Autobiographical Sketches - Annie Besant (free romance novels .TXT) 📗

historic Church of England". His emotions, not his intellect, kept him Churchman, and he shrunk with the over-sensitiveness of the cultured scholar from the idea of allowing the old traditions, to be handled roughly by inartistic hands. Naturally of a refined and delicate nature, he had been rendered yet more sensitive by the training of the college and the court; the exquisite courtesy of his manners was but the high polish of a naturally gentle and artistic spirit, a spirit whose gentleness sometimes veiled its strength. I have often heard Dean Stanley harshly spoken of, I have heard his honesty roughly challenged, but never in my presence has he been attacked that I have not uttered my protest against the injustice done him, and thus striven to repay some small fraction of that great debt of gratitude which I shall owe to his memory as long as I live.

As the spring grew warmer, my mother rallied wonderfully, and we began to dare to hope. At last it was decided to move her down to Norwood; she was wearying for change, and it was thought that the purer air of the country might aid the system to recover tone and strength. The furniture was waiting for me to send for it, and it was soon, conveyed to Colby Road; it only furnished two rooms, but I could easily sleep on the floor, and I made the two rooms on the ground floor into bedroom and sitting-room for my dear invalid. One little servant-maid was all our slender resources could afford, and a very charming one was found for me by Mrs. Scott. Through the months of hard work and poor living that followed, Mary was the most thoughtful and most generous of comrades. And, indeed, I have been very fortunate in my servants, always finding in them willingness to help, and freely-rendered, ungrudging kindness.

I have just said that I could only furnish two rooms, but on my next visit to complete all the arrangements for my mother's reception, I found the bedroom that was to be mine neatly and prettily furnished. The good fairy was Mrs. Scott, who, learning the "nakedness of the land" from Mary, had determined that I should not be as uncomfortable as I had expected.

It was the beginning of May, and the air was soft and bright and warm. We hired an invalid carriage and drove slowly down to Norwood. My mother seemed to enjoy the drive, and when we lifted her into the bright cosy room prepared for her, she was delighted with the change. On the following morning the improvement was continued, but in the evening she was taken suddenly worse, and we lifted her into bed and telegraphed for the doctor. But now the end had come; her strength completely failed, and she felt that death was upon her; but selfless to the last, her only fear was for me. "I am leaving you alone," she would sigh from time to time, and truly I felt, with an anguish I dared not realise, that when she died I should indeed be alone on earth.

For two days longer she was with me, and, miser with my last few hours, I never left her side for five minutes. At last on the 10th of May the weakness passed into delirium, but even then the faithful eyes followed me about the room, until at length they closed for ever, and as the sun sank low in the heavens, the breath came slower and slower, till the silence of death came down upon us and she was gone.

All that followed was like a dream. I would have none touch my dead save myself and her favorite sister, who was with us at the last; she wept over her, but I could not, not even when they hid her beneath the coffin-lid, nor all that weary way to Kensal Green, whither we took her to lay her with her husband and her baby-son. I could not believe that our day-dream was dead and buried, and the home destroyed ere it was fairly made. My "house was left unto" me "desolate", and the rooms filled with sunshine, but unlighted by her presence, seemed to reiterate to me: "You are all alone ".


XI.


The two months after my mother's death were the dreariest my life has known, and they were months of tolerably hard struggle. The little house in Colby Road taxed my slender resources heavily, and the search for work was not yet successful. I do not know how I should have managed but for the help, ever at hand, of Mr. and Mrs. Thomas Scott. During this time I wrote for Mr. Scott pamphlets on Inspiration, Atonement, Mediation and Salvation, Eternal Torture, Religious Education of Children, Natural _v._ Revealed Religion, and the few guineas thus earned were very valuable. Their house, too, was always open to me, and this was no small help, for often in those days the little money I had was enough to buy food for two but not enough to buy it for three, and I would go out and study all day at the British Museum, so as to "have my dinner in town", the said dinner being conspicuous by its absence. If I was away for two evenings running from the hospitable house in the terrace, Mrs. Scott would come down to see what had happened, and many a time the supper there was of real physical value to me. Well might I write, in 1879, when Thomas Scott lay dead: "It was Thomas Scott whose house was open to me when my need was sorest, and he never knew, this generous noble heart, how sometimes, when I went in, weary and overdone, from a long day's study in the British Museum, with scarce food to struggle through the day--he never knew how his genial 'Well, little lady', in welcoming tone, cheered the then utter loneliness of my life. To no living man or woman--save one--do I owe the debt of gratitude that I owe to Thomas Scott."

The small amount of jewellery I possessed, and all my superfluous clothes, were turned into more necessary articles, and the child, at least, never suffered a solitary touch of want. Mary was a wonderful contriver, and kept house on the very slenderest funds that could be put into a servant's hands, and she also made the little place so bright and fresh-looking that it was always a pleasure to go into it. Recalling those days of "hard living", I can now look on them without regret. More, I am glad to have passed through them, for they have taught me how to sympathise with those who are struggling as I struggled then, and I never can hear the words fall from pale lips: "I am hungry", without remembering how painful a thing hunger is, and without curing that pain, at least for the moment.

But I turn from this to the brighter side of my life, the intellectual and social side, where I found a delight unknown in the old days of bondage. First, there was the joy of freedom, the joy of speaking out frankly and honestly each thought. Truly, I had the right to say: "With a great price obtained I this freedom," and having paid the price, I revelled in the Liberty I had bought. Mr. Scott's valuable library was at my service; his keen brain challenged my opinions, probed my assertions, and suggested phases of thought hitherto untouched. I studied harder than ever, and the study now was unchecked by any fear of possible consequences. I had nothing left of the old faith save belief in "a God", and that began slowly to melt away. The Theistic axiom: "If there be a God at all he must be at least as good as his highest creature", began with an "if", and to that "if" I turned my attention. "Of all impossible things", writes Miss Frances Power Cobbe, "the most impossible must surely be that a man should dream something of the good and the noble, and that it should prove at last that his Creator was less good and less noble than he had dreamed." But, I questioned, are we sure that there is a Creator? Granted that, if there is, he must be above his highest creature, but--is there such a being? "The ground", says the Rev. Charles Voysey, "on which our belief in God rests is man. Man, parent of Bibles and Churches, inspirer of all good thoughts and good deeds. Man, the master-piece of God's thought on earth. Man, the text-book of all spiritual knowledge. Neither miraculous nor infallible, man is nevertheless the only trustworthy record of the Divine mind in things perhaps pertaining to God. Man's reason, conscience, and affections are the only true revelation of his Maker." But what if God were only man's own image reflected in the mirror of man's mind? What if man were the creator, not the revelation of his God?

It was inevitable that such thoughts should arise after the more palpably indefensible doctrines of Christianity had been discarded. Once encourage the human mind to think, and bounds to the thinking can never again be set by authority. Once challenge traditional beliefs, and the challenge will ring on every shield which is hanging in the intellectual arena. Around me was the atmosphere of conflict, and, freed from its long repression, my mind leapt up to share in the strife with a joy in the intellectual tumult, the intellectual strain.

At this time I found my way to South Place Chapel, to which Mr. Moncure D. Conway was attracting many a seeker after truth. I was fortunate enough to be introduced to this remarkable religious leader, and to his charming wife, one of the sweetest and steadiest natures which it has been my lot to meet. It was from. Mrs. Conway that I first heard of Mr. Bradlaugh as a speaker that everyone should hear. She asked me one day if I had been to the Hall of Science, and I said, with the stupid, ignorant reflexion of other people's prejudices which is but too common:

"No, I have never been. Mr. Bradlaugh is rather a rough sort of speaker, is he not?"

"He is the finest speaker of Saxon English that I have ever heard," Mrs. Conway answered, "except, perhaps, John Bright, and his power over a crowd is something marvellous. Whether you agree with him or not, you should hear him."

I replied that I really did not know what his views were, beyond having a vague notion that he was an Atheist of a rather pronounced type, but that I would go and hear him when I had an opportunity.

Mr. Conway had passed beyond the emotional Theism of Mr. Voysey, and talk with him did something towards widening my views on the question of a Divine Existence. I re-read carefully Mansel's Bampton Lectures, and found in them much to provoke doubt, nothing to induce faith. Take the following phrases, and think whither they carry us. Dean Mansel is speaking of God as Infinite, and he says: "That a man can be conscious of the Infinite is, then, a supposition which, in the very terms in which it is expressed, annihilates itself.... The Infinite, if it is to be conceived at all, must be conceived as potentially everything and actually nothing; for if there is anything in general which it cannot become, it is thereby limited; and if there is anything in particular which it actually is, it is thereby excluded from being any other thing. But again, it must also be conceived as actually everything and potentially nothing: for an unrealised potentiality is likewise a limitation. If the infinite can be that which it is