Father and Son

by Edmund Gosse

  Several things tended at this time to alienate my conscience from the line which my Father had so rigidly traced for it. The question of the efficacy of prayer, which has puzzled wiser heads than mine was, began to trouble me. It was insisted on in our household that if anything was desired, you should not, as my Mother said, ‘lose any time in seeking for it, but ask God to guide you to it.’ In many junctures of life, this is precisely what, in sober fact, they did. I will not dwell here on their theories, which my Mother put forth, with unflinching directness, in her published writings. But I found that a difference was made between my privileges in this matter and theirs, and this led to many discussions. My parents said: ‘Whatever you need, tell Him and He will grant it, if it is His will.’ Very well; I had need of a large painted humming-top which I had seen in a shop-window in the Caledonian Road. Accordingly, I introduced a supplication for this object into my evening prayer, carefully adding the words: ‘If it is Thy will.’ This, I recollect, placed my Mother in a dilemma, and she consulted my Father. Taken, I suppose, at a disadvantage, my Father told me I must not pray for ‘things like that.’ To which I answered by another query, ‘Why?’ And I added that he said we ought to pray for things we needed, and that I needed the humming-top a great deal more than I did the conversion of the heathen or the restitution of Jerusalem to the Jews, two objects of my nightly supplication which left me very cold.

  I have reason to believe, looking back upon this scene, conducted by candle-light in the front parlour, that my Mother was much baffled by the logic of my arguments. She had gone so far as to say publicly that no ‘things or circumstances are too insignificant to bring before the God of the whole earth.’ I persisted that this covered the case of the humming-top, which was extremely significant to me. I noticed that she held aloof from the discussion, which was carried on with some show of annoyance by my Father. He had never gone quite so far as she did in regard to this question of praying for material things. I am not sure that she was convinced that I ought to have been checked’ but he could not help seeing that it reduced their favourite theory to an absurdity for a small child to exercise the privilege. He ceased to argue, and told me peremptorily that it was not right for me to pray for things like humming-tops, and that I must do it no more. His authority, of course, was paramount, and I yielded; but my faith in the efficacy of prayer was a good deal shaken. The fatal suspicion had crossed my mind that the reason why I was not to pray for the top was because it was too expensive for my parents to buy, that being the usual excuse for not getting things I wished for.

  It was about the date of my sixth birthday that I did something very naughty, some act of direct disobedience, for which my Father, after a solemn sermon, chastised me, sacrificially, by giving me several cuts with a cane. This action was justified, as everything he did was justified, by reference to Scripture—‘Spare the rod and spoil the child.’ I suppose that there are some children, of a sullen and lymphatic temperament, who are smartened up and made more wide-awake by a whipping. It is largely a matter of convention, the exercise being endured (I am told) with pride by the infants of our aristocracy, but not tolerated by the lower classes. I am afraid that I proved my inherent vulgarity by being made, not contrite or humble, but furiously angry by this caning. I cannot account for the flame of rage which it awakened in my bosom. My dear, excellent Father had beaten me, not very severely, without ill-temper, and with the most genuine desire to improve me. But he was not well-advised, especially so far as the ‘dedication to the Lord’s service’ was concerned. This same ‘dedication’ had ministered to my vanity, and there are some natures which are not improved by being humiliated. I have to confess with shame that I went about the house for some days with a murderous hatred of my Father locked within my bosom. He did not suspect that the chastisement had not been wholly efficacious, and he bore me no malice; so that after a while, I forgot and thus forgave him. But I do not regard physical punishment as a wise element in the education of proud and sensitive children.

  My theological misdeeds culminated, however, in an act so puerile and preposterous that I should not venture to record it if it did not throw some glimmering of light on the subject which I have proposed to myself in writing these pages. My mind continued to dwell on the mysterious question of prayer. It puzzled me greatly to know why, if we were God’s children, and if he was watching over us by night and day, we might not supplicate for toys and sweets and smart clothes as well as for the conversion of the heathen. Just at this juncture, we had a special service at the Room, at which our attention was particularly called to what we always spoke of as ‘the field of missionary labour.’ The East was represented among ‘the saints’ by an excellent Irish peer, who had, in his early youth, converted and married a lady of colour; this Asiatic shared in our Sunday morning meetings, and was an object of helpless terror to me; I shrank from her amiable caresses, and vaguely identified her with a personage much spoken of in our family circle, the ‘Personal Devil.’

  All these matters drew my thoughts to the subject of idolatry, which was severely censured at the missionary meeting. I cross-examined my Father very closely as to the nature of this sin, and pinned him down to the categorical statement that idolatry consisted in praying to any one or anything but God himself. Wood and stone, in the words of the hymn, were peculiarly liable to be bowed down to by the heathen in their blindness. I pressed my Father further on this subject, and he assured me that God would be very angry, and would signify his anger, if any one, in a Christian country, bowed down to wood and stone. I cannot recall why I was so pertinacious on this subject, but I remember that my Father became a little restive under my cross-examination. I determined, however, to test the matter for myself, and one morning, when both my parents were safely out of the house, I prepared for the great act of heresy. I was in the morning-room on the ground-floor, where, with much labour, I hoisted a small chair on the table close to the window. My heart was now beating as if it would leap out of my side, but I pursued my experiment. I knelt down on the carpet in front of the table and looking up I said my daily prayer in a loud voice, only substituting the address ‘O Chair!’ for the habitual one.

  Having carried this act of idolatry safely through, I waited to see what would happen. It was a fine day, and I gazed up at the slip of white sky above the houses opposite, and expected something to appear in it. God would certainly exhibit his anger in some terrible form, and would chastise my impious and wilful action. I was very much alarmed, but still more excited; I breathed the high, sharp air of defiance. But nothing happened; there was not a cloud in the sky, not an unusual sound in the street. Presently I was quite sure that nothing would happen. I had committed idolatry, flagrantly and deliberately, and God did not care.

  The result of this ridiculous act was not to make me question the existence and power of God; those were forces which I did not dream of ignoring. But what it did was to lessen still further my confidence in my Father’s knowledge of the Divine mind. My Father had said, positively that if I worshipped a thing made of wood, God would manifest his anger. I had then worshipped a chair, made (or partly made) of wood, and God had made no sign whatever. My Father, therefore, was not really acquainted with the Divine practice in cases of idolatry. And with that, dismissing the subject, I dived again into the unplumbed depths of the ‘Penny Cyclopaedia.’

  Chapter 3

  THAT I MIGHT die in my early childhood was a thought which frequently recurred to the mind of my Mother. She endeavoured, with a Roman fortitude, to face it without apprehension. Soon after I had completed my fifth year she had written as follows in her secret journal:

  ‘Should we be called on to weep over the early grave of the dear one whom now we are endeavouring to train for heaven, may we be able to remember that we never ceased to pray for and watch over him. It is easy, comparatively, to watch over an infant. Yet shall I be sufficient for these things? I am not. But God is sufficient. In his strength I have begun the warfare, in
his strength I will persevere, and I will faint not till either I myself or my little one is beyond the reach of earthly solicitude.’

  That either she or I would be called away from earth, and that our physical separation was at hand, seems to have been always vaguely present in my Mother’s dreams, as an obstinate conviction to be carefully recognised and jealously guarded against.

  It was not, however, until the course of my seventh year, that the tragedy occurred, which altered the whole course of our family existence. My Mother had hitherto seemed strong and in good health; she had even made the remark to my Father, that ‘sorrow and pain, the badges of Christian discipleship,’ appeared to be withheld from her. On her birthday, which was to be her last, she had written these ejaculations in her locked diary:

  ‘Lord, forgive the sins of the past, and help me to be faithful in future! May this be a year of much blessing, a year of jubilee! May I be kept lowly, trusting, loving! May I have more blessing than in all former years combined! May I be happier as a wife, mother, sister, writer, mistress, friend!’

  But a symptom began to alarm her and in the beginning of May, having consulted a local physician without being satisfied, she went to see a specialist in a northern suburb in whose judgment she had great confidence. This occasion I recollect with extreme vividness. I had been put to bed by my Father, in itself a noteworthy event. My crib stood near a window overlooking the street; my parents’ ancient four-poster, a relic of the eighteenth century, hid me from the door, but I could see the rest of the room. After falling asleep on this particular evening, I awoke silently, surprised to see two lighted candles on the table, and my Father seated writing by them. I also saw a little meal arranged.

  While I was wondering at all this, the door opened, and my Mother entered the room; she emerged from behind the bed-curtains, with her bonnet on, having returned from her expedition. My Father rose hurriedly, pushing back his chair, and greeted her by exclaiming: ‘Well, what does he say?’ There was a pause, while my Mother seemed to be steadying her voice, and then she replied, loudly and distinctly, ‘He says it is—’ and she mentioned one of the most cruel maladies by which our poor mortal nature can be tormented. Then I saw them fold one another in a silent embrace, and presently sink together out of sight on their knees, at the further side of the bed, where upon my Father lifted up his voice in prayer. Neither of them had noticed me, and now I lay back on my pillow and fell asleep.

  Next morning, when we three sat at breakfast, my mind reverted to the scene of the previous night. With my eyes on my plate, as I was cutting up my food, I asked, casually, ‘What is—?’ mentioning the disease whose unfamiliar name I had heard from my bed. Receiving no reply, I looked up to discover why my question was not answered, and I saw my parents gazing at each other with lamentable eyes. In some way, I know not how, I was conscious of the presence of an incommunicable mystery, and I kept silence, though tortured with curiosity, nor did I ever repeat my inquiry.

  About a fortnight later, my Mother began to go three times a week all the long way from Islington to Pimlico, in order to visit a certain practitioner, who undertook to apply a special treatment to her case. This involved great fatigue and distress to her, but so far as I was personally concerned it did me a great deal of good. I invariably accompanied her, and when she was very tired and weak, I enjoyed the pride of believing that I protected her. The movement, the exercise, the occupation, lifted my morbid fears and superstitions like a cloud. The medical treatment to which my poor Mother was subjected was very painful, and she had a peculiar sensitiveness to pain. She carried on her evangelical work as long as she possibly could, continuing to converse with her fellow passengers on spiritual matters. It was wonderful that a woman, so reserved and proud as she by nature was, could conquer so completely her natural timidity. In those last months, she scarcely ever got into a railway carriage or into an omnibus, without presently offering tracts to the persons sitting within reach of her, or endeavouring to begin a conversation with some one on the sufficiency of the Blood of Jesus to cleanse the human heart from sin. Her manners were so gentle and persuasive, she looked so innocent, her small, sparkling features were lighted up with so much benevolence, that I do not think she ever met with discourtesy or roughness. Imitative imp that I was, I sometimes took part in these strange conversations, and was mightily puffed up by compliments paid, in whispers, to my infant piety. But my Mother very properly discouraged this, as tending in me to spiritual pride.

  If my parents, in their desire to separate themselves from the world, had regretted that through their happiness they seemed to have forfeited the Christian privilege of affliction, they could not continue to complain of any absence of temporal adversity. Everything seemed to combine, in the course of this fatal year 1856, to harass and alarm them. Just at the moment when illness created a spccial drain upon their resources, their slender income, instead of being increased, was seriously diminished. There is little sympathy felt in this world of rhetoric for the silent sufferings of the genteel poor, yet there is no class that deserves a more charitable commiseration.

  At the best of times, the money which my parents had to spend was an exiguous and an inelastic sum. Strictly economical, proud—in an old-fashioned mode now quite out of fashion—to conceal the fact of their poverty, painfully scrupulous to avoid giving inconvenience to shop-people, tradesmen or servants, their whole financial career had to be carried on with the adroitness of a campaign through a hostile country. But now, at the moment when fresh pressing claims were made on their resources, my Mother’s small capital suddenly disappeared. It had been placed, on bad advice (they were as children in such matters), in a Cornish mine, the grotesque name of which, Wheal Maria, became familiar to my ears. One day the river Tamar, in a playful mood, broke into Wheal Maria, and not a penny more was ever lifted from that unfortunate enterprise. About the same time, a small annuity which my Mother had inherited also ceased to be paid.

  On my Father’s books and lectures, therefore, the whole weight now rested, and that at a moment when he was depressed and unnerved by anxiety. It was contrary to his principles to borrow money, so that it became necessary to pay doctor’s and chemist’s bills punctually, and yet to carry on the little household with the very small margin. Each artifice of economy was now exercised to enable this to be done without falling into debt, and every branch of expenditure was cut down; clothes, books, the little garden which was my Father’s pride, all felt the pressure of new poverty. Even our food, which had always been simple, now became Spartan indeed, and I am sure that my Mother often pretended to have no appetite that there might remain enough to satisfy my hunger. Fortunately my Father was able to take us away in the autumn for six weeks by the sea in Wales, the expenses of this tour being paid for by a professional engagement, so that my seventh birthday was spent in an ecstasy of happiness, on golden sands, under a brilliant sky, and in sight of the glorious azure ocean beating in from an infinitude of melting horizons. Here, too, my Mother, perched in a nook of the high rocks, surveyed the west, and forgot, for a little while, her weakness and the gnawing, grinding pain.

  But in October, our sorrows seemed to close in upon us. We went back to London, and for the first time in their married life, my parents were divided. My Mother was now so seriously weaker that the omnibus-journeys to Pimlico became impossible. My Father could not leave his work, and so my Mother and I had to take a gloomy lodging close to the doctor’s house. The experiences upon which I presently entered were of a nature in which childhood rarely takes a part. I was now my Mother’s sole and ceaseless companion; the silent witness of her suffering, of her patience, of her vain and delusive attempts to obtain alleviation of her anguish. For nearly three months I breathed the atmosphere of pain, saw no other light, heard no other sounds, thought no other thoughts, than those which accompany physical suffering and weariness. To my memory these weeks seem years; I have no measure of their monotony. The lodgings were bare and yet tawdry; out of di
ngy windows we looked from a second storey upon a dull small street, drowned in autumnal fog. My Father came to see us when he could, but otherwise, save when we made our morning expedition to the doctor, or when a slatternly girl waited upon us with our distasteful meals, we were alone,—without any other occupation than to look forward to that occasional abatement of suffering which was what we hoped for most.

  It is difficult for me to recollect how these interminable hours were spent. But I read aloud in a great part of them. I have now in my mind’s cabinet a picture of my chair turned towards the window, partly that I might see the book more distinctly, partly not to see quite so distinctly that dear patient figure rocking on her sofa, or leaning, like a funeral statue, like a muse upon a monument, with her head on her arms against the mantelpiece. I read the Bible every day, and at much length; also,—with I cannot but think some praiseworthy patience,—a book of incommunicable dreariness, called Newton’s ‘Thoughts on the Apocalypse.’ Newton bore a great resemblance to my old aversion, Jukes, and I made a sort of playful compact with my Mother that if I read aloud a certain number of pages out of ‘Thoughts on the Apocalypse,’ as a reward I should be allowed to recite ‘my own favourite hymns.’ Among these there was one which united her suffrages with mine. Both of us extremely admired the piece by Toplady which begins: