I must mention the intervention of my Uncle Jonathan in the matter of the Badger's meeting, and that of my Uncle Tom in the final eruption.
Jonathan Crowley, my father's elder brother, was the beau ideal of the noble patrician. He looked like a Roman emperor as we romantically imagine him to have been, not as we see him in most sculpture. The tremendous brow, the eagle eyes, the great hooked arrogant nose, the firm mouth and the indomitable jaw combined to make him one of the most strikingly handsome men that I have ever seen.
He lived in a stately splendour which had no hint of ostentation. I never knew his first wife, by whom he had two children, Claude and Agnes. Claude was strikingly ugly, so much so as to be attractive, and he had a touch of deformity without being actually a hunchback. The same traits appeared in his mental and moral character. I always thought of him admiringly as Richard III; but he was merely weak and feeble-minded. Agnes inherited her father's aristocratic haughtiness and a share of his good looks. She was too proud to marry and the repression preyed on her mind until she developed an ide fixe. For the last thirty years of her life she was constantly announcing her engagement and drawing up marriage contracts, which never came to anything. She was also possessed by the demon of litigation, and imagined herself wronged by various members of the family.
My uncle married the governess of the children. This was a lady of a distinguished Saxon family, who could trace her pedigree to the time of Edward the Confessor. Tall, thin, distinguished and highly educated, she made an admirable chatelaine. Her personality appealed strongly to me, and she took that place in my affections which I could not give to my mother. She became a prominent member of the Primrose League, and it was through her influence with Lord Salisbury and Lord Ritchie that I obtained my nomination for the Diplomatic Service.
My uncle and aunt visited me at Cambridge. I told them about the Badger's meeting, not in a spirit of complaint, but rather as Sir Richard Burton might have described his adventures among savages. Uncle Jonathan did not see the matter in that light at all. He made inquiries which confirmed my story; and told Champney point blank that this sort of thing had got to stop. Champney attempted to bluster, but on being threatened with the sanitary authorities, knuckled under. The matter, however, did not stop there. My uncle saw clearly that I was being brutally illtreated; and he made
an application to the courts which resulted in my being called to see Mr. Justice Stirling in chambers. I have always been intensely loyal even to my enemies, and (for all I knew) the judge might send my mother and her brother to prison. So I lied like a little man and pretended that I was perfectly happy at the school. I do not think that he was entirely fooled by my protestations; and although I was not made a ward in Chancery, a promise was exacted that I should go to a public school and university as soon as I had passed the "Cambridge Local".
Meanwhile, nature took my part. At the end of the first term of my punishment I was so obviously ill during the holidays that questions were asked, and I complained to my mother of the ill-treatment. Instead of investigating the circumstances, they sent for Champney without saying anything to me. I was taken over to my Uncle Tom's house one evening and found muyself penned in a corner of the room by the fulminating headmaster. The surprise terrified me and I did not dare to deny anything. But there was still no accusation made against me. Champney did not even tell my mother and Uncle Tom what I was supposed to have done. I was sent back to the school to serve the remainder of my sentence. At the end of that term, however, for some reason whose nature I cannot guess, Uncle Tom decided to come up to Cambridge and make further inquiries. Warned of the visit, Champney put on extra pressure. I must confess or be expelled. I did my utmost to invent satisfactory abominations; but as of course these were not connected in any way with the real accusations, I merely made matters worse. On Uncle Tom's arrival I once more resorted to telling the simple truth, that I had no idea what I had done. This time my uncle lapsed from righteousness to the extent of insisting on knowing what the accusations were. Champney told him. My uncle had sense enough to see that they were all absurd, put down Champney for a lunatic, and took me away from the school. As a matter of fact, within a very short time the insanity of the headmaster became patent and the school was broken up in consequence.
As regards myself, the mischief had been done. I, who had been a happy, healthy, good-natured, popular boy, had learned to endure complete solitude for months at a time. I spoke to no boy and the masters always addressed me, when necessity compelled them, with sanctimonious horror. The bread and water diet, and the punishment of perpetual walking round the playground during school hours, had broken down my constitution. I was taken to a doctor, who found that I was suffering severely from albuminuria, and predicted that I should never live to come of age. I was put on special diet and prescribed a course of country life with a tutor. During the next year or two I was constantly travelling round Wales and Scotland, climbing mountains and fishing for trout. I also had one delightful summer at St.
Andrews where Andrew Kirkaldy taught me to play golf. My health rapidly improved. I was allowed to work a very limited number of hours, but I progressed rapidly, having the undivided attention of my tutors.
These persons, however, were not too satisfactory; they were all my Uncle Tom's nominees; that is, they were of the sawny, anaemic, priggish type, who at the best could boast of minor Cambridge1 colleges. Of course, I considered it my duty to outwit them in every possible way and hunt up some kind of sin.
This uncle, by the way, some years later, contributed what he esteemed a brilliantly witty article to the Boy's Magazine, the organ of an Evangelical attempt to destroy the manhood of our public schools. It was called The Two Wicked Kings. These were described as tyrants who ruined the lives of boys and enslaved them. Their names were Smo-King and Drin-King. Uncle Tom called my attention to his masterpiece and I said, with shocked surprise, "But, my dear Uncle, you have forgotten to mention a third, the most dangerous and deadly of all!" He couldn't think who that was. I told him. Now, I ask you, is it not deplorable that so important and accurate an addition to his thesis should not have been accepted with pious glee?
Things went from bad to worse as I grew in moral power. Part of the time I was well enough to go to a day school in Streatham, where I learnt at long last the terrible secret which I had racked my brains to discover for nearly three years. Here was certainly a sin worth sinning and I applied myself with characteristic vigour to its practice.
As my father had been accustomed to drink wine, I could not see how drinking could be a sin. There was, therefore, no object in doing it. I never touched wine until I got to Trinity and I have never felt the smallest temptation to excess. My father had, however, not been a smoker, saying that if God had intended men to smoke He would have supplied a chimney at the top of the head2. I had no hesitation, therefore in making a great point of smoking. I had no thought of connecting the service of the "third King" with the reproduction of the species, and therefore no reason to suppose that my father had ever so far forgotten himself. I spent my whole time trying to enrol myself under the royal banner; but this could only be done by cooperation and it was sometime before I found the means.
To return to my tutors. Relations were invariably strained. On one occasion the Rev. Fothergill had taken me for the summer to a fishing centre near Lairg called Forsinard. We went fishing one day to a loch over the moors and in the course of some argument I threw his rod far into the water.
He attacked me with fury, but I got a good hold and threw him after it. I then went of in the boat, but he caught me as I was pushing off, overturned the boat on top of me and tried to drown me. That night the gods still further favoured me. For a village girl named Belle McKay found herself with nothing better to do than to roam with me amid the heather. We returned together quite openly and Fothergill threw up the sponge. He took me back to London the next morning. Breaking the journey at Carlisle, I repeated my victory with a buxom chambermaid.
But murder is not the only amusement open to pious tutors. The brother of the Dean of Westminster (he subsequently became a missionary and died at Lokoja) had been taught that if he couldn't be good he should be careful. While he was actually in charge of me his conduct was irreproachable, but after giving me up he invited me over to his mother's house at Maze Hill to spend the night, and did his best to live up to the reputation of his cloth. I did not allow him to succeed, not because I could see no sin in it, but because I thought it was a trap to betray me to my family. Just before he left for Africa he invited me again, prayed with me, confessed to his offence, excusing himself on the ground that his elder brother Jack, also a missionary, had led him astray, and asked my pardon. Once again I adopted the attitude of the man of the world, "Tut, tut, my dear fellow, don't mention it," which annoyed him very much, because he wanted to be taken seriously as the chief of sinners.
One of the principal points about the sin stupidity is that it flatters the sinner. All insanity depends upon the exacerbation of the ego. The melancholic hugs the delusion that he has committed the unpardonable sin. Sins grow by repression and by brooding upon their enormity. Few people would go to excess if they were not unwholsomely over-excited about their trivial apishness.
Most people, especially Freud, misunderstand the Freudian position. "The libido of the unconscious" is really "the true, will of the inmost self". The sexual characteristics of the individual are, it is true, symbolic indications of its nature, and when those are "abnormal", we may suspect that the self is divided against itself in some way. Experience teaches the adepts who initiate mankind that when any complex (duality) in the self is resolved (unity) the initiate becomes whole. The morbid sexual symptoms (which are merely the complaints of the sick animal) disappear, while the moral and mental consciousness is relieved from its civil war of doubt and self-obsession. The complete man, harmonized, flows freely towards his natural goal.
It will be seen that I had developed enormously in these years. Unfortunately, my misery was so great during this long battle with my tyrants that while the incidents themselves stand out luminously in focus, I find it very hard to remember the order in which they occurred. There are, moreover,
curious contradictions in myself against which I seem always to be stumbling. For example, as late as 1894, I think it must be, I find myself writing hymns of quite acceptable piety. One was published in "The" "Christian;" it began:
I am a blind man on a helmless ship
Without a compass on a stormy sea.
I cannot sink, for God will hold me up, etc.
Again, I wrote a poem on the death of my Aunt Ada, which I thought good enough to include in my Songs of the Spirit, and is entirely irreproachable on the score of piety. It seems as if I possessed a theology of my own which was, to all intents and purposes, Christianity. My satanism did not interfere with it at all; I was trying to take the view that the Christianity of hypocrisy and cruelty was not true Christianity. I did not hate God or Christ, but merely the God and Christ of the people whom I hated. It was only when the development of my logical faculties supplied the demonstration that I was compelled to set myself in opposition to the Bible itself. It does not matter that the literature is sometimes magnificent and that in isolated passages the philosophy and ethics are admirable. The sum of the matter is that Judaism is a savage, and Christianity a fiendish, superstition.
It is very strange that I should have had no inkling of my tendency to Mysticism and Magick by means of any definite experience. It is true that, from the beginning, I held the transcendental view of the universe, but there was nothing to back it up in the way of experience. Most children have a touch of poetry and believe in what I hate to call psychic phenomena, at least to the extent of fancying they see fairies or being scared of "bugges by night". But I, although consciously engaged in the battle with "principalities and powers", never had the slightest hallucination of sense or any tendency to imagine things ghostly. I might have had an ambition to see the devil and talk things over with him, but I should have expected such communication to be either perfectly material or perfectly intellectual. I had no idea of nuances. When I eventually learnt how to use my astral eyes and ears, there was no confusion; the other world had certain correspondences with our own, but it was perfectly distinct. I seem to have made a very determined effort to prevent the obliteration of my spiritual consciousness of the world beyond the veil by the ink of terrestrial experience. Then again, there are sudden outbreaks of a fully formed personality, in which I spoke with the assurance and authority of a man of fifty on subjects on which I had really no opinion at all in the ordinary sense of the word.
There is one amazing incident; at the age of fourteen as near as I can remember. I must premise that I have always been exceptionally tenderhearted, except to tyrants, for whom I think no tortures bad enough. In
particular, I am uniformly kind to animals; no question of cruelty or sadism arises in the incident which I am about to narrate.
I had been told "A cat has nine lives." I deduced that it must be practically impossible to kill a cat. As usual, I became full of ambition to perform the feat. (Observe that I took my information unquestioningly au pied de la lettre.) Perhaps through some analogy with the story of Hercules and the hydra, I got it into my head that the nine lives of the cat must be taken more or less simultaneously. I therefore caught a cat, and having administered a large dose of arsenic I chloroformed it, hanged it above the gas jet, stabbed it, cut its throat, smashed its skull and, when it had been pretty thoroughly burnt, drowned it and threw it out of the window that the fall might remove the ninth life. In fact, the operation was successful; I had killed the cat. I remember that all the time I was genuinely sorry for the animal; I simply forced myself to carry out the experiment in the interest of pure science.
The combination of innocence, ignorance, knowledge, ingenuity and high moral principle seems extraordinary. It is evident that the insanely immoral superstition in which I had been brought up as responsible for so atrocious an absurdity. Again and again we shall see how the imposition of the antinatural theory and principles of Christianity upon a peculiarly sane, matter-of-fact, reality-facing genius created a conflict whose solution was expressed on the material plane by some extravagant action. My mind is severely logical; or, rather, it was so until mystic experience enabled it to shake off its fetters. Logic is responsible for most of the absurd and abominable deeds which have disgraced history. Given Christian premisses, the Inquisition was acting in accordance with the highest humanitarian principles in destroying a man's body to save his soul. The followers of Descartes were right to torture animals, believing them to be automata. Genuine determinists would be justified in committing any crime, since the fact of its occurrence would prove that it was unavoidable. Huxley, in Evolution and Ethics, makes out a very poor case against infanticide and race suicide. We are constantly using our judgment to preserve one section of humanity as against another; we are in fact constantly compelled to do so. As for the future of humanity, the certainty of final extermination when the planet becomes uninhabitable makes all human endeavour a colossal fatuity.
It is one of the principal theses of this book to show the above statement to be absurd, by offering a theory of realty compatible with sanity.
However, that comes later.
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