Return to the system of 1800--1830, is, I thank G.o.d, impossible. Even though men's hearts should fail them, they must onward, they know not whither: though G.o.d does know. The bigot, who believes in a system, and not in the living G.o.d; the sentimentalist, who shrinks from facts because they are painful to his taste; the sluggard, who hates a change because it disturbs his ease; the simply stupid person, who cannot use his eyes and ears; all these may cry feebly to the world to do what it has never done since its creation--stand still awhile, that they may get their breaths.

But the brave and honest gentleman--who believes that G.o.d is not the tempter and deceiver, but the father and the educator of man--he will not shrink, even though the pace may be at moments rapid, the path be at moments hid by mist; for he will believe that freedom and knowledge, as well as virtue, are the daughters of the Most High; and he will follow them and call on the rest to follow them, whithersoever they may lead; and will take heart for himself and for his cla.s.s, by the example of that great Prince who is of late gone home. For if, like that most royal soul, he and his shall follow with single eye and steadfast heart, freedom, knowledge, and virtue; then will he and his be safe, as Royalty is safe in England now; because both G.o.d and man have need thereof.

PREFACE.

_Written in 1854._

ADDRESSED TO THE WORKING MEN OF GREAT BRITAIN.

My Friends,--Since I wrote this book five years ago, I have seen a good deal of your cla.s.s, and of their prospects. Much that I have seen has given me great hope; much has disappointed me; nothing has caused me to alter the opinions here laid down.

Much has given me hope; especially in the North of England. I believe that there, at least, exists a ma.s.s of prudence, self-control, genial and st.u.r.dy manhood, which will be England's reserve-force for generations yet to come.

The last five years, moreover, have certainly been years of progress for the good cause. The great drag upon it--namely, demagogism--has crumbled to pieces of its own accord; and seems now only to exhibit itself in anilities like those of the speakers who inform a mob of boys and thieves that wheat has lately been thrown into the Thames to keep up prices, or advise them to establish, by means. .h.i.therto undiscovered, national granaries, only possible under the despotism of a Pharaoh. Since the 10th of April, 1848 (one of the most lucky days which the English workman ever saw), the trade of the mob-orator has dwindled down to such last shifts as these, to which the working man sensibly seems merely to answer, as he goes quietly about his business, "Why will you still keep talking, Signor Bened.i.c.k? n.o.body marks you."

But the 10th of April, 1848, has been a beneficial crisis, not merely in the temper of the working men, so called, but in the minds of those who are denominated by them "the aristocracy." There is no doubt that the cla.s.ses possessing property have been facing, since 1848, all social questions with an average of honesty, earnestness, and good feeling which has no parallel since the days of the Tudors, and that hundreds and thousands of "gentlemen and ladies" in Great Britain now are saying, "Show what we ought to do to be just to the workman, and we will do it, whatsoever it costs." They may not be always correct (though they generally are so) in their conceptions of what ought to be done; but their purpose is good and righteous; and those who hold it are daily increasing in number. The love of justice and mercy toward the handicraftsman is spreading rapidly as it never did before in any nation upon earth; and if any man still represents the holders of property, as a cla.s.s, as the enemies of those whom they employ, desiring their slavery and their ignorance, I believe that he is a liar and a child of the devil, and that he is at his father's old work, slandering and dividing between man and man. These words may be severe: but they are deliberate; and working men are, I hope, sufficiently accustomed to hear me call a spade a spade, when I am pleading for them, to allow me to do the same when I am pleading to them.

Of the disappointing experiences which I have had I shall say nothing, save in as far as I can, by alluding to them, point out to the working man the causes which still keep him weak: but I am bound to say that those disappointments have strengthened my conviction that this book, in the main, speaks the truth.

I do not allude, of course, to the thoughts, and feelings of the hero. They are compounded of right and wrong, and such as I judged (and working men whom I am proud to number among my friends have a.s.sured me that I judged rightly) that a working man of genius would feel during the course of his self-education. These thoughts and feelings (often inconsistent and contradictory to each other), stupid or careless, or ill-willed persons, have represented as my own opinions, having, as it seems to me, turned the book upside down before they began to read it. I am bound to pay the working men, and their organs in the press, the compliment of saying that no such misrepresentations proceeded from them. However deeply some of them may have disagreed with me, all of them, as far as I have been able to judge, had sense to see what I meant; and so, also, have the organs of the High-Church party, to whom, differing from them on many points, I am equally bound to offer my thanks for their fairness. But, indeed, the way in which this book, in spite of its crudities, has been received by persons of all ranks and opinions, who instead of making me an offender for a word, have taken the book heartily and honestly, in the spirit and not in the letter, has made me most hopeful for the British mind, and given me a strong belief that, in spite of all foppery, luxury, covetousness, and unbelief, the English heart is still strong and genial, able and willing to do and suffer great things, as soon as the rational way of doing and suffering them becomes plain. Had I written this book merely to please my own fancy, this would be a paltry criterion, at once illogical and boastful; but I wrote it, G.o.d knows, in the fear of G.o.d, that I might speak what seems to me the truth of G.o.d. I trusted in Him to justify me, in spite of my own youth, inexperience, hastiness, clumsiness; and He has done it; and, I trust, will do it to the end.

And now, what shall I say to you, my friends, about the future? Your destiny is still in your own hands. For the last seven years you have let it slip through your fingers. If you are better off than you were in 1848, you owe it princ.i.p.ally to those laws of political economy (as they are called), which I call the brute natural accidents of supply and demand, or to the exertions which have been made by upright men of the very cla.s.ses whom demagogues taught you to consider as your natural enemies. Pardon me if I seem severe; but, as old Aristotle has it, "Both parties being my friends, it is a sacred duty to honour truth first." And is this not the truth? How little have the working men done to carry out that idea of a.s.sociation in which, in 1848-9, they were all willing to confess their salvation lay. Had the money which was wasted in the hapless Preston strike been wisely spent in relieving the labour market by emigration, or in making wages more valuable by enabling the workman to buy from co-operative stores and mills his necessaries at little above cost price, how much sorrow and heart-burning might have been saved to the iron-trades. Had the real English endurance and courage which was wasted in that strike been employed in the cause of a.s.sociation, the men might have been, ere now, far happier than they are ever likely to be, without the least injury to the masters. What, again, has been done toward developing the organization of the Trades' Unions into its true form, a.s.sociation for distribution, from its old, useless, and savage form of a.s.sociation for the purpose of resistance to masters--a war which is at first sight hopeless, even were it just, because the opposite party holds in his hand the supplies of his foe as well as his own, and therefore can starve him out at his leisure? What has been done, again, toward remedying the evils of the slop system, which this book especially exposed? The true method for the working men, if they wished to save their brothers and their brothers' wives and daughters from degradation, was to withdraw their custom from the slopsellers, and to deal, even at a temporary increase of price, with a.s.sociate workmen. Have they done so? They can answer for themselves. In London (as in the country towns), the paltry temptation of buying in the cheapest market has still been too strong for the labouring man. In Scotland and in the North of England, thank G.o.d, the case has been very different; and to the North I must look still, as I did when I wrote Alton Locke, for the strong men in whose hands lies the destiny of the English handicraftsman.

G.o.d grant that the workmen of the South of England may bestir themselves ere it be too late, and discover that the only defence against want is self-restraint; the only defence against slavery, obedience to rule; and that, instead of giving themselves up, bound hand and foot, by their own fancy for a "freedom" which is but selfish and conceited license, to the brute accidents of the compet.i.tive system, they may begin to organize among themselves a.s.sociations for buying and selling the necessaries of life, which may enable them to weather the dark season of high prices and stagnation, which is certain sooner or later, to follow in the footsteps of war.

On politics I have little to say. My belief remains unchanged that true Christianity, and true monarchy also, are not only compatible with, but require as their necessary complement, true freedom for every man of every cla.s.s; and that the Charter, now defunct, was just as wise and as righteous a "Reform Bill" as any which England had yet had, or was likely to have.

But I frankly say that my experience of the last five years gives me little hope of any great development of the true democratic principle in Britain, because it gives me little sign that the many are fit for it. Remember always that Democracy means a government not merely by numbers of isolated individuals, but by a Demos--by men accustomed to live in Demoi, or corporate bodies, and accustomed, therefore, to the self-control, obedience to law, and self-sacrificing public spirit, without which a corporate body cannot exist: but that a "democracy" of mere numbers is no democracy, but a mere brute "arithmocracy," which is certain to degenerate into an "ochlocracy," or government by the mob, in which the numbers have no real share: an oligarchy of the fiercest, the noisiest, the rashest, and the most shameless, which is surely swallowed up either by a despotism, as in France, or as in Athens, by utter national ruin, and helpless slavery to a foreign invader. Let the workmen of Britain train themselves in the corporate spirit, and in the obedience and self-control which it brings, as they easily can in a.s.sociations, and bear in mind always that _only he who can obey is fit to rule_; and then, when they are fit for it, the Charter may come, or things, I trust, far better than the Charter; and till they have done so, let them thank the just and merciful Heavens for keeping out of their hands any power, and for keeping off their shoulders any responsibility, which they would not be able to use aright. I thank G.o.d heartily, this day, that I have no share in the government of Great Britain; and I advise my working friends to do the same, and to believe that, when they are fit to take their share therein, all the powers of earth cannot keep them from taking it; and that, till then, happy is the man who does the duty which lies nearest him, who educates his family, raises his cla.s.s, performs his daily work as to G.o.d and to his country, not merely to his employer and himself; for it is only he that is faithful over a few things who will be made, or will be happy in being made, ruler over many things.

Yours ever,

C. K.

ALTON LOCKE,

TAILOR AND POET.

CHAPTER I.

A POET'S CHILDHOOD.

I am a c.o.c.kney among c.o.c.kneys. Italy and the Tropics, the Highlands and Devonshire, I know only in dreams. Even the Surrey Hills, of whose loveliness I have heard so much, are to me a distant fairy-land, whose gleaming ridges I am worthy only to behold afar. With the exception of two journeys, never to be forgotten, my knowledge of England is bounded by the horizon which encircles Richmond Hill.

My earliest recollections are of a suburban street; of its jumble of little shops and little terraces, each exhibiting some fresh variety of capricious ugliness; the little sc.r.a.ps of garden before the doors, with their dusty, stunted lilacs and balsam poplars, were my only forests; my only wild animals, the dingy, merry sparrows, who quarrelled fearlessly on my window-sill, ignorant of trap or gun. From my earliest childhood, through long nights of sleepless pain, as the midnight brightened into dawn, and the glaring lamps grew pale, I used to listen, with pleasant awe, to the ceaseless roll of the market-waggons, bringing up to the great city the treasures of the gay green country, the land of fruits and flowers, for which I have yearned all my life in vain. They seemed to my boyish fancy mysterious messengers from another world: the silent, lonely night, in which they were the only moving things, added to the wonder. I used to get out of bed to gaze at them, and envy the coa.r.s.e men and s.l.u.ttish women who attended them, their labour among verdant plants and rich brown mould, on breezy slopes, under G.o.d's own clear sky. I fancied that they learnt what I knew I should have learnt there; I knew not then that "the eye only sees that which it brings with it the power of seeing." When will their eyes be opened? When will priests go forth into the highways and the hedges, and preach to the ploughman and the gipsy the blessed news, that there too, in every thicket and fallow-field, is the house of G.o.d,--there, too, the gate of Heaven?

I do not complain that I am a c.o.c.kney. That, too, is G.o.d's gift. He made me one, that I might learn to feel for poor wretches who sit stifled in reeking garrets and workrooms, drinking in disease with every breath,--bound in their prison-house of brick and iron, with their own funeral pall hanging over them, in that canopy of fog and poisonous smoke, from their cradle to their grave. I have drunk of the cup of which they drink. And so I have learnt--if, indeed, I have learnt--to be a poet--a poet of the people. That honour, surely, was worth buying with asthma, and rickets, and consumption, and weakness, and--worst of all to me--with ugliness. It was G.o.d's purpose about me; and, therefore, all circ.u.mstances combined to imprison me in London. I used once, when I worshipped circ.u.mstance, to fancy it my curse, Fate's injustice to me, which kept me from developing my genius, a.s.serting my rank among poets. I longed to escape to glorious Italy, or some other southern climate, where natural beauty would have become the very element which I breathed; and yet, what would have come of that? Should I not, as n.o.bler spirits than I have done, have idled away my life in Elysian dreams, singing out like a bird into the air, inarticulately, purposeless, for mere joy and fulness of heart; and taking no share in the terrible questionings, the terrible strugglings of this great, awful, blessed time--feeling no more the pulse of the great heart of England stirring me? I used, as I said, to call it the curse of circ.u.mstance that I was a sickly, decrepit c.o.c.kney. My mother used to tell me that it was the cross which G.o.d had given me to bear. I know now that she was right there. She used to say that my disease was G.o.d's will. I do not think, though, that she spoke right there also. I think that it was the will of the world and of the devil, of man's avarice and laziness and ignorance. And so would my readers, perhaps, had they seen the shop in the city where I was born and nursed, with its little garrets reeking with human breath, its kitchens and areas with noisome sewers. A sanitary reformer would not be long in guessing the cause of my unhealthiness. He would not rebuke me--nor would she, sweet soul! now that she is at rest and bliss--for my wild longings to escape, for my envying the very flies and sparrows their wings that I might flee miles away into the country, and breathe the air of heaven once, and die. I have had my wish. I have made two journeys far away into the country, and they have been enough for me.

My mother was a widow. My father, whom I cannot recollect, was a small retail tradesman in the city. He was unfortunate; and when he died, my mother came down, and lived penuriously enough, I knew not how till I grew older, down in that same suburban street. She had been brought up an Independent. After my father's death she became a Baptist, from conscientious scruples. She considered the Baptists, as I do, as the only sect who thoroughly embody the Calvinistic doctrines. She held it, as I do, an absurd and impious thing for those who believe mankind to be children of the devil till they have been consciously "converted," to baptise unconscious infants and give them the sign of G.o.d's mercy on the mere chance of that mercy being intended for them. When G.o.d had proved by converting them, that they were not reprobate and doomed to h.e.l.l by His absolute and eternal will, then, and not till then, dare man baptise them into His name. She dared not palm a presumptuous fiction on herself, and call it "charity." So, though we had both been christened during my father's lifetime, she purposed to have us rebaptised, if ever that happened--which, in her sense of the word, never happened, I am afraid, to me.

She gloried in her dissent; for she was sprung from old Puritan blood, which had flowed again and again beneath the knife of Star-Chamber butchers, and on the battle-fields of Naseby and Sedgemoor. And on winter evenings she used to sit with her Bible on her knee, while I and my little sister Susan stood beside her and listened to the stories of Gideon and Barak, and Samson and Jephthah, till her eye kindled up, and her thoughts pa.s.sed forth from that old Hebrew time home into those English times which she fancied, and not untruly, like them. And we used to shudder, and yet listen with a strange fascination, as she told us how her ancestor called his seven sons off their small Cambridge farm, and horsed and armed them himself to follow behind Cromwell, and smite kings and prelates with "the sword of the Lord and of Gideon." Whether she were right or wrong, what is it to me? What is it now to her, thank G.o.d? But those stories, and the strict, stern Puritan education, learnt from the Independents and not the Baptists, which accompanied them, had their effect on me, for good and ill.

My mother moved by rule and method; by G.o.d's law, as she considered, and that only. She seldom smiled. Her word was absolute. She never commanded twice, without punishing. And yet there were abysses of unspoken tenderness in her, as well as clear, sound, womanly sense and insight. But she thought herself as much bound to keep down all tenderness as if she had been some ascetic of the middle ages--so do extremes meet! It was "carnal," she considered. She had as yet no right to have any "spiritual affection" for us. We were still "children of wrath and of the devil,"--not yet "convinced of sin," "converted, born again." She had no more spiritual bond with us, she thought, than she had with a heathen or a Papist. She dared not even pray for our conversion, earnestly as she prayed on every other subject.

For though the majority of her sect would have done so, her clear logical sense would yield to no such tender inconsistency. Had it not been decided from all eternity? We were elect, or we were reprobate. Could her prayers alter that? If He had chosen us, He would call us in His own good time: and, if not,--. Only again and again, as I afterwards discovered from a journal of hers, she used to beseech G.o.d with agonized tears to set her mind at rest by revealing to her His will towards us. For that comfort she could at least rationally pray. But she received no answer. Poor, beloved mother! If thou couldst not read the answer, written in every flower and every sunbeam, written in the very fact of our existence here at all, what answer would have sufficed thee.

And yet, with all this, she kept the strictest watch over our morality.

Fear, of course, was the only motive she employed; for how could our still carnal understandings be affected with love to G.o.d? And love to herself was too paltry and temporary to be urged by one who knew that her life was uncertain, and who was always trying to go down to the deepest eternal ground and reason of everything, and take her stand upon that. So our G.o.d, or G.o.ds rather, till we were twelve years old, were h.e.l.l, the rod, the ten commandments, and public opinion. Yet under them, not they, but something deeper far, both in her and us, preserved us pure. Call it natural character, conformation of the spirit,--conformation of the brain, if you like, if you are a scientific man and a phrenologist. I never yet could dissect and map out my own being, or my neighbour's, as you a.n.a.lysts do. To me, I myself, ay, and each person round me, seem one inexplicable whole; to take away a single faculty whereof, is to destroy the harmony, the meaning, the life of all the rest. That there is a duality in us--a lifelong battle between flesh and spirit--we all, alas! know well enough; but which is flesh and which is spirit, what philosophers in these days can tell us?

Still less bad we two found out any such duality or discord in ourselves; for we were gentle and obedient children. The pleasures of the world did not tempt us. We did not know of their existence; and no foundlings educated in a nunnery ever grew up in a more virginal and spotless innocence--if ignorance be such--than did Susan and I.

The narrowness of my sphere of observation only concentrated the faculty into greater strength. The few natural objects which I met--and they, of course, const.i.tuted my whole outer world (for art and poetry were tabooed both by my rank and my mother's sectarianism, and the study of human beings only develops itself as the boy grows into the man)--these few natural objects, I say, I studied with intense keenness. I knew every leaf and flower in the little front garden; every cabbage and rhubarb plant in Battersea fields was wonderful and beautiful to me. Clouds and water I learned to delight in, from my occasional lingerings on Battersea bridge, and yearning westward looks toward the sun setting above rich meadows and wooded gardens, to me a forbidden El Dorado.

I brought home wild-flowers and chance beetles and b.u.t.terflies, and pored over them, not in the spirit of a naturalist, but of a poet. They were to me G.o.d's angels shining in coats of mail and fairy masquerading dresses. I envied them their beauty, their freedom. At last I made up my mind, in the simple tenderness of a child's conscience, that it was wrong to rob them of the liberty for which I pined,--to take them away from the beautiful broad country whither I longed to follow them; and I used to keep them a day or two, and then, regretfully, carry them back, and set them loose on the first opportunity, with many compunctions of heart, when, as generally happened, they had been starved to death in the mean time.

They were my only recreations after the hours of the small day-school at the neighbouring chapel, where I learnt to read, write, and sum; except, now and then, a London walk, with my mother holding my hand tight the whole way. She would have hoodwinked me, stopped my ears with cotton, and led me in a string,--kind, careful soul!--if it had been reasonably safe on a crowded pavement, so fearful was she lest I should be polluted by some chance sight or sound of the Babylon which she feared and hated--almost as much as she did the Bishops.

The only books which I knew were the Pilgrim's Progress and the Bible. The former was my Shakespeare, my Dante, my Vedas, by which I explained every fact and phenomenon of life. London was the City of Destruction, from which I was to flee; I was Christian; the Wicket of the Way of Life I had strangely identified with the turnpike at Battersea-bridge end; and the rising ground of Mortlake and Wimbledon was the Land of Beulah--the Enchanted Mountains of the Shepherds. If I could once get there I was saved: a carnal view, perhaps, and a childish one; but there was a dim meaning and human reality in it nevertheless.

As for the Bible, I knew nothing of it really, beyond the Old Testament.

Indeed, the life of Christ had little chance of becoming interesting to me.

My mother had given me formally to understand that it spoke of matters too deep for me; that "till converted, the natural man could not understand the things of G.o.d": and I obtained little more explanation of it from the two unintelligible, dreary sermons to which I listened every dreary Sunday, in terror lest a chance shuffle of my feet, or a hint of drowsiness,--natural result of the stifling gallery and glaring windows and gas lights,--should bring down a lecture and a punishment when I returned home. Oh, those "sabbaths!"--days, not of rest, but utter weariness, when the beetles and the flowers were put by, and there was nothing to fill up the long vacuity but books of which I could not understand a word: when play, laughter, or even a stare out of window at the sinful, merry, sabbath-breaking promenaders, were all forbidden, as if the commandment had run, "In it thou shalt take no manner of amus.e.m.e.nt, thou, nor thy son, nor thy daughter." By what strange ascetic perversion has _that_ got to mean "keeping holy the sabbath-day"?

Yet there was an hour's relief in the evening, when either my mother told us Old Testament stories, or some preacher or two came in to supper after meeting; and I used to sit in the corner and listen to their talk; not that I understood a word, but the mere struggle to understand--the mere watching my mother's earnest face--my pride in the reverent flattery with which the worthy men addressed her as "a mother in Israel," were enough to fill up the blank for me till bed-time.

Of "vital Christianity" I heard much; but, with all my efforts, could find out nothing. Indeed, it did not seem interesting enough to tempt me to find out much. It seemed a set of doctrines, believing in which was to have a magical effect on people, by saving them from the everlasting torture due to sins and temptations which I had never felt. Now and then, believing, in obedience to my mother's a.s.surances, and the solemn prayers of the ministers about me, that I was a child of h.e.l.l, and a lost and miserable sinner, I used to have accesses of terror, and fancy that I should surely wake next morning in everlasting flames. Once I put my finger a moment into the fire, as certain Papists, and Protestants too, have done, not only to themselves, but to their disciples, to see if it would be so very dreadfully painful; with what conclusions the reader may judge.... Still, I could not keep up the excitement. Why should I? The fear of pain is not the fear of sin, that I know of; and, indeed, the thing was unreal altogether in my case, and my heart, my common sense, rebelled against it again and again; till at last I got a terrible whipping for taking my little sister's part, and saying that if she was to die,--so gentle, and obedient, and affectionate as she was,--G.o.d would be very unjust in sending her to h.e.l.l-fire, and that I was quite certain He would do no such thing--unless He were the Devil: an opinion which I have since seen no reason to change.

The confusion between the King of h.e.l.l and the King of Heaven has cleared up, thank G.o.d, since then!

So I was whipped and put to bed--the whipping altering my secret heart just about as much as the dread of h.e.l.l-fire did.

I speak as a Christian man--an orthodox Churchman (if you require that shibboleth). Was I so very wrong? What was there in the idea of religion which was represented to me at home to captivate me? What was the use of a child's hearing of "G.o.d's great love manifested in the scheme of redemption," when he heard, in the same breath, that the effects of that redemption were practically confined only to one human being out of a thousand, and that the other nine hundred and ninety-nine were lost and d.a.m.ned from their birth-hour to all eternity--not only by the absolute will and reprobation of G.o.d (though that infernal blasphemy I heard often enough), but also, putting that out of the question, by the mere fact of being born of Adam's race? And this to a generation to whom G.o.d's love shines out in every tree and flower and hedge-side bird; to whom the daily discoveries of science are revealing that love in every microscopic animalcule which peoples the stagnant pool! This to working men, whose craving is only for some idea which shall give equal hopes, claims, and deliverances, to all mankind alike! This to working men, who, in the smiles of their innocent children, see the heaven which they have lost--the messages of baby-cherubs, made in G.o.d's own image! This to me, to whom every b.u.t.terfly, every look at my little sister, contradicted the lie! You may say that such thoughts were too deep for a child; that I am ascribing to my boyhood the scepticism of my manhood; but it is not so; and what went on in my mind goes on in the minds of thousands. It is the cause of the contempt into which not merely sectarian Protestantism, but Christianity altogether, has fallen in the minds of the thinking workmen. Clergymen, who anathematize us for wandering into Unitarianism--you, you have driven us thither. You must find some explanation of the facts of Christianity more in accordance with the truths which we do know, and will live and die for, or you can never hope to make us Christians; or, if we do return to the true fold, it will be as I returned, after long, miserable years of darkling error, to a higher truth than most of you have yet learned to preach.

But those old Jewish heroes did fill my whole heart and soul. I learnt from them lessons which I never wish to unlearn. Whatever else I saw about them, this I saw,--that they were patriots, deliverers from that tyranny and injustice from which the child's heart,--"child of the devil" though you may call him,--instinctively, and, as I believe, by a divine inspiration, revolts. Moses leading his people out of Egypt; Gideon, Barak, and Samson, slaying their oppressors; David, hiding in the mountains from the tyrant, with his little band of those who had fled from the oppressions of an aristocracy of Nabals; Jehu, executing G.o.d's vengeance on the kings--they were my heroes, my models; they mixed themselves up with the dim legends about the Reformation martyrs, Cromwell and Hampden, Sidney and Monmouth, which I had heard at my mother's knee. Not that the perennial oppression of the ma.s.ses, in all ages and countries, had yet risen on me as an awful, torturing, fixed idea. I fancied, poor fool! that tyranny was the exception, and not the rule. But it was the mere sense of abstract pity and justice which was delighted in me. I thought that these were old fairy tales, such as never need be realized again. I learnt otherwise in after years.

I have often wondered since, why all cannot read the same lesson as I did in those old Hebrew Scriptures--that they, of all books in the world, have been wrested into proofs of the divine right of kings, the eternal necessity of slavery! But the eye only sees what it brings with it the power of seeing. The upper cla.s.ses, from their first day at school, to their last day at college, read of nothing but the glories of Salamis and Marathon, of freedom and of the old republics. And what comes of it? No more than their tutors know will come of it, when they thrust into the boys' hands books which give the lie in every page to their own political superst.i.tions.

But when I was just turned of thirteen, an altogether new fairy-land was opened to me by some missionary tracts and journals, which were lent to my mother by the ministers. Pacific coral islands and volcanoes, cocoa-nut groves and bananas, graceful savages with paint and feathers--what an El Dorado! How I devoured them and dreamt of them, and went there in fancy, and preached small sermons as I lay in my bed at night to Tahitians and New Zealanders, though I confess my spiritual eyes were, just as my physical eyes would have been, far more busy with the scenery than with the souls of my audience. However, that was the place for me, I saw clearly. And one day, I recollect it well, in the little dingy, foul, reeking, twelve foot square back-yard, where huge smoky party-walls shut out every breath of air and almost all the light of heaven, I had climbed up between the water-b.u.t.t and the angle of the wall for the purpose of fishing out of the dirty fluid which lay there, crusted with soot and alive with insects, to be renewed only three times in the seven days, some of the great larvae and kicking monsters which made up a large item in my list of wonders: all of a sudden the horror of the place came over me; those grim prison-walls above, with their canopy of lurid smoke; the dreary, sloppy, broken pavement; the horrible stench of the stagnant cesspools; the utter want of form, colour, life, in the whole place, crushed me down, without my being able to a.n.a.lyse my feelings as I can now; and then came over me that dream of Pacific Islands, and the free, open sea; and I slid down from my perch, and bursting into tears threw myself upon my knees in the court, and prayed aloud to G.o.d to let me be a missionary.

Half fearfully I let out my wishes to my mother when she came home. She gave me no answer; but, as I found out afterwards,--too late, alas! for her, if not for me,--she, like Mary, had "laid up all these things, and treasured them in her heart."

You may guess, then, my delight when, a few days afterwards, I heard that a real live missionary was coming to take tea with us. A man who had actually been in New Zealand!--the thought was rapture. I painted him to myself over and over again; and when, after the first burst of fancy, I recollected that he might possibly not have adopted the native costume of that island, or, if he had, that perhaps it would look too strange for him to wear it about London, I settled within myself that he was to be a tall, venerable-looking man, like the portraits of old Puritan divines which adorned our day-room; and as I had heard that "he was powerful in prayer,"

I adorned his right hand with that mystic weapon "all-prayer," with which Christian, when all other means have failed, finally vanquishes the fiend--which instrument, in my mind, was somewhat after the model of an infernal sort of bill or halbert--all hooks, edges, spikes, and crescents--which I had pa.s.sed, shuddering, once, in the hand of an old suit of armour in Wardour Street.