Chapter 4

I had naturally no idea at the time that the death of my father would make any practical difference to my environment. In most similar cases it probably would not have done so. Most widows naturally remain in the groove.

As things were, I found myself in a totally new environment. My father's religious opinions had tended to alienate him from his family; and the friends whom he had made in his own circle had no interest in visiting my mother. I was thrown into the atmosphere of her family. She moved to London in order to be near her brother, whom till then I had hardly met.

Tom Bond Bishop was a prominent figure in religious and philanthropic circles in London. He held a more or less important position in the Custom House, but had no ambitions connected with the Civil Service. He devoted the whole of this spare time and energy to the propagation of the extraordinarily narrow, ignorant and bigoted Evangelicalism in which he believed. He had founded the Children's Scripture Union and the Children's Special Service Mission. The former dictates to children what passages of the Bible they shall read daily: the latter drags them from their play at the seaside and hands them over to the ravings of pious undergraduates or hired gospel-geysers. Within his limits, he was a man of acute intelligence and great executive and organizing ability. A Manning plus bigoted sincerity; a Cotton Mather minus imagination; one might even say a Paul deprived of logical ability, and this defect supplied by invulnerable cocksureness. He was inaccessible to doubt; he knew that he was right on every point.

I once put it to him: suppose a climber roped to another who has fallen. He cannot save him and must fall also unless he cut the rope. What should he do? My uncle replied, “God would never allow a man to be placed in such a position”!!!! This unreason made him mentally and morally lower than the cattle of the fields. He obeyed blind savage impulses and took them for the sanctions of the Almighty.

“To the lachrymal glands of a crocodile he added the bowels of compassion of a cast-iron rhinoceros; with the meanness and cruelty of a eunuch he combined the calculating avarice of a Scotch Jew, without the whisky of the one or the sympathetic imagination of the other. Perfidious and hypocritical as the Jesuit of Protestant fable, he was unctuous as Uriah Heep, and for the rest possessed the vices of Joseph Surface and Tartuffe; yet, being without the human weaknesses which make them possible, he was a more virtuous, and therefore a more odious, villain.


“In feature resembling a shaven ape, in figure a dislocated dachshund, his personal appearance was at the first glance unattractive. But the clothes made by a City tailor lent such general harmony to the whole as to reconcile the observer to the phenomenon observed.

“Of unrivalled cunning, his address was plausible; he concealed his genius under a mask of matchless mediocrity and his intellectual force under the cloak of piety. In religion he was an Evangelical, that type of Nonconformist who remains in the Church in the hope of capturing its organization and its revenues.

“An associate of such creatures of an inscrutable Providence as Coote and Torrey, he surpassed the one in sanctimoniousness, the other in bigotry, though he always thought blackmail too risky and slander a tactical error1.

No more cruel fanatic, no meaner villain, ever walked this earth. My father, wrong-headed as he was, had humanity and a certain degree of common-sense; he had a logical mind and never confused spiritual with material issues. He could never have believed, like my uncle, that the cut and colour of “Sunday clothes” could be a matter of importance to the Deity. Having decided that faith and not works was essential to salvation, he could not attach any vital importance to works. With him, the reason for refraining from sin was simply that it showed ingratitude to the Saviour. In the case of the sinner, it was almost a hopeful sign that he should sin thoroughly. He was more likely to reach that conviction of sin which would show him his need of salvation. The material punishment of sin (again) was likely to bring him to his knees. Good works in the sinner were worthless. “All our righteousness is as filthy rags.” It was the devil's favourite trick to induce people to rely on their good character. The parable of the pharisee and the publican taught this clearly enough.

I do not know whether my Uncle Tom could have found any arguments against this theory, but in practice he had a horror of what he called sin which was exaggerated almost to the point of insanity. His talents, I may almost say his genius2, gave him tremendous influence. In his own house he was a ruthless, petty tyrant; and it was into this den of bitter slavery that I was suddenly hurled from my position of fresh air, freedom and heirship.

He lived in London, in what was then called Thistle Grove. The name has since been changed to Drayton Gardens, despite a petition enthusiastically supported by Bishop; the objection was that a public house in the neighbourhood was called the Drayton Arms. This is typical of my uncle's attitude to life. His sense of humour. When I called him “Uncle”, he would


snigger, “Oh my prophetic soul, my uncle!” But the time came when I knew most of Hamlet by heart, and when he next shot off his “joke”, I continued the quotation, replying sternly, “Ay, that incestuous, that adulterate beast!” — I am, in a way, glad to think that at the end of his long and obscene life I was reconciled with him. The very last letter he ever received from me admitted (if a little grudgingly) that his mind was so distorted that he had really no idea how vile a thing he was. I think this must have stirred his sense of shame. At least, I never received any answer.

I suppose that the household at Thistle Grove was as representative of one part of England as could possibly have been imagined. It was nondescript. It was neither upper nor lower middle-class. It had not sufficient individuality even to belong to a category. My grandmother was a particularly charming old lady. She was inexpressibly dignified in her black silks and her lace cap. She had been imported from the country by the exigencies of her son's position in the Civil Service. She was extremely lovable; I never remember hearing a cross word fall from her. She was addicted to the infamous vice of bezique. It was, of course, impossible to have “The Devil's Picture Books” in a house frequented by the leading lights of Evangelicalism. But my Aunt Ada had painted a pack of cards in which the suits were roses, violets, etc. It was the same game; but the camouflage satisfied my uncle's conscience. No pharisee ever scoured the outside of the cup and platter more assiduously than he.

My grandmother was the second wife of her husband; of the first marriage there were two surviving children; Anne, a stout and sensual old maid, who always filled me with intense physical repulsion; she was shiny and greasy with a blob nose and thick wet lips. Every night she tucked a bottle of stout under her arm and took it to bed with her — adding this invariable “joke” — “My baby!” Even today, when people happen to drink stout at a table where I am sitting, I manage instinctively not to see it.

Her brother John had lived for many years in Australia in enjoyment of wealth and civic distinction. His wealth failed when his health broke; and he returned to England to live with the family. He was a typical hardy out-door man with all the colonial freedom of thought, speech and manner. He found himself in the power of his half-brother's acrid code. He had to smoke his pipe by stealth and he was bullied about his soul until his mind gave way. At family prayers he was perpetually being prayed at; his personality being carefully described lest the Lord should mistake his identity. The description would have suited the average murderer as observed by a singularly uncharitable pacifist.

I am particularly proud of myself for the way I behaved to him. It was impossible to help liking the simple-minded genial soul of the man. I remember one day at Streatham, after he and my grandmother had come


to live with us, that I tried to cheer him up. Shaking all over, he explained to me almost in tears that he was afraid he was “not all right with Christ”. I look back almost with incredulity upon myself. It was not I that spoke; I answered him with brusque authority, though I was a peculiarly shy boy not yet sixteen. I told him plainly that the whole thing was nonsense, that Christ was a fable, that there was no such thing as sin, and that he ought to thank his stars that he had lived his whole life away from the hypocritical crew of trembling slaves who believed in such nonsense. Already my unconscious self was singing in my ears that terrific climax of Browning's “Renan-chorus”:

Oh, dread succession to a dizzy post,
Sad sway of sceptre whose mere touch appals,
Ghastly dethronement, cursed by those the most
On whose repugnant brow the crown next falls!

However, he became melancholy-mad; and died in that condition. I remember writing to my mother and my uncle that they were guilty of “murder most foul as in the best it is; but this most foul, strange and unnatural”.

I lay weight upon this episode because my attitude, as I remember it, seems imcompatible with my general spiritual life of the period, as will appear later.

I was genuinely fond of my Aunt Ada. She was womanly in the oldfashioned sense of the word; a purely passive type. Naturally talented though she was, she was both ignorant and bigoted. In her situation, she could not have been anything else. But her opinions did not interfere with her charity. A woman of infinite kindness. Her health was naturally delicate; an attack of rheumatic fever had damaged her heart and she died before her time. The meanness and selfishness of my Uncle Tom were principally responsible. He would not engage a secretary; he forced her to slave for the Scripture Union and it killed her.

One anecdote throws a curious light upon my character in these early days and also reveals her as possessed of a certain sense of humour. Some years before, on the platform at Redhill with my father, I had seen on the bookstall Across Patagonia by Lady Florence Dixie. The long name fascinated me; I begged him to buy it for me and he did. The name stuck and I decided to be King of Patagonia. Psycho-analysts will learn with pleasure that the name of my capital was Margaragstagregorstoryaka. “Margar” was derived from Margaret, queen of Henry VI, who was my favourite character in history. This is highly significant, as indicating the type of woman that I have always admired. I want her to be wicked, independent, courageous, ambitious, and so on. I cannot place the “ragstag”, but it is probably euphonic.


“Gregor” is, of course, my cousin; “story” is what was then my favourite form of amusement. I cannot place the “yaka”, but that again is probably euphonic.

I cannot imagine why, at this very early age, I cultivated a profound aversion to, and contempt for, Queen Victoria. Merely, perhaps, the clean and decent instinct of a child! I announced my intention of leading the forces of Patagonia against her. One day my Aunt Ada took me to tea at Gunters'; and an important-looking official document was handed to me. It was Queen Victoria's reply. She was going to blow my capital to pieces and treat me personally in a very unpleasant manner. This document was sealed with a label marked with an anchor to suggest naval frightfulness, taken for this purpose from the end of a reel of cotton. But I took the document quite seriously and was horribly frightened.

The dinginess of my uncle's household, the atmosphere of severe disapproval of the universe in general, and the utter absence of the spirit of life, combined to make me detest my mother's family. There was, incidentally, a grave complication, for my father's death had increased the religious bigotry of my mother very greatly; and although she was so fond of her family, she was bound to regard them as very doubtful candidates for heaven. This attitude was naturally inexplicable to a child of such tender years; and the effect on me was to develop an almost petulant impatience with the whole question of religion. My Aunt Ada was my mother's favourite sister; yet at her funeral she refused to enter the church during the service and waited outside in the rain, only rejoining the procession when the corpse repassed those accursŠd portals on its way to the cemetery. She stood by the grave while the parson read the service. It was apparently the architectural diabolism to which she most objected.

There was also an objection to the liturgy, on numerous grounds. It seems incredible, but is true, that the Plymouth Brethren regarded the Lord's Prayer as a “vain repetition, as do the heathen”. It was forbidden to use it! Jesus had indeed given this prayer as an example of how to pray; but everyone was expected to make up his own supplications ex tempore.

The situation resulted in a very amusing way. Having got to the point of saying. “Evil, be thou my good,” I racked my brains to discover some really abominable crimes to do. In a moment of desperate daring I sneaked one Sunday morning into the church frequented by my Uncle Tom on Streatham Common, prepared, so to speak, to wallow in it. It was one of the most bitter disappointments of my life! I could not detect anything which satisfied my ideas of damnation.

For a year or two after my father's death my mother did not seem to settle down; and during the holidays we either stayed with Bishop or wandered in hotels and hydros. I think she was afraid of bringing me up


in London; but when my uncle moved to Streatham she compromised by taking a house in Polwarth Road. I hated it, because there were bigger houses in the neighbourhood.

I am not quite sure whether I am the most outrageous snob that ever lived, or whether I am not a snob at all. The truth of the matter is, I think, that I will not acquiesce in anything but the very best of its kind. I don't in the least mind going without a thing altogether, but if I have it at all it has got to be AI. England is a very bad place for me. I cannot endure people who are either superior or inferior to others, but only those who, whatever their station in life, are consciously unique and supreme. In the East, especially among Mohammedans, one can make friends with the very coolies; they respect themselves and others. They are gentlemen. But in England the spirit of independence is rare. Men of high rank and position nearly always betray consciousness of inferiority to, and dependence upon, others. Snobbishness, in this sense, is so widely spread that I rarely feel at home, unless with a supreme genius like Augustus John.

Aubrey Tanqueray is typical. He must not forfeit the esteem of his “little Parish”, and avoids mortification by shifting from one parish to another. When Paula asks him. “Do you trouble yourself about what servants think? he answers, “Of course.” If one had to worry about one's actions in respect of other people's ideas, one might as well be buried alive in an antheap or married to an ambitious violinist. Whether that man is the prime minister, modifying his opinions to catch votes, or a bourgeois in terror lest some harmless act should be misunderstood and outrage some petty convention, that man is an inferior man and I do not want to have anything to do with him any more than I want to eat canned salmon. Of course the world forces us all to compromise with our environment to some extent, and we only waste our strength if we fight pitched battles for points which are not worth a skirmish. It is only a faddist who refuses to conform with conventions of dress and the like. But our sincerity should be Roman about things that really matter to us. And I am still in doubt, as I write these words, as to how far it is right to employ strategy and diplomacy in order to gain one's point. The great men of the world have stood up and taken their medicine. Bradlaugh and Burton did not lose in the end by being downright. I never approved the super- subtlety of Huxley's campaign against Gladstone; and as for Swinburne, he died outright when he became respectable. Adaptation to one's environment makes for a sort of survival; but after all, the supreme victory is only won by those who prove themselves of so much hardier stuff than the rest that no power on earth is able to destroy them. The people who have really made history are the martyrs.

I suppose that there comes to all of us only too often the feeling which


Freud calls the OEdipus complex. We want to repose, to be at peace with our fellows whom we love, who misunderstand us and for whose love we are hungry. We want to make terms, we want to surrender. But I have always found that, though I could acquiesce in some such line of conduct, though I could make all preparations for accommodation, yet when it came to the point, I was utterly unable to do the base, irrevocable act. I cannot even do evil that good may come. I abhor Jesuitry. I would rather lose than win by strategem. The utmost that I have been able to manage is to consent to put forward my principles in a form which will not openly outrage ordinary susceptibilities. Bit I feel so profoundly the urgency of doing my will that it is practically impossible for me to write on Shakespeare and the musical Glasses without introducing the spiritual and moral principles which are the only things in myself that I can identify with myself.

This characteristic is evidently inherited from my father. His integrity was absolute. He lived entirely by his theological convictions. Christ might return at any moment. “Even as the lightning lighteneth out of the East and lighteneth even unto the West, so is the coming of the Son of Man.” He would have to give an account of “every idle word”. It was a horrifying thought to him that he might be caught by the Second Advent at a moment when he was not actively and intensely engaged on the work which God had sent him into the world to do. This sense of the importance of the lightest act, of the value of every moment, has been a tragically intense factor in my life. I have always grudged the time necessary for eating, sleeping and dressing. I have invented costumes with the sole object of minimizing the waste of time3 and the distraction of attention involved. I never wear underclothing. The “Magnetism” of men and women has for its physical basis sweat: in health this is sparse and very fragrant. Any defect should be instantly remedied: there is no surer danger sign than foul or unduly profuse perspiration.

This quality determined much of my life at school. I instinctively understood that I did not want academic knowledge as such; but since I was under duress, the best plan for avoiding interruption was to acquit myself well in class and in examination. I had no ambitions; but I invariably set myself to acquire the necessary knowledge with the minimum of exertion. My natural abilities, especially my memory, made this easy. I soon discovered that to distinguish myself in school was in the nature of a conjurer's trick. It is hard to analyse my method or to be sure of the analysis; but I think the essence of the plan was to make certain of the minimum required and to add a superstructure of one or two abstruse points which I would


manage to bring to the notice of the master or the examiner so as to give him the idea that I had prepared myself with unusual thoroughness.

It occurs to me that this confession sounds rather strange, after my previous remarks about integrity. My justification is that I considered schoolmasters as importunate and possibly dangerous beggars. I was not in a position to fight; and I could not afford a good sixpence, so I put them off with a bad one. It was their own fault for plaguing me.


  1. I quote from an obituary of him published during his life.
  2. He devised a most ingenious method of teaching history by charts, each nation being represented by a river of greater or less breadth as it rose or fell, annexations by tributaries, etc., etc.
  3. In Mexico City in 1900 Eckenstein counselled me to turn back the heels of my stockings to facilitate putting them on. I objected to the waste of time involved. This developed into a long argument on the point: he won, but I couldn't believe it and am yet unconverted.

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