Annie Besant, Annie Besant [essential reading .txt] 📗

hymns, always attractive to children; by telling us wonderful missionary stories of Moffat and Livingstone, whose adventures with savages and wild beasts were as exciting as any tale of Mayne Reid's. We used to learn passages from the Bible and hymns for repetition; a favourite amusement was a "Bible puzzle," such as a description of some Bible scene, which was to be recognised by the description. Then we taught in the Sunday School, for Auntie would tell us that it was useless for us to learn if we did not try to help those who had no one to teach them. The Sunday-school lessons had to be carefully prepared on the Saturday, for we were always taught that work given to the poor should be work that cost something to the giver. This principle, regarded by her as an illustration of the text, "Shall I give unto the Lord my God that which has cost me nothing?" ran through all her precept and her practice. When in some public distress we children went to her crying, and asking whether we could not help the little children who were starving, her prompt reply was, "What will you give up for them?" And then she said that if we liked to give up the use of sugar, we might thus each save sixpence a week to give away. I doubt if a healthier lesson can be given to children than that of personal self-denial for the good of others.

Daily, when our lessons were over, we had plenty of fun; long walks and rides, rides on a lovely pony, who found small children most amusing, and on which the coachman taught us to stick firmly, whatever his eccentricities of the moment; delightful all-day picnics in the lovely country round Charmouth, Auntie our merriest playfellow. Never was a healthier home, physically and mentally, made for young things than in that quiet village. And then the delight of the holidays! The pride of my mother at the good report of her darling's progress, and the renewal of acquaintance with every nook and corner in the dear old house and garden.

The dreamy tendency in the child, that on its worldly side is fancy, imagination, on its religious side is the germ of mysticism, and I believe it to be far more common than many people think. But the remorseless materialism of the day--not the philosophic materialism of the few, but the religious materialism of the many--crushes out all the delicate buddings forth of the childish thought, and bandages the eyes that might otherwise see. At first the child does not distinguish between what it "sees" and what it "fancies"; the one is as real, as objective, to it as the other, and it will talk to and play with its dream-comrades as merrily as with children like itself. As a child, I myself very much preferred the former, and never knew what it was to be lonely. But clumsy grown-ups come along and tramp right through the dream-garden, and crush the dream-flowers, and push the dream-children aside, and then say, in their loud, harsh voices--not soft and singable like the dream-voices--"You must not tell such naughty stories, Miss Annie; you give me the shivers, and your mamma will be very vexed with you." But this tendency in me was too strong to be stifled, and it found its food in the fairy tales I loved, and in the religious allegories that I found yet more entrancing. How or when I learned to read, I do not know, for I cannot remember the time when a book was not a delight. At five years of age I must have read easily, for I remember being often unswathed from a delightful curtain, in which I used to roll myself with a book, and told to "go and play," while I was still a five-years'-old dot. And I had a habit of losing myself so completely in the book that my name might be called in the room where I was, and I never hear it, so that I used to be blamed for wilfully hiding myself, when I had simply been away in fairyland, or lying trembling beneath some friendly cabbage-leaf as a giant went by.

I was between seven and eight years of age when I first came across some children's allegories of a religious kind, and a very little later came "Pilgrim's Progress," and Milton's "Paradise Lost." Thenceforth my busy fancies carried me ever into the fascinating world where boy-soldiers kept some outpost for their absent Prince, bearing a shield with his sign of a red cross on it; where devils shaped as dragons came swooping down on the pilgrim, but were driven away defeated after hard struggle; where angels came and talked with little children, and gave them some talisman which warned them of coming danger, and lost its light if they were leaving the right path. What a dull, tire-some world it was that I had to live in, I used to think to myself, when I was told to be a good child, and not to lose my temper, and to be tidy, and not mess my pinafore at dinner. How much easier to be a Christian if one could have a red-cross shield and a white banner, and have a real devil to fight with, and a beautiful Divine Prince to smile at you when the battle was over. How much more exciting to struggle with a winged and clawed dragon, that you knew meant mischief, than to look after your temper, that you never remembered you ought to keep until you had lost it. If I had been Eve in the garden, that old serpent would never have got the better of me; but how was a little girl to know that she might not pick out the rosiest, prettiest apple from a tree that had no serpent to show it was a forbidden one? And as I grew older the dreams and fancies grew less fantastic, but more tinged with real enthusiasm. I read tales of the early Christian martyrs, and passionately regretted I was born so late when no suffering for religion was practicable; I would spend many an hour in daydreams, in which I stood before Roman judges, before Dominican Inquisitors, was flung to lions, tortured on the rack, burned at the stake; one day I saw myself preaching some great new faith to a vast crowd of people, and they listened and were converted, and I became a great religious leader. But always, with a shock, I was brought back to earth, where there were no heroic deeds to do, no lions to face, no judges to defy, but only some dull duty to be performed. And I used to fret that I was born so late, when all the grand things had been done, and when there was no chance of preaching and suffering for a new religion.

From the age of eight my education accented the religious side of my character. Under Miss Marryat's training my religious feeling received a strongly Evangelical bent, but it was a subject of some distress to me that I could never look back to an hour of "conversion"; when others gave their experiences, and spoke of the sudden change they had felt, I used to be sadly conscious that no such change had occurred in me, and I felt that my dreamy longings were very poor things compared with the vigorous "sense of sin" spoken of by the preachers, and used dolefully to wonder if I were "saved." Then I had an uneasy sense that I was often praised for my piety when emulation and vanity were more to the front than religion; as when I learned by heart the Epistle of James, far more to distinguish myself for my good memory than from any love of the text itself; the sonorous cadences of many parts of the Old and New Testaments pleased my ear, and I took a dreamy pleasure in repeating them aloud, just as I would recite for my own amusement hundreds of lines of Milton's "Paradise Lost," as I sat swinging on some branch of a tree, lying back often on some swaying bough and gazing into the unfathomable blue of the sky, till I lost myself in an ecstasy of sound and colour, half chanting the melodious sentences and peopling all the blue with misty forms. This facility of learning by heart, and the habit of dreamy recitation, made me very familiar with the Bible and very apt with its phrases. This stood me in good stead at the prayer-meetings dear to the Evangelical, in which we all took part; in turn we were called on to pray aloud--a terrible ordeal to me, for I was painfully shy when attention was called to me; I used to suffer agonies while I waited for the dreaded words, "Now, Annie dear, will you speak to our Lord." But when my trembling lips had forced themselves into speech, all the nervousness used to vanish and I was swept away by an enthusiasm that readily clothed itself in balanced sentences, and alack! at the end, I too often hoped that God and Auntie had noticed that I prayed very nicely--a vanity certainly not intended to be fostered by the pious exercise. On the whole, the somewhat Calvinistic teaching tended, I think, to make me a little morbid, especially as I always fretted silently after my mother. I remember she was surprised on one of my home-comings, when Miss Marryat noted "cheerfulness" as a want in my character, for at home I was ever the blithest of children, despite my love of solitude; but away, there was always an aching for home, and the stern religion cast somewhat of a shadow over me, though, strangely enough, hell never came into my dreamings except in the interesting shape it took in "Paradise Lost." After reading that, the devil was to me no horned and hoofed horror, but the beautiful shadowed archangel, and I always hoped that Jesus, my ideal Prince, would save him in the end. The things that really frightened me were vague, misty presences that I felt were near, but could not see; they were so real that I knew just where they were in the room, and the peculiar terror they excited lay largely in the feeling that I was just going to see them. If by chance I came across a ghost story it haunted me for months, for I saw whatever unpleasant spectre was described; and there was one horrid old woman in a tale by Sir Walter Scott, who glided up to the foot of your bed and sprang on it in some eerie fashion and glared at you, and who made my going to bed a terror to me for many weeks. I can still recall the feeling so vividly that it almost frightens me now!


CHAPTER III.


GIRLHOOD.

In the spring of 1861 Miss Marryat announced her intention of going abroad, and asked my dear mother to let me accompany her. A little nephew whom she had adopted was suffering from cataract, and she desired to place him under the care of the famous Duesseldorf oculist. Amy Marryat had been recalled home soon after the death of her mother, who had died in giving birth to the child adopted by Miss Marryat, and named at her desire after her favourite brother Frederick (Captain Marryat). Her place had been taken by a girl a few months older than myself, Emma Mann, one of the daughters of a clergyman, who had married Miss Stanley, closely related, indeed, if I remember rightly, a sister of the Miss Mary Stanley who did such noble work in nursing in the Crimea.

For some months we had been diligently studying German, for Miss Marryat thought