Father and Son

by Edmund Gosse

  I was not content, however, to be the cipher that I found myself, and when I had been at school for about a year, I ‘broke out,’ greatly, I think, to my own surprise, in a popular act. We had a young usher whom we disliked. I suppose, poor half-starved phthisic lad, that he was the most miserable of us all. He was, I think, unfitted for the task which had been forced upon him; he was fretful, unsympathetic, agitated. The school-house, an old rambling place, possessed a long cellar-like room that opened from our general corridor and was lighted by deep windows, carefully barred, which looked into an inner garden. This vault was devoted to us and to our play-boxes: by a tacit law, no master entered it. One evening, just at dusk, a great number of us were here when the bell for night-school rang, and many of us dawdled at the summons. Mr B., tactless in his anger, bustled in among us, scolding in a shrill voice, and proceeded to drive us forth. I was the latest to emerge, and as he turned away to see if any other truant might not be hiding, I determined upon action. With a quick movement, I drew the door behind me and bolted it, just in time to hear the imprisoned usher scream with vexation. We boys all trooped upstairs, and it is characteristic of my isolation that I had not one ‘chum’ to whom I could confide my feat.

  That Mr B. had been shut in became, however, almost instantly known, and the night-class, usually so unruly, was awed by the event into exemplary decorum. There, with no master near us, in a silence rarely broken by a giggle or a cat-call, we sat diligently working, or pretending to work. Through my brain, as I hung over my book, a thousand new thoughts began to surge. I was the liberator, the tyrannicide; I had freed all my fellows from the odious oppressor. Surely, when they learned that it was I, they would cluster round me; surely, now, I should be somebody in the school-life, no longer a mere trotting shadow or invisible presence. The interval seemed long; at length Mr B. was released by a servant, and he came up into the school-room to find us in that ominous condition of suspense.

  At first he said nothing. He sank upon a chair in a half-fainting attitude, while he pressed his hand to his side; his distress and silence redoubled the boys’ surprise, and filled me with something like remorse. For the first time, I reflected that he was human, that perhaps he suffered. He rose presently and took a slate, upon which he wrote two questions: ‘Did you do it?’ ‘Do you know who did?’ and these he propounded to each boy in rotation. The prompt, redoubled ‘No’ in every case seemed to pile up his despair.

  One of the last to whom he held, in silence, the trembling slate was the perpetrator. As I saw the moment approach, an unspeakable timidity swept over me. I reflected that no one had seen me, that no one could accuse me. Nothing could be easier or safer than to deny, nothing more perplexing to the enemy, nothing less perilous for the culprit. A flood of plausible reasons invaded my brain; I seemed to see this to be a case in which to tell the truth would be not merely foolish, it would be wrong. Yet when the usher stood before me, holding the slate out in his white and shaking hand, I seized the pencil, and, ignoring the first question, I wrote ‘Yes’ firmly against the second. I suppose that the ambiguity of this action puzzled Mr B. He pressed me to answer: ‘Did you do it?’ but to that I was obstinately dumb; and away I was hurried to an empty bed-room, where for the whole of that night and the next day I was held a prisoner, visited at intervals by the head-master and other inquisitorial persons, until I was gradually persuaded to make a full confession and apology.

  This absurd little incident had one effect, it revealed me to my schoolfellows as an existence. From that time forth I lay no longer under the stigma of invisibility; I had produced my material shape and had thrown my shadow for a moment into a legend. But, in other respects, things went on much as before: curiously uninfluenced by my surroundings, I in my turn failed to exercise influence, and my practical isolation was no less than it had been before. It was thus that it came about that my social memories of my boarding-school life are monotonous and vague. It was a period during which, as it appears to me now on looking back, the stream of my spiritual nature spread out into a shallow pool which was almost stagnant. I was labouring to gain those elements of conventional knowledge, which had, in many cases, up to that time been singularly lacking. But my brain was starved, and my intellectual perceptions were veiled. Elder persons who in later years would speak to me frankly of my school-days assured me that, while I had often struck them as a smart and quaint and even interesting child, all promise seemed to fade out of me as a school-boy, and that those who were most inclined to be indulgent gave up the hope that I should prove a man in any way remarkable. This was particularly the case with the most indulgent of my protectors, my refined and gentle stepmother.

  As this record can, however, have no value that is not based on its rigorous adhesion to the truth, I am bound to say that the dreariness and sterility of my school-life were more apparent than real. I was pursuing certain lines of moral and mental development all the time, and since my schoolmasters and my schoolfellows combined in thinking me so dull, I will display a tardy touch of ‘proper spirit’ and ask whether it may not partly have been because they were themselves so commonplace. I think that if some drops of sympathy, that magic dew of Paradise, had fallen upon my desert, it might have blossomed like the rose, or, at all events, like that chimerical flower, the Rose of Jericho. As it was, the conventionality around me, the intellectual drought, gave me no opportunity of outward growth. They did not destroy, but they cooped up, and rendered slow and inefficient, that internal life which continued, as I have said, to live on unseen. This took the form of dreams and speculations, in the course of which I went through many tortuous processes of the mind, the actual aims of which were futile, although the movements themselves were useful. If I may more minutely define my meaning, I would say that in my school-days, without possessing thoughts, I yet prepared my mind for thinking, and learned how to think.

  The great subject of my curiosity at this time was words, as instruments of expression, I was incessant in adding to my vocabulary, and in finding accurate and individual terms for things. Here, too, the exercise preceded the employment, since I was busy providing myself with words before I had any ideas to express with them. When I read Shakespeare and came upon the passage in which Prospero tells Caliban that he had no thoughts till his master taught him words, I remember starting with amazement at the poet’s intuition, for such a Caliban had I been:

  I pitied thee,

  Took pains to make thee speak, taught thee each hour

  One thing or other, when thou didst not, savage,

  Know thine own meaning, but wouldst gabble, like

  A thing most brutish; I endow’d thy purposes

  With words that made them know.

  For my Prosperos I sought vaguely in such books as I had access to, and I was conscious that as the inevitable word seized hold of me, with it out of the darkness into strong light came the image and the idea.

  My Father possessed a copy of Bailey’s ‘Etymological Dictionary,’ a book published early in the eighteenth century. Over this I would pore for hours, playing with the words in a fashion which I can no longer reconstruct, and delighting in the savour of the rich, old-fashioned country phrases. My Father finding me thus employed, fell to wondering at the nature of my pursuit, and I could offer him, indeed, no very intelligible explanation of it. He urged me to give up such idleness, and to make practical use of language. For this purpose he conceived an exercise which he obliged me to adopt, although it was hateful to me. He sent me forth, it might be, up the lane to Warbury Hill and round home by the copses; or else down one chine to the sea and along the shingle to the next cutting in the cliff, and so back by way of the village; and he desired me to put down, in language as full as I could, all that I had seen in each excursion. As I have said, this practice was detestable and irksome to me, but, as I look back, I am inclined to believe it to have been the most salutary, the most practical piece of training which my Father ever gave me. It forced me to observe sharply and cle
arly, to form visual impressions, to retain them in the brain, and to clothe them in punctilious and accurate language.

  It was in my fifteenth year that I became again, this time intelligently, acquainted with Shakespeare. I got hold of a single play, The Tempest, in a school edition, prepared, I suppose, for one of the university examinations which were then being instituted in the provinces. This I read through and through, not disdaining the help of the notes, and revelling in the glossary. I studied The Tempest as I had hitherto studied no classic work, and it filled my whole being with music and romance. This book was my own hoarded possession; the rest of Shakespeare’s works were beyond my hopes. But gradually I contrived to borrow a volume here and a volume there. I completed The Merchant of Venice, read Cymbeline, Julius Caesar and Much Ado, most of the others, I think, remained closed to me for a long time. But these were enough to steep my horizon with all the colours of sunrise. It was due, no doubt, to my bringing up, that the plays never appealed to me as bounded by the exigencies of a stage or played by actors. The images they raised in my mind were of real people moving in the open air, and uttering, in the natural play of life, sentiments that were clothed in the most lovely, and yet, as it seemed to me, the most obvious and the most inevitable language.

  It was while I was thus under the full spell of the Shakespearean necromancy that a significant event occurred. My Father took me up to London for the first time since my infancy. Our visit was one of a few days only, and its purpose was that we might take part in some enormous Evangelical conference. We stayed in a dark hotel off the Strand, where I found the noise by day and night very afflicting. When we were not at the conference, I spent long hours, among crumbs and blue-bottle flies, in the coffee-room of this hotel, my Father being busy at the British Museum and the Royal Society. The conference was held in an immense hall, somewhere in the north of London. I remember my short-sighted sense of the terrible vastness of the crowd, with rings on rings of dim white faces fading in the fog. My Father, as a privileged visitor, was obliged with seats on the platform, and we were in the heart of the first really large assemblage of persons that I had ever seen.

  The interminable ritual of prayers, hymns and addresses left no impression on my memory, but my attention was suddenly stung into life by a remark. An elderly man, fat and greasy, with a voice like a bassoon, and an imperturbable assurance, was denouncing the spread of infidelity, and the lukewarmness of professing Christians, who refrained from battling the wickedness at their doors. They were like the Laodiceans, whom the Angel of the Apocalypse spewed out of his mouth. For instance, who, the orator asked, is now rising to check the outburst of idolatry in our midst? ‘At this very moment,’ he went on, ‘there is proceeding, unreproved, a blasphemous celebration of the birth of Shakespeare, a lost soul now suffering for his sins in hell!’ My sensation was that of one who has suddenly been struck on the head; stars and sparks beat round me. If some person I loved had been grossly insulted in my presence, I could not have felt more powerless in anguish. No one in that vast audience raised a word of protest, and my spirits fell to their nadir. This, be it remarked, was the earliest intimation that had reached me of the tercentenary of the Birth at Stratford, and I had not the least idea what could have provoked the outburst of outraged godliness.

  But Shakespeare was certainly in the air. When we returned to the hotel that noon, my Father of his own accord reverted to the subject. I held my breath, prepared to endure fresh torment. What he said, however, surprised and relieved me. ‘Brother So-and-so,’ he remarked, ‘was not, in my judgment, justified in saying what he did. The uncovenanted mercies of God are not revealed to us. Before so rashly speaking of Shakespeare as “a lost soul in hell,” he should have remembered how little we know of the poet’s history. The light of salvation was widely disseminated in the land during the reign of Queen Elizabeth, and we cannot know that Shakespeare did not accept the atonement of Christ in simple faith before he came to die.’ The concession will today seem meagre to gay and worldly spirits, but words cannot express how comfortable it was to me. I gazed at my Father with loving eyes across the cheese and celery, and if the waiter had not been present I believe I might have hugged him in my arms.

  This anecdote may serve to illustrate the attitude of my conscience, at this time, with regard to theology. I was not consciously in any revolt against the strict faith in which I had been brought up, but I could not fail to be aware of the fact that literature tempted me to stray up innumerable paths which meandered in directions at right angles to that direct strait way which leadeth to salvation. I fancied, if I may pursue the image, that I was still safe up these pleasant lanes if I did not stray far enough to lose sight of the main road. If, for instance, it had been quite certain that Shakespeare had been irrecoverably damnable and damned, it would scarcely have been possible for me to have justified myself in going on reading Cymbeline. One who broke bread with the Saints every Sunday morning, who ‘took a class’ at Sunday school, who made, as my Father loved to remind me, a public weekly confession of his willingness to bear the Cross of Christ, such an one could hardly, however bewildering and torturing the thought, continue to admire a lost soul. But that happy possibility of an ultimate repentance, how it eased me! I could always console myself with the belief that when Shakespeare wrote any passage of intoxicating beauty, it was just then that he was beginning to breathe the rapture that faith in Christ brings to the anointed soul. And it was with a like casuistry that I condoned my other intellectual and personal pleasures.

  My Father continued to be under the impression that my boarding-school, which he never again visited after originally leaving me there, was conducted upon the same principles as his own household. I was frequently tempted to enlighten him, but I never found the courage to do so. As a matter of fact the piety of the establishment, which collected to it the sons of a large number of evangelically minded parents throughout that part of the country, resided mainly in the prospectus. It proceeded no further than the practice of reading the Bible aloud, each boy in successive order one verse, in the early morning before breakfast. There was no selection and no exposition; where the last boy sat, there the day’s reading ended, even if it were in the middle of a sentence, and there it began next morning.

  Such reading of ‘the chapter’ was followed by a long dry prayer. I do not know that this morning service would appear more perfunctory than usual to other boys, but it astounded and disgusted me, accustomed as I was to the ministrations at home, where my Father read ‘the word of God’ in a loud passionate voice, with dramatic emphasis, pausing for commentary and paraphrase, and treating every phrase as if it were part of a personal message or of thrilling family history. At school, ‘morning prayer’ was a dreary unintelligible exercise, and with this piece of mumbo-jumbo, religion for the day began and ended. The discretion of little boys is extraordinary. I am quite certain no one of us ever revealed this fact to our godly parents at home.

  If any one was to do this, it was of course I who should first of all have ‘testified.’ But I had grown cautious about making confidences. One never knew how awkwardly they might develop or to what disturbing excesses of zeal they might precipitously lead. I was on my guard against my Father, who was, all the time, only too openly yearning that I should approach him for help, for comfort, for ghostly counsel. Still ‘delicate,’ though steadily gaining in solidity of constitution, I was liable to severe chills and to fugitive neuralgic pangs. My Father was, almost maddeningly, desirous that these afflictions should be sanctified to me, and it was in my bed, often when I was much bowed in spirit by indisposition, that he used to triumph over me most pitilessly. He retained the singular superstition, amazing in a man of scientific knowledge and long human experience, that all pains and ailments were directly sent by the Lord in chastisement for some definite fault, and not in relation to any physical cause. The result was sometimes quite startling, and in particular I recollect that my stepmother and I exchanged impressions of a
stonishment at my Father’s action when Mrs Goodyer, who was one of the ‘Saints’ and the wife of a young journeyman cobbler, broke her leg. My Father, puzzled for an instant as to the meaning of this accident, since Mrs Goodyer was the gentlest and most inoffensive of our church members, decided that it must be because she had made an idol of her husband, and he reduced the poor thing to tears by standing at her bed-side and imploring the Holy Spirit to bring this sin home to her conscience.

  When, therefore, I was ill at home with one of my trifling disorders, the problem of my spiritual state always pressed violently upon my Father, and this caused me no little mental uneasiness. He would appear at my bed-side, with solemn solicitude, and sinking on his knees would earnestly pray aloud that the purpose of the Lord in sending me this affliction might graciously be made plain to me; and then, rising, and standing by my pillow, he would put me through a searching spiritual inquiry as to the fault which was thus divinely indicated to me as observed and reprobated on high.

  It was not on points of moral behaviour that he thus cross-examined me; I think he disdained such an ignoble game as that. But uncertainties of doctrine, relinquishment of faith in the purity of this dogma or of that, lukewarm zeal in ‘taking up the cross of Christ,’ growth of intellectual pride,—such were the insidious offences in consequence of which, as he supposed, the cold in the head or the toothache had been sent as heavenly messengers to recall my straggling conscience to its plain path of duty.

  What made me very uncomfortable on these occasions was my consciousness that confinement to bed was hardly an affliction at all. It kept me from the boredom of school, in a firelit bed-room at home, with my pretty, smiling stepmother lavishing luxurious attendance upon me, and it gave me long, unbroken days for reading. I was awkwardly aware that I simply had not the effrontery to ‘approach the Throne of Grace’ with a request to know for what sin I was condemned to such a very pleasant disposition of my hours.