Alton Locke, Tailor and Poet: An Autobiography, Charles Kingsley [i am reading a book txt] 📗

midst of bearded men, vegetarians, and other eccentric persons, and the contact was very grievous to him. "As if we shall not be abused enough," he used to say, "for what we must say and do without being saddled with mischievous nonsense of this kind." To less sensitive men the effect of eccentricity upon him was almost comic, as when on one occasion he was quite upset and silenced by the appearance of a bearded member of Council at an important deputation in a straw hat and blue plush gloves. He did not recover from the depression produced by those gloves for days. Many of the workmen, too, who were most prominent in the Associations were almost as little to his mind—windy inflated kind of persons, with a lot of fine phrases in their mouths which they did not know the meaning of.

But in spite of all that was distasteful to him in some of its surroundings, the co-operative movement (as it is now called) entirely approved itself to his conscience and judgment, and mastered him so that he was ready to risk whatever had to be risked in fighting its battle. Often in those days, seeing how loath Charles Kingsley was to take in hand, much of the work which Parson Lot had to do, and how fearlessly and thoroughly he did it after all, one was reminded of the old Jewish prophets, such as Amos the herdsman of Tekoa—"I was no prophet, neither was I a prophet's son, but I was an herdsman and a gatherer of sycamore fruit: and the Lord took me as I followed the flock, and said unto me, Go prophesy unto my people Israel."

The following short extracts from his correspondence with Mr. Ludlow, as to the conduct of the "Christian Socialist," and his own contributions to it, may perhaps serve to show how his mind was working at this time:—

Sept., 1850.—"I cannot abide the notion of Branch Churches or Free (sect) Churches, and unless my whole train of thought alters, I will resist the temptation as coming from the devil. Where I am I am doing God's work, and when the Church is ripe for more, the Head of the Church will put the means our way. You seem to fancy that we may have a Deus quidam Deceptor over us after all. If I did I'd go and blow my dirty brains out and be rid of the whole thing at once. I would indeed. If God, when people ask Him to teach and guide them, does not; if when they confess themselves rogues and fools to Him, and beg Him to make them honest and wise, He does not, but darkens them, and deludes them into bogs and pitfalls, is he a Father? You fall back into Judaism, friend."

Dec., 1850.—"Jeremiah is my favourite book now. It has taught me more than tongue can tell. But I am much disheartened, and am minded to speak no more words in this name (Parson Lot); and yet all these bullyings teach one, correct one, warn one—show one that God is not leaving one to go one's own way. 'Christ reigns,' quoth Luther."

It was at this time, in the winter of 1850, that "Alton Locke" was published. He had been engaged on it for more than a year, working at it in the midst of all his controversies. The following extracts from his correspondence with Mr. Ludlow will tell readers more about it than any criticism, if they have at all realized the time at which it was written, or his peculiar work in that time.

February, 1849.—"I have hopes from the book I am writing, which has revealed itself to me so rapidly and methodically that I feel it comes down from above, and that only my folly can spoil it, which I pray against daily."

1849.—"I think the notion a good one (referring to other work for the paper which he had been asked to do), but I feel no inspiration at all that way; and I dread being tempted to more and more bitterness, harsh judgment, and evil speaking. I dread it. I am afraid sometimes I shall end in universal snarling. Besides, my whole time is taken up with my book, and that I do feel inspired to write. But there is something else which weighs awfully on my mind—(the first number of Cooper's Journal, which he sent me the other day). Here is a man of immense influence openly preaching Strausseanism to the workmen, and in a fair, honest, manly way which must tell. Who will answer him? Who will answer Strauss? [Footnote: He did the work himself. After many interviews, and a long correspondence with him, Thomas Cooper changed his views, and has been lecturing and preaching for many years as a Christian.] Who will denounce him as a vile aristocrat, robbing the poor man of his Saviour—of the ground of all democracy, all freedom, all association—of the Charter itself? Oh, si mihi centum voces et ferrea lingua! Think about that."

January, 1850.—"A thousand thanks for your letter, though it only shows me what I have long suspected, that I know hardly enough yet to make the book what it should be. As you have made a hole, you must help to fill it. Can you send me any publication which would give me a good notion of the Independents' view of politics, also one which would give a good notion of the Fox-Emerson-Strauss school of Blague-Unitarianism, which is superseding dissent just now. It was with the ideal of Calvinism, and its ultimate bearing on the people's cause, that I wished to deal. I believe that there must be internecine war between the people's church—i.e., the future development of Catholic Christianity, and Calvinism even in its mildest form, whether in the Establishment or out of it—and I have counted the cost and will give every party its slap in their turn. But I will alter, as far as I can, all you dislike."

August, 1850.—"How do you know, dearest man, that I was not right in making the Alton of the second volume different from the first? In showing the individuality of the man swamped and warped by the routine of misery and discontent? How do you know that the historic and human interest of the book was not intended to end with Mackay's death, in whom old radicalism dies, 'not having received the promises,' to make room for the radicalism of the future? How do you know that the book from that point was not intended to take a mythic and prophetic form, that those dreams come in for the very purpose of taking the story off the ground of the actual into the deeper and wider one of the ideal, and that they do actually do what they were intended to do? How do you know that my idea of carrying out Eleanor's sermons in practice were just what I could not—and if I could, dared not, give? that all that I could do was to leave them as seed, to grow by itself in many forms, in many minds, instead of embodying them in some action which would have been both as narrow as my own idiosyncrasy, gain the reproach of insanity, and be simply answered by—'If such things have been done, where are they?' and lastly, how do you know that I had not a special meaning in choosing a civilized fine lady as my missionary, one of a class which, as it does exist, God must have something for it to do, and, as it seems, plenty to do, from the fact that a few gentlemen whom I could mention, not to speak of Fowell Buxtons, Howards, Ashleys, &c., have done, more for the people in one year than they have done for themselves in fifty? If I had made her an organizer, as well as a preacher, your complaint might have been just. My dear man, the artist is a law unto himself—or rather God is a law to him, when he prays, as I have earnestly day after day about this book—to be taught how to say the right thing in the right way—and I assure you I did not get tired of my work, but laboured as earnestly at the end as I did at the beginning. The rest of your criticism, especially about the interpenetration of doctrine and action, is most true, and shall be attended to.—Your brother,

"G. K."

The next letter, on the same topic, in answer to criticisms on "Alton
Locke," is addressed to a brother clergyman—

"EVERSLEY, January 13, 1851.

"Rec. dear Sir,—I will answer your most interesting letter as shortly as I can, and if possible in the same spirit of honesty as that in which you have written to me.

"First, I do not think the cry 'Get on' to be anything but a devil's cry. The moral of my book is that the working man who tries to get on, to desert his class and rise above it, enters into a lie, and leaves God's path for his own—with consequences.

"Second, I believe that a man might be as a tailor or a costermonger, every inch of him a saint, a scholar, and a gentleman, for I have seen some few such already. I believe hundreds of thousands more would be so, if their businesses were put on a Christian footing, and themselves given by education, sanitary reforms, &c., the means of developing their own latent capabilities—I think the cry, 'Rise in Life,' has been excited by the very increasing impossibility of being anything but brutes while they struggle below. I know well all that is doing in the way of education, &c., but I do assert that the disease of degradation has been for the last forty years increasing faster than the remedy. And I believe, from experience, that when you put workmen into human dwellings, and give them a Christian education, so far from wishing discontentedly to rise out of their class, or to level others to it, exactly the opposite takes place. They become sensible of the dignity of work, and they begin to see their labour as a true calling in God's Church, now that it is cleared from the accidentia which made it look, in their eyes, only a soulless drudgery in a devil's workshop of a World.

"Third, From the advertisement of an 'English Republic' you send, I can guess who will be the writers in it, &c., &c., being behind the scenes. It will come to nought. Everything of this kind is coming to nought now. The workmen are tired of idols, ready and yearning for the Church and the Gospel, and such men as your friend may laugh at Julian Harney, Feargus O'Connor, and the rest of that smoke of the pit. Only we live in a great crisis, and the Lord requires great things of us. The fields are white to harvest. Pray ye therefore the Lord of the harvest, that He may send forth labourers into His harvest.

"Fourth, As to the capacities of working-men, I am afraid that your excellent friend will find that he has only the refuse of working intellects to form his induction on. The devil has got the best long ago. By the neglect of the Church, by her dealing (like the Popish Church and all weak churches) only with women, children, and beggars, the cream and pith of working intellect is almost exclusively self-educated, and, therefore, alas! infidel. If he goes on as he is doing, lecturing on history, poetry, science, and all the things which the workmen crave for, and can only get from such men as H——, Thomas Cooper, &c., mixed up with Straussism and infidelity, he will find that he will draw back to his Lord's fold, and to his lecture room, slowly, but surely, men, whose powers will astonish him, as they have astonished me.

"Fifth, The workmen whose quarrels you mention are not Christians, or socialists either. They are of all creeds and none. We are teaching them to become Christians by teaching them gradually that true socialism, true liberty, brotherhood, and true equality (not the carnal dead level equality of the Communist, but the spiritual equality of the church idea, which gives every man an equal chance of developing and using God's gifts, and rewards every man according to his work, without respect of persons) is only to be found in loyalty and obedience to Christ. They do quarrel, but if you knew how they used to quarrel before association, the improvement since would astonish you. And the French associations do not quarrel at all. I can send you a pamphlet on them, if you wish, written by an eyewitness, a friend of mine.

"Sixth, If your friend wishes