Mystic London - Charles Maurice Davies (lightest ebook reader .txt) 📗

pursuit of money (which is an enthusiasm) can never coexist, never co-operate; but," he adds, "the greatest loss of power reserved for Quakerism is the reassumption by the Catholic Church of those Catholic truths which Quakerism was separated to witness and to vindicate."

I confess myself, however, so far Quaker too that I care little for the written testimony of friends or foes. I have, in all my religious wanderings and inquiries, adopted the method of oral examination; so I found myself on a recent November morning speeding off by rail to the outskirts of London to visit an ancient Quaker lady whom I knew very slenderly, but who I had heard was sometimes moved by the spirit to enlighten a little suburban congregation, and was, therefore, I felt the very person to enlighten me too, should she be thereunto moved. She was a venerable, silver-haired old lady, clad in the traditional dress of her sect, and looking very much like a living representation of Elizabeth Fry. She received me very cordially; though I felt as if I were a fussy innovation of the nineteenth century breaking in upon the sacred, old-fashioned quiet of her neat parlour. She "thee'd and thou'd" me to my heart's content: and—to summarize the conversation I held with her—it was to the disuse of the old phraseology and the discarding of the peculiar dress that she attributed most of the falling off which she was much too shrewd a woman of the world to shut her eyes to. These were, of course, only the outward and visible signs of a corresponding change within; but this was why the Friends fell off, and gravitated, as she confessed they were doing, to steeple-houses, water-dipping, and bread-and-wine-worship. She seemed to me like a quiet old Prophetess Anna chanting a "Nunc Dimittis" of her own on the passing away of her faith. She would be glad to depart before the glory had quite died out. She said she did not hope much from the Conference, and, to my amazement, rather gloried in the old irreverent title given by the Independents to her forefathers from their "quaking and trembling" when they heard the Word of God, though she preferred still more the older title of "Children of the Light." She was, in fact, a rigid old Conservative follower of George Fox, from the top of her close-bordered cap to the skirts of her grey silk gown. I am afraid my countenance expressed incredulity as to her rationale of the decay; for, as I rose to go, she said, "Thou dost not agree, friend, with what I have said to thee—nay, never shake thy head; it would be wonderful if thou didst, when our own people don't. Stay; I'll give thee a note to my son in London, though he will gainsay much of what I have told thee." She gave me the letter, which was just what I wanted, for I felt I had gained little beyond a pleasant experience of old-world life from my morning's jaunt. I partook of her kindly hospitality, was shown over her particularly cosy house, gardens, and hothouses, and meditated, on my return journey, upon many particulars I learnt for the first time as to the early history of Fox; realizing what a consensus there was between the experiences of all illuminati. I smiled once and again over the quaint title of one of Fox's books which my venerable friend had quoted to me—viz., "A Battle-door for Teachers and Professors to learn Plural and Singular. You to Many, and Thou to One; Singular, One, Thou; Plural, Many, You." While so meditating, my cab deposited me at the door of a decidedly "downy" house, at the West End, where my prospective friend was practising in I will not mention which of the learned professions. Both the suburban cottage of the mother and the London ménage of the son assured me that they had thriven on Quakerism; and it was only then I recollected that a poor Quaker was as rare a personage as an infantile member of the Society.

The young man—who neither in dress, discourse, nor manner differed from an ordinary English gentleman—smiled as he read his mother's lines, and, with a decorous apology for disturbing the impressions which her discourse might have left upon me, took precisely the view which had been latent in my own mind as to the cause of the Society's decay. Thoroughly at one with them still on the doctrine of the illuminating power of the Spirit in the individual conscience, he treated the archaic dress, the obsolete phraseology, the obstinate opposition to many innocent customs of the age, simply as anachronisms. He pointed with pride to the fact that our greatest living orator was a member of the Society; and claimed for the underlying principle of Quakerism—namely, the superiority of a conscience void of offence over written scripture or formal ceremony—the character of being in essence the broadest creed of Christendom. Injudicious retention of customs which had grown meaningless had, he felt sure, brought down upon the body that most fatal of all influences—contempt. "You see it in your own Church," he said. "There is a school which, by reviving obsolete doctrines and practices, will end in getting the Church of England disestablished as it is already disintegrated. You see it even in the oldest religion of all—Judaism. You see, I mean, a school growing into prominence and power which discards all the accumulations of ages, and by going back to real antiquity, at once brings the system more into unison with the century, and prevents that contempt attaching to it which will accrue wherever a system sets its face violently against the tone of current society." He thought the Conference quite unnecessary. "There needs no ghost come from the dead to tell us that, Horatio," he said, cheerily. "They will find out that Quakerism is not a proselytizing religion," he added; "which, of course, we knew before. They will point to the fashionable attire, the gold rings, and lofty chignons of our younger sisters as direct defiance of primitive custom. I am unorthodox enough"—and he smiled as he used that word—"to think that the attire is more becoming to my younger sisters, just as the Society's dress is to my dear mother." That young man, and the youthful sisters he told me of, stood as embodied answers to the question I had proposed to myself. They were outward and visible evidences of the doctrine of Quaker "development." The idea is not dead. The spirit is living still. It is the spirit that underlies all real religion—namely, the personal relation of the human soul to God as the source of illumination. That young man was as good a Quaker at heart as George Fox or William Penn themselves; and the "apology" he offered for his transformed faith was a better one than Barclay's own. I am wondering whether the Conference will come to anything like so sensible a conclusion as to why Quakerism is declining.

CHAPTER XXII. PENNY READINGS.

Who has ever penetrated beneath the surface of clerical society—meaning thereby the sphere of divinities (mostly female) that doth hedge a curate of a parish—without being sensible of the eligibility of Penny Readings for a place in Mystic London? When the Silly Season is at its very bathos; when the monster gooseberries have gone to seed and the showers of frogs ceased to fall; after the matrimonial efforts of Margate or Scarborough, and before the more decided business of the Christmas Decorations, then there is deep mystery in the penetralia of every parish. The great scheme of Penny Readings is being concocted, and all the available talent of the district—all such as is "orthodox" and "correct"—is laid under contribution.

It is true to a proverb that we English people have a knack of doing the best possible things in the worst possible way; and that not unfrequently when we do once begin doing them we do them to death. It takes some time to convince us that the particular thing is worth doing at all; but, once persuaded, we go in for it with all our British might and main. The beard-and-moustache movement was a case in point. Some years ago a moustache was looked upon by serious English people as decidedly reckless and dissipated. A beard was fit only for a bandit. Nowadays, the mildest youth in the Young Men's Christian Association may wear a moustache without being denounced as "carnal," and paterfamilias revels in the beard of a sapeur, no misopogon daring to say him nay. To no "movement," however, does the adage "Vires acquirit eundo" apply more thoroughly than to that connected with "Penny Readings." Originally cropping up timidly in rustic and suburban parishes, it has of late taken gigantic strides, and made every parish where it does not exist, rural or metropolitan, very exceptional indeed. There was a sound principle lying at the bottom of the movement, in so far as it was designed to bring about a fusion of classes; though, perhaps, it involved too much of an assumption that the "working man" had to be lectured to, or read to, by his brother in purple and fine linen. Still the theory was so far sound. Broad cloth was to impart to fustian the advantages it possessed in the way of reading, singing, fiddling, or what not; and that not gratuitously, which would have offended the working man's dignity, but for the modest sum of one penny, which, whilst Lazarus was not too poor to afford, Dives condescended to accept, and apply to charitable purposes.

Such being, in brief, the theory of the Penny Reading movement, it may be interesting to see how it is carried out in practice. Now, in order to ascertain this, I availed myself of several opportunities afforded by the commencement of the Penny Reading season, which may be said to synchronize very nearly with the advent of London fogs, and attended the opening of the series in several widely different localities. In describing my experiences it would perhaps be invidious to specify the exact locality where they were gathered. I prefer to collate those experiences which range from Campden Hill to Camden Town inclusive. Amid many distinguishing traits there are common elements traceable in all, which may enable us to form some estimate of the working of the scheme, and possibly to offer a few words of advice to those interested therein.

In most cases the Penny Readings are organized by the parochial clergy. We will be orthodox, and consider them so to be on the present occasion. In that case, the series would probably be opened by the incumbent in person. Some ecclesiastical ladies, young and middle-aged, who, rightly or wrongly, believe their mission is music, and to whom the curate is very probably an attraction, aid his efforts. Serious young men read, and others of a more mundane turn of mind sing doleful "comic" songs, culled from the more presentable of the music-hall répertoire. In many cases skilled amateurs or professionals lend their valuable assistance; and it is not too much to say that many a programme is presented to the audience—ay, and faithfully carried out too—which would do credit to a high-priced concert-room. But, then, who make up the audience? Gradually the "penny" people have been retiring into the background, as slowly but as surely as the old-fashioned pits at our theatres are coyly withdrawing under the boxes to make way for the stalls. The Penny Readings have been found to "draw" a higher class of audience than those for whom they were originally intended. The curate himself, if unmarried, secures the whole spinsterhood of the parish. His rendering of the lines, "On the receipt of my mother's picture out of Norfolk," is universally acknowledged to be