The Rainbow Part 53

She was happy at home, Ursula was not. Slim and unwilling abroad, Gudrun was easy in her own house as a wild thing in its lair. Whereas Ursula, attentive and keen abroad, at home was reluctant, uneasy, unwilling to be herself, or unable.

Nevertheless Sunday remained the maximum day of the week for both. Ursula turned pa.s.sionately to it, to the sense of eternal security it gave. She suffered anguish of fears during the week-days, for she felt strong powers that would not recognize her. There was upon her always a fear and a dislike of authority. She felt she could always do as she wanted if she managed to avoid a battle with Authority and the authorised Powers. But if she gave herself away, she would be lost, destroyed. There was always the menace against her.

This strange sense of cruelty and ugliness always imminent, ready to seize hold upon her this feeling of the grudging power of the mob lying in wait for her, who was the exception, formed one of the deepest influences of her life. Wherever she was, at school, among friends, in the street, in the train, she instinctively abated herself, made herself smaller, feigned to be less than she was, for fear that her undiscovered self should be seen, pounced upon, attacked by brutish resentment of the commonplace, the average Self.

She was fairly safe at school, now. She knew how to take her place there, and how much of herself to reserve. But she was free only on Sundays. When she was but a girl of fourteen, she began to feel a resentment growing against her in her own home.

She knew she was the disturbing influence there. But as yet, on Sundays, she was free, really free, free to be herself, without fear or misgiving.

Even at its stormiest, Sunday was a blessed day. Ursula woke to it with a feeling of immense relief. She wondered why her heart was so light. Then she remembered it was Sunday. A gladness seemed to burst out around her, a feeling of great freedom. The whole world was for twenty-four hours revoked, put back. Only the Sunday world existed.

She loved the very confusion of the household. It was lucky if the children slept till seven o'clock. Usually, soon after six, a chirp was heard, a voice, an excited chirrup began, announcing the creation of a new day, there was a thudding of quick little feet, and the children were up and about, scampering in their shirts, with pink legs and glistening, flossy hair all clean from the Sat.u.r.day's night bathing, their souls excited by their bodies' cleanliness.

As the house began to teem with rushing, half-naked clean children, one of the parents rose, either the mother, easy and slatternly, with her thick, dark hair loosely coiled and slipping over one ear, or the father, warm and comfortable, with ruffled black hair and shirt unb.u.t.toned at the neck.

Then the girls upstairs heard the continual:

"Now then, Billy, what are you up to?" in the father's strong, vibrating voice: or the mother's dignified:

"I have said, Ca.s.sie, I will not have it."

It was amazing how the father's voice could ring out like a gong, without his being in the least moved, and how the mother could speak like a queen holding an audience, though her blouse was sticking out all round and her hair was not fastened up and the children were yelling a pandemonium.

Gradually breakfast was produced, and the elder girls came down into the babel, whilst half-naked children flitted round like the wrong ends of cherubs, as Gudrun said, watching the bare little legs and the chubby tails appearing and disappearing.

Gradually the young ones were captured, and nightdresses finally removed, ready for the clean Sunday shirt. But before the Sunday shirt was slipped over the fleecy head, away darted the naked body, to wallow in the sheepskin which formed the parlour rug, whilst the mother walked after, protesting sharply, holding the shirt like a noose, and the father's bronze voice rang out, and the naked child wallowing on its back in the deep sheepskin announced gleefully:

"I'm bading in the sea, mother."

"Why should I walk after you with your shirt?" said the mother. "Get up now."

"I'm bading in the sea, mother," repeated the wallowing, naked figure.

"We say bathing, not bading," said the mother, with her strange, indifferent dignity. "I am waiting here with your shirt."

At length shirts were on, and stockings were paired, and little trousers b.u.t.toned and little petticoats tied behind. The besetting cowardice of the family was its shirking of the garter question.

"Where are your garters, Ca.s.sie?"

"I don't know."

"Well, look for them."

But not one of the elder Brangwens would really face the situation. After Ca.s.sie had grovelled under all the furniture and blacked up all her Sunday cleanliness, to the infinite grief of everybody, the garter was forgotten in the new washing of the young face and hands.

Later, Ursula would be indignant to see Miss Ca.s.sie marching into church from Sunday school with her stocking s.l.u.thered down to her ankle, and a grubby knee showing.

"It's disgraceful!" cried Ursula at dinner. "People will think we're pigs, and the children are never washed."

"Never mind what people think," said the mother superbly. "I see that the child is bathed properly, and if I satisfy myself I satisfy everybody. She can't keep her stocking up and no garter, and it isn't the child's fault she was let to go without one."

The garter trouble continued in varying degrees, but till each child wore long skirts or long trousers, it was not removed.

On this day of decorum, the Brangwen family went to church by the high-road, making a detour outside all the garden-hedge, rather than climb the wall into the churchyard. There was no law of this, from the parents. The children themselves were the wardens of the Sabbath decency, very jealous and instant with each other.

It came to be, gradually, that after church on Sundays the house was really something of a sanctuary, with peace breathing like a strange bird alighted in the rooms. Indoors, only reading and tale-telling and quiet pursuits, such as drawing, were allowed. Out of doors, all playing was to be carried on un.o.btrusively. If there were noise, yelling or shouting, then some fierce spirit woke up in the father and the elder children, so that the younger were subdued, afraid of being excommunicated.

The children themselves preserved the Sabbath. If Ursula in her vanity sang:

"Il etait un' bergere Et ron-ron-ron pet.i.t patapon,"

Theresa was sure to cry:

"That's not a Sunday song, our Ursula."

"You don't know," replied Ursula, superior. Nevertheless, she wavered. And her song faded down before she came to the end.

Because, though she did not know it, her Sunday was very precious to her. She found herself in a strange, undefined place, where her spirit could wander in dreams, una.s.sailed.

The white-robed spirit of Christ pa.s.sed between olive trees.

It was a vision, not a reality. And she herself partook of the visionary being. There was the voice in the night calling, "Samuel, Samuel!" And still the voice called in the night. But not this night, nor last night, but in the unfathomed night of Sunday, of the Sabbath silence.

There was Sin, the serpent, in whom was also wisdom. There was Judas with the money and the kiss.

But there was no actual Sin. If Ursula slapped Theresa across the face, even on a Sunday, that was not Sin, the everlasting. It was misbehaviour. If Billy played truant from Sunday school, he was bad, he was wicked, but he was not a Sinner.

Sin was absolute and everlasting: wickedness and badness were temporary and relative. When Billy, catching up the local jargon, called Ca.s.sie a "sinner", everybody detested him. Yet when there came to the Marsh a flippetty-floppetty foxhound puppy, he was mischievously christened "Sinner".

The Brangwens shrank from applying their religion to their own immediate actions. They wanted the sense of the eternal and immortal, not a list of rules for everyday conduct. Therefore they were badly-behaved children, headstrong and arrogant, though their feelings were generous. They had, moreover--intolerable to their ordinary neighbours--a proud gesture, that did not fit with the jealous idea of the democratic Christian. So that they were always extraordinary, outside of the ordinary.

How bitterly Ursula resented her first acquaintance with evangelical teachings. She got a peculiar thrill from the application of salvation to her own personal case. "Jesus died for me, He suffered for me." There was a pride and a thrill in it, followed almost immediately by a sense of dreariness. Jesus with holes in His hands and feet: it was distasteful to her. The shadowy Jesus with the Stigmata: that was her own vision. But Jesus the actual man, talking with teeth and lips, telling one to put one's finger into His wounds, like a villager gloating in his sores, repelled her. She was enemy of those who insisted on the humanity of Christ. If He were just a man, living in ordinary human life, then she was indifferent.

But it was the jealousy of vulgar people which must insist on the humanity of Christ. It was the vulgar mind which would allow nothing extra-human, nothing beyond itself to exist. It was the dirty, desecrating hands of the revivalists which wanted to drag Jesus into this everyday life, to dress Jesus up in trousers and frock-coat, to compel Him to a vulgar equality of footing. It was the impudent suburban soul which would ask, "What would Jesus do, if he were in my shoes?"

Against all this, the Brangwens stood at bay. If any one, it was the mother who was caught by, or who was most careless of the vulgar clamour. She would have nothing extra-human. She never really subscribed, all her life, to Brangwen's mystical pa.s.sion.

But Ursula was with her father. As she became adolescent, thirteen, fourteen, she set more and more against her mother's practical indifference. To Ursula, there was something callous, almost wicked in her mother's att.i.tude. What did Anna Brangwen, in these years, care for G.o.d or Jesus or Angels? She was the immediate life of to-day. Children were still being born to her, she was throng with all the little activities of her family. And almost instinctively she resented her husband's slavish service to the Church, his dark, subject hankering to worship an unseen G.o.d. What did the unrevealed G.o.d matter, when a man had a young family that needed fettling for? Let him attend to the immediate concerns of his life, not go projecting himself towards the ultimate.

But Ursula was all for the ultimate. She was always in revolt against babies and muddled domesticity. To her Jesus was another world, He was not of this world. He did not thrust His hands under her face and, pointing to His wounds, say:

"Look, Ursula Brangwen, I got these for your sake. Now do as you're told."

To her, Jesus was beautifully remote, shining in the distance, like a white moon at sunset, a crescent moon beckoning as it follows the sun, out of our ken. Sometimes dark clouds standing very far off, p.r.i.c.king up into a clear yellow band of sunset, of a winter evening, reminded her of Calvary, sometimes the full moon rising blood-red upon the hill terrified her with the knowledge that Christ was now dead, hanging heavy and dead upon the Cross.

On Sundays, this visionary world came to pa.s.s. She heard the long hush, she knew the marriage of dark and light was taking place. In church, the Voice sounded, re-echoing not from this world, as if the Church itself were a sh.e.l.l that still spoke the language of creation.

"The Sons of G.o.d saw the daughters of men that they were fair: and they took them wives of all which they chose.

"And the Lord said, My spirit shall not always strive with Man, for that he also is flesh; yet his days shall be an hundred and twenty years.