Philip Gilbert Hamerton Part 5

Being extremely light, it was easily drawn on a road, and was provided with small wheels for that purpose. This boyish attempt would not have been mentioned had it not been the first of a long series of practical experiments in the construction of catamarans which have continued down to the date of the present writing, and of which the reader will hear more in the sequel. I promise to endeavor not to weary him with the subject.

It is astonishing how very far-reaching in their effects are the tastes and habits that we acquire in early life! The sort of existence that I am leading here at Pre Charmoy, near Autun, in this year 1886, bears a wonderfully close resemblance to my existence at Hollins in 1850. I am living, as I was then, on a pretty estate with woods, meadows, pastures, and a beautiful stream, with hills visible from it in all directions.

There is a fish-pond too, about a mile from the house, and I am even now trying catamaran experiments on this pond, as I did on the other in Lancashire. My occupations are exactly the same, and to complete the resemblance it so happens that just now I am reading Latin. The chief difference is that writing has become lucrative and professional, whereas in those earlier days it was a study only.

It is very difficult for me to believe that thirty-six years separate me from a time so like the present in many ways--like and yet unlike,--for I was then in Lancashire and am now in France; but this is a fact that I only realize when I think about it. The real exile for me would be to live in a large town.

CHAPTER XII.

1850.

Interest in the Middle Ages.--Indifference to the Greeks and Romans.-- Love for Sir Walter Scott's writings.--Interest in heraldry and illuminations.--Pa.s.sion for hawking.--Old books in the school library at Burnley.--Mr. Edward Alexander of Halifax.--Attempts in literary composition.--Contributions to the "Historic Times."--"Rome in 1849."--"Observations on Heraldry."

The last chapter ended by saying that my occupations in early life were the same as they are at present, but I now remember one or two points of difference. In those days I lived, mentally, a great deal in the Middle Ages. This was owing to the influence of Sir Walter Scott, certainly of all authors the one who has most influenced me, and it was also due in some measure to a romantic interest in the history of my own family, and of the other families in the north of England with which mine had been connected in the past. For the Greeks and Romans I cared very little; they seemed too remote from my own country and race, and the English present, in which my lot was cast, seemed too dull and un-picturesque, too prosaic and commonplace. My imagination being saturated with Scott, I had naturally the same taste as my master. I soon learned all about heraldry, and in my leisure time drew and colored all the coats of arms that had been borne by the Hamertons in their numerous alliances, as well as the arms of other families from which our own was descended. I wrote black-letter characters on parchment and made pedigrees, and became so much of a mediaevalist that there was considerable risk of my stopping short in the amateur practice of such arts as wood-carving, illumination, and painting on gla.s.s. The same taste for the Middle Ages led me to imitate our forefathers in more active pursuits; amongst others I had such a pa.s.sion for hawking that at one time I became incapable of opening my lips about anything else. My guardian said it was "hawk, hawk, hawking from morning till night." Not that I ever possessed a living falcon of any species whatever. My uncle resigned to me a corner of the outbuildings, on the ground-floor of which was a loose-box for my horse, and above it a room that I set apart for the falcons when they should arrive; but in spite of many promises from gamekeepers and naturalists and others, no birds ever came! The hoods and jesses were ready, very prettily adorned with red morocco leather and gold thread; the mews were ready too, with part.i.tions in trellis-work of my own making,--everything was ready except the peregrines!

I knew the coats-of-arms of all the families in the neighborhood, and of course that of the Towneleys, who had a chapel in Burnley Church for the interment of their dead, adorned with many hatchments. Those hatchments had a double interest for me, as heraldry in the first place, and also because the Towneleys had a peregrine falcon for their crest! I envied them that crest, and would willingly have exchanged for it our own "greyhound couchant, sable."

Burnley School possesses a library which is rich in old tomes that few people ever read. In my youth these volumes were kept in a room entirely surrounded with dark oak wainscot, that opened on the shelves where these old books reposed. I read some of them, more or less, but have totally forgotten them all except a black-letter Chaucer. That volume delighted me, and I have read in it many an hour. It is much to be regretted that I had not the same affectionate curiosity about the Greek and Latin cla.s.sics, but it was something to have a taste for the literature of one's own country.

My uncle's brother-in-law, Mr. Edward Alexander, of Halifax, was a lawyer of literary and antiquarian tastes, and a great lover of books,--not to read only, but to have around him in a well-ordered library. He was extremely kind to me, and now, when I know better how very rare such kindness is in the world, I feel perhaps even more grateful for it than I did then.

Mr. Alexander was the father of the young Alexander who was my school-fellow at Doncaster, and I am hardly exaggerating his affection for me when I say that he had a paternal feeling towards myself. He put his library entirely at my disposal, and gave me a room in his house at Heath Field, near Halifax, whenever I felt inclined to avail myself of it, and had liberty to go there.

His library had cost him several thousand pounds, and was rich in archaeological books. Mrs. Alexander was a charming lady, always exquisitely gentle in her way, and gifted with a quiet firmness which enabled her to match very effectually the somewhat irascible disposition of my friend, who had the irritability as well as the kindness of heart which, I have since observed, are often found together in Frenchmen.

With all his goodness he was by no means an indulgent judge; he could not endure the slightest failure or forgetfulness in good manners, and most of his young relations were afraid of him. I only offended him once, and that but slightly. He was walking in his own garden with my uncle, when I had to do something that required the use of both hands, and I was enc.u.mbered with a book. I dared not lay the book on the ground, as I should have done if it had been my own, so I asked my uncle to hold it. I could see an expression on Mr. Alexander's face which said clearly enough that I had taken a liberty in requesting this little service from a senior, and it only occurred to me as an afterthought that I might have put my hat on the ground and laid the book on the hat.

This little incident shows one side of my dear friend's nature, but it was not at all a bad thing for me to be occasionally under the influence of one who was at the same time kind and severe. In early life he had been a dandy, and a local poet had called him,--

"Elegant Extracts, the Halifax fop."

[Footnote: "Elegant Extracts" was the t.i.tle of a book of miscellaneous reading which had an extensive sale in those days. The couplet related to a public ball,--

"Elegant Extracts, the Halifax fop, With note-book in hand, took coach for the hop."

Mr. Alexander sometimes alluded in a pleasant way to his early foppishness, and told some amusing anecdotes, one of which I remember.

He and a young friend having adopted some startling new fashion before anybody else in Halifax, were going to church very proud of themselves, when they heard a girl laughing at them, on which her companion rebuked her, saying, "You shouldn't laugh; you might be struck so!" She thought the dandies were two misshapen idiots.]

In his maturity all that remained of early dandyism was an intolerance of every kind of slovenliness. He rigorously exacted order in his library; I might use any of his books, but must put them all back in their places. Perhaps my present strong love of order may be due in a great measure to Mr. Alexander's teaching and example. Amongst the friends of my youth there are very few whom I look back to with such grateful affection.

Like most boys who have become authors, I made attempts in literary composition independently of those which were directly encouraged by my master. In this way I wrote a number of articles that were accepted by the "Historic Times," a London ill.u.s.trated journal of those days which was started under the patronage of the Church of England, but had not a great success. My first articles were on the Universities, of which I knew nothing except by hearsay, and on "Civilization, Ancient and Modern," which was rather a vast subject for a boy whose reading had been so limited. However, the editor of the "Historic Times" had not the least suspicion of my age, so I favored him with a long series of articles on Rome in 1849, forming altogether as complete a history of the city for that year as could have been written by one who had never seen it, who did not know Italian, and who had not access to any other sources of information than those which are accessible to everybody in the newspapers.

Under these circ.u.mstances, it may seem absurd to have undertaken such a task, but the reader may be reminded that learned historians undertake to tell us what happened long ago from much less ample material. I got no money for these articles (there were twelve of them), and no publisher would reprint them because there was no personal observation in them which publishers always expect in a narrative of contemporary events. The work had, however, been a good exercise for me in the digesting and setting in literary order of a ma.s.s of confused material.

My pa.s.sion for heraldry and hawking led to the production of a little book on heraldry which was an imitation of Sir John Sebright's "Observations on Hawking," a treatise that seemed to me simple, and clearly arranged.

My little book had no literary value, and the publisher said that only thirty-nine copies were sold; however, on being asked to produce the remainder of the edition, he said he was unable to do so, as the copies had been "mislaid." The printing and binding having been done at my expense, I compelled the publisher to reprint the book, but this brought me no pecuniary benefit, as the demand, such as it was, had been satisfied by the first edition.

To this day I do not feel certain in my own mind whether the publisher was dishonest or not. It would be quite natural that a book on heraldry should have a very small sale, but on the other hand it is inconceivable that more than four hundred copies of a book should have been simply lost. [Footnote: There is a third possibility: the sale may have been exactly what the publisher stated; but he may have had no belief in the success of the work, and have printed only one hundred copies whilst charging me for five hundred.]

It was a very good thing for me that the printing of this treatise on heraldry was a cause of loss and disappointment, for if it had been successful I might easily have wasted my life in archaeology, and corrected pedigrees--those long lists of dead people of whom n.o.body knows anything but their names, and the estates they were lucky enough to possess.

The reader will see that up to this point my tastes had been conservative and aristocratic. Then there came a revolution which was the most important intellectual crisis of my life, and which deserves a chapter to itself.

CHAPTER XIII.

1850.

Political and religious opinions of my relations.--The Rev. James Bardsley.--Protestant controversy with Rome.--German neology.--The inspiration of the Scriptures.--Inquiry into foundation for the doctrine.--I cease to be a Protestant.--An alternative presents itself.--A provisional condition of prolonged inquiry.--Our medical adviser.--His remarkable character.--His opinions.

All my relations were Tories of the most strongly Conservative type, and earnestly believing members of the Church of England, more inclined to the Evangelical than to the High Church party. In my early youth I naturally took the religion and political color of the people about me.

There was at Burnley in those days a curate who has since become a well-known clergyman in Manchester, Mr. James Bardsley. He was a man of very strong convictions of an extreme Evangelical kind, and nature had endowed him with all the gifts of eloquence necessary to propagate his opinions from the pulpit. [Footnote: Since then he has become Canon and Archdeacon.] He was really eloquent, and he possessed in a singular degree the wonderful power of enchaining the attention of his audience.

We always listened with interest to what Mr. Bardsley was saying at the moment, and with the feeling of awakened antic.i.p.ation, as he invariably conveyed the impression that something still more interesting was to follow. His power as a preacher was so great that his longest sermons were not felt to be an infliction; one might feel tired after they were over, but not during their delivery. His power was best displayed in attack, and he was very aggressive, especially against the doctrines of the Church of Rome,--which he declared to be "one huge Lie."

Of course a boy of my age believed his own religion to be absolutely true, and others to be false in exact proportion to their divergence from it, as this is the way with young people when they really believe.

It was my habit to take an intensely strong interest in anything that interested me at all, and as religion had a supreme interest for me I read all about the Protestant controversy with Rome under Mr. Bardsley's guidance, in books of controversial theology recommended by him. My guardian, with her usual good sense, did not quite approve of this controversial spirit; she was content to be a good Christian in her own way and let the poor Roman Catholics alone, but I was too ardent in what seemed to me the cause of truth to see with indifference the menacing revival of Romanism.

A large new Roman Catholic church was erected in Burnley, and opened with an imposing ceremony. There was at that time a belief that the power of the Pope might one day be re-established in our country, and the great results of the Reformation either wholly sacrificed or placed in the greatest jeopardy. Protestants were called upon to defend these conquests, and in order to qualify themselves for this great duty it was necessary that they should make themselves thoroughly acquainted with the great controversy between the pure Church to which it was their own happiness to belong, and that corrupt a.s.sociation which called itself Catholicism. I had rather a bold and combative disposition, and was by no means unwilling to take a share in the battle.

All went well for a time. The spirit of inquiry is not considered an evil spirit so long as it only leads to agreement with established doctrines, and as an advanced form of Protestantism was preached in Burnley Church, I was at liberty to think boldly enough, provided I did not go beyond that particular stage of thought. Not having as yet any disposition to go beyond, I did not at all realize what a very small degree of intellectual liberty my teachers were really disposed to allow me.

One occasion I remember distinctly. Mr. Bardsley was at Hollins, where he spent the evening with us, and in the course of conversation, as he was leaning on the chimney-piece, he spoke about German Neology, which I had never heard of before, so I asked what it was, and he described it as a dreadful doctrine which attributed no more inspiration to sacred than to profane writers. The ladies were shocked and scandalized by the bare mention of such a doctrine, but the effect on me was very different. The next day, in my private meditations, I began to wonder what were the evidences by which it was determined that some writers were inspired and infallible, and what critics had settled the question.

The orthodox reader will say that in a perplexity of this kind I had nothing to do but carry my difficulty to a clergyman. This is exactly what I did, and the clergyman was Mr. Bardsley himself.

He was full of kindness to me, and took the trouble to write a long paper on the subject, which must have cost him fully two days' work,--a paper in which he gave a full account of the Canon of Scripture from the Evangelical point of view. The effect on me was most discouraging, for the result amounted merely to this, that certain Councils of the Church had recognized the Divine inspiration of certain books, just as certain authoritative critics might recognize the profane inspiration of poets.

After reading the paper with the utmost care I felt so embarra.s.sed about it that (with the awkwardness of youth) I did not even write to thank the amiable author who had taken so much trouble to help me, and I only thanked him briefly on meeting him at a friend's house, where it was impossible to avoid the interchange of a few words.

This autobiography is not intended to be a book of controversy, so I shall carefully avoid the details of religious changes and give only results. I do not think that anything in my life was ever more decisive than the receipt of that long communication from Mr. Bardsley. The day before receiving it I was in doubt, but the day after I felt perfectly satisfied that the Divine inspiration of the books known to Englishmen as the "Scriptures" rested simply on the opinion, of different bodies of theologians who had held meetings which were called Councils. The only difference between these Councils and those of the Church of Rome was, that these were represented as having taken place earlier, before the Church was so much divided; but it did not seem at all evident that the members of the earlier Councils were men of a higher stamp, intellectually, than those who composed the distinctly Roman Catholic Councils, nor was there any evidence that the Holy Spirit had been with those earlier Councils, though it afterwards withdrew itself from the later.

The Protestant reader will perhaps kindly bear with me whilst I give the reasons why I ceased to be a Protestant, after having been so earnest and zealous in that form of the Christian faith. It appeared to me--I do not say it _is_, but it appeared to me, and appears to me still--that Protestantism is an uncritical belief in the decisions of the Church down to a date which I do not pretend to fix exactly, and an equally uncritical scepticism, a scepticism of the most unreceptive kind, with regard to all opinions professed and all events said to have taken place in the more recent centuries of ecclesiastical history. The Church of Rome, on the other hand, seemed nearer in temper to the temper of the past, and was more decidedly a continuation, though evidently at the same time an amplification, of the early Christian habits of thinking and believing.

With this altered view of the subject the alternative that presented itself to me was that which presented itself to the brothers Newman, and if I had found it necessary to my happiness to belong to a visible Church of some kind, and if devotional feelings had been stronger than the desire for mental independence, I should have joined the Church of Rome.

There were, indeed, two or three strong temptations to that course. My family had been a Catholic family in the past, and had sacrificed much for the Church of Rome when she was laboring under oppression; for a Hamerton to return to her would therefore have been quite in accordance with those romantic sentiments about distant ancestors which were at that time very strong in me. Besides this, I had all the feeling for the august ceremonial of the Catholic Church which is found in the writer who most influenced me, Sir Walter Scott; and there was already a certain consciousness of artistic necessities and congruities which made me dimly aware that if you admit the glories of ecclesiastical architecture, it is only the asceticism of Puritan rebellion against art that can deny magnificence to ritual. I had occasionally, though rarely, been present at High Ma.s.s, and had felt a certain elevating influence, and if I had said to myself, "Religion is only a poem by which the soul is raised to the contemplation of the Eternal Mysteries," then I could have dreamed vaguely in this contemplation better, perhaps, in the Roman Catholic Church than in any other. But my English and Protestant education was against a religion of dreaming. An English Protestant may have his poetical side, may be capable of feeling poetry that is frankly avowed to be such--may read Tennyson's "Eve of St. Agnes" or Scott's "Hymn to the Virgin" with almost complete imaginative sympathy; but he expects to believe his religion as firmly as he believes in the existence of the British Islands. Such, at least, was the matter-of-fact temper that belonged to Protestantism in those days. In more recent times a more hazy religion has become fashionable.

My decision, therefore, for some time was to remain in a provisional condition of prolonged inquiry. I read a great deal on both sides, and constantly prayed for light, following regularly the external services of the Church of England. Here the subject may be left for the present.

The reader is to imagine me as a youth who no longer believed in the special inspiration of the Scriptures, or in their infallibility, but who was still a Christian as thousands of "liberal" Church people in the present day are Christians.

Before resuming my religious history, I ought to mention an influence which was supposed by my friends to have been powerful over me, but which in reality had slightly affected the current of my thinking. Our medical adviser was a surgeon rather advanced in years, and whose private fortune made him independent of professional success. As time went on, he allowed himself to be more and more replaced by his a.s.sistant, Mr. Uttley, one of the most remarkable characters I ever met with. In those days, in a northern provincial town, it required immense courage to avow religious heterodoxy of any advanced kind, yet Mr.

Uttley said with the utmost simplicity that he was an atheist, and the religious world called him "Uttley the Atheist," a t.i.tle which he accepted as naturally as if it implied no contempt or antagonism whatever. He was by no means devoid of physical courage also, for I remember that at one time he rode an ugly brute that had a most dangerous habit of bolting, and he would not permit me to mount her. He was excessively temperate in his habits, never drinking anything stronger than water, except, perhaps, a cup of tea (I am not sure about the tea), and never eating more than he believed to be necessary to health. He maintained the doctrine that hunger remains for a time after the stomach has had enough, and that if you go on eating to satiety you are intemperate. He disliked, and I believe despised, the habit of stuffing on festive occasions, which used to be common in the wealthier middle cla.s.ses. I confess that Mr. Uttley's fearless honesty and steady abstemiousness impressed me with the admiration that one cannot but feel for the great virtues, by whomsoever practised; but Mr. Uttley had a third virtue, which is so rare in England as to be almost unintelligible to the majority,--he looked with the most serene indifference on social struggles, on the arts by which people rise in the world. Perfectly contented with his own station in life, and a man of remarkably few wants, he lived on from year to year without ambition, finding his chief interest in the pursuit of his profession, and his greatest pleasure in his books. He so little attempted to make a proselyte of me that, when at a later period I told him of a certain change of views, concerning which more will be said in the sequel, he was unaffectedly surprised by it, and said that he had never supposed me to be other than what I appeared to the world in general, an ordinary member of the Church of England. My intimate knowledge of Mr. Uttley's remarkable character must have had, nevertheless, a certain influence in this way, that it enabled me to estimate the vulgar attacks on infidels at their true worth; and though my own theistic beliefs were very strong, I knew from this example that an atheist was not necessarily a monster.

The only occasions that I remember in youth when Mr. Uttley might have influenced me were these two. Being curious to know about opinions from those who really held them, and being already convinced that we cannot really know them from the misrepresentations of their enemies, I once asked Mr. Uttley what atheism really was, and why it recommended itself to him. He replied that atheism was, in his view, the acceptance of the smaller of two difficulties, both of which were still very great. The smaller difficulty for him was to believe in the self-existence of the universe; the greater was to believe in a single Being, without a beginning, who could create millions of solar systems; and as one or the other must be self-existent the difficulty about self-existence was common to both cases. The well-known argument from design did not convince him, as he believed in a continual process of natural adjustment of creatures to their environment,--a theory resembling that of Darwin, but not yet so complete. I listened to Mr. Uttley's account of his views with much interest; but they had no influence on my own, as it seemed to me much easier to refer everything to an intelligent Creator than to believe in the self-existence of all the intricate organizations that we see. Still, I was not indignant, as the reader may think I ought to have been. It seemed to me quite natural that thoughtful men should hold different opinions on a subject of such infinite difficulty.