After being deprived of his curacy at Charlinch, Prince spent some months as curate of Stoke, in Suffolk. Here he made the acquaintance of Mr. and Mrs. Nottidge, and their four unmarried daughters. These ladies, who were no longer in their first youth, became Prince’s disciples and, when he left Stoke (under orders, this time, from the Bishop of Ely), followed him to Brighton and subsequently into the west of England. In 1844, Mr. Nottidge died, leaving each of his daughters about six thousand pounds. Shortly afterwards God intimated to Brother Prince that it was His will that three of the Miss Nottidges, Agnes, Harriet and Clara, should marry three of Prince’s followers, George Thomas, Lewis Price and William Cobbe, respectively. The ladies hesitated for a moment, then decided that the will of God must be obeyed, and the three marriages were celebrated simultaneously, at Swansea, on July 9th, 1845. In the following year Agnes parted from her husband — not, however, before parting with her six thousand pounds, which had been made over on her marriage to Mr. Thomas, who in his turn had made them over (for such was the will of God) to Brother Prince. The Cobbes and Prices did likewise. These gifts, to which were added a thousand pounds from Starky, and no less than ten thousand from a Mr. Malin and four Miss Malins, formed the nucleus of a considerable fortune which was afterwards invested in the purchase and maintenance of the Agapemone.
Meanwhile, the fourth Miss Nottidge (aged forty-four and called Louisa) had returned to her mother in Suffolk. Not for long, however. In December 1845 she came at Prince’s invitation — or rather, at the invitation of the Holy Ghost — to Weymouth; thence, after some months, migrated to Charlinch. She was living quietly there in a cottage, with Mrs. Prince, when her brother, the Rev. Edmund Nottidge, and her brother-in-law, Frederick Ripley, drove up in a chaise and abducted her. Louisa was taken first of all to her mother’s house in London; but on ‘declaring that Prince was the Almighty in human form, she was, on the 12th of November 1846, upon the usual medical certificate, placed in a private lunatic asylum in Middlesex, where she continued until the 14th of May 1848, when she was discharged by the order of the Lunacy Commissioner.’ From the asylum, Louisa hurried straight back to Spaxton and, within three days of her release, had transferred the whole of her property to Brother Prince. These six thousand pounds were dearly bought; for their transfer was to lead, twelve years later, to a lawsuit which was a source of much pain to the Spaxton community. Louisa died in 1858, and in 1860 her brother, Ralph Nottidge, filed a suit against Prince in the Court of Chancery, for the return of £5728, 7s. 7d. ‘In 1848,’ runs the summary of the case in the Law Journal Reports, ‘a person pretending that he had a divine mission obtained a gift of stock from a lady by imposing a belief on her mind that he sustained a supernatural character. The lady’s relations were aware of the gift at the time it was made, and she resided with and was supported by the donee from 1848 up to her death in 1858. Upon a bill by the administrator of the lady, the Court ordered the donee to refund the stock, with interest thereon from the time of her death.’ And now the point which made the decision worthy of record: ‘Whether the donee really believed that he was the supernatural being he represented himself to be, was immaterial.’
At the time of Louisa’s release from her asylum, Nottidge v. Prince was still in the distant future. The present was a season of triumph. Crowds came to listen to the preaching of the Two Witnesses, as Prince and Starky called themselves; the number of believers increased; money came pouring in. Brother Prince decided to found a community to be called The Agapemone, or Abode of Love. Two hundred acres of land were bought at Spaxton, a handsome mansion erected, gardens laid out. The hothouses were filled with exotic plants, the stables with magnificent horses, the cellars with the choicest Madeira and claret. There was a chapel, complete with stained-glass windows and Gothic trimmings, but a chapel that was at the same time the principal drawing-room. It was furnished with arm-chairs, a comfortable sofa and a billiard-table. To the sinless and perfected inhabitants of the Agapemone all activities were holy; a game of snooker was a sacrament like any other.
Into the Agapemone Brother Prince settled down with some sixty disciples — gentlefolk and servants. His state, in these early years, was lordly. He bought the Queen-Dowager’s equipage with four white horses and drove through the countryside as though he were an emperor. In London, when he visited the Great Exhibition of 1851, his open carriage was preceded by outriders, bareheaded, as befitted men in the presence of the Lord. Letters were sent through the post addressed to ‘Our Lord God, Spaxton, Somerset,’ and were duly delivered. Brother Prince, or ‘Beloved’ as now he preferred to be called by his followers, had climbed to the pinnacle of Honour. It was time for Love.
At the beginning of the ‘fifties a young lady called Miss Paterson had joined the flock. Hepworth Dixon, who visited the Agapemone some years later, has left a description of a certain fascinating ‘Sister Zoe,’ whom he identified (though she refused to give her mundane name) with the ci-devant Paterson. In a pale, romantic way, Sister Zoe was extremely beautiful. ‘Guercino might have painted such a girl for one of his rapt and mounting angels.’ Beloved was smitten. But a man whose soul was the residence of the Holy Ghost — who had indeed, by this time, actually become the Holy Ghost — could hardly be content with a bootlegged balsamo. His affair with Zoe had to be justified. He might, of course, have written her a little note to the effect that the Lord had need of her for a special purpose unto His glory. But he must have felt that this would not be enough. Beloved lived in a society which honoured the Low Church mill-owner, growing rich on sweated labour, but was horrified by sexual impropriety. A man might grind the faces of the poor; but so long as he refrained from caressing his neighbours’ wives and daughters, he was regarded as virtuous. In money matters Beloved had found plain guidance quite sufficient; but when it came to sensuality, more elaborate justifications were needed. These were set out in The Little Book Open, published in 1856. After a brief introduction, the theme of the Little Book is announced in capital letters for all to understand. The subject of Brother Prince’s testimony is ‘THE REDEMPTION OF THE BODY.’ The Gospel ‘addressed itself to the soul of man. It left out the flesh.’ Beloved had appeared to remedy this defect.
The cosmology and theology, in terms of which Mr. Prince rationalized his desire to have an affair with Miss Paterson, may be briefly summed up as follows. God enters periodically into covenants with man, through chosen individuals. The first covenant was at the Creation, and Adam was God’s witness. The second was at the Flood, and the witness was Noah. The third was entered into after the building of the Tower of Babel; Abraham was the witness on this occasion. The fourth, with Jesus as witness, at the Redemption upon the cross. And now, at Spaxton, ‘God, in Jesus Christ, has again entered into covenant with man, at the resurrection of mankind, and I am His witness. This one man, myself, has Jesus Christ selected and appointed His witness to His counsel and purpose, to conclude the day of grace and to introduce the day of judgment, to close the dispensation of the spirit and to enter into covenant with the FLESH.’ How sorely the poor flesh needed this covenant! It had become God’s enemy at the Fall — with an enmity that ‘neither the holiness of the law could eradicate, nor the Grace of God amend. . . . Even the dying love of a crucified Redeemer never once took away the enmity of the flesh of the believer against God; but rather brought it the more to light.’ The Gospel had saved only souls, not flesh. Beloved had come to save the flesh. He had already ‘revealed the mind of the Lord concerning the dispensation of the spirit — the Gospel — by living it as a spiritual body.’ (I neglected to remark before that Henry James Prince had for some time ceased to exist, and that what people took for the ex-curate of Charlinch was a visible manifestation of the Spirit of God.) Having lived the Gospel in a spiritual body, ‘he was now to bring to light, or reveal, the mind of the Lord concerning flesh, by living it in flesh. Accordingly there was given unto him a reed like unto a rod; and the angel said, arise and measure the temple of God. He did so.
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The circumstances in which he did so were singular in the extreme. He announced to the people in the Agapemone that ‘it was now God’s purpose to extend His love from heaven to earth, from spirit to flesh, from soul to body. . . . Agreeably thereto He (the Holy Ghost) took flesh — a woman. He did this through Brother Prince, as flesh; yet not Brother Prince as natural flesh . . . Thus the Holy Ghost took flesh in the person of those whom He had called as flesh. Thus He did measure the temple of God; and the reed like unto a rod wherewith He did measure it was the flesh He had taken.’ Having thus explained the meaning of his symbol, Brother Prince launches into an account of his taking of the flesh. ‘He took the flesh absolutely in His sovereign will. . . . He had no respect for any other will than His own. He was not influenced by what others would think or say. He did not even consult or in any way make known His intention to the flesh He took, until He actually did take it in the presence of others; and then He took it with power and authority, as flesh that belonged to God and was at His absolute disposal; so that in the taking of it He left it no choice of its own. He took it in free grace. It was flesh He took; flesh that knew not God, that wanted not God, that was ignorant of Him; and, like all other flesh in its nature, contrary to the spirit. He took it as it was — ignorant, indifferent, independent, at enmity against God, and having nothing to commend it to Him. He took it in love. Not because it loved Him, for it did not; but because it pleased Him to set His love upon it. And though He took it in absolute power and authority, without consulting its pleasure, or even giving it a choice, yet He took it in love; for having taken it, the manner of His life with it was such as flesh could not but know and appreciate as love.
‘Moreover, although it was natural flesh He took, and therefore flesh indifferent to and at enmity with God, He never for a moment made it sensible of this, but in everything and at all times, regarded it and treated it according to His own mind, WHICH WAS TO SEE NO EVIL IN IT; in fact, He loved it as His own flesh.
‘According to the purpose He had declared, He kept it with Him continually, by day and by night. He took it openly with Him wherever He went, not being ashamed of it; and made its life happy and agreeable by affording it the enjoyment of every simple and innocent gratification.’
Through this muddy verbiage, we divine the oddest realities. From Hepworth Dixon, who had sources of information not available at the present time, we learn that the covenant of God (in the person of Mr. Prince) with the flesh (in the person of Miss Paterson) was sealed in a public act of worship, upon the sofa in that consecrated billiard-room at Spaxton. Beloved had announced in advance that the great event was to take place on a given day and at a predetermined hour. What he did not reveal in advance was the name of the particular piece of flesh which was to be reconciled. One can reconstruct the scene: the little congregation sitting in apprehensive expectation round the billiard-table in the chapel; the solemn entry of Beloved; a few prayers offered by the two Anointed Ones, otherwise Messrs. Thomas and Starky; the singing in unison of one of those hymns composed by Beloved in his own honour; then, falling upon the vibrant religious silence, the words of Beloved, announcing the name of the chosen flesh. One can reconstruct the scene, I repeat; but when it comes to Miss Paterson’s thoughts and feelings, imagination boggles. ‘He took it in love. Not because it loved Him, for it did not; but because it pleased Him to set His love upon it.’ To set His love upon it, ‘with power and authority, and in the presence of others.’ Whether Beloved would have behaved in this extraordinary way if he had been a mere bootlegger of sexual pleasures may be doubted. But in justifying his desires for Miss Paterson, he had created a theology which made the performance in the billiard-room a sacred duty. As plain Mr. Prince, he would never have thought of executing more than a straightforward seduction. As the divine witness of a new dispensation, he was bound to do something spectacular and uncommon. He did it, with a vengeance.
The public initiation in the billiard-room was not the last of Miss Paterson’s ordeals. New trials were in store for her; in due course, she became pregnant. Now, according to the Princean theology there was to be no birth under the new dispensation, just as there was to be no death. Beloved and his followers had become immortal and at the same time divinely sterile. In spite of which, it soon became apparent that Sister Zoe was in a family way. For a moment, Beloved was at a loss to understand. Then, from on high, the explanation was vouchsafed. Doomed to annihilation, Satan was making a last despairing effort. Miss Paterson’s baby was the result. How it was received when it arrived, this child of flesh by the Holy Ghost through the instrumentality of the Devil, is not recorded; nor how it was brought up. Sitting in the billiard-saloon-chapel, on the very sofa where the covenant had been sealed, Hepworth Dixon saw a solitary little creature playing in the garden outside. It is our only glimpse of this most unwelcome of children.
The case of Nottidge v. Prince was heard in 1860 — at a moment, that is to say, when the mid-nineteenth-century reaction towards rationalism was setting in. It is a significant fact that, between 1859, the year of the Irish revival, and 1873, the year of Moody’s first visit to Edinburgh, we have no record of any considerable outburst of religious excitement in Great Britain. If the fortunes of the Agapemone began henceforward to decline, that was not solely due to the strictures of Vice-Chancellor Stuart; it was also and perhaps mainly due to the fact that people with money were losing their interest in Covenants and Anointed Ones. If they wanted justifications for unorthodox behaviour they looked for them elsewhere than in theology. The chosen band lived on at Spaxton, steadily shrinking as the immortals who composed it died off, steadily growing poorer as the value of money declined and the original capital was eroded away. Beloved lingered on and on, outliving all his original followers, outliving even the age of rationalism. For in the later ‘eighties the tide began to turn. Intellect went out of fashion. Nietzsche was regarded as a great thinker, Bergson had written his first books, and money began to pour once more into the coffers of the Agapemone. A branch was opened at Clapton, where an Ark of the Covenant was built at a cost of nearly twenty thousand pounds. After Beloved’s death in 1899, the pastor of the Ark, the Rev. T. H. Smyth Pigott, became Beloved II, and, with a punctuality that bespeaks the unchangeableness of basic human motives, proceeded to repeat all that his predecessor had done. The urge to domination had first to be satisfied and theologically justified; then the craving for the certo balsamo. Smyth Pigott did both — becoming God in 1902 and producing, in 1905 and 1908, two illegitimate children called respectively Glory and Power. In due course, he also died. The Agapemone still exists.
Both in doctrine and in practice, Brother Prince was wildly unorthodox. Coventry Patmore’s loves were nuptial and his religion Catholic. But, for scrupulous souls, even nuptial love is an odd, inexplicable kind of activity, requiring to be rationalized and sanctified. Patmore found what he required in the ancient doctrine which sees in the consummation of human passion a type and symbol of the union of God with souls and with the Church. The doctrine, I repeat, is old and unorthodox. Patmore’s eccentricity consisted in insisting upon its truth with excessive emphasis, in taking too literally an analogy that most writers have preferred to regard as a kind of poetical metaphor. In a prose work, Sponsa Dei, this literalness of interpretation was pushed, indeed, so far that a clerical friend advised the book’s suppression. But the published poems and, above all, the little volume of aphorisms, The Rod, the Root and the Flower, make it sufficiently clear what the lost book must have contained.
Patmore suffuses the whole universe, natural as well as supernatural, with sex. ‘No writer, sacred or profane, ever uses the words “he” or “him” of the soul. It is always “she” or “her”; so universal is the intuitive knowledge that the soul, with regard to God who is her life, is feminine.’ (A whole book could be written on the way in which thought has been affected by the accidents of grammar. The word anima means the principle of animal life, as opposed to animus, whic
h stands for the principle of spiritual life. For some odd reason Christian theologians labelled their particular conception of the soul with the first and less appropriate of these two words. Grammatically, the Latin Christian soul was feminine; what more natural than to suppose that it was in some sort physiologically female? For Greeks the soul might be either feminine or neuter. Either psyche or, the word habitually used by St. Paul, pneuma. Brought up on anima, modern theologians have preferred to this non-committal neuter the personifiable feminine substantive. It is owing to a grammatical prejudice that earnest ladies call themselves psychic rather than pneumatic, and that Coventry Patmore was able to justify his connubial tastes in terms of Catholic theology.)
The soul, then, is a woman; and ‘woman, according to the Salve Regina, is our Life, our Sweetness and our Hope. God is so only in so far as He is “made flesh” i.e. Woman. The Flesh of God is the Head of man, says St. Augustine. Thus the Last is indeed the First. “The lifting of her eyelash is my Lord.” ’ Again, ‘Woman is the visible glory of God . . . The Word made Flesh is the Word made Woman.’ ‘Heaven becomes very intelligible and attractive when it is discovered to be — Woman.’
Feminine, the soul knows her God in a consummated marriage. For ‘all knowledge worthy of the name is nuptial knowledge.’ Even death is a form of married love — charged as it is with ‘a hope intense of kisses close beyond conceit of sense.’ Mysticism is essentially connubial. ‘Lovers put out the candle and draw the curtains when they wish to see the god and the goddess; and, in the higher Communion, the night of thought is the light of perception.’ God is discovered by touch and ‘the Beatific vision is not seen by the eyes, but is a substance which is sucked as through a nipple.’ ‘God Himself becomes a concrete object and an intelligible joy when contemplated as the eternal felicity of a lover with the beloved, the Ante-type and very original of the Love which inspires the poet and the thrush.’ Conversely, the felicity of the lover with the beloved and the inenarrable experiences of touch are foretastes of the Beatific Vision. ‘There are some who even in this life can say, “Under the Tree where my Mother was debauched, Thou has redeemed me.” ’
Complete Works of Aldous Huxley Page 453
