winna gang to the kirk, for fear o' countenancing the sin that's dune there, by putting down my hurdies on that stool o' antichrist, a haspit pew!"

I was, therefore, altogether surprised at the promptitude with which he agreed to go and hear Crossthwaite's new-found prophet. His reasons for so doing may be, I think, gathered from the conversation towards the end of this chapter.

Well, we went; and I, for my part, was charmed with Mr. Windrush's eloquence. His style, which was altogether Emersonian, quite astonished me by its alternate bursts of what I considered brilliant declamation, and of forcible epigrammatic antithesis. I do not deny that I was a little startled by some of his doctrines, and suspected that he had not seen much, either of St. Giles's cellars or tailors' workshops either, when he talked of sin as "only a lower form of good. Nothing," he informed us, "was produced in nature without pain and disturbance; and what we had been taught to call sin was, in fact, nothing but the birth-throes attendant on the progress of the species.—As for the devil, Novalis, indeed, had gone so far as to suspect him to be a necessary illusion. Novalis was a mystic, and tainted