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

by the old creeds. The illusion was not necessary—it was disappearing before the fast-approaching meridian light of philosophic religion. Like the myths of Christianity, it had grown up in an age of superstition, when men, blind to the wondrous order of the universe, believed that supernatural beings, like the Homeric gods, actually interfered in the affairs of mortals. Science had revealed the irrevocability of the laws of nature—was man alone to be exempt from them? No. The time would come when it would be as obsolete an absurdity to talk of the temptation of a fiend, as it was now to talk of the wehrwolf, or the angel of the thunder-cloud. The metaphor might remain, doubtless, as a metaphor, in the domain of poetry, whose office was to realize, in objective symbols, the subjective ideas of the human intellect; but philosophy, and the pure sentiment of religion, which found all things, even God himself, in the recesses of its own enthusiastic heart, must abjure such a notion."

* * * * *

"What!" he asked again, "shall all nature be a harmonious whole, reflecting, in every drop of dew which gems the footsteps of the morning, the infinite love and wisdom of its Maker, and man alone be excluded from his part in that concordant choir? Yet such is the doctrine of the advocates of free-will, and of sin—its phantom-bantling. Man disobey his Maker! disarrange and break the golden wheels and springs of the infinite machine! The thought were blasphemy!—impossibility! All things fulfil their destiny; and so does man, in a higher or lower sphere of being. Shall I punish the robber? Shall I curse the profligate? As soon destroy the toad, because my partial taste may judge him ugly; or doom to hell, for his carnivorous appetite, the muscanonge of my native lakes! Toad is not horrible to toad, or thief to thief. Philanthropists or statesmen may environ him with more genial circumstances, and so enable his propensities to work more directly for the good of society; but to punish him—to punish nature for daring to be nature!—Never! I may thank the Upper Destinies that they have not made me as other men are—that they have endowed me with nobler instincts, a more delicate conformation than the thief; but I have my part to play, and he has his. Why should we wish to be other than the All-wise has made us?"

"Fine doctrine that," grumbled Sandy; "gin ye've first made up your mind wi' the Pharisee, that ye are no like ither men."

"Shall I pray, then? For what? I will coax none, natter none—not even the Supreme! I will not be absurd enough to wish to change that order, by which sun and stars, saints and sinners, alike fulfil their destinies. There is one comfort, my friends; coax and flatter as we will, he will not hear us."

"Pleasant, for puir deevils like us!" quoth Mackaye.

"What then remains? Thanks, thanks—not of words, but of actions. Worship is a life, not a ceremony. He who would honour the Supreme, let him cheerfully succumb to the destiny which the Supreme has allotted, and, like the shell or the flower—('Or the pickpocket,' added Mackaye, almost audibly)—become the happy puppet of the universal impulse. He who would honour Christ, let him become a Christ himself! Theodore of Mopsuestia—born, alas! before his time—a prophet for whom as yet no audience stood ready in the amphitheatre of souls—'Christ!' he was wont to say; 'I can become Christ myself, if I will.' Become thou Christ, my brother! He has an idea—the idea of utter submission—abnegation of his own fancied will before the supreme necessities. Fulfil that idea, and thou art he! Deny thyself, and then only wilt thou be a reality; for thou hast no self. If thou hadst a self, thou wouldst but lie in denying it—and would The Being thank thee for denying what he had given thee? But thou hast none! God is circumstance, and thou his creature! Be content! Fear not, strive not, change not, repent not! Thou art nothing! Be nothing, and thou becomest a part of all things!"

And so Mr. Windrush ended his discourse, which Crossthwaite had been all the while busily taking down in short-hand, for the edification of the readers of a certain periodical, and also for those of this my Life.

I plead guilty to having been entirely carried away by what I heard. There was so much which was true, so much more which seemed true, so much which it would have been convenient to believe true, and all put so eloquently and originally, as I then considered, that, in short, I was in raptures, and so was poor dear Crossthwaite; and as we walked home, we dinned Mr. Windrush's praises one into each of Mackaye's ears. The old man, however, paced on silent and meditative. At last—

"A hunder sects or so in the land o' Gret Britain; an' a hunder or so single preachers, each man a sect of his ain! an' this the last fashion! Last, indeed! The moon of Calvinism's far gone in the fourth quarter, when it's come to the like o' that. Truly, the soul-saving business is a'thegither fa'n to a low ebb, as Master Tummas says somewhere!"

"Well, but," asked Crossthwaite, "was not that man, at least, splendid?"

"An' hoo much o' thae gran' objectives an' subjectives did ye comprehen', then, Johnnie, my man?"

"Quite enough for me," answered John, in a somewhat nettled tone.

"An' sae did I."

"But you ought to hear him often. You can't judge of his system from one sermon, in this way."

"Seestem! and what's that like?"

"Why, he has a plan for uniting all sects and parties, on the one broad fundamental ground of the unity of God as revealed by science—"

"Verra like uniting o' men by just pu'ing aff their claes, and telling 'em, 'There, ye're a' brithers noo, on the one broad fundamental principle o' want o' breeks.'"

"Of course," went on Crossthwaite, without taking notice of this interruption, "he allows full liberty of conscience. All he wishes for is the emancipation of intellect. He will allow every one, he says, to realize that idea to himself, by the representations which suit him best."

"An' so he has no objection to a wee playing at Papistry, gin a man finds it good to tickle up his soul?"

"Ay, he did speak of that—what did he call it? Oh! 'one of the ways in which the Christian idea naturally embodied itself in imaginative minds!' but the higher intellects, of course, would want fewer helps of that kind. 'They would see'—ay, that was it—'the pure white light of truth, without requiring those coloured refracting media.'"

"That wad depend muckle on whether the light o' truth chose or not, I'm thinking. But, Johnnie, lad—guide us and save us!—whaur got ye a' these gran' outlandish words the nicht?"

"Haven't I been taking down every one of these lectures for the press?"

"The press gang to the father o't—and you too, for lending your han' in the matter—for a mair accursed aristocrat I never heerd, sin' I first ate haggis. Oh, ye gowk—ye gowk! Dinna ye see what be the upshot o' siccan doctrin'? That every puir fellow as has no gret brains in his head will be left to his superstition, an' his ignorance to fulfil the lusts o' his flesh; while the few that are geniuses, or fancy themselves sae, are to ha' the monopoly o' this private still o' philosophy—these carbonari, illuminati, vehmgericht, samothracian mysteries o' bottled moonshine. An' when that comes to pass, I'll just gang back to my schule and my catechism, and begin again wi' 'who was born o' the Virgin Mary, suffered oonder Pontius Pilate!' Hech! lads, there's no subjectives and objectives there, na beggarly, windy abstractions, but joost a plain fact, that God cam' down to look for puir bodies, instead o' leaving puir bodies to gang looking for Him. An' here's a pretty place to be left looking for Him in—between gin shops and gutters! A pretty Gospel for the publicans an' harlots, to tell 'em that if their bairns are canny eneugh, they may possibly some day be allowed to believe that there is one God, and not twa! And then, by way of practical application—'Hech! my dear, starving, simple brothers, ye manna be sae owre conscientious, and gang fashing yourselves anent being brutes an' deevils, for the gude God's made ye sae, and He's verra weel content to see you sae, gin ye be content or no.'"

"Then, do you believe in the old doctrines of Christianity?" I asked.

"Dinna speir what I believe in. I canna tell ye. I've been seventy years
trying to believe in God, and to meet anither man that believed in him. So
I'm just like the Quaker o' the town o' Redcross, that met by himself every
First-day in his ain hoose."

"Well, but," I asked again, "is not complete freedom of thought a glorious aim—to emancipate man's noblest part—the intellect—from the trammels of custom and ignorance?"

"Intellect—intellect!" rejoined he, according to his fashion, catching one up at a word, and playing on that in order to answer, not what one said, but what one's words led to. "I'm sick o' all the talk anent intellect I hear noo. An' what's the use o' intellect? 'Aristocracy o' intellect,' they cry. Curse a' aristocracies—intellectual anes, as well as anes o' birth, or rank, or money! What! will I ca' a man my superior, because he's cleverer than mysel?—will I boo down to a bit o' brains, ony mair than to a stock or a stane? Let a man prove himsel' better than me, my laddie—honester, humbler, kinder, wi' mair sense o' the duty o' man, an' the weakness o' man—and that man I'll acknowledge—that man's my king, my leader, though he war as stupid as Eppe Dalgleish, that could na count five on her fingers, and yet keepit her drucken father by her ain hands' labour for twenty-three yeers."

We could not agree to all this, but we made a rule of never contradicting the old sage in one of his excited moods, for fear of bringing on a week's silent fit—a state which generally ended in his smoking himself into a bilious melancholy; but I made up my mind to be henceforth a frequent auditor of Mr. Windrush's oratory.

"An' sae the deevil's dead!" said Sandy, half to himself, as he sat crooning and smoking that night over the fire. "Gone at last, puir fallow!—an' he sae little appreciated, too! Every gowk laying his ain sins on Nickie's back, puir Nickie!—verra like that much misunderstood politeecian, Mr. John Cade, as Charles Buller ca'd him in the Hoose o' Commons—an' he to be dead at last! the warld'll seem quite unco without his auld-farrant phizog on the streets. Aweel, aweel—aiblins he's but shammin'.—

 "When pleasant Spring came on apace,
    And showers began to fa',
  John Barleycorn got up again,
    And sore surprised them a'.

"At ony rate, I'd no bury him till he began smell a wee strong like. It's a grewsome thing, is premature interment, Alton, laddie!"

CHAPTER XXIII. THE FREEDOM OF THE PRESS.

But all this while, my slavery to Mr. O'Flynn's party-spirit and coarseness was becoming daily more and more intolerable—an explosion was inevitable; and an explosion came.

Mr. O'Flynn found out that I had been staying at Cambridge, and at a cathedral city too; and it was quite a godsend to him to find any one who knew a word about the institutions at which he had been railing weekly for years. So nothing would serve him but my writing a set of articles on the universities, as a prelude to one on the Cathedral Establishments. In vain I pleaded the shortness of my stay there, and the smallness of my information.

"Och, were not abuses notorious? And couldn't I get them up out of any Radical paper—and just put in a little of my own observations, and a dashing personal cut or two, to spice the thing up, and give it an original look? and if I did not choose to write that—why," with an enormous oath, "I should write nothing." So—for I was growing weaker and weaker, and indeed my hack-writing was breaking down my moral sense, as it does that of most men—I complied; and burning with vexation, feeling myself almost guilty of a breach of trust toward those from whom I had received nothing but kindness, I scribbled off my first number and sent it to the editor—to see