While I was making my first systematic acquaintance with modern science at the Midhurst Grammar School, my mother was busy finding yet another start in life for me. She had consulted Sir William King, who was Miss Fetherstonhaugh’s Agent and an important man in Portsmouth affairs, and he had recommended her to Mr. Edwin Hyde, the proprietor of the Southsea Drapery Emporium in Kings Road, Southsea. I learnt at Easter that I was destined once again to try the difficult rôle of a draper, this time under the tutelage of this Mr. Hyde. I was still unprepared with any alternative scheme. I expressed dissent, but my mother wept and entreated. I promised to be a good boy and try.
But this time I went recalcitrant, not indeed against my mother, whose simplicity and difficulties I was beginning to understand, but against a scheme of things which marched me off before I was fifteen to what was plainly a dreary and hopeless life, while other boys, no better in quality than myself, were enjoying all the advantages — I thought they were stupendous advantages in those days — of the public school and university. I conveyed my small portmanteau to Southsea with a sinking heart. I was left upstairs in the dormitory for a time until someone could come to show me round, and I leant upon the window-sill and looked out upon the narrow side street upon which the window gave, with no illusion about what had happened to me. I can still feel the unhappiness and dismay of that moment.
Retail trade, I thought, had captured me for good. I had now to learn to work and to work faithfully for the profit and satisfaction of my prospective employers to the end of my days. I had been at large for a year and found no other way of living. The last chance had gone. At that moment I could not discover in my mind or in my world, as represented by the narrow side street into which I was looking, the little corner pub or the blind alley below me or the strip of sky overhead, the faintest intimation of any further escape.
I turned round from this restricted outer world to survey my dormitory in much the same mood as a condemned prisoner surveying the fittings of the cell he is to occupy for his allotted term. . . .
It is an open question in my mind whether this dismay at the outset, is the common experience of modern youth of the less fortunate classes, or whether because of the enlightenment of my previous starts I happened to see further and more clearly than most of my fellows. A considerable number, I think, get that caught feeling rather later. My brother Frank, after fifteen years of being good, said he could endure the life no longer and broke away as I shall tell in due course. My brother Fred held to the religion of submission longer; he was the good boy of the three of us, and he did subdue himself to the necessary routines for the best part of his life.
What percentage of those who are bound apprentices to drapers, go on to comparative success I do not know, nor what their vital statistics are, but it is beyond all question a meagre distressful life they lead and exceptionally devoid of hope. Caradoc Evans, like myself, has been a draper, and the scene he draws of a draper’s existence in the meaner shops of London in Nothing to Pay is, I know, true in all substantial particulars. He tells of the perpetual nagging and mutual irritation, the petty “spiffs” and fines, the intrigues and toadyism, the long tedious hours, the wretched dormitories, the insufficient “economized” food, the sudden dismissals, the dreadful interludes of unemployment with clothing growing shabby and money leaking away. There was no dole behind the “swapped” shop assistant in those days. You swam for as long as you could and then, if you could not scramble into some sort of shop, down you went to absolute destitution, the streets and beggary. Hyde was an exceptionally good employer; the place, from an assistant’s point of view, was infinitely superior to my previous “crib” at Rodgers and Denyer’s, yet still I recall those two years of incarceration as the most unhappy hopeless period of my life. I was indentured for four years, but after nearly two years of it I took matters into my own hands. I rebelled and declared that come what might I would not go on being a draper.
Yet I never got to the worst experiences of an assistant’s life. I never knew how it felt to be out of a crib or tasted the full sordidness of the Caradoc Evans type of shop. I learnt about such matters chiefly from my brothers and the assistants at Hyde’s. What overwhelmed me immediately was the incessancy of this employment and its lack of compelling interest. I do not know how the modern state as it develops will solve the problem of service in the distributing trades, but I am convinced it will have to be made an employment for short periods, short hours or alternative weeks and months with relays of workers, and that such special education as may be provided for it will link up the mind of the employee with the methods and novelties of manufacture on the one hand and the ultimate use of the goods sold on the other. Then the assistant would go behind the counter or into the stockroom with a sense of function instead of a sense of routine, there would be a minimum of shirking, resentment and lassitude, and he would do his job as a brisk terminable job worth doing and would find it the more interesting the better it was done. Nothing of that sort happened in my case.
It is remarkable how alien and incomprehensible the stuff I had to handle was to me. I was put first into the Manchester department, and there I found fixtures of wrappered blocks labelled incomprehensibly Hard Book or Turkey Twill or the like, rolls of grey and black silesia, flannels with a variety of names, a perplexing range of longcloths and calicoes, endless packages of diaper table-cloths, serviettes, and so forth, and rolls of crash, house cloth, ticking and the like. All that stuff had no origin and no purpose for me, except that it seemed to have been created to make my life burthensome. There were also in this Manchester department cotton dress materials, prints, ginghams and sateens, cretonne and kindred fabrics for covering furniture; stuffs that were rather more understandable but equally irksome to handle. I had to straighten all this stock and pack it up after it had been shown and put it back into the proper fixtures; I had to measure and refold it when the manufacturers delivered it, to block it or to roll it in rolls. This blocking, rolling and folding was skilled work that needed a watchful effort I gave grudgingly, and I never learnt to do it swiftly and neatly. You cannot imagine how maliciously a folded piece of sateen can get askew, how difficult it is to roll huckaback, how unruly a fat blanket is to pack up and how heavy and unwieldy pieces of cretonne can be when you have to carry a score or so of them up narrow folding steps and adjust them neatly on a rising pile. My department also included lace curtains. These had to be unfolded and held up by the junior apprentice while the salesman discoursed to the customer. As the heap of tumbled curtains grew and the customer still wanted to see something a little different, storms of hatred and revolutionary fervour went on behind the apathetic mask of the junior apprentice, doomed before closing time to refold them all and put them away.
Stock keeping, showing goods and clearing up, were the middle duties of the day. We apprentices were roused from our beds at seven, peremptorily, by one of the assistants; he swept hortative through the dormitory and on his return journey pulled the bed-clothes off anyone still in bed. We flung on old suits, tucking our nightgowns into our trousers, and were down in the shop in a quarter of an hour, to clean windows, unwrapper goods and fixtures, dust generally, before eight. At eight we raced upstairs to get first go at the wash basins, dressed for the day and at half-past eight partook of a bread and butter breakfast before descending again. Then came window dressing and dressing out the shop. I had to fetch goods for the window dresser and arrange patterns or pieces of fabric on the brass line above the counter. Every day or so the costume window had to be rearranged and I had to go in the costume room and fetch those headless effigies on which costumes are displayed and carry them the length of the shop, to the window dresser, avoiding gas brackets, chairs and my fellow creatures en route. Then I had to see to the replenishing of the pin bowls and the smoothing out and stringing up of paper for small parcels. The tediums of the day were broken for an hour or so while I went out to various other shops in Southsea, Portsmouth and Landport “matching” for the workroom, getting lengths of ribbon and material that were needed and could not be supplied out of stock, taking money from the cash desk to the bank or gettings bags of small change. I loitered as much as I dared on these blessed errands, but by half past eleven or twelve at latest, the shop swallowed me up again and there was no more relief until after closing time, which came at seven or eight according to the season. I had to stand by ready for any helpful job. There were a hundred small fussy things to do, straightening up, putting away, fetching and carrying. It was not excessively laborious but it was indescribably tedious. If there was nothing else to do I had to stand to attention at the counter, as though ready for a customer, though at first I was not competent to serve. The length of those days at Southsea were enormous until closing time; then the last hour fell swiftly past me to “lights out” at half past ten.
Half an hour before closing time we began to put away for the last time and “wrapper up,” provided no customer lingered in the department. And as soon as the doors were shut and the last customer gone, the assistants departed and we junior apprentices rushed from behind the counters, scattered wet sawdust out of pails over the floor and swept it up again with great zest and speed, the last rite of the day. By half-past eight we were upstairs and free, supping on bread and butter, cheese and small beer. That was the ritual for every day in the week, thirteen hours of it, except that on Wednesday, Early Closing Day, the shop closed at five.
There was an interval of five minutes at eleven o’clock in the morning when we went upstairs in relays for bread and butter and— my memory is not quite clear here but I think we had a glass of beer. Or it may have been milk or tea. We had a mid-day meal about one for which we had half an hour and we had ten minutes for tea. The dining room was airy, well lit and upstairs, far more agreeable than the underground cellar at Rodgers and Denyer’s, and instead of the squalid rooms which characterised the Windsor place, with truckle beds and no accommodation for personal belongings, so that everyone had to keep his possessions in a trunk or valise, high partitions between the beds divided the dormitory into cubicles and everyone had a private chest of drawers, looking glass, pegs, a chair and so forth. For his time and trade, Mr. Edwin Hyde was a fairly civilized employer. He had even provided a reading room, with a library of several hundred books, of which I shall have a word to say in the next section.
Though I began this life of a draper’s shopman at the best end, so to speak, I found it insupportable. The unendurable thing about it was that I was never master of my own attention. I had to be thinking continually about pins and paper and packages. If there was nothing for me to do then I had to find something to do and look sharp about it. But the excitement of successful learning, which had come to me at Midhurst, would not die down. For a time Latin was for me, as for Hardy’s Jude the Obscure, the symbol of mental emancipation. I tried to go on with Latin; I wanted to prepare for more examinations. My mind no longer escaped in reverie, but I was rarely without a book of some sort in my pocket which I would try to read when I should have been combing and grooming Witney blankets for the window, or when I was out of sight of the shop-walker, as I imagined, behind a pile of cotton goods.
It became evident to those who were set in authority over me that I was an inattentive and unwilling worker. This mattered most immediately to Casebow the head of the Manchester department, and the “improver” and senior apprentice who were between him and myself. Casebow was a good sort, but he had to keep up a rain of “Come up!” “Oh, look sharp!” “What in heaven are you doing now?” “What on earth are you doing here?” Over him and me ruled the shop walker, Mr. John Key, a stately and quasi-military figure with a good profile and a cherished moustache, very gentlemanly and dreadfully brisk, who marshalled all the forces of the shop together and did not for a moment intend that I or anyone under his sway should sink into sloth and insignificance. When I reflect upon him, I marvel at his all-seeing energy. He lurked watchfully in a little desk in the middle of the main shop, from which he sallied to accost customers, lead them to the appropriate department, summon the proper assistant, “Merton forward!” “Ascough forward!” “Miss Quilter forward!” hover to intervene if the sale did not go well, answer to the cry of “Sign!” and check each transaction, introduce novelties to the departing client — “We are showing some very pretty sunshades just now Moddum. This for example” (startlingly opened)— and see that no part of our organization (and particularly, it seemed to me, myself) fell out of action. He found me a responsibility, and after a time I got a little on his nerves. He would remember me suddenly and inconveniently. “Wells?” he would ask. “What is Wells doing? Where on earth is that boy now?”
“Jay-Kay’s after you,” Platt or Rodgers would say.
Wells would become virtuously active at a counter where he had been invisible five minutes before. “Here Sir. I’ve just been straightening up the longcloths.”
My life went to the refrain of Mr. Key’s disgusted “Eugh.”
The proprietor, the “G. V.”, I saw less of; he was snappy in his manner and very terrifying. But he came into the department at irregular intervals; he blew over. J. K. who was always about, always keeping me up to the mark, observant of every untidiness in my dress or any slackness in my bearing, an ever present “Eugh” of disapproval, was the living sting of my servitude. At the time I hated him beyond measure. And yet now, when I can pass judgment upon him across an interval of half a century, I see that he was really an excellent man, most anxious to guide my feet into the path of successful drapering and without a grain of malice in his persecution. If he never let me alone for five minutes, then he did me the immense service of bringing home to me in time, just how slack, unsatisfactory and hopeless I was by nature for the calling that had been chosen for me. I could do nothing right for him from the moment when I came into the shop, with an unnecessarily careless slam of the door three minutes late after breakfast, to the time when, broom and pail in hand, I stared malevolently round the corner of a fixture at the lingering customer. The parcels in my department became more and more askew; until they might have been packed, he said, by “old women.”
He wasn’t “finding fault.” The faults obtruded. I wasn’t doing things right. Although I tried hard and tried to school myself, the humiliating fact has to be faced by an honest autobiographer, I wasn’t equal to the job.
Now it is all claptrap to say that this was so because I was meant for better things. But I was “meant,” if I may use that expression, for different things. I don’t think I ever had any snobbishness in me about the relative values of Latin and longcloth, but it was an immense consolation to me in those days of drab humiliations, that after all I had been able to race through Euclid’s Elements, Smith’s Principia and various scientific text books at a quite unusual speed. That consolation became brighter as my prospect of winning any of the prizes in the trade or even holding my own as a satisfactory assistant, darkened. Manifestly I had not the ghost of a chance of becoming a buyer, a shop walker, a manager, a traveller or a partner. I listened to the tales my seniors would unfold, of the long-drawn despair and hardships of “crib hunting” and rotten shops and what it meant to lose one’s “refs,” with a growing certitude that that was my part of it, that was the way I should go. And, meditating on my outlook, it was inevitable I should recall the nice authoritative feeling of dictating knowledge to a class and wonder whether even for me with such an appetite for learning as I possessed there might not be prizes and scholarships in the world and some niche of erudition for me to fill.
Possibly my mind would have run naturally towards such ideas, but Mr. Key’s expostulating “I never saw such a boy! What do you think will become of you?” was undoubtedly thought-provoking. What would become of me?
Might there not be some Wookey where the headmaster’s certificates were in order?
This question became more urgent in my mind as I got into my second year. A fresh apprentice came and I was no longer junior; he took over those pleasant errands of matching and so forth that had hitherto fallen to me and I was kept more closely in the shop. (He had by the bye an amusing simplicity of mind, a carelessness of manner, a way of saying “Oo’er,” and a feather at the back of his head that stuck in my memory, and formed the nucleus which grew into Kipps in my novel of that name.) Junior apprentices wear short black coats, but afterwards they go into black morning coats with tails, and now, at sixteen, I bore these evidences of my increasing maturity. I began to serve small and easy customers. I served them badly. Rodgers and Platt my immediate seniors were far sharper at the job. And the parcels I packed were damnable.
“Get on with it Wells.” “Wells Forward.” “Has anyone seen Wells?” “Sign!” “But you haven’t shown the lady the gingham at six-three! The young man has made a mistake Moddum; we have exactly what you require.” “A parcel like that will fall to pieces, man, before it gets home.” And at the back of my mind, growing larger and more vivid, until it was like the word of the Lord coming to one of his prophets, was the injunction; “Get out of this trade before it is too late. At any cost get out of it.”
For some time I did not tell anyone of this amazing urgency to disentangle myself. Then I tried the idea on my brother Frank, who had settled into a reasonably pleasant job at Godalming and was “living out” in lodgings. I used to go to him at Easter and Whitsuntide to spend hilarious friendly Bank Holidays. “But what else can you do?” he asked. The second clerk in the booking desk, named West, was a man of some education who had had dreams of entering the church and who took a sympathetic interest in my spurts with the Latin grammar of an evening. I talked to him. I may have got suggestions from him. Finally I had the brilliant idea of writing to Mr. Horace Byatt at Midhurst. “Weren’t there such things as ushers? Might I not be useful in the school?”
He answered that he thought I might be quite useful.
But I was indentured for four years and I had not yet served two. My mother had undertaken to pay a premium of fifty pounds and had already paid forty. She was dismayed beyond measure to find that once again, apparently, I was to come unstuck. She wept and prayed me to “try again”; Freddy was “trying.” If only I would “pray for help” in the right quarter. I explained I didn’t want help of that sort from any quarter. I had discovered that the drapery business was a dismal trap and I meant to get out of it. My father was invoked and first he supported and then opposed my liberation.
Byatt made an offer. It was the salvation of my situation. It made my revolt reasonable. I might go as a student assistant in the Grammar School; at first he suggested without pay and then decided that he would pay me twenty pounds a year and raise this to forty after a twelve-month. He had a faith in my grant-earning capacity that I was to justify beyond expectation and this inspired him.
I had reached a vital crisis of my life, I felt extraordinarily desperate and, faced with binding indentures and maternal remonstrances, I behaved very much like a hunted rabbit that turns at last and bites. A hunted rabbit that turned and bit would astonish and defeat most ordinary pursuers. I had discovered what were to be for me for some years the two guiding principles of my life. “If you want something sufficiently, take it and damn the consequences,” was the first and the second was: “If life is not good enough for you, change it; never endure a way of life that is dull and dreary, because after all the worst thing that can happen to you, if you fight and go on fighting to get out, is defeat, and that is never certain to the end which is death and the end of everything.”
Among other things, during that dismal two years, I had thought out some very fundamental problems of conduct. I had really weighed the possibilities of the life before me, and when I used suicide as a threat to shake my mother’s opposition to my liberation, it was after a considerable amount of meditation along the Southsea sea front and Portsmouth Hard. I did not think suicide an honourable resort, but it seemed to me a lesser evil than acquiescence. The cool embrace of swift-running, black deep water on a warm summer night couldn’t be as bad as crib hunting or wandering about the streets with the last of one’s courage gone. There it was in reserve anyhow. Why should I torture myself to earn a living, any old living? If the living isn’t good enough, why live?
Not perhaps with that much virility did I think at the time, but in that fashion, I was beginning to think.
I do not remember now the exact order of events in my liberation nor when it was I wrote to Byatt. But I know things were precipitated by some row of which I have forgotten every particular. On some issue I had been insubordinate, deliberately disobeyed orders. There had to be trouble. The matter was something beyond J. K., and I should have to see the G. V. At any rate I got up early one Sunday morning and started off without breakfast to walk the seventeen miles to Up Park and proclaim to my mother that things had become intolerable and this drapery experiment had to end. I think that was the first intimation the poor little lady had of my crisis.
I have told just how that happened in Tono Bungay and how I waylaid the procession of servants as they were coming up Harting Hill from Harting Church. I appeared among the beeches and bracken on the high bank. “Cooee Mummy,” said I, white-faced and tired, but carrying it off gaily.
The bad shilling back again!
I remember too an act of singular ungraciousness on my part. When at length it had been arranged that my indentures should be cancelled, Mr. Hyde bethought himself of the summer sale that was imminent, when every hand, however incompetent, was welcome. “Would I at least stay on for that?” It meant another month of shop, just four weeks more. I refused obstinately, would not hear of it. There was no real need for me to go to Midhurst for a month yet; the school would not reassemble until September, but I had already anticipated a month of perfervid reading. I felt I was already nearly two years behind those fellows who went to public schools. I had to be after them without any further delay.
Still more vivid is my memory of being alone in a railway compartment between Portsmouth and Petersfield junction, en route for Midhurst. My small but faithful portmanteau was on the seat before me. I could not keep still, and after flitting restlessly from one window to another and back again and trying to read, I found it necessary to express my feelings by a staggering dance and a song, a song consisting, I seem to remember, of disrespectful improvisations about the Southsea Drapery Emporium, and more particularly about “old J. K.” (Which Emporium was, I insist, after all far above the average of drapers’ shops and very decently run, and J. K. an excellent man.) But this chant and breakdown about my exodus from drapery, set to a railway rhythm, is now lost beyond recovery.
“Puff and rumble old J. K. old J. K. old J. K.
“Damn-the-boy has got away, got away, got away
“Damn-the-boy has got away, got away for ever.”
Something in that fashion at any rate.
This chapter in the history of the adventures of a sample human brain in the latter phase of the Private Capitalist System, must go a little deeper than the story of a misfit, a discontent and an escape, if it is to do justice to the phases through which a clear and firm vision of a world renewed, and a plain satisfying and sustaining objective in life, were built up in it. The educational influence of Up Park was going on during these two years and during the subsequent student period at Midhurst and in London. And, in addition, this now hungry and excited cortex was seizing upon and annexing whatever was relevant to the matters that were becoming of primary importance in the scheme of things it was making for itself. There was a clerk in the office at Southsea, named Field, who had found religion and showed a certain interest in me. He introduced me to the Young Men’s Christian Association in Landport, where there was a reading room and a circulating library. And another clerk I have already mentioned, named West, prided himself upon his theology and talked interestingly about religious services. I would spend my Sunday evenings, especially in winter, in attending the various religious services; there was a fashionable high Anglican in Southsea, popular preachers to be heard in the Catholic cathedral, duller but still tolerable entertainment in other chapels and churches. There was also a secularist society in an upstairs room where a number of quiet men rejoiced discreetly when a church was struck by lightning. My still vague and instinctive disbelief in Christianity had now to be put through a closer scrutiny.
Except for a deep resentment of social inequality and particularly of the unfairness of letting those other fellows go to college, I had still hardly the rudiments of social, economic or political ideas. I don’t remember any Socialism at this time. There was a “Parliament” which met in the reading room of the Y.M.C.A. and I attended its sessions regularly. It was one of those parodies of the House of Commons, similar to the one in Camden Town wherein figured the parental Harmsworth, the father of Northcliffe and Rothermere. Ambitious barristers, local politicians and embryo journalists, familiarized themselves with the current phrases of politics and the methods of debate, but I found the pedantries of procedure confusing and I could not make head or tail of most of the issues of the time: “Leasehold Enfranchisement” or Our Foreign Policy or Egypt, an Extra Penny on the Income Tax, Licensing Laws and so forth. It bothered me a lot to witness all this mental excitement and not to have a clue to it. Where did it join on — to theology for example?
My mind was still exploring fundamentals in a profoundly dissatisfied mood, and it was working at a level that was too far down to establish any contact between these fundamentals and the political issues of the day. It still seemed to me to be of primary importance to find out if there was, after all, a God, and if so whether he was the Christian God and which sort of Christian God he was. In the absence of a God what was this universe and how was it run? Had it ever begun and had it any trend? I knew now something of geology and astronomy and I had a crude conception of Evolution. But the proposition that “somebody must have made it all,” had been stuck into my mind early in life and it was only much later that I realized that there was a flaw in this assumption. Such questions seemed to me already of far more importance than satisfying J. K. or securing a satisfactory “ref” when my apprenticeship was up, and they drove that mock Parliament stuff completely off the stage.
I was still much exercised by what might happen when my earthly apprenticeship as a whole, was over. It seemed to me much more important to know whether or no I was immortal than whether or no I was to make a satisfactory shop assistant. It might be a terrible thing to be out of a crib on the Thames Embankment but it would be a far more terrible thing to be out of a crib for ever in the windy spaces of nothingness. Jeering at the Trinity did not dismiss the God idea, nor disbelief in hell the idea of immortality. I realized that unless my memory was very bad indeed I had had a comparatively recent beginning, but I found it difficult to suppose I should ever have an end. I tried to imagine how it would feel not to exist and my imagination failed me. I did all the queer things that everyone, I suppose, does at this stage. I would sit on my bed in my cubicle trying to withdraw my mind from all external things and think through the universe to the Inner Reality. I would lie quite still in my bed invoking the Unknown to “Speak now. Give me a sign.”
On my matching expeditions, when I had to go from Southsea to the Landport Drapery Bazaar, I passed through some side streets in which an obscure but spirited newspaper shop displayed a copy of a weekly called the Freethinker. Each week had a cheerful blasphemous caricature, which fell in very agreeably with my derisive disposition. I looked for this very eagerly and when I could afford it I bought a copy. In regard to the religions it confirmed my worst suspicions but it left me altogether at a loss for some general statement of my relation to the stars.
Field tried to save my soul. He was strongly evangelical. He took me home to cold supper with his family on several Sunday nights and I participated in some lusty hymn singing. He induced me as a personal favour to pray for faith, but I doubt if I put much power into my prayers. He induced me to read various theological books, but for the most part these deepened my scepticism, by “answering” unconvincingly various objections of which I had been previously unaware. The answer faded and the objection remained. One of those apologetic works stands out in my memory still; I read it with peculiar delight and shared my glee with West. It was Drummond’s Natural Law in the Spiritual World. Drummond tried to make various leading Christian dogmas more acceptable by instances drawn from natural history. The Virgin Birth for instance was sustained by a dissertation on parthenogenesis and the prolific summer generation of the green fly was invoked to justify the ways of the Holy Ghost to man.
Somewhen during my stay at Portsmouth my mother wrote to me about my confirmation as a Member of the Church of England. I did not take up the suggestion. Then I was summoned to the inner office by Mr. Hyde, who told me my mother had written to him about it, and that I was to go to the Vicar of Portsmouth to be prepared. I remember one interview. Perhaps it was towards the end of my truncated apprenticeship, because I recall only one. I told the vicar that I believed in Evolution and that I could not understand upon that hypothesis, when it was the Fall had occurred. The vicar did not meet my objections but warned me against the sin of presumption. But it seemed to me to be equally presumptuous to affirm a scheme of salvation as to deny it. And if it was presumptuous to set up my private judgment against all the divines of Christendom, it is surely even more presumptuous to set up one’s judgment against all the philosophers of China, India, Islam and the Ancient World.
All of which points were subsequently argued with very great heat after “lights out” in the dormitory, until Rodgers the apprentice next above me, set up a great outcry and said he would listen to blasphemy no longer. “Smut,” said Rodgers, “I can stand. There’s no harm as I can see in a good smutty story. But this here Blasphemy! . . . ”
One picture of this last phase of critical suspense about the quality and significance of Christianity still stands out in my mind. It is a memory of a popular preacher preaching one Sunday evening in the Portsmouth Roman Catholic cathedral. It was in the course of a revivalist mission and I had been persuaded to go with one of the costume room assistants who played elder sister to me. The theme was the extraordinary merit of Our Saviour’s sacrifice and the horror and torment of hell from which he had saved the elect. The preacher had a fluting voice and a faintly foreign accent, a fine impassioned white face, burning eyes and self conscious hands. He was enjoying himself thoroughly. He spared us nothing of hell’s dreadfulness. All the pain and anguish of life as we knew it, every suffering we had ever experienced or imagined, or read about, was as nothing to one moment in the unending black despair of hell. And so on. For a little while his accomplished volubility carried me with him and then my mind broke into amazement and contempt. This was my old childish nightmare of God and the flaming wheel; this was the sort of thing to scare ten year olds.
I looked at the intent faces about me, at the quiet gravity of my friend and again at this gesticulating voluble figure in the pulpit, earnest, intensely earnest — for his effect. Did this actor believe a word of the preposterous monstrosities he was pouring out? Could anyone believe it? And if not, why did he do it? What was the clue to the manifest deep satisfaction, the fearful satisfaction of the believers about me? What had got hold of them?
And from that my eyes and thoughts went, with all the amazement of new discovery, about the crowded building in which I was sitting, its multitudinous gas and candle flames, its aspiring columns, its glowing altar, the dim arched roof, which had been made to house this spouting fount of horrible nonsense. A real fear of Christianity assailed me. It was not a joke; it was nothing funny as the Freethinker pretended. It was something immensely formidable. It was a tremendous human fact. We, the still congregation, were spread over the floor, not one of us daring to cry out against this fellow’s threats. Most of us in some grotesque way seemed to like the dreadful stuff.
So far the revolt of my mind had been against the God of Hell in his most Protestant form, it had been as it were a duel; but now I perceived myself in the presence of a different, if parallel attack upon my integrity, the Catholic Church, a mass attack, the attack of an organization, of a great following. I realized as if for the first time, the menace of these queer shaven men in lace and petticoats who had been intoning, responding and going through ritual gestures at me. I realized something dreadful about them. They were thrusting an incredible and ugly lie upon the world and the world was making no such resistance as I was disposed to make to this enthronement of cruelty. Either I had to come into this immense luminous coop and submit, or, I had to declare the Catholic Church, the core and substance of Christendom with all its divines, sages, saints and martyrs, with successive thousands of millions of believers, age after age, wrong.
In the mouth of the Vicar of Portsmouth “presumption” had seemed a light word, but now I saw it as a grave, immense defiance. To deny was to assert that error had ruled the world so far and wisdom was only beginning — with scared little chaps like me. How could I dare?
That was the terrific alternative my friend presently put to me and which West of the booking desk, sitting eloquent on my bed in the dormitory after “lights out,” enforced. I had not the wit to say then or the clearness of mind to see, that wisdom begins again with every birth and that there is no arrogance at all in perpetually putting the past on trial.
It was, I think, the illuminated figure of that mellifluous preacher which decided me in my recalcitrance. Cathedrals maintain their argument best when they are beautifully silent or when they echo to music and chanting in strange mysterious phrases. Catholicism should imply everything and assert nothing, and generally it does, but this missioner brought the issue down for me to concrete and personal terms. The beautiful hands haunted me with an immense unconvincingness. Face and voice appealed in vain. My perception was invincible; the man was an actor; he was making the most of a part. At best he had had the will to believe and not the will for truth.
Through him the Church and its authority, were laid bare to me. He had feared and acquiesced where I had not feared and acquiesced, he found a pleasure and excitement in imparting his fear and acquiescence, he had fitted himself into the incredible and I despised him. I had to despise him. I could no other. The thing he believed was so impossible to me that I could not imagine it being believed in good faith. Could anyone who had even tried for truth believe it? And if I despised him then it was natural to proceed to despise all these like-minded individuals and all who succumbed to him.
I found my doubt of his essential integrity, and the shadow of contempt it cast, spreading out from him to the whole Church and religion of which he with his wild spoutings about the agonies of hell, had become the symbol. I felt ashamed to be sitting there in such a bath of credulity.
It marks a new phase in mental development when one faces ideas not simply as ideas but as ideas embodied in architecture and usage and every-day material fact, and still resists. Hitherto I had taken churches and cathedrals as being as much a part of indisputable reality as my hands and feet. They had imposed themselves upon me as a necessary part of urban scenery just as I had taken Windsor Castle and Eton College as natural growths of the Thames valley. But somehow this Portsmouth Cathedral, perhaps because it had been newly built and so seemed more active than a time-worn building, took on the quality of an engine rather than an edifice. It was a big disseminator; it was like one of that preacher’s gestures tempered and made into a permanent implement; it was there to put hell and fear and submission into people’s minds. And from this starting apprehension, my realization that all religious buildings are in reality kinetic, spread out more and more widely to all the other visible things of human life. They were all, I began to see dimly, ideas — ideas clothed and armed with substance. It was as impossible just to say that there was no hell and no divine Trinity and no atonement, and then leave these things alone, as to declare myself republican or claim a right to an equal education with everyone else, without moving towards a clash with Windsor and Eton. These things existed and there was no denying it. If I denied the ideas they substantiated then I proposed to push them off my earth; no less.
The ideas I had on my side to pit against these great realized systems seemed terribly bare and feeble from this point of view. But they possessed me. I felt small and scared but obdurate.
I was still half a lifetime away from the full realization that if one does not accept the general ideas upon which the existing world of men is based, one is bound to set about replanning and reconstructing the world on the ideas one finds acceptable. Ultimately I was to come to a vision of a possible state of human affairs in which scarcely one familiar landmark would remain. But revolution on that scale was beyond the courage of my youthful imagination. I was definitely in opposition to the structural concepts of this world into which I had come, and that is as far as I went. I was almost cowed into conformity by the realization of the magnitude of the structures involved. I was in rebellion, but it was still quite impotent rebellion.
I have already mentioned that the Emporium boasted a library for its assistants. This consisted mainly of popular novels. I had made a rule for myself which I kept for several years, never to read a work of fiction or play a game. This was not so priggish as it seems. I was greedy to learn, I had the merest scraps of time to learn in, and I knew the seduction of a good story and the disturbance of a game of skill. So the novels in the bookcase I left alone. But there were also one or two other books to which I owe a good deal. There was one of those compilations for the mentally hungry that have played so important a part in supplementing the deficiencies of formal education in the British communities in the nineteenth century. I cannot trace it now. It may have been Cassell’s Popular Educator— I seem to have named that to Geoffrey West and he has jumped to the conclusion that I bought that in parts as it was issued. That was due to his natural desire for animating detail. I never did. I hadn’t the pocket money to buy anything in parts. On the whole I think that the book I have in mind was more probably some compact encyclopædic production of that sound hardheaded Edinburgh firm, Chambers. It had long summaries of the views of various philosophical schools and of the physical and biological sciences, made I should imagine by competent and conscientious Scots.
I read these cautious and explicit summaries greedily. They cleared up and put my ideas in order. I acquired a number of mental tools at that time; I exercised my mind upon words and phrases and forms of thought. I found myself balancing such oppositions as “subjective” and “objective” and “pessimism” and “optimism.” I meditated (with magnificently insufficient data) upon the corpuscular and vibratory conception of a light ray. I asked, what is health? It seems improbable that I did not then encounter the opposition of socialism and individualism, but oddly enough I cannot recall having thought at all about socialism until I read Henry George at Midhurst. I waived my temperamental scepticism before the Conservation of Energy and the sufficiency of Natural Selection. I drew fine distinctions of no practical value between pantheism and atheism.
I tried these new ideas upon West and Platt and others. West was always good for discussion but Platt was uncertain.
“God may be everywhere,” said Platt, “or God may be nowhere. That’s His look out. It doesn’t alter the fact we’ve got to stack these bloody cretonnes before eleven.”
Midhurst has always been a happy place for me. I suppose it rained there at times but all my memories of Midhurst are in sunshine. The Grammar School was growing, the school-house had been built and was now occupied by Byatt and his family and filled up with a score or more of boarders; there was already an usher named Harris and presently came a third man Wilderspin who taught French and Latin. I lodged, and shared a bedroom with Harris, over a little sweetstuff shop next to the Angel Hotel. For a time, until the school reassembled I had this room alone.
In a novel of mine called Love and Mr. Lewisham which is about just such a Grammar School teacher as I was, I have described how he had pinned up on his wall a “Schema,” planned to make the utmost use of his time and opportunities. I made that Schema, even to the pedantry of calling it that and not calling it plainly a scheme. Every moment in the day had its task. I was never to rest while I was awake. Such things — like my refusal to read novels or play games — are not evidence of an intense and concentrated mind; they are evidence of an acute sense of the need for concentration in a discursive and inattentive brain. I was not attacking the world by all this effort and self-control; I was making my desperate get-away from the shop and the street. I was bracing myself up tremendously. Harris and I would go for one-hour walks and I insisted on a pace of four miles an hour. During this pedestrianism we talked in gasping shouts.
Mrs. Walton my landlady who kept the sweetstuff shop, was a dear little energetic woman with a round friendly face, brown eyes and spectacles. I owe her incalculable things. I paid her twelve shillings a week and she fed me well. She liked cooking and she liked her food to be eaten. My meals at Midhurst are the first in my life that I remember with pleasure. Her stews were marvellously honest and she was great at junket, custard and whortleberry and blackberry jam. Bless her memory.
I taught in the main classroom with Byatt and he kept an eye on what I was doing and gave me some useful advice. He knew how to be lucid, persuasive and helpful. A system of neatly written out homework held his instruction together. I rather suspect he was a trained elementary teacher before he took his Dublin degree and anyhow I learned a lot from him in handling my class of small boys. I was disposed to be over strenuous with them as I was over strenuous with myself, and my discipline was hard at times; I pushed and shoved them about because both I and they preferred that immediate treatment to impositions and detention, but I helped them whenever I grasped their difficulties and I got them along at a good pace.
The brightest and best of the bunch was “Master Horry,” Byatt’s eldest; he was quick and plastic and my approval gave him just that confidence in his personal quality that sent him right up the school ahead of his age and won him an open scholarship at, I think, Merchant Taylors. Half a century later he came to see me at Easton, a dried-up ex-colonial official, Sir Horace Byatt, retired from Uganda and house-hunting in Essex. He had become terribly my senior and terribly an Imperialist, and though I knew Sir Harry Johnston and Sir James Currie well and had some general ideas about African colonial conditions, I could not penetrate his official reticence. It was all too evident that he thought the less that radical fellows of my stamp, knew, said or did about high Imperial matters the better. Mrs. Christabel McLaren had come down from London for lunch that day and she pulled his leg by expressing an extravagant admiration for Trotsky. Sir Horace seemed incapable of regarding a Bolshevik as anything more human than a cuttle fish and his deepening suspicion of her was very amusing. “And that’s the sort of boy you made,” said Mrs. McLaren when he had departed. We met once afterwards, before his death in 1933, at a city dinner to the Colonial Premiers. He still seemed puzzled about me. So far as I know, none of my other Midhurst boys made any notable success in life.
But half the work I did for Byatt was done not as a teacher but as a student. His university degree qualified him to organize evening classes in any of the thirty-odd subjects in the science scheme of the Education Department, and to earn grants on his examination results. Accordingly, in addition to the three or four normal classes of a dozen or so evening students which he had hitherto conducted, he now organized a number of others for my especial benefit. They were, to put it plainly, bogus classes; they included some subjects of which he knew little or nothing, and in none did he do any actual teaching. The procedure was to get me a good textbook, written for the examination in the subject in question, and to set me to read it in the schoolroom, while he at his desk attended to his correspondence. In this way I read up such subjects as physiography (Huxley’s revival of the subject-matter of my old friend Humboldt’s Cosmos), human physiology, vegetable physiology, geology, elementary “inorganic” chemistry, mathematics and so forth. In May came the examinations and, after that, if I got an “advanced” first class he earnt four pounds, two pounds for a second “advanced” and so in diminishing amounts for a first or second “elementary.”
The immediate result, so far as my mind was concerned, was to make me read practically the whole outline of physical and biological science, with as much care and precision as the check of a written examination imposes. I learnt a great deal very easily, but I also did a large amount of strenuous “mugging up.” I remember for example toiling laboriously through the account of brain anatomy, illustrated by puzzling woodcuts of sections, in an old edition of Kirk’s Anatomy. To understand the relations of ventricles, ganglion masses and commissures is not by any means difficult if the knowledge is built up in successive phases according to the embryonic development, but attacked at first from the point of view of adult structure, without the help of models and with no one to question upon the meaning of a difficult phrase, that was pretty hard going. And I also remember struggling with diagrams and paper models to grip the elusive demonstration of the earth’s rotation by Foucault’s pendulum experiment. And after a pretty slick introduction to electricity I got into heavy country, in Deschanel’s textbook, where the tubes of force were gathered together. My realization that I knew a great deal more about things in general than most of the people about me, was balanced by another, that there were people in the world whose minds must be able to run and leap easily among these difficulties where mine wriggled and crawled most painfully.
But anyhow my reading was good enough to produce a cluster of A I’s when the examination results came to hand.
Unfortunately for my headmaster, who had hoped to repeat this exploit on a still larger scale next year, I passed these May examinations with such a bang, that I was blown out of Midhurst altogether.
The Education Department of that period was not completely satisfied with the quality of the science teaching it was disseminating about the country, and it was trying to develop its scattered classes into organized science schools and to produce a better type of teacher than the classical graduates, clergymen and so forth, on whom it had at first to rely. Accordingly it was circularizing its successful examinees, with the offer of a certain number of free studentships, at the Normal School of Science, South Kensington, carrying with them a maintenance grant of a guinea a week during the session and second class railway fare to the capital. I read the blue form with incredulity, filled it up secretly and with trepidation, and presently found myself accepted as a “teacher in training” for a year in the biological course under Professor Huxley — the great Professor Huxley, whose name was in the newspapers, who was known all over the world!
Byatt shared my surprise if not my elation.
I had come to Midhurst a happy but desperate fugitive from servitude; I left it in glory. I spent my summer vacation partly at Up Park with my mother and partly with my father at Bromley, and I was hardly the same human being as the desperate, footsore, youngster who had tramped from Portsmouth to Up Park, breathing threats of suicide. My mother did not like to cast a shadow on my happiness, but yet she could not conceal from me that she had heard that this Professor Huxley was a notoriously irreligious man. But when I explained that he was Dean of the Normal School, her fears abated, for she had no idea that there could be such a thing as a lay Dean.
Later on my mother thought and learnt more about the Dean. I have described the quaint simple faith in Providence, Our Father and Our Saviour, by which to the best of her ability she guided her life and the lives of her family. I have guessed at a failure of belief in her after the trials of Atlas House and the loss of her “poor Possy.” Whatever reality her religion had had for her ebbed away after that. She wept with dismay when I came blustering from Southsea to say I would not be confirmed, but I think it was social rather than religious dismay. I said I was an “Atheist,” a frightful word for her to hear, as bad as swearing. “My dear!” she cried. “Don’t say such dreadful things!” And then, good little Protestant that she was, she found consolation. “Better than being caught by those Old Priests,” she said, “anyhow.”
She could never talk about her religion except in set phrases, but slowly the last vestiges of faith faded out. Towards the end of her life her mind flattened and faded very much. She still went to church but I doubt if she prayed with her will and thought any more. Her phases of reverie flowed past with less and less circumstance and definition, ceasing to ripple at last, smoothing down towards a silvery stream of nothingness.
The idea of immortality lost its necessity for her and I think the prospect of a Resurrection began to seem rather an unnecessary and tiresome fuss ahead of her. And that is where Huxley came in. After her death I found this in her little brass-footed work-box, copied out in her old slow angular Italian handwriting on a browning piece of notepaper:
“These lines, once written by Mrs. Huxley, have been placed over the tomb of the late Professor Huxley at his own request:
“And if there be no meeting past the grave,
“If all is darkness, silence, yet ’tis rest;
“Be not afraid ye waiting hearts that weep,
“For God still giveth his beloved sleep
“And if an endless sleep He wills, so best.”
Cramming myself with knowledge for examinations as my immediate objective, was by no means the sole occupation of my mind at Midhurst. Now that my theological turmoil was subsiding to a sort of Cause and Effect Deism, I was waking up to the importance of the strands of relationship that held me, though not inflexibly, in my place in the social web. Just as it had dawned upon me with an effect of profound discovery that the Roman Catholic cathedral at Portsmouth need not be there, so now it was to become apparent that Up Park need not be there, that the shops in the Midhurst street need not be there, nor the farmers and labourers on the countryside. The world would still turn on its axis, if all these things were replaced by different structures and arrangements.
I have already said that I cannot clearly remember when it was that I read Plato’s Republic. But it was somewhen before I went to London and it was in summer time, because I remember lying on the grass slope before a little artificial ruined tower that, in the true spirit of the eighteenth century, adorned the brow of the Up Park Down overlooking Harting. The translation of the Dialogues, was all by itself in a single green bound volume, happily free from Introduction or Analysis. I must have puzzled over it and skipped and gone to and fro in it, before its tremendous significance came through. A certain intellectual snobbishness in me may have helped me to persevere. And associated with it, because of its fermenting influence upon my mind, is a book of a very different calibre, a six-penny paper-covered edition of Henry George’s Progress and Poverty which I bought in a newspaper shop in Midhurst. This last was, I suppose, published by some propagandist Single Tax organization. These two books caught up and gave substance to a drift of dispositions and desires in my mind, that might otherwise have dispersed and left no trace.
Plato in particular, as I got to the mighty intention behind his (to me) sometimes very tedious and occasionally incomprehensible characters, was like the hand of a strong brother taking hold of me and raising me up, to lead me out of a prison of social acceptance and submission. I do not know why Christianity and the old social order permitted the name of Plato to carry an intellectual prestige to my mind far above that of Saint Paul or Moses. Why has there been no detraction? I suppose because the Faithful have never yet been able to escape from a certain lurking self-criticism, and because in every age there have been minds more responsive to the transparent honesty and greatness of Plato and Aristotle than to the tangled dogmatism of the Fathers. But here was a man wearing the likeness of an Olympian God, to whom every scholarly mind and every clerical back bowed down in real or imposed respect, who had written things of a revolutionary destructiveness beyond my darkest mutterings. Hitherto there had always been something insurgent, inferior, doubtful and furtive in my objections to the religious, moral and social systems to which my life had, it seemed, to be adapted. All my thoughts leapt up now in open affirmation to the novel ideas he opened out to me.
Chief of these was the conception of a society in which economic individualism was overruled entirely in the common interest. This was my first encounter with the Communist idea. I had accepted property as in the very nature of things, just as my mother had accepted the Monarchy and the Church. I had been so occupied with my mental rebellion against the ideas of God and King, that hitherto I had not resented the way in which the Owner barred my way here, forbade me to use this or enjoy that. Now with Plato’s picture of an entirely different social administration before me, to make a comparison possible, I could ask “By what right— is this for you and not for me?” Why are things monopolized? Why was everything appropriated and every advantage secured against me before I came into the world?
Henry George’s book came in like a laboratory demonstration to revivify a general theory, with his extremely simplified and plausible story of the progressive appropriation of land, his attack upon the unearned increment of private rents and his remedy of a single tax to make, in effect, rents a collective benefit. His was an easy argument to understand, as he put it, and I was able to modify it and complicate it for myself by bringing in this or that consideration which he had excluded. It was like working kindred mathematical problems of progressive complexity under a common Rule. It was quite easy to pass from the insistence of Henry George upon the inalienable claim of the whole community to share in the benefit of land, to the simpler aspects of interest and monetary appreciation. I became what I may call a Socialist in the Resentful Phase, and what was happening to me was happening to millions of the new generation in Europe and America. Something — none of us knew how to define it but we called it generally the Capitalist System — a complex of traditional usage, uncontrolled acquisitive energy and perverted opportunities, was wasting life for us and we were beginning to realize as much. But at that time in the whole world there was really no explicit realization that this was due not to a system but to an absence of system.
Now it happened to me that the chances, by which one meets or escapes books, so worked at Midhurst that I scarcely heard the name of Karl Marx until I came to London. My socialism was pre-Marxian. I had read something about Robert Owen, I think, in that encyclopædic book in the Southsea Emporium reading-room, and I must have met with some summary of More’s Utopia, though I do not remember reading it until much later, and essentially my ideas were built on the “primitives” of socialism. I was all for planning a new society. But it seemed plainly unnecessary to clear the old confusion out of the way before the new order came. As a planned order comes, the confusion disappears of itself. It was only after a year and more of biological work at the Normal School of Science, that I came full face upon Marxism and by that time I was equipped to estimate at its proper value its plausible, mystical and dangerous idea of reconstituting the world on a basis of mere resentment and destruction: the Class War. Overthrow the “Capitalist System” (which never was a system) was the simple panacea of that stuffy, ego-centred and malicious theorist. His snobbish hatred of the bourgeoisie amounted to a mania. Blame somebody else and be violent when things go wrong, is the natural disposition of the common man in difficulties all the world over. Marx offered to the cheapest and basest of human impulses the poses of a pretentious philosophy, and the active minds amidst the distressed masses fell to him very readily. Marxism is in no sense creative or curative. Its relation to the inevitable reconstruction of human society which is now in progress, is parasitic. It is an enfeebling mental epidemic of spite which mankind has encountered in its difficult and intricate struggle out of out-worn social conditions towards a new world order. It is the malaria of the Russian effort to this day. There would have been creative revolution, and possibly creative revolution of a far finer type if Karl Marx had never lived.
Still happily unaware of the immense frustrations that awaited the urge towards a new social order, I walked about the russet lanes and green shaded paths of Midhurst, talking over the stuff that was in my mind with Harris, or dreaming of the new rational state that I supposed to be at hand when what was plain to me had become plain to everybody. We were a shabby-looking couple in ready-made clothes, going swiftly and talking volubly. Harris had a grave Red Indian profile and his share in the conversation was mostly nodding judiciously. Or he would say “That’s all right; that is,” or “I don’t see that.” I was “shooting up” and growing a little out of my garments, but our generally unkempt appearance was redeemed by the fact that we wore “mortar boards” college caps like those worn by Oxford or Cambridge undergraduates, to maintain about the Grammar School a suggestion of erudition.
So, by way of Plato, I got my vision of the Age of Reason that was just about to begin. Never did anyone believe more firmly in the promptitude of progress than I. I had to learn even the elements of human behaviour in those days and I had no sense of the immense variety of mind-build and working conviction that was possible. I do not seem to have had a suspicion that there was such a force as social inertia to be reckoned with. I lived no longer in reverie, I looked at the world, but I saw it as yet with a divine simplicity; all that was not simple about it was speedily going to be; all its declensions and verbs were going to be made regular almost immediately and everything conjugated in the indicative mood. Socialism was plainly ahead of us all, when everyone would be active and happy.
It was not only with regard to Economics that my mind had become liberated and moved now with a sanguine simplicity. I was also filled with strange and stimulating ideas about sexual life. Sexual urgencies were becoming more insistent in me with enhanced health and courage. There had been a great amount of smutty and indecent conversation behind the counters at Southsea, but like the foul talk of my schoolfellows at Bromley, it was curious and derisive rather than amorous. It dissipated rather than stimulated desire. Almost completely disconnected in my mind from that stream of not very harmful uncleanness there had been a certain amount of superficial flirtatiousness with the girl apprentices and women assistants, rather after the fashion of the posturing politenesses and pretended devotions I had learnt from my cousins at Surly Hall. The costume hands were by profession young ladies with figures; they attracted the apprentices and professed a sisterly affection for them in order to have them available as escorts and the like, but this relationship never came to kisses or caresses. So far as I was concerned the “good figure” of that period, with its tight long stays, its padded bustle behind, its single consolidated bosom thrust forward and its “Grecian bend” thrust back, had scarcely anything to recall the deep breasted Venuses and Britannias who had first awakened my sexual consciousness. The stark and easy generation of to-day can scarcely realize how completely, from the whalebone-assisted collar round its neck to the flounces round its feet, the body of woman was withheld from masculine observation, and how greatly this contributed to the practical effective resistance to “the nude” in art. Men went to the music halls simply for the rare joy of seeing feminine arms, legs and contours, but I had no money to go to a music hall.
Once, I suppose, that one had penetrated these complicated defences and got to the live body inside, one could think of individualized physical love, but at that I never arrived at Southsea or Midhurst. Mother Nature did what she could to egg me on, and stripped a girl apprentice I thought rather pretty and the costume lady who was my official Sister, in my dreams, but the old harridan accompanied this display with so many odd and unnecessary exaggerations and accessory circumstances, that it made me rather more shy and unreal and decorous than ever when I encountered her victims in my waking life. And moreover, at Southsea, the women were in one wing of the premises and we youths and men in another, inaccessible, dragons intervening. Short of a sort of rape of the Sabines and general social dissolution, little was possible. Once or twice at Southsea or Portsmouth a prostitute would make an alluring gesture to me, but a shilling a week of pocket-money gives no scope for mercenary love. At Midhurst I had no feminine associates at all. Mrs. Walton had two grown-up daughters, but she was always alert about her lodgers, and a playful scuffle with the eldest about a penny, sternly suppressed and reprimanded by mother, was as far as passion went in that direction. In vain did Nature intervene and amplify the scuffle in dreamland.
On one occasion, however, I reached a stage nearer the desired reality. It was at Christmas at Up Park and there was a dance in the Servants Hall and the upper and lower servants mingled together. There was a kitchen maid whom I suddenly discovered was pretty beyond words and I danced and danced again with her, until my mother was moved to find other partners for me. She was a warm-coloured girl with liquid brown eyes and a quick pretty flush of excitement. Her name was Mary and that is all the name I ever had for her. And afterwards in one of the underground passages towards the kitchen, where perhaps I was looking for her, she darted out of a recess and kissed and embraced me. No lovelier thing had ever happened to me. Somebody became audible down the passage and she made a last dash at me, pressed her lips to mine and fled. And that is all. Next morning I trundled off in the dog-cart on the frosty road to Rowlands Castle station for Portsmouth, before sunrise, and when next I went to Up Park for a holiday, Mary had gone. I never saw her again and I could not find her name nor where she had gone. My mother who knew would not tell me. But I can feel her heart beat against mine now, I can recall the lithe body in her flimsy yellow dress, and for all I know I have driven my automobile past Mary — an alert old lady I am certain — on some Hampshire road within the last few weeks.
But after that I knew that love was neither filth nor flirtation and I began to want more of it.
As my mind filled up and broadened out at Midhurst I began to resent the state of sexual deprivation in which I was living, more and more explicitly. All over Europe and America youths and maidens fretted under the same deprivation. Not only were their minds being afflicted by that nightmare story of the Ogre-God and his Hell, not only were they being caught helplessly young and jammed for life into laborious, tedious, uninteresting and hopeless employments, but they were being denied the most healthy and delightful freedoms of mutual entertainment. They were being driven down to concealed and debilitating practices and shameful suppressions. Every year the age of marriage was rising and the percentage of marriages was falling, and the gap of stress and vexation between desire and reasonable fulfilment was widening. In that newspaper shop on the way to Landport where I saw and sometimes bought the Freethinker, I also found the Malthusian displayed, and one or two numbers had been the subject of a lively discussion with Platt and Ross. The Bradlaugh Besant trial had occurred in 1876 and the light of sanity was gradually breaking into the dark places of English sexual life. There was perhaps a stronger belief current then that births were completely controllable than the actual facts warranted. Now under the stimulus of Plato’s Utopianism and my quickening desires I began to ask my imagination what it was I desired in women.
I desired and needed their embraces and so far as I could understand it they needed and desired the embraces of men. It came to me as the discovery of a fresh preposterousness in life as it was being lived about me, that there were endless millions of young people in the world in the same state of sexual suspense and unrest as myself, quite unable to free themselves sweetly and honestly from these entangling preoccupations. Quite enough, there was, of either sex to go round. But I did not want an epidemic of marriages. I had not the slightest wish for household or offspring at that time; my ambition was all for unencumbered study and free movement in pursuit of my own ends, and my mind had not the slightest fixation upon any particular individual or type of individual. I was entirely out of accord with the sentimental patterns and focussed devotions adopted by most people about me. In the free lives and free loves of the guardians of the Republic I found the encouragement I needed to give my wishes a systematic form. Presently I discovered a fresh support for these tentative projects in Shelley. Regardless of every visible reality about me, of law, custom, social usage, economic necessities and the unexplored psychology of womanhood, I developed my adolescent fantasy of free, ambitious, self-reliant women who would mate with me and go their way, as I desired to go my way. I had never in fact seen or heard of any such women; I had evolved them from my inner consciousness.
This was my preliminary fantasy of love, before I began love-making. It exerted a ruling influence on my conduct for many years. It is remarkable how much we frame our expectations upon such secret fantasies and how completely we ignore the probability that the lovers we encounter may have quite other systems of imagination. The women of the “Samurai” in my Modern Utopia (1905), the most Platonic of my books, are the embodiment of these Midhurst imaginings.
So, before I was eighteen, the broad lines of my adult ideas about human life had appeared — however crudely. I was following a road along which at variable paces a large section of the intelligentsia of my generation was moving in England, towards religious scepticism, socialism and sexual rationalism. I had no idea of that general drift about me. I seemed to be thinking for myself independently, but now I realize that multitudes of minds were moving in precisely the same direction. Like forces acting upon like organizations give like results. I suppose when a flight of starlings circles in the air, each single bird feels it is moving on its own initiative.
One glaring omission from my outlook, as I have sketched it here, will be evident at once to the post-war reader. I had scarcely thought at all and I have nothing to tell of my thoughts concerning the problem of war and international relationship. My untravelled political mind was confined within the limits of the Empire. Flags and soldiers, battleships and big guns were already much in evidence in the European landscape and seascape but, until the Boer War at the end of the century, they had not challenged critical attention. I had no idea that the guns went off — except when pointing right away from civilization, in Afghanistan or Zululand or against remote inadequate batteries at Alexandria. They had an air of being in the order of things, much as mountains, earthquakes and sunsets were in the order of things. They made a background. In England they did not invade the common personal life until after 1914.
This was the most conspicuous blind patch in the English liberal outlook at the close of the nineteenth century, but it was not the only one. I was also blankly unaware of the way in which the monetary organization of the world reflected its general economic injustices and ineptitudes. But then I had never yet seen ten sovereigns together of my own in my life, never touched any paper money except a five pound note, nor encountered a cheque. (Bank of England notes were dealt with very solemnly in those days; the water-mark was scrutinized carefully and the payer, after a suspicious penetrating look or so was generally asked to write his name and address on the instrument.) The bags of money and slips of paper I carried to the Portsmouth bank had not aroused me to any sense of significance. I did not suspect that there was anything more treacherous about money than there was about weights and measures. Either I did not know or it did not seem to matter to me that while a yard was always so much of a metre, the pound and the franc and the lira and the dollar were capable of slipping about in their relations to each other, and that prices could execute the most remarkable and disconcerting changes of level. They were not doing so at the time. In those days they were just sinking very gently, and everything was getting cheaper and cheaper.
There were, as I shall point out in due course, still other primary gaps and disproportions in the radical outlook at the close of the nineteenth century, but these were the chief among them. You will find them equally evident in the autobiography of any labour leader of my generation.
At Midhurst I had a queer little struggle between pride and practical wisdom. I did something that wounded my private honour very deeply. I knelt at the altar rail in the parish church and bowed my head to the bishop’s hand and was confirmed, meekly and submissively, a member of the Church of England. You may regard that as a mere formality, but I did not see it in that light. I felt as an early Christian may have felt who for sound domestic and worldly reasons, had consented to burn a pinch of incense to Divus Cæsar.
But I had found myself in an extremely tight corner. Byatt realized that I had not yet been confirmed and that by the statutes of the Grammar School, every member of the teaching staff had to be a communicant. If I was to go on to our mutual benefit devouring and regurgitating scientific fact, the matter had to be put right forthwith. I suggested that I might have “doubts.” “My dear Fel-low!” boomed Byatt. “My dear Fel-low! You mustn’t talk like that. Let me lend you Paley’s Evidences. That will put you all right about that. . . . And positively you know you must.” . . .
Positively I knew I must. There was no visible job for me in the world if I did not stick now to the Midhurst adventure. To abandon it now would have been like jumping from a liner in mid-Atlantic. I ought to have thought of this confirmation business before. If I refused, the whole burthen of the situation would fall on my mother. The more I grew, the smaller and weaker she seemed and the less I cared to hurt her. I consented, to her great joy. For a time I am sure Our Father got some heartfelt thanks and praises again. Byatt arranged for me to be prepared specially and swiftly by the curate, for the approaching Confirmation Service.
Under happier circumstances I might have had a certain amount of fun out of that curate, but I was too mortified and bitter at my own acquiescence. We sat by lamplight opposite one another at a table in his lodgings. He was a fair aquiline sensitive young man, with a fine resonant service voice, who did his best to keep our conversation away from the business in hand as much as possible. But I was sullenly resolved to make him say — all of it. I asked a string of questions about the bearing of Darwinism and geology on biblical history, about the exact date of the Fall, about the nature of Hell, about Transubstantiation and the precise benefit of the communion service and so forth. After each answer I would say “So that is what I have to believe. . . . I see.” I did not attempt to argue. He was one of those people whose faces flush, whose eyes wander off from you and whose voices get higher in pitch at the slightest need for elucidation.
“It’s all a little subtle you know — — ” he would begin.
“Still, people might make difficulties afterwards. I want to know what to say to them.”
“Oh — precisely.” . . .
“I suppose it’s all right if I just believe this in — er — a spiritual sense.”
“It’s much better that way. It’s ever so much better that way. I’m so glad you see that.”
The organ played, the service proceeded. Side by side with a real young gentleman of my own age I walked up the aisle and knelt. And afterwards I communicated and consumed a small cube presenting my Redeemer’s flesh and had a lick of sweetish wine from the chalice which I was assured contained his blood. I was reminded of a crumb of Trifle. Later to please my mother I repeated this performance at Harting and after that I made an end to Theophagy. I derived neither good or ill, so far as I could trace, from these homœopathic doses of divinity.
But the wound to my private honour smarted for a long time and it was many years before I could forgive the Church for setting these barriers of conformity in my way to social usefulness. I do not think that I have forgiven her altogether even now.
I record that shame and resentment about my confirmation because it seems to me that this queer little mood of obduracy was something very important in my development. I do not understand it at all clearly myself and still less can I explain it. What made me attach all that importance to that public lie? I wasn’t particularly a George Washington for veracity. If I was never a fluent liar I could at any rate lie quite effectively on occasion. And indeed there was a great deal of material about in my conduct for an officious conscience to play upon, without so entire a concentration on this particular lapse. There was no alternative affirmation in mind. There was no sense of an onlooking divinity in protest. I had no other God. I can only explain my feelings by supposing that there was in my make-up a disinterested element, which attached more importance to the denial of Christianity than to my merely personal advantage. There was something in my brain, an impersonal self, that contested my prior right to welfare at the price of lowering my standard of veracity.
I did what I could to ease this conflict in my being by blasphemous facetiousness, until old Harris became a little scared of me. He did not “believe much” in God but he thought it well not to go too far with him.
Harris had no self-conceit; he had a prominent nose and a wary mouth and he went discreetly and ironically through a world which he had found by experience was apt to prove unexpectedly irascible. Something might be fired at me, some thunderbolt he felt, and it would be like his luck if it hit him. “Don’t you say such things,” he said. “Don’t you say it.” And presently came the distraction of the May examinations and the end of the school term and after a short stay at Up Park I went off to Atlas House to stay with my father until South Kensington was ready to receive me.
My raw mind was so busy at Midhurst with the scramble to get a comprehensive and consistent conception of the principal parts of the universe, in the place of the orthodox interpretations I was rejecting, that I paid very little attention to another mind-and-purpose drama that was going on beside me. While I was making my thorny way out of Protestantism in one direction, my senior colleague Wilderspin, who lived in the school house, so that I saw very little of him, was en route for Rome. Midhurst is one of those places in England which has retained a Catholic congregation from pre-reformation times and a little proselytizing priest flitted about it, very ready to be friendly with any casual young men he might encounter. He had a slightly lewd streak in his conversation that I found repulsive; he pushed his joke at you slily and laughed fatly first, he belonged to that “jolly” school of propagandist which seeks to make it clear that there is none of your damned Kill-Joy Puritanism about the dear old, merry old church; and after a walk and a talk or so with him I avoided him. Among other things, believing me to be a newly confirmed Anglican and having no idea of my real state of mind, he wanted to dispute with me about the validity of Protestant orders. But I did not care a curse about either the Catholic or the Protestant brand of sacerdotalism, except to dislike them both. I was a universe away from that. I was hampered in my talks with him because I did not know what disconcerting use he might make of any sweeping disavowal of Christianity on my part.
But he got Wilderspin and Wilderspin also vanished from Midhurst at the same time as myself.
Years after, when I had a home at Woking, Wilderspin flickered back into my life for a few days as a full fledged itinerant priest. He called to see me and he seemed to be needy, hungry and uncomfortable. Evidently he was working in a sweated industry. He told me he had to go into the oddest of quarters among the faithful, and that recently he had found the nest of a mouse in a bed he had been given. He gave me the impression of being still slightly astonished at the life he was leading and the mental and material disciplines to which he was subjected. We fixed for him to come to dinner and he showed the keenest interest in planning the menu. We chose a day unrestricted by any fasts or disciplines. He came; we feasted, talked over Midhurst and the school and the boys, laughed together more abundantly than we had ever done before, drank, smoked and parted cordially. It was evidently a spree for him. After which I never saw nor heard of him again. Perhaps my cheerful house upset him, and possibly I was hardly the sort of friend a not very austere and devout priest would be encouraged to frequent.
I had not seen very much of my father for three years and it was interesting to go back to him and stay with him alone, practically on terms of equality. He had been a large person far above me as a schoolboy, but now I was growing up to him at a great pace. We became excellent friends and companions. Atlas House was extensively unscrubbed and shabbier and more threadbare than ever, but my father camped, so to speak, amidst its disorder very comfortably. He cooked very well, far better than my mother had ever done, in the underground kitchen, and made me wash up and look after my own bedroom, and we did not fuss about the other aspects of housekeeping. He was very lame now and he was getting heavy; he stumped about with the help of a thick cabbage stick but he stumped about actively. He was bald and blue-eyed, with a rosy cheerful face and a square beard like King David. He admired my certificates and ambitions frankly and took a lively interest in the elementary science and philosophy I unfolded to him at second-hand.
The shop was in a sort of coma and gave us very little trouble; the only trade left was the sale of cricket goods. He did more business by locking up the front door after teatime and going round to the cricket field. If people were taken with a craving to buy crockery in the evening they knocked and rattled at the door until the craving left them. On Sundays we were free for a long walk and a bread and cheese lunch — or even a cold meat lunch — miles away from home.
He had always been something of a reader and now he was reading widely and freely. He read the Daily News— the Daily News of Richard Jeffries and Andrew Lang — and Longman’s Magazine— in the R. L. Stevenson and Grant Allen days; he got books from the Library Institute and picked them up at sales. We gradually broke down the inhibitions about religion and politics natural between father and son, and had a fine various amount of talk and discussion.
In after years I grew away from my father mentally, though we always remained good friends, but during these last years of his at Bromley, we were very much on a level; if I had a lot of knowledge of one sort, he had a lot of another sort and our conversation was a fair exchange. His was a mind of inappeasable freshness, in the strangest contrast to my mother’s. I do not think my mother ever had a new idea after she left Miss Riley’s school; her ideas faded out, that was all. But my father kept going to the last. He was playing chess, by correspondence, with my mother-in-law when he was in the late seventies, and about that time he unearthed some old school books of mine and started in upon Algebra and the Elements of Euclid, an unknown world to him, acquiring considerable facility in the solution of quadratic equations and the working of “riders” before he desisted. He began now at Atlas House under the stimulus of my studentship and the writings of W. H. Hudson and Grant Allen, to brush up his gardener’s botany anew and his countryman’s natural history.
Upon all sorts of counts my father was a better man than myself. He had all the delicate nervous and muscular skill and the rapid hardly conscious mental subtleties of a cricketer, he was an instinctive good shot, and at every sort of game he was ripe good wary stuff. We began chess together in these days but while he went on to a sound game I found it too exacting and irritating and gave it up. At draughts I battled with him incessantly, held my own at last but never established a thorough ascendency. About fields and green things and birds and beasts he had a real intimate knowledge that made my accumulation seem bookish and thin. The country round Bromley was being fast invaded by the spreading out of London; eruptions of new roads and bricks and mortar covered lush meadows and, when I was about fifteen or sixteen, that brown and babbling Ravensbourne between its overhanging trees was suddenly swallowed up by a new drainage system, but my father managed to see and make me see a hundred aspects of the old order of things, a wagtail, a tit’s nest, a kingfisher, an indisputable trout under a bridge, sun-dew in a swampy place near Keston, the pollen of pine trees drifting like a mist, the eagle in the bracken root (which I could tell him in return was Pteris aquilina). “We’ll be after them mushrooms at Camden,” he’d say. “They’ll be just about right now. We’ll take a screw of salt for them, my boy, and eat them raw. Then we won’t have any bother about saying where we found them.” And when we got to Camden there were the mushrooms as though he had evoked them, white buttons straining up out of the turf for us.
He had the knack of reviving the countryside amidst the deluge of suburbanism, just as he had had the knack of growing a grape vine and making a Wigelia bush flourish in that smutty backyard of ours.
One bank holiday, Whit-Monday no doubt, he took advantage of a cheap fare to go back with me to his boyhood at Penshurst. We walked across the park from Tonbridge. He wanted me to see and feel the open life he had led before the shop and failure had caught him. He wanted to see and feel it again himself. “We used to play cricket here — well, it was just about here anyhow — until we lost sight of the ball in the twilight. . . . There’s more bracken and less turf about here now.” He talked of a vanished generation of our cousins, the Dukes, and of a half-sister I had never heard of before. She and he had gone fishing together through the dew-wet grass between sunrise and the beginning of the day’s work. She was a tall strong girl who could run almost as fast as he could. He repeated that. So I guess his first dreams of women were not so very unlike mine. He showed me where she sat in Penshurst Church. Also he discoursed very learnedly on the growing of willows to make cricket bats and how long it took for a man to learn to make a first-class cricket ball. That was a great day for my father and me.
All his days my father was a happy and appreciative man with a singular distaste for contention or holding his own in the world. He liked to do clever things with his brain and hands and body, but he was bored beyond endurance by the idea of a continual struggle for existence. So was my elder brother Frank. My brother Fred and I may have the same strain in us, but the world made such ugly, threatening and humiliating gestures at us at the outset that we pulled ourselves together and screwed ourselves up for self-repression and a fight, and we fought and subdued ourselves until we were free. Was that a good thing for us or a bad?
I am inclined to think bad. The disposition to acquire and keep hold and accumulate, to work for a position, to secure precedences and advantages was alien to all four of us. It isn’t in our tradition; it isn’t in our blood; it isn’t in our race. We can do good work and we are responsive to team play, we can “play cricket” as the phrase goes, but we cannot sell, bargain, wait, forestall and keep. In a world devoted to private ownership we secure nothing. We get shoved away from opportunity. It was distortion for us to keep our attention on that side of life. I was lucky, as I shall tell, because quite accidentally I suddenly developed extraordinary earning power, which I am still able to exercise, and for thirty years I had my business looked after for me by an extremely competent wife. But I think some very fine possibilities in my brother Fred were diverted to mere saving and shop-keeping.
In a social order where all the good things go to those who constitutionally and necessarily, watch, grab and clutch all the time, the quality of my father, the rich humour and imagination of my brother Frank, were shoved out of play and wasted altogether. In a world of competitive acquisitiveness the natural lot of my sort of people is to be hustled out of existence by the smarties and pushers. A very strong factor in my developing socialism is and always has been the more or less conscious impulses, an increasingly conscious impulse, to anticipate and disarm the smarty and the pusher and make the world safe for the responsive and candid mind and the authentic, artistic and creative worker. In the Work, Wealth and Happiness of Mankind I have written about “Clever Alec.” He’s “rats” to me and at the smell of him I bristle. I set the highest value on people of my own temperament, which is I suppose, a natural and necessary thing to do, and I believe in the long run our sort will do better than their sort, as men do better than rats. We shall build and what we build will stand at last.
But for thousands of generations yet, the bright-eyed, quick incessant rats will infest our buildings, eat our food, get the better of us in all sorts of ways and gnaw and scuttle and scamper. They will muck about with our money, misrepresent our purpose and disposition, falsify ownership and waste and frustrate millions of genial lives.
My father ended his days in a little house at Liss which I was able to rent and afterwards to buy for him, and my mother and my elder brother joined him there. As I began to prosper I was able to increase the income of that ménage until they were quite comfortable by their not very exacting standards; my brother Fred too, away in South Africa, insisted upon paying his share. When I rebelled against the servitude of the draper’s shop, my yawps of liberation had been too much for my elder brother and he had thrown up the yardstick also. He had conceived an ideal of country existence from reading Washington Irving’s Bracebridge Hall, and he quartered himself with my father first at Rogate and then at Liss, and wandered about the country repairing clocks, peddling watches, appreciating character and talking nonsense. If it was not particularly profitable, it was amusing — and free. There is a touch of my brother about Mr. Polly — the character I mean, not the story. My father played nap at times and billiards often in the Liss Club Room. My mother sat in reverie, peeped out of the window of the upstairs parlour at passers-by, wrote prim little letters to Freddie and me, dressed more and more like Queen Victoria and went to Church and Holy Communion. (But she did not go to evening service at Liss because she thought it rather “high,” surplices, candles, intonation —“too much of it”.) My brother peddled his watches and went off on his bicycle, sometimes for days together.
In 1905 my mother slipped and fell downstairs one evening and was hurt internally and died a few weeks later. In her last illness her mind wandered back to Midhurst and she would fuss about laying the table for her father or counting the stitches as she learnt to crochet. She died a little child again. In 1910 my father woke up very briskly one morning, delivered a careful instruction on the proper way to make suet pudding to his housekeeper Mrs. Smith, insisted that it should be chopped small, protested against “lumps the size of my thumb,” glanced over the Daily Chronicle she had brought him and prepared to get up. He put his legs out of bed and slid down by the side of the bed a dead man. There is an irregularity in our family pulse, it misses a beat ever and again and sooner or later it misses more than one and that is the end of us. My grandfather had leant over a gate to admire the sunset and then ceased to live in the same fashion. This last spring as I write (1933) heart stoppage came also to my elder brother and as he got up from his breakfast, he reeled and fell down dead. But this was a little premature; he was only seventy-seven and my father and grandfather were both eighty-two. I shall hate to leave the spectacle of life but go I must at last, and I hope when my time is fulfilled that I too may depart in this apparently hereditary manner. It seems to me that whatever other defects we have, we have an admirable way of dying.
Last updated Sunday, March 27, 2016 at 12:02