Father and Son

by Edmund Gosse

  The flight of my uncles at this particular juncture left me without a relative on my Mother’s side at the time of her death. This isolation threw my Father into a sad perplexity. His only obvious source of income—but it happened to be a remarkably hopeful one—was an engagement to deliver a long series of lectures on marine natural history throughout the north and centre of England. These lectures were an entire novelty; nothing like them had been offered to the provincial public before; and the fact that the newly invented marine aquarium was the fashionable toy of the moment added to their attraction. My Father was bowed down by sorrow and care, but he was not broken. His intellectual forces were at their height, and so was his popularity as an author. The lectures were to begin in March; my Mother was buried on the 13th of February. It seemed at first, in the inertia of bereavement, to be all beyond his powers to make the supreme effort, but the wholesome prick of need urged him on. It was a question of paying for food and clothes, of keeping a roof above our heads. The captain of a vessel in a storm must navigate his ship, although his wife lies dead in the cabin. That was my Father’s position in the spring of 1857; he had to stimulate, instruct, amuse large audiences of strangers, and seem gay, although affliction and loneliness had settled in his heart. He had to do this, or starve.

  But the difficulty still remained. During these months what was to become of me? My Father could not take me with him from hotel to hotel and from lecture-hall to lecture-hall. Nor could he leave me, as people leave the domestic cat, in an empty house for the neighbours to feed at intervals. The dilemma threatened to be insurmountable, when suddenly there descended upon us a kind, but little-known, paternal cousin from the west of England, who had heard of our calamities. This lady had a large family of her own at Bristol; she offered to find room in it for me so long as ever my Father should be away in the north, and when my Father, bewildered by so much goodness, hesitated, she came up to London and carried me forcibly away in a whirlwind of good-nature. Her benevolence was quite spontaneous; and I am not sure that she had not added to it already by helping to nurse our beloved sufferer through part of her illness. Of that I am not positive, but I recollect very clearly her snatching me from our cold and desolate hearthstone, and carrying me off to her cheerful house at Clifton.

  Here, for the first time, when half through my eighth year, I was thrown into the society of young people. My cousins were none of them, I believe, any longer children, but they were youths and maidens busily engaged in various personal interests, all collected in a hive of wholesome family energy. Everybody was very kind to me, and I sank back, after the strain of so many months, into mere childhood again. This long visit to my cousins at Clifton must have been very delightful: I am dimly aware that it was: yet I remember but few of its incidents. My memory, so clear and vivid about earlier solitary times, now in all this society becomes blurred and vague. I recollect certain pleasures; being taken, for instance, to a menagerie, and having a practical joke, in the worst taste, played upon me by the pelican. One of my cousins, who was a medical student, showed me a pistol, and helped me to fire it; he smoked a pipe, and I was oddly conscious that both the firearm and the tobacco were definitely hostile to my ‘dedication.’ My girl-cousins took turns in putting me to bed, and on cold nights, or when they were in a hurry, allowed me to say my prayer under the bed-clothes instead of kneeling at a chair. The result of this was further spiritual laxity, because I could not help going to sleep before the prayer was ended.

  The visit to Clifton was, in fact, a blessed interval in my strenuous childhood. It probably prevented my nerves from breaking down under the pressure of the previous months. The Clifton family was God-fearing, in a quiet, sensible way, but there was a total absence of all the intensity and compulsion of our religious life at Islington. I was not encouraged—I even remember that I was gently snubbed—when I rattled forth, parrot-fashion, the conventional phraseology of ‘the saints.’ For a short, enchanting period of respite, I lived the life of an ordinary little boy, relapsing, to a degree which would have filled my Father with despair, into childish thoughts and childish language. The result was that of this little happy breathing-space I have nothing to report. Vague, half-blind remembrances of walks, with my tall cousins waving like trees above me, pleasant noisy evenings in a great room on the ground floor, faint silver-points of excursions into the country, all this is the very pale and shadowy testimony to a brief interval of healthy, happy child-life, when my hard-driven soul was allowed to have, for a little while, no history.

  The life of a child is so brief, its impressions are so illusory and fugitive, that it is as difficult to record its history as it would be to design a morning cloud sailing before the wind. It is short, as we count shortness in after years, when the drag of lead pulls down to earth the foot that used to flutter with a winged impetuosity, and to float with the pulse of Hermes. But in memory, my childhood was long, long with interminable hours, hours with the pale cheek pressed against the window pane, hours of mechanical and repeated lonely ‘games,’ which had lost their savour, and were kept going by sheer inertness. Not unhappy, not fretful, but long—long, long. It seems to me, as I look back to the life in the motherless Islington house, as I resumed it in that slow eighth year of my life, that time had ceased to move. There was a whole age between one tick of the eight-day clock in the hall, and the next tick. When the milkman went his rounds in our grey street, with his eldritch scream over the top of each set of area railings, it seemed as though he would never disappear again. There was no past and no future for me, and the present felt as though it were sealed up in a Leyden jar. Even my dreams were interminable, and hung stationary from the nightly sky.

  At this time, the street was my theatre, and I spent long periods, as I have said, leaning against the window. I feel now the coldness of the pane, and the feverish heat that was produced, by contrast, in the orbit round the eye. Now and then amusing things happened. The onion-man was a joy long waited for. This worthy was a tall and bony Jersey protestant with a raucous voice, who strode up our street several times a week, carrying a yoke across his shoulders, from the ends of which hung ropes of onions. He used to shout, at abrupt intervals, in a tone which might wake the dead:

  Here’s your rope…

  To hang the Pope…

  And a penn’orth of cheese to choke him.

  The cheese appeared to be legendary; he sold only onions. My Father did not eat onions, but he encouraged this terrible fellow, with his wild eyes and long strips of hair, because of his ‘godly attitude towards the Papacy,’ and I used to watch him dart out of the front door, present his penny, and retire, graciously waving back the proffered onion. On the other hand, my Father did not approve of a fat sailor, who was a constant passer-by. This man, who was probably crazed, used to walk very slowly up the centre of our street, vociferating with the voice of a bull,

  Wa-a-atch and pray-hay!

  Night and day-hay!

  This melancholy admonition was the entire business of his life. He did nothing at all but walk up and down the streets of Islington exhorting the inhabitants to watch and pray. I do not recollect that this sailor-man stopped to collect pennies, and my impression is that he was, after his fashion, a volunteer evangelist.

  The tragedy of Mr Punch was another, and a still greater delight. I was never allowed to go out into the street to mingle with the little crowd which gathered under the stage, and as I was extremely near-sighted, the impression I received was vague. But when, by happy chance, the show stopped opposite our door, I saw enough of that ancient drama to be thrilled with terror and delight. I was much affected by the internal troubles of the Punch family; I thought that with a little more tact on the part of Mrs Punch and some restraint held over a temper, naturally violent, by Mr Punch, a great deal of this sad misunderstanding might have been prevented.

  The momentous close, when a figure of shapeless horror appears on the stage, and quells the hitherto undaunted Mr Punch, was to me the bouq
uet of the entire performance. When Mr Punch, losing his nerve, points to this shape and says in an awestruck, squeaking whisper, ‘Who’s that? Is it the butcher?’ and the stern answer comes, ‘No, Mr Punch!’ And then, ‘Is it the baker?’ ‘No, Mr Punch!’ ‘Who is it then?’ (this in a squeak trembling with emotion and terror); and then the full, loud reply, booming like a judgment-bell, ‘It is the Devil come to take you down to Hell,’ and the form of Punch, with kicking legs, sunken in epilepsy on the floor—all this was solemn and exquisite to me beyond words. I was not amused—I was deeply moved and exhilarated, ‘purged,’ as the old phrase hath it, ‘with pity and terror.’

  Another joy, in a lighter key, was watching a fantastic old man who came slowly up the street, hung about with drums and flutes and kites and coloured balls, and bearing over his shoulders a great sack. Children and servant-girls used to bolt up out of areas, and chaffer with this gaudy person, who would presently trudge on, always repeating the same set of words—

  Here’s your toys

  For girls and boys,

  For bits of brass

  And broken glass,

  (these four lines being spoken in a breathless hurry)

  A penny or a vial-bottèll…

  (this being drawled out in an endless wail).

  I was not permitted to go forth and trade with this old person, but sometimes our servant-maid did, thereby making me feel that if I did not hold the rose of merchandise, I was very near it. My experiences with my cousins at Clifton had given me the habit of looking out into the world—even though it was only into the pale world of our quiet street.

  My Father and I were now great friends. I do not doubt that he felt his responsibility to fill as far as might be the gap which the death of my Mother had made in my existence. I spent a large portion of my time in his study, while he was writing or drawing, and though very little conversation passed between us, I think that each enjoyed the companionship of the other. There were two, and sometimes three aquaria in the room, tanks of sea-water, with glass sides, inside which all sorts of creatures crawled and swam; these were sources of endless pleasure to me, and at this time began to be laid upon me the occasional task of watching and afterwards reporting the habits of animals.

  At other times, I dragged a folio volume of the ‘Penny Cyclopaedia’ up to the study with me, and sat there reading successive articles on such subjects as Parrots, Parthians, Passionflowers, Passover and Pastry, without any invidious preferences, all information being equally welcome, and equally fugitive. That something of all this loose stream of knowledge clung to odd cells of the back of my brain seems to be shown by the fact that to this day, I occasionally find myself aware of some stray useless fact about peonies or pemmican or pepper, which I can only trace back to the ‘Penny Cyclopaedia’ of my infancy.

  It will be asked what the attitude of my Father’s mind was to me, and of mine to his, as regards religion, at this time, when we were thrown together alone so much. It is difficult to reply with exactitude. But so far as the former is concerned, I think that the extreme violence of the spiritual emotions to which my Father had been subjected, had now been followed by a certain reaction. He had not changed his views in any respect, and he was prepared to work out the results of them with greater zeal than ever, but just at present his religious nature, like his physical nature, was tired out with anxiety and sorrow. He accepted the supposition that I was entirely with him in all respects, so far, that is to say, as a being so rudimentary and feeble as a little child could be. My Mother, in her last hours, had dwelt on our unity in God; we were drawn together, she said, elect from the world, in a triplicity of faith and joy. She had constantly repeated the words: ‘We shall be one family, one song. One Song! one Family!’ My Father, I think, accepted this as a prophecy; he felt no doubt of our triple unity; my Mother had now merely passed before us, through a door, into a world of light, where we should presently join her, where all things would be radiant and blissful, but where we three would, in some unknown way, be particularly drawn together in a tie of inexpressible benediction. He fretted at the delay; he would fain have taken me by the hand, and have joined her in the realms of holiness and light, at once, without this dreary dalliance with earthly cares.

  He held this confidence and vision steadily before him, but nothing availed against the melancholy of his natural state. He was conscious of his dull and solitary condition, and he saw, too, that it enveloped me. I think his heart was, at this time, drawn out towards me in an immense tenderness. Sometimes, when the early twilight descended upon us in the study, and he could no longer peer with advantage into the depths of his microscope, he would beckon me to him silently, and fold me closely in his arms. I used to turn my face up to his, patiently and wonderingly, while the large, unwilling tears gathered in the corners of his eyelids. My training had given me a preternatural faculty of stillness and we would stay so, without a word or a movement, until the darkness filled the room. And then, with my little hand in his, we would walk sedately downstairs, to the parlour, where we would find that the lamp was lighted, and that our melancholy vigil was ended. I do not think that at any part of our lives my Father and I were drawn so close to one another as we were in that summer of 1857. Yet we seldom spoke of what lay so warm and fragrant between us, the flower-like thought of our Departed.

  The visit to my cousins had made one considerable change in me. Under the old solitary discipline, my intelligence had grown at the expense of my sentiment. I was innocent, but inhuman. The long suffering and the death of my Mother had awakened my heart, had taught me what pain was, but had left me savage and morose. I had still no idea of the relations of human beings to one another; I had learned no word of that philosophy which comes to the children of the poor in the struggle of the street and to the children of the well-to-do in the clash of the nursery. In other words, I had no humanity; I had been carefully shielded from the chance of ‘catching’ it, as though it were the most dangerous of microbes. But now that I had enjoyed a little of the common experience of childhood, a great change had come upon me. Before I went to Clifton, my mental life was all interior, a rack of baseless dream upon dream. But, now, I was eager to look out of the window, to go out in the streets; I was taken with a curiosity about human life. Even, from my vantage of the window-pane, I watched boys and girls go by with an interest which began to be almost wistful.

  Still I continued to have no young companions. But on summer evenings I used to drag my Father out, taking the initiative myself, stamping in playful impatience at his irresolution, fetching his hat and stick, and waiting. We used to sally forth at last together, hand in hand, descending the Caledonian Road, with all its shops, as far as Mother Shipton, or else winding among the semi-genteel squares and terraces westward by Copenhagen Street, or, best of all, mounting to the Regent’s Canal, where we paused to lean over the bridge and watch flotillas of ducks steer under us, or little white dogs dash, impotently furious, from stem to stern of the great, lazy barges painted in a crude vehemence of vermilion and azure. These were happy hours, when the spectre of Religion ceased to overshadow us for a little while, when my Father forgot the Apocalypse and dropped his austere phraseology, and when our bass and treble voices used to ring out together over some foolish little jest or some mirthful recollection of his past experiences. Little soft oases these, in the hard desert of our sandy spiritual life at home.

  There was an unbending, too, when we used to sing together, in my case very tunelessly. I had inherited a plentiful lack of musical genius from my Mother, who had neither ear nor voice, and who had said, in the course of her last illness, ‘I shall sing His praise, at length, in strains I never could master here below.’ My Father, on the other hand, had some knowledge of the principles of vocal music, although not, I am afraid, much taste. He had at least great fondness for singing hymns, in the manner then popular with the Evangelicals, very loudly, and so slowly that I used to count how many words I could read silently, between on
e syllable of the singing and another. My lack of skill did not prevent me from being zealous at these vocal exercises, and my Father and I used to sing lustily together. The Wesleys, Charlotte Elliott (‘Just as I am, without one plea’), and James Montgomery (‘For ever with the Lord’) represented his predilection in hymnology. I acquiesced, although that would not have been my independent choice. These represented the devotional verse which made its direct appeal to the evangelical mind, and served in those ‘Puseyite’ days to counteract the High Church poetry founded on ‘The Christian Year.’ Of that famous volume I never met with a copy until I was grown up, and equally unknown in our circle were the hymns of Newman, Faber and Neale.

  It was my Father’s plan from the first to keep me entirely ignorant of the poetry of the High Church, which deeply offended his Calvinism; he thought that religious truth could be sucked in like mother’s milk, from hymns which were godly and sound, and yet correctly versified; and I was therefore carefully trained in this direction from an early date. But my spirit had rebelled against some of these hymns, especially against those written—a mighty multitude—by Horatius Bonar; naughtily refusing to read Bonar’s ‘I heard the voice of Jesus say’ to my Mother in our Pimlico lodgings. A secret hostility to this particular form of effusion was already, at the age of seven, beginning to define itself in my brain, side by side with an unctuous infantile conformity.

  I find a difficulty in recalling the precise nature of the religious instruction which my Father gave me at this time. It was incessant, and it was founded on the close inspection of the Bible, particularly of the epistles of the New Testament. This summer, as my eighth year advanced, we read the ‘Epistle to the Hebrews,’ with very great deliberation, stopping every moment, that my Father might expound it, verse by verse. The extraordinary beauty of the language,—for instance, the matchless cadences and images of the first chapter,—made a certain impression upon my imagination, and were (I think) my earliest initiation into the magic of literature. I was incapable of defining what I felt, but I certainly had a grip in the throat, which was in its essence a purely aesthetic emotion, when my Father read, in his pure, large, ringing voice, such passages as ‘The heavens are the works of Thy hands. They shall perish, but Thou remainest, and they all shall wax old as doth a garment, and as a vesture shalt Thou fold them up, and they shall be changed; but Thou art the same, and Thy years shall not fail.’ But the dialectic parts of the Epistle puzzled and confused me. Such metaphysical ideas as ‘laying again the foundation of repentance from dead works’ and ‘crucifying the Son of God afresh’ were not successfully brought down to the level of my understanding.