by Edmund Gosse
OUT OF THE darkness of my infancy there comes only one flash of memory. I am seated alone, in my baby-chair, at a dinner-table set for several people. Somebody brings in a leg of mutton, puts it down close to me, and goes out. I am again alone, gazing at two low windows, wide open upon a garden. Suddenly, noiselessly, a large, long animal (obviously a greyhound) appears at one window-sill, slips into the room, seizes the leg of mutton and slips out again. When this happened I could not yet talk. The accomplishment of speech came to me very late, doubtless because I never heard young voices. Many years later, when I mentioned this recollection, there was a shout of laughter and surprise:
‘That then, was what became of the mutton! It was not you, who, as your Uncle A. pretended, ate it up, in the twinkling of an eye, bone and all!’
I suppose that it was the startling intensity of this incident which stamped it upon a memory from which all other impressions of this early date have vanished.
The adventure of the leg of mutton occurred, evidently, at the house of my Mother’s brothers, for my parents, at this date, visited no other. My uncles were not religious men, but they had an almost filial respect for my Mother, who was several years senior to the elder of them. When the catastrophe of my Grandfather’s fortune had occurred, they had not yet left school. My Mother, in spite of an extreme dislike of teaching, which was native to her, immediately accepted the situation of a governess in the family of an Irish nobleman. The mansion was only to be approached, as Miss Edgeworth would have said, ‘through eighteen sloughs, at the imminent peril of one’s life,’ and when one had reached it, the mixture of opulence and squalor, of civility and savagery, was unspeakable. But my Mother was well paid, and she stayed in this distasteful environment, doing the work she hated most, while with the margin of her salary she helped first one of her brothers and then the other through his Cambridge course. They studied hard and did well at the university. At length their sister received, in her ultima Thule, news that her younger brother had taken his degree, and then and there, with a sigh of intense relief, she resigned her situation and came straight back to England.
It is not to be wondered at, then, that my uncles looked up to their sister with feelings of especial devotion. They were not inclined, they were hardly in a position, to criticise her modes of thought. They were easy-going, cultured and kindly gentlemen, rather limited in their views, without a trace of their sister’s force of intellect or her strenuous temper. E. resembled her in person; he was tall, fair, with auburn curls; he cultivated a certain tendency to the Byronic type, fatal and melancholy. A. was short, brown and jocose, with a pretension to common sense; bluff and chatty. As a little child, I adored my Uncle E., who sat silent by the fireside, holding me against his knee, saying nothing, but looking unutterably sad, and occasionally shaking his warm-coloured tresses. With great injustice, on the other hand, I detested my Uncle A., because he used to joke in a manner very displeasing to me, and because he would so far forget himself as to chase, and even, if it will be credited, to tickle me. My uncles, who remained bachelors to the end of their lives, earned a comfortable living, E. by teaching, A. as ‘something in the City,’ and they rented an old rambling house in Clapton, that same in which I saw the greyhound. Their house had a strange, delicious smell, so unlike anything I smelt anywhere else, that it used to fill my eyes with tears of mysterious pleasure. I know now that this was the odour of cigars, tobacco being a species of incense tabooed at home on the highest religious grounds.
It has been recorded that I was slow in learning to speak. I used to be told that having met all invitations to repeat such words as ‘Papa’ and ‘Mamma’ with gravity and indifference, I one day drew towards me a volume, and said ‘book’ with startling distinctness. I was not at all precocious, but at a rather early age, I think towards the beginning of my fourth year, I learned to read. I cannot recollect a time when a printed page of English was closed to me. But perhaps earlier still my Mother used to repeat to me a poem which I have always taken for granted that she had herself composed, a poem which had a romantic place in my early mental history. It ran thus, I think:
O pretty Moon, you shine so bright!
I’ll go to bid Mamma good-night,
And then I’ll lie upon my bed
And watch you move above my head.
Ah! there, a cloud has hidden you!
But I can see your light shine thro’;
It tries to hide you—quite in vain,
For—there you quickly come again.
It’s God, I know, that makes you shine
Upon this little bed of mine;
But I shall all about you know
When I can read and older grow.
Long, long after the last line had become an anachronism, I used to shout this poem from my bed before I went to sleep, whether the night happened to be moon-lit or no.
It must have been my Father who taught me my letters. To my Mother, as I have said, it was distasteful to teach, though she was so prompt and skilful to learn. My Father, on the contrary, taught cheerfully, by fits and starts. In particular, he had a scheme for rationalising geography, which I think was admirable. I was to climb upon a chair, while, standing at my side, with a pencil and a sheet of paper, he was to draw a chart of the markings on the carpet. Then, when I understood the system, another chart on a smaller scale of the furniture in the room, then of a floor of the house, then of the back-garden, then of a section of the street. The result of this was that geography came to me of itself, as a perfectly natural miniature arrangement of objects, and to this day has always been the science which gives me least difficulty. My Father also taught me the simple rules of arithmetic, a little natural history, and the elements of drawing; and he laboured long and unsuccessfully to make me learn by heart hymns, psalms and chapters of Scripture, in which I always failed ignominiously and with tears. This puzzled and vexed him, for he himself had an extremely retentive textual memory. He could not help thinking that I was naughty, and would not learn the chapters, until at last he gave up the effort. All this sketch of an education began, I believe, in my fourth year, and was not advanced or modified during the rest of my Mother’s life.
Meanwhile, capable as I was of reading, I found my greatest pleasure in the pages of books. The range of these was limited, for story-books of every description were sternly excluded. No fiction of any kind, religious or secular, was admitted into the house. In this it was to my Mother, not to my Father, that the prohibition was due. She had a remarkable, I confess to me still somewhat unaccountable impression, that to ‘tell a story,’ that is, to compose fictitious narrative of any kind, was a sin. She carried this conviction to extreme lengths. My Father, in later years, gave me some interesting examples of her firmness. As a young man in America, he had been deeply impressed by ‘Salathiel,’ a pious prose romance of that then popular writer, the Rev. George Croly. When he first met my Mother, he recommended it to her, but she would not consent to open it. Nor would she read the chivalrous tales in verse of Sir Walter Scott, obstinately alleging that they were not ‘true.’ She would read none but lyrical and subjective poetry. Her secret diary reveals the history of this singular aversion to the fictitious, although it cannot be said to explain the cause of it. As a child, however, she had possessed a passion for making up stories, and so considerable a skill in it that she was constantly being begged to indulge others with its exercise. But I will, on so curious a point, leave her to speak for herself:
‘When I was a very little child, I used to amuse myself and my brothers with inventing stories, such as I read. Having, as I suppose, naturally a restless mind and busy imagination, this soon became the chief pleasure of my life. Unfortunately, my brothers were always fond of encouraging this propensity, and I found in Taylor, my maid, a still greater tempter. I had not known there was any harm in it, until Miss Shore [a Calvinist governess], finding it out, lectured me severely, and told me it was wicked. From that time forth I considered that to invent a story of any kind
was a sin. But the desire to do so was too deeply rooted in my affections to be resisted in my own strength [she was at that time nine years of age], and unfortunately I knew neither my corruption nor my weakness, nor did I know where to gain strength. The longing to invent stories grew with violence. Everything I heard or read became food for my distemper. The simplicity of truth was not sufficient for me; I must needs embroider imagination upon it, and the folly, vanity, and wickedness which disgraced my heart are more than I am able to express. Even now [at the age of twenty-nine], tho’ watched, prayed and striven against, that is still the sin that most easily besets me. It has hindered my prayers and prevented my improvement, and therefore has humbled me very much.’
This is, surely, a very painful instance of the repression of an instinct. There seems to have been, in this case, a vocation such as is rarely heard, and still less often wilfully disregarded and silenced. Was my Mother intended by nature to be a novelist? I have often thought so, and her talents and vigour of purpose, directed along the line which was ready to form ‘the chief pleasure of her life,’ could hardly have failed to conduct her to great success. She was a little younger than Bulwer Lytton, a little older than Mrs Gaskell—but these are vain and trivial speculations!
My own state, however, was, I should think, almost unique among the children of cultivated parents. In consequence of the stern ordinance which I have described, not a single fiction was read or told to me during my infancy. The rapture of the child who delays the process of going to bed by cajoling ‘a story’ out of his mother or his nurse, as he sits upon her knee, well tucked up, at the corner of the nursery fire—this was unknown to me. Never, in all my early childhood, did any one address to me the affecting preamble, ‘Once upon a time!’ I was told about missionaries, but never about pirates; I was familiar with humming-birds, but I had never heard of fairies. Jack the Giant Killer, Rumpelstiltskin and Robin Hood were not of my acquaintance, and though I understood about wolves, Little Red Ridinghood was a stranger even by name. So far as my ‘dedication’ was concerned, I can but think that my parents were in error thus to exclude the imaginary from my outlook upon facts. They desired to make me truthful; the tendency was to make me positive and sceptical. Had they wrapped me in the soft folds of supernatural fancy, my mind might have been longer content to follow their traditions in an unquestioning spirit.
Having easily said what, in those early years, I did not read, I have great difficulty in saying what I did read. But a queer variety of natural history, some of it quite indigestible by my undeveloped mind; many books of travels, mainly of a scientific character, among them voyages of discovery in the South Seas, by which my brain was dimly filled with splendour; some geography and astronomy, both of them sincerely enjoyed; much theology, which I desired to appreciate but could never get my teeth into (if I may venture to say so), and over which my eye and tongue learned to slip without penetrating so that I would read, and read aloud, and with great propriety of emphasis, page after page without having formed an idea or retained an expression. There was, for instance, a writer on prophecy called Jukes, of whose works each of my parents was inordinately fond, and I was early set to read Jukes aloud to them. I did it glibly, like a machine, but the sight of Jukes’s volumes became an abomination to me, and I never formed the outline of a notion what they were about. Later on, a publication called ‘The Penny Cyclopaedia’ became my daily, and for a long time almost my sole study; to the subject of this remarkable work I may presently return.
It is difficult to keep anything like chronological order in recording fragments of early recollection, and in speaking of my reading I have been led too far ahead. My memory does not, practically, begin till we returned from certain visits, made with a zoological purpose, to the shores of Devon and Dorset, and settled, early in my fifth year, in a house at Islington, in the north of London. Our circumstances were now more easy; my Father had regular and well-paid literary work; and the house was larger and more comfortable than ever before, though still very simple and restricted. My memories, some of which are exactly dated by certain facts, now become clear and almost abundant. What I do not remember, except from having it very often repeated to me, is what may be considered the only ‘clever’ thing that I said during an otherwise unillustrious childhood. It was not startlingly ‘clever,’ but it may pass. A lady—when I was just four—rather injudiciously showed me a large print of a human skeleton, saying ‘There! you don’t know what that is, do you?’ Upon which, immediately and very archly, I replied, ‘Isn’t it a man with the meat off?’ This was thought wonderful, and, as it is supposed that I had never had the phenomenon explained to me, it certainly displays some quickness in seizing an analogy. I had often watched my Father, while he soaked the flesh off the bones of fishes and small mammals. If I venture to repeat this trifle, it is only to point out that the system on which I was being educated deprived all things, human life among the rest, of their mystery. The ‘bare-grinning skeleton of death’ was to me merely a prepared specimen of that featherless plantigrade vertebrate, homo sapiens.
As I have said that this anecdote was thought worth repeating, I ought to proceed to say that there was, so far as I can recollect, none of that flattery of childhood which is so often merely a backhanded way of indulging the vanity of parents. My Mother, indeed, would hardly have been human if she had not occasionally entertained herself with the delusion that her solitary duckling was a cygnet. This my Father did not encourage, remarking, with great affection, and chucking me under the chin, that I was ‘a nice little ordinary boy.’ My Mother, stung by this want of appreciation, would proceed so far as to declare that she believed that in future times the F.R.S. would be chiefly known as his son’s father! (This is a pleasantry frequent in professional families.)
To this my Father, whether convinced or not, would make no demur, and the couple would begin to discuss, in my presence, the direction which my shining talents would take. In consequence of my dedication to ‘the Lord’s Service,’ the range of possibilities was much restricted. My Father, who had lived long in the Tropics, and who nursed a perpetual nostalgia for ‘the little lazy isles where the trumpet-orchids blow,’ leaned towards the field of missionary labour. My Mother, who was cold about foreign missions, preferred to believe that I should be the Charles Wesley of my age, ‘or perhaps,’ she had the candour to admit, ‘merely the George Whitefield.’ I cannot recollect the time when I did not understand that I was going to be a minister of the Gospel.
It is so generally taken for granted that a life strictly dedicated to religion is stiff and dreary, that I may have some difficulty in persuading my readers that, as a matter of fact, in these early days of my childhood, before disease and death had penetrated to our slender society, we were always cheerful and often gay. My parents were playful with one another, and there were certain stock family jests which seldom failed to enliven the breakfast table. My Father and Mother lived so completely in the atmosphere of faith, and were so utterly convinced of their intercourse with God, that, so long as that intercourse was not clouded by sin, to which they were delicately sensitive, they could afford to take the passing hour very lightly. They would even, to a certain extent, treat the surroundings of their religion as a subject of jest, joking very mildly and gently about such things as an attitude at prayer or the nature of a supplication. They were absolutely indifferent to forms. They prayed, seated in their chairs, as willingly as, reversed, upon their knees; no ritual having any significance for them. My Mother was sometimes extremely gay, laughing with a soft, merry sound. What I have since been told of the guileless mirth of nuns in a convent has reminded me of the gaiety of my parents during my early childhood.
So long as I was a mere part of them, without individual existence, and swept on, a satellite, in their atmosphere, I was mirthful when they were mirthful, and grave when they were grave. The mere fact that I had no young companions, no story-books, no outdoor amusements, none of the thousand and one employme
nts provided for other children in more conventional surroundings, did not make me discontented or fretful, because I did not know of the existence of such entertainments. In exchange, I became keenly attentive to the limited circle of interests open to me. Oddly enough, I have no recollection of any curiosity about other children, nor of any desire to speak to them or play with them. They did not enter into my dreams, which were occupied entirely with grown-up people and animals. I had three dolls, to whom my attitude was not very intelligible. Two of these were female, one with a shapeless face of rags, the other in wax. But, in my fifth year, when the Crimean War broke out, I was given a third doll, a soldier, dressed very smartly in a scarlet cloth tunic. I used to put the dolls on three chairs, and harangue them aloud, but my sentiment to them was never confidential, until our maidservant one day, intruding on my audience, and misunderstanding the occasion of it, said: ‘What? a boy, and playing with a soldier when he’s got two lady-dolls to play with?’ I had never thought of my dolls as confidants before, but from that time forth I paid a special attention to the soldier, in order to make up to him for Lizzie’s unwarrantable insult.
The declaration of war with Russia brought the first breath of outside life into our Calvinist cloister. My parents took in a daily newspaper, which they had never done before, and events in picturesque places, which my Father and I looked out on the map, were eagerly discussed. One of my vividest early memories can be dated exactly. I was playing about the house, and suddenly burst into the breakfast-room, where, close to the door, sat an amazing figure, a very tall young man, as stiff as my doll, in a gorgeous scarlet tunic. Quite far away from him, at her writing-table, my Mother sat with her Bible open before her, and was urging the gospel plan of salvation on his acceptance. She promptly told me to run away and play, but I had seen a great sight. This guardsman was in the act of leaving for the Crimea, and his adventures—he was converted in consequence of my Mother’s instruction—were afterwards told by her in a tract, called ‘The Guardsman of the Alma,’ of which I believe that more than half a million of copies were circulated. He was killed in that battle, and this added an extraordinary lustre to my dream of him. I see him still in my mind’s eye, large, stiff, and unspeakably brilliant, seated, from respect, as near as possible to our parlour door. This apparition gave reality to my subsequent conversations with the soldier doll.
