understood each other best, but each of us lived in the intelligence of her which her love created. She was always working for us, and yet, as I so tardily perceived, living for my father anxiously, fearfully, bravely, with absolute trust in his goodness and righteousness. While she listened to his reading at night, she sewed or knitted for us, or darned or mended the day’s ravage in our clothes till, as a great indulgence, we fell asleep on the floor. If it was summer we fell asleep at her knees on the front door-step, where she had sat watching us at our play till we dropped worn out with it; or if it had been a day of wild excess she followed us to our beds early and washed our feet with her dear hands, and soothed them from the bruises of the summer-long shoelessness. She was not only the center of home to me; she was home itself, and in the years before I made a home of my own, absence from her was the homesickness, or the fear of it, which was always haunting me. As for the quick temper (now so slow) I had from her, it showed itself once in a burst of reckless fury which had to be signalized in the family rule, so lenient otherwise, by a circumstantial whipping from my father. Another, from her, for going in swimming (as we always said for bathing) when directly forbidden, seems to complete the list of my formal punishments at their hands in a time when fathers and mothers were much more of Solomon’s mind in such matters than now.
I never was punished in any sort at school where the frequent scourging of other boys, mostly boys whom I loved for something kind and sweet in them, filled me with anguish; and I have come to believe that a blow struck a child is far wickeder than any wickedness a child can do; that it depraves whoever strikes the blow, mother, or father, or teacher, and that it inexpressibly outrages the young life confided to the love of the race. I know that excuses will be found for it, and that the perpetrator of the outrage will try for consolation in thinking that the child quickly forgets, because its pathetic smiles so soon follow its pathetic tears; but the child does not forget; and no callousing from custom can undo the effect in its soul.
From the stress put upon behaving rather than believing in that home of mine we were made to feel that wicked words were of the quality of wicked deeds, and that when they came out of our mouths they depraved us, unless we took them back. I have not forgotten, with any detail of the time and place, a transgression of this sort which I was made to feel in its full significance. My mother had got supper, and my father was, as he often was, late for it, and while we waited impatiently for him, I came out with the shocking wish that he was dead. My mother instantly called me to account for it, and when my father came she felt bound to tell him what I had said. He could then have done no more than gravely give me the just measure of my offense; and his explanation and forgiveness were the sole event. I did not remain with an exaggerated sense of my sin, though in a child’s helplessness I could not urge, if I had imagined urging, that my outburst was merely an aspiration for unbelated suppers, and was of the nature of prayers for rain, which good people sometimes put up regardless of consequences. With his Swedenborgian doctrine of degrees in sin, my father might have thought my wild words prompted by evil spirits, but he would have regarded them as qualitatively rather than quantitatively wicked, and would not have committed the dreadful wrong which elders do a child by giving it a sense of sinning far beyond its worst possible willing. As to conduct his teaching was sometimes of an inherited austerity, but where his own personality prevailed, there was no touch of Puritanism in it.
Our religious instruction at home was not very stated, though it was abundant, and it must have been because we children ourselves felt it unseemly not to go, like other children, to Sunday-school that we were allowed to satisfy our longing for conformity by going for a while to the Sunday-school of the Baptist church, apparently because it was the nearest. We got certain blue tickets and certain red ones for memorizing passages from the New Testament, but I remember much more distinctly the muscular twitching in the close-shaven purplish cheek of the teacher as he nervously listened with set teeth for the children’s answers, than anything in our Scripture lessons. I had been received with three or four brothers and sisters into the Swedenborgian communion by a passing New Church minister, but there were no services of our recondite faith in Hamilton, and we shared in no public worship after my mother followed my father from the Methodist society. Out of curiosity and a solemn joy in its ceremonial, I sometimes went to the Catholic church, where my eyes clung fascinated to the life-large effigy of Christ bleeding on His cross against the eastern wall; but I have more present now the sense of walks in the woods on Sunday, with the whole family, and of the long, sweet afternoons so spent in them.
If we had no Sabbaths in our house, and not very recognizable Sundays, we were strictly forbidden to do anything that would seem to trifle with the scruples of others. We might not treat serious things unseriously; we were to swear not at all; and in the matter of bywords we were allowed very little range, though for the hardness of our hearts we were suffered to say such things as, “Oh, hang it!” or even, “Confound it all!” in extreme cases, such as failing to make the family pony open his mouth for bridling, or being bitten by the family rabbits, or butted over by the family goat. In such points of secular behavior we might be better or worse; but in matters of religious toleration the rule was inflexible; the faith of others was sacred, and it was from this early training, doubtless, that I was able in after life to regard the occasional bigotry of agnostic friends with toleration.
During the years of my later childhood, a few public events touched my consciousness. I was much concerned in the fortunes of the Whig party from the candidacy of Henry Clay in 1844 to the fusion of the anti-slavery Whigs with the Freesoil party after their bolt of the Taylor nomination in 1848, when I followed my father as far as a boy of eleven could go. He himself went so far as to sell his newspaper and take every risk for the future rather than support a slave-holding candidate who had been chosen for his vote-winning qualities as a victorious general in the Mexican War. I did not abhor that aggression so much as my father only because I could not understand how abhorrent it was; but it began to be a trouble to me from the first mention of the Annexation of Texas, a sufficiently dismaying mystery, and it afflicted me in early fixing my lot with the righteous minorities which I may have sometimes since been over-proud to be of. Besides such questions of national interest I was aware of other things, such as the French Revolution of 1848; but this must have been wholly through sympathy with my father’s satisfaction in the flight of Louis Philippe and the election of the poet Lamartine to be the head of the provisional government. The notion of provisional I relegated to lasting baffle in its more familiar association with the stock of corn-meal and bran in the feed-stores, though I need but have asked in order to be told what it meant. The truth is I was pre-occupied about that time with the affairs of High Olympus, as I imagined them from the mythology which I was reading, and with the politics of Rome and Athens, as I conceived them from the ever-dear histories of Goldsmith. The exploits of the Ingenious Gentleman of La Mancha had much to do in distracting me from the movement of events in Mexico, and at the same time I was enlarging my knowledge of human events through Gulliver’s Travels and Poe’s Tales of the Grotesque and Arabesque.
My father had not only explained to me the satire which underlay Gulliver’s Travels; he told me so much too indignantly of De Foe’s appropriation of Selkirk’s narrative, that it long kept me from reading Robinson Crusoe; but he was, as I have divined more and more, my guide in that early reading which widened with the years, though it kept itself preferably for a long time to history and real narratives. He was of such a liberal mind that he scarcely restricted my own forays in literature, and I think that sometimes he erred on that side; he may have thought no harm could come to me from the literary filth which I sometimes took into my mind, since it was in the nature of sewage to purify itself. He gave me very little direct instruction, and he did not insist on my going to school when I preferred the printing-office. All the time, perhaps, I was getting such schooling as came from the love of literature, which was the daily walk and conversation of our very simple home, and somehow protected it from the sense of narrow means and the little hope of larger. My father’s income from his paper was scarcely over a thousand dollars a year, but this sufficed for his family, then of seven children, and he was of such a sensitive pride as to money, that he would hardly ask for debts due him, much less press for their payment; so that when he parted with his paper he parted with the hope of much money owing him for legal and even official advertising and for uncounted delinquent subscriptions.
