Augusta Davies Webster: Verses about Evil

Good friend, be patient: goes the world awry?
well, can you groove it straight with all your pains?
and, sigh or scold, and, argue or intreat,
what have you done but waste your part of life
on impotent fool's battles with the winds,
that will blow as they list in spite of you?

Fie, I am weary of your pettish griefs
against the world that's given, like a child
who whines and pules because his bread's not cake,
because the roses have those ugly thorns
that prick if he's not careful of his hands.
Oh foolish spite: what talk you of the world,
and mean the men and women and the sin?
Oh friend, these all pass by, and God remains:
and God has made a world that pleases Him,
and when He wills then He will better it;
let it suffice us as he wills it now.

Nay, hush and look and listen. For this noon,
this summer noon, replies "but be content,"
speaking in voices of a hundred joys.

For lo, we, lying on this mossy knoll,
tasting the vivid musk of sheltering pines,
and balm of odorous flowers and sweet warm air;
feeling the uncadenced music of slow leaves,
and ripples in the brook athwart its stones,
and birds that call each other in the brakes
with sudden questions and smooth long replies,
the gossip of the incessant grasshoppers,
and the contented hum of laden bees;
we, knowing (with the easy restful eye
that, whichsoever way it turns, is filled
with unexacting beauty) this smooth sky,
blue with our English placid silvery blue,
mottled with little lazy clouds, this stretch
of dappled wealds and green and saffron slopes,
and near us these gnarled elm-trunks barred with gold,
and ruddy pine-boles, where the slumbrous beams
have slipped through the translucent leafy net
to break the shimmering dimness of the wood;
we, who, like licensed truants from light tasks
which lightly can be banished out of mind,
have all ourselves to give to idleness,
were more unreasoning, if we make moan
of miseries and toils and barrenness,
than if we sitting at a feast told tales
of famines and for the pity of them starved.

Oh, life is good when, on such summer days,
we linger in the dreamful paradise
that lies at every door where so much space
is left to garner in the languid air
as grass may grow in and some verdurous tree,
and some few yards of blueness and of clouds
may stretch above, making immensity;
when, lost out of our petty unit selves,
the heart grows large in the grave trance of peace,
and all things breathing, growing, are its kin,
and all the fair and blossoming earth is home.

And beauty is our lesson: for, look there,
that exquisite curve and cluster of rich leaves,
emerald and shadow, in that patch of sun,
what is it but a nettle? And that knoll
of woven green, where all fantastic grace
of shaggy stems and lush and trailing shoots
and all a thousand delicate varied tints,
are mingled in a wanton symmetry,
what is it but a thorn and bramble copse?
And that far plain, on which, through all the day,
change still grows lovelier and every cloud
makes different softer dimness, every light
an other-coloured glory, what is it?
a desolate barren waste, marshland and moor.
And in some other moment, when the rain
spurts greyly downwards on the soddening fields,
or the dank, autumn fog veils leaden skies,
or the keen baleful east winds nip the bloom
of frightened spring with bleak and parching chills,
the waste, the thorns, the nettle, each would seem
cursed with the unloveliness of evil things.

So beauty comes and goes: yet beauty is
a message out of Heaven; can it speak
from evil things? I know not; but I know
that waste and thorns and nettle are to-day
teachers of Love, a prospect not to change,
for use, against a fifty miles of corn.
Can we tell good from evil you and I?

Oh, if the men and women of to-day
seem ill or good to us, why, what know we?
to-morrow they, or those who follow them,
will seem another way; and are they changed,
or are the eyes that see them? Let them be;
are we divine that we should judge and rule?
And they are not the world by several selves
but in a gathered whole, and if that whole
drift heavenward or hellward God can see,
not we, who, ants hived in our colonies,
count the world loam or gravel, stocked with flowers
or weeds or cabbages, as we shall find
within our own small ranges, and (being wise
and full of care for all the universe),
wonder, and blame, and theorize, and plan,
by the broad guide of our experiences!

'Twere a neat world if levelled by the ants;
no ridges, no rough gaps, all fined and soft.
But I will rather use my antish wits
in smoothing just my cell and at my doors
than join in such heroic enterprise.

Selfish, you call me? callous? Hear a tale.
There was a little shallow brook that ran
between low banks, scarcely a child's leap wide,
feeding a foot or two of bordering grass
and, here and there, some tufts of waterflowers
and cresses, and tall sedge, rushes and reeds;
and, where it bubbled past a poor man's cot,
he and his household came and drank of it,
and all the children loved it for its flowers
and counted it a playmate made for them:
but, not far off, a sandy arid waste
where, when a winged seed rested, or a bird
would drop a grain in passing, and it grew,
it presently must droop and die athirst,
spread its scorched silent leagues to the fierce sun:
and once a learned man came by and saw,
and "lo," said he, "what space for corn to grow,
could we send vivifying moistures here,
while look, this wanton misdirected brook
watering its useless weeds!" so had it turned,
and made a channel for it through the waste:
but its small waters could not feed that drought,
and, in the wide unshadowed plain, it lagged,
and shrank away, sucked upwards of the sun
and downwards of the sands; so the new bed
lay dry, and dry the old; and the parched reeds
grew brown and dwined, the stunted rushes drooped,
the cresses could not root in that slacked soil,
the blossoms and the sedges died away,
the greenness shrivelled from the dusty banks,
the children missed their playmate and the flowers,
and thirsted in hot noon-tides for the draught
grown over precious now their mother went
a half-mile to the well to fill her pails;
and not two ears of corn the more were green.

Tell me, what should I do? I take my life
as I have found it, and the work it brings;
well, and the life is kind, the work is light,
shall I go fret and scorn myself for that?
and must I sally forth to hack and hew
at giants or at windmills, leave the post
I could have filled, the work I could have wrought,
for some magnificent mad enterprise,
some task to lift a mountain, drain a sea,
tread down a Titan, build a pyramid?
No, let me, like a bird bred in the cage,
that, singing its own self to gladness there,
makes some who hear it gladder, take what part
I have been born to, and make joy of it.

Grumbler, what are you muttering in your beard?
"You've a bird-likeness too, to shew me in;
I take life, as a sea-gull takes the sea,
mere skimmingly." I say no otherwise;
'tis a wise bird the sea-gull, does but taste
the hale and briny freshness of the spray:
what would you have me do? plunge in and drown?

Oh chiding friend, I am not of your kind,
you strenuous souls who cannot think you live
unless you feel your limbs, though 'twere by aches:
great boisterous winds you are, who must rush on
and sweep all on your way or drop and die,
but I am only a small fluttering breeze
to coax the roses open: let me be;
perhaps I have my use no less than you.

Ah well! How strange that you and I, who tread
so same a path, perceive it so unlike.
And which sees justly? Maybe both of us:
or maybe one of us is colour-blind,
and sees the tintings blurred, or sees them false,
or does not see, so misses what they shew.
Or likelier each of us is colour-blind,
and sees the world his own way, fit for him:
doubtless we afterwards shall understand
the beauty and the pain are more alike.

(The Doubter lays aside his book.)

"Answered a score of times." Oh, looked for teacher,
is this all you will teach me? I in the dark
reaching my hand for you to help me forth
to the happy sunshine where you stand, "Oh shame,
to be in the dark there, prisoned!" answer you;
"there are ledges somewhere there by which strong feet
might scale to daylight: I would lift you out
with just a touch, but that your need's so slight;
for there are ledges." And I grope and strain,
think I've found footing, and slip baffled back,
slip, maybe, deeper downwards. "Oh, my guide,
I find no ledges: help me: say at least
where they are placed, that I may know to seek."
But you in anger, "Nay, wild wilful soul,
thou will rot in the dark, God's sunshine here
at thy prison's very lip: blame not the guide;
have I not told thee there is footing for thee?"
and so you leave me, and with even tread
guide men along the highway ... where, I think,
they need you less.

Say 'twas my wanton haste,
or my drowsed languor, my too earthward eyes
watching for hedge flowers, or my too rapt gaze
it the mock sunshine of a sky-born cloud,
that led me, blindling, here: say the black walls
grew round me while I slept, or that I built
with ignorant hands a temple for my soul
to pray in to herself, and that, for want
of a window heavenwards, a loathsome night
of mildew and decay festered upon it,
till the rotted pillars fell and tombed me in:
let it so be my fault, whichever way,
must I be left to die? A murderer
is helped by holy hands to the byway road
that comes at God through shame; a thief is helped;
A harlot; a sleek cozener that prays,
swindles his customers, and gives God thanks,
and so to bed with prayers. Let them repent,
lay let them not repent, you'll say "These souls
may yet be saved, and make a joy in heaven:"
you are thankful you have found them, you whose charge
is healing sin. But I, hundreds as I,
whose sorrow 'tis only to long to know,
and know too plainly that we know not yet,
we are beyond your mercies. You pass by
and note the moral of our fate: 'twill point
a Sunday's sermon ... for we have our use,
boggarts to placid Christians in their pews--
"Question not, prove not, lest you grow like these:"
and then you tell them how we daze ourselves
on problems now so many times resolved
that you'll not re-resolve them, how we crave
new proofs, as once an evil race desired
new signs and could not see, for stubbornness,
signs given already.

Proofs enough, you say,
quote precedent, "Hear Moses and the prophets."
I know the answer given across the gulf,
but I know too what Christ did: there were proofs,
enough for John and Peter, yet He taught
new proofs and meanings to those doubting two
who sorrowing walked forth to Emmaus
and came back joyful.

"They," you'd answer me,
if you owned my instance, "sorrowed in their doubt,
and did not wholly doubt, and loved."

Oh, men
who read the age's heart in library books
writ by our fathers, this is how you know it!
Do we say "The old faith is obsolete,
the world wags all the better, let us laugh,"
we of to-day? Why will you not divine
the fathomless sorrow of doubt? why not divine
the yearning to be lost from it in love?
And who doubts wholly? That were not to doubt.
Doubt's to be ignorant, not to deny:
doubt's to be wistful after perfect faith.
You will not think that: you come not to us
to ask of us, who know doubt, what doubt is,
but one by one you pass the echoes on,
each of his own pulpit, each of all the pulpits,
and in the swelling sound can never catch
the tremulous voice of doubt that wails in the cold:
you make sham thunder for it, to outpeal
with your own better thunders.

You wise man
and worthy, utter honest in your will,
I love you and I trust you: so I thought
"Here's one whose love keeps measure to belief
with onward vigorous feet, one quick of sight
to catch the clue in scholars' puzzle-knots,
deft to unweave the coil to one straight thread,
one strong to grapple vague Protean faith
and keep her to his heart in one fixed shape
and living; he comes forward in his strength,
as to a battlefield to answer challenge,
as in a storm to buffet with the waves
for shipwrecked men clutching the frothy crests
and sinking; he is stalwart on my side--
mine, who, untrained and weaponless, have warred
at the powers of unbelief, and am borne down--
mine, who am struggling in the sea for breath."
I looked to you as the sick man in his pain
looks to the doctor whose sharp medicines
have the taste of health behind them, looked to you
for--well, for a boon different from this.
My doctor tells me "Why, quite long ago
they knew your fever (or one very like);
and they knew remedies, you'll find them named
in many ancient writers, let those serve:"
and "Thick on the commons, by the daily roads,
the herbs are growing that give instant strength
to palsied limbs like yours, clear such filmed sight:
you need but eyes to spy them, hands to uproot,
that's all."

All, truly.

Strong accustomed eyes,
strong tutored hands, see for me, reach for me!
But there's a cry like mine rings through the world,
and no help comes. And with slow severing rasp
at our very heart-roots the toothed question grates,
"Do these, who know most, not know anything?"

Oh, teachers, will you teach us? Growing, growing,
like the great river made of little brooks,
our once unrest swells to a smooth despair:
stop us those little brooks; you say you can.
Oh, teachers, teach us, you who have been taught;
learn for us, you who have learned how to learn:
we, jostling, jostled, through the market world
where our work lies, lack breathing space, lack calm,
lack skill, lack tools, lack heart, lack everything,
for your work of the studies. Such roughed minds
we bring to it as when the ploughman tries
his hard unpliant fingers at the pen;
so toil and smudge, then put the blurred scrawl by,
unfinished, till next holiday comes round.
Thus maybe I shall die and the blurred scrawl
be still unfinished, where I try to write
some clear belief, enough to get by heart.

Die still in the dark! Die having lived in the dark!
there's a sort of creeping horror thinking that.
'Tis hard too, for I yearned for light, grew dazed,
not by my sight's unuse and choice of gloom,
but by too bold a gaze at the sun,
thinking to apprehend his perfect light
not darkly through a glass.

Too bold, too bold.
Would I had been appeased with the earth's wont
of helpful daily sunbeams bringing down
only so much heaven's light as may be borne--
heaven's light enough for many a better man
to see his God by. Well, but it is done:
never in any day shall I now be
as if I had not gazed and seen strange lights
swim amid darknesses against the sky.
Never: and, when I dream as if I saw,
'tis dreaming of the sun, and, when I yearn
in agony to see, still do I yearn,
not for the sight I had in happier days,
but for the eagle's strong gaze at the sun.

Ah, well! that's after death, if all be true.
Nay, but for me, never, if all be true:
I love not God, because I know Him not,
I do but long to love Him--long and long
with an ineffable great pain of void;
I cannot say I love Him: that not said,
they of the creeds all tell me I am barred
from the very hope of knowing.

Maybe so;
for daily I know less. 'Tis the old tale
of men lost in the mouldy vaults of mines
or dank crypt cemeteries--lamp puffed out,
guides, comrades, out of hearing, on and on
groping and pushing he makes farther way
from his goal of open daylight. Best to wait
till some one come to seek him. But the strain
of such a patience!--and "If no one comes!"
He cannot wait.

If one could hear a voice,
"Not yet, not yet: myself have still to find
what way to guide you forth, but I seek well,
I have the lamp you lack, I have a chart:
not yet; but hope." So might one strongly bear
through the long night, attend with hearkening breath
for the next word, stir not but as it bade.
Who will so cry to us?

Or is it true
you could come to us, guide us, but you will not?
You say it, and not we, teachers of faith;
must we believe you? Shall we not more think
our doubt is consciousness of ignorance,
your faith unconsciousness of ignorance;
so you know less than we?

My author here,
honest at heart, but has your mind a warp--
the zealot's warp, who takes believed for proved;
the disciple's warp, who takes all heard for proved;
the teacher's warp, who takes all taught for proved,
and cannot think "I know not"? Do you move
one stumbling-block that bars out souls from Heaven?
your back to it, you say, "I see no stone;
'tis a fool's dream, an enemy's false tale
to hinder passengers." And I who lean
broken against the stone?

Well, learned man,
I thank you for your book. 'Tis eloquent,
'tis subtle, resolute; I like the roar
of the big battling phrases, like those frets
of hissing irony--a book to read.
It helps one too--a sort of evidence--
to see so strong a mind so strongly clasped
to creeds whose truth one hopes. What would I more?
'tis a dark world, and no man lights another:
'tis a dark world, and no man sees so plain
as he believes he sees ... excepting those
who are mere blind and know it.

Here's a man
thinks his eyes' stretch can plainly scan out God,
and cannot plainly scan his neighbour's face--
he'll make you a hobgoblin, hoofs and horns,
of a poor cripple shivering at his door
begging a bit of food.

We get no food;
stones, stones: but then he but half sees, he trows
'tis honest bread he gives us.

A blind world.
Light! light! oh God, whose other name is Light,
if--

Ay, ay, always if: thought's cursed with ifs.
Well, where's my book?--No "ifs" in that, I think;
a readable shrewd book; 'twill win the critics.

Poor little diary, with its simple thoughts,
its good resolves, its "Studied French an hour,"
"Read Modern History," "Trimmed up my grey hat,"
"Darned stockings," "Tatted," "Practised my new song,"
"Went to the daily service," "Took Bess soup,"
"Went out to tea." Poor simple diary!
and did I write it? Was I this good girl,
this budding colourless young rose of home?
did I so live content in such a life,
seeing no larger scope, nor asking it,
than this small constant round -- old clothes to mend,
new clothes to make, then go and say my prayers,
or carry soup, or take a little walk
and pick the ragged-robins in the hedge?
Then for ambition, (was there ever life
that could forego that?) to improve my mind
and know French better and sing harder songs;
for gaiety, to go, in my best white
well washed and starched and freshened with new bows,
and take tea out to meet the clergyman.
No wishes and no cares, almost no hopes,
only the young girl's hazed and golden dreams
that veil the Future from her.

So long since:
and now it seems a jest to talk of me
as if I could be one with her, of me
who am ...... me.

And what is that? My looking-glass
answers it passably; a woman sure,
no fiend, no slimy thing out of the pools,
a woman with a ripe and smiling lip
that has no venom in its touch I think,
with a white brow on which there is no brand;
a woman none dare call not beautiful,
not womanly in every woman's grace.

Aye let me feed upon my beauty thus,
be glad in it like painters when they see
at last the face they dreamed but could not find
look from their canvass on them, triumph in it,
the dearest thing I have. Why, 'tis my all,
let me make much of it: is it not this,
this beauty, my own curse at once and tool
to snare men's souls -- (I know what the good say
of beauty in such creatures) -- is it not this
that makes me feel myself a woman still,
some little pride, some little --

Here's a jest!
what word will fit the sense but modesty?
A wanton I but modest!

Modest, true;
I'm not drunk in the streets, ply not for hire
at infamous corners with my likenesses
of the humbler kind; yes, modesty's my word --
'twould shape my mouth well too, I think I'll try:
"Sir, Mr What-you-will, Lord Who-knows-what,
my present lover or my next to come,
value me at my worth, fill your purse full,
for I am modest; yes, and honour me
as though your schoolgirl sister or your wife
could let her skirts brush mine or talk of me;
for I am modest."

Well, I flout myself:
but yet, but yet --

Fie, poor fantastic fool,
why do I play the hypocrite alone,
who am no hypocrite with others by?
where should be my "But yet"? I am that thing
called half a dozen dainty names, and none
dainty enough to serve the turn and hide
the one coarse English worst that lurks beneath:
just that, no worse, no better.

And, for me,
I say let no one be above her trade;
I own my kindredship with any drab
who sells herself as I, although she crouch
in fetid garrets and I have a home
all velvet and marqueterie and pastilles,
although she hide her skeleton in rags
and I set fashions and wear cobweb lace:
the difference lies but in my choicer ware,
that I sell beauty and she ugliness;
our traffic's one -- I'm no sweet slaver-tongue
to gloze upon it and explain myself
a sort of fractious angel misconceived --
our traffic's one: I own it. And what then?
I know of worse that are called honourable.
Our lawyers, who, with noble eloquence
and virtuous outbursts, lie to hang a man,
or lie to save him, which way goes the fee:
our preachers, gloating on your future hell
for not believing what they doubt themselves:
our doctors, who sort poisons out by chance,
and wonder how they'll answer, and grow rich:
our journalists, whose business is to fib
and juggle truths and falsehoods to and fro:
our tradesmen, who must keep unspotted names
and cheat the least like stealing that they can:
our -- all of them, the virtuous worthy men
who feed on the world's follies, vices, wants,
and do their businesses of lies and shams
honestly, reputably, while the world
claps hands and cries "good luck," which of their trades,
their honourable trades, barefaced like mine,
all secrets brazened out, would shew more white?

And whom do I hurt more than they? as much?
The wives? Poor fools, what do I take from them
worth crying for or keeping? If they knew
what their fine husbands look like seen by eyes
that may perceive there are more men than one!
But, if they can, let them just take the pains
to keep them: 'tis not such a mighty task
to pin an idiot to your apron-string;
and wives have an advantage over us,
(the good and blind ones have), the smile or pout
leaves them no secret nausea at odd times.
Oh they could keep their husbands if they cared,
but 'tis an easier life to let them go,
and whimper at it for morality.

Oh! those shrill carping virtues, safely housed
from reach of even a smile that should put red
on a decorous cheek, who rail at us
with such a spiteful scorn and rancourousness,
(which maybe is half envy at the heart),
and boast themselves so measurelessly good
and us so measurelessly unlike them,
what is their wondrous merit that they stay
in comfortable homes whence not a soul
has ever thought of tempting them, and wear
no kisses but a husband's upon lips
there is no other man desires to kiss --
refrain in fact from sin impossible?
How dare they hate us so? what have they done,
what borne, to prove them other than we are?
What right have they to scorn us -- glass-case saints,
Dianas under lock and key -- what right
more than the well-fed helpless barn-door fowl
to scorn the larcenous wild-birds?

Pshaw, let be!
Scorn or no scorn, what matter for their scorn?
I have outfaced my own -- that's harder work.
Aye let their virtuous malice dribble on --
mock snowstorms on the stage -- I'm proof long since:
I have looked coolly on my what and why,
and I accept myself.

Oh I'll endorse
the shamefullest revilings mouthed at me,
cry "True! Oh perfect picture! Yes, that's I!"
and add a telling blackness here and there,
and then dare swear you, every nine of ten,
my judges and accusers, I'd not change
my conscience against yours, you who tread out
your devil's pilgrimage along the roads
that take in church and chapel, and arrange
a roundabout and decent way to hell.

Well, mine's a short way and a merry one:
so says my pious hash of ohs and ahs,
choice texts and choicer threats, appropriate names,
(Rahabs and Jezebels), some fierce Tartuffe
hurled at me through the post. We had rare fun
over that tract digested with champagne.
Where is it? where's my rich repertory
of insults biblical? 'I prey on souls' --
only my men have oftenest none I think:
'I snare the simple ones' -- but in these days
there seem to be none simple and none snared,
and most men have their favourite sinnings planned
to do them civilly and sensibly:
'I braid my hair' -- but braids are out of date:
'I paint my cheeks' -- I always wear them pale:
'I -- '

Pshaw! the trash is savourless to-day:
one cannot laugh alone. There, let it burn.
What, does the windy dullard think one needs
his wisdom dove-tailed on to Solomon's,
his threats out-threatening God's, to teach the news
that those who need not sin have safer souls?
We know it, but we've bodies to save too;
and so we earn our living.

Well lit, tract!
at least you've made me a good leaping blaze.
Up, up, how the flame shoots! and now 'tis dead.
Oh proper finish, preaching to the last --
no such bad omen either; sudden end,
and no sad withering horrible old age.
How one would clutch at youth to hold it tight!
and then to know it gone, to see it gone,
be taught its absence by harsh, careless looks,
to live forgotten, solitary, old --
the cruellest word that ever woman learns.
Old -- that's to be nothing, or to be at best
a blurred memorial that in better days
there was a woman once with such a name.
No, no, I could not bear it: death itself
shews kinder promise ...... even death itself,
since it must come one day --

Oh this grey gloom!
This rain, rain, rain, what wretched thoughts it brings!
Death: I'll not think of it.

Will no one come?
'Tis dreary work alone.

Why did I read
that silly diary? Now, sing song, ding dong,
come the old vexing echoes back again,
church bells and nursery good-books, back again
upon my shrinking ears that had forgotten --
I hate the useless memories: 'tis fools' work
singing the hacknied dirge of 'better days:'
best take Now kindly, give the past good-bye,
whether it were a better or a worse.

Yes, yes, I listened to the echoes once,
the echoes and the thoughts from the old days.
The worse for me: I lost my richest friend,
and that was all the difference. For the world
would not have that flight known. How they'd roar:
"What! Eulalie, when she refused us all,
'ill' and 'away,' was doing Magdalene,
tears, ashes, and her Bible, and then off
hide her in a Refuge ... for a week!"

A wild whim that, to fancy I could change
my new self for my old, because I wished!
since then, when in my languid days there comes
that craving, like homesickness, to go back
to the good days, the dear old stupid days,
to the quiet and the innocence, I know
'tis a sick fancy and try palliatives.

What is it? You go back to the old home,
and 'tis not your home, has no place for you,
and, if it had, you could not fit you in it.
And could I fit me to my former self?
If I had had the wit, like some of us,
to sow my wild-oats into three per cents,
could I not find me shelter in the peace
of some far nook where none of them would come,
nor whisper travel from this scurrilous world,
that gloats and moralizes through its leers,
to blast me with my fashionable shame?
There I might -- oh my castle in the clouds!
and where's its rent? -- but there, were there a there,
I might again live the grave blameless life
among such simple pleasures, simple cares:
but could they be my pleasures, be my cares?
The blameless life, but never the content --
never. How could I henceforth be content
in any life but one that sets the brain
in a hot merry fever with its stir?
what would there be in quiet rustic days,
each like the other, full of time to think,
to keep one bold enough to live at all?
Quiet is hell, I say -- as if a woman
could bear to sit alone, quiet all day,
and loathe herself, and sicken on her thoughts.

They tried it at the Refuge, and I failed:
I could not bear it. Dreary hideous room,
coarse pittance, prison rules, one might bear these
and keep one's purpose; but so much alone,
and then made faint and weak and fanciful
by change from pampering to half-famishing --
good God, what thoughts come! Only one week more
and 'twould have ended: but in one day more
I must have killed myself. And I loathe death,
the dreadful foul corruption, with who knows
what future after it.

Well, I came back,
Back to my slough. Who says I had my choice?
Could I stay there to die of some mad death?
and if I rambled out into the world,
sinless but penniless, what else were that
but slower death, slow pining shivering death
by misery and hunger? Choice! what choice
of living well or ill? could I have that?
and who would give it me? I think indeed
some kind hand, a woman's -- I hate men --
had stretched itself to help me to firm ground,
taken a chance and risked my falling back,
could have gone my way not falling back:
but, let her be all brave, all charitable,
how could she do it? Such a trifling boon,
little work to live by, 'tis not much,
and I might have found will enough to last:
but where's the work? More sempstresses than shirts;
and defter hands at white work than are mine
drop starved at last: dressmakers, milliners,
too many too they say; and then their trades
need skill, apprenticeship. And who so bold
as hire me for their humblest drudgery?
not even for scullery slut; not even, I think,
for governess, although they'd get me cheap.
And after all it would be something hard,
with the marts for decent women overfull,
if I could elbow in and snatch a chance
and oust some good girl so, who then perforce
must come and snatch her chance among our crowd.

Why, if the worthy men who think all's done
if we'll but come where we can hear them preach,
could bring us all, or any half of us,
into their fold, teach all us wandering sheep,
or only half of us, to stand in rows
and baa them hymns and moral songs, good lack,
what would they do with us? what could they do?
Just think! with were't but half of us on hand
to find work for ... or husbands. Would they try
to ship us to the colonies for wives?

Well, well; I know the wise ones talk and talk:
"Here's cause, here's cure:" "No, here it is and here:"
and find society to blame, or law,
the Church, the men, the women, too few schools,
too many schools, too much, too little taught:
somewhere or somehow someone is to blame:
but I say all the fault's with God himself
who puts too many women in the world.
We ought to die off reasonably and leave
as many as the men want, none to waste.
Here's cause; the woman's superfluity:
and for the cure, why, if it were the law,
say, every year, in due percentages,
balancing them with men as the times need,
to kill off female infants, 'twould make room;
and some of us would not have lost too much,
losing life ere we know what it can mean.

The other day I saw a woman weep
beside her dead child's bed: the little thing
lay smiling, and the mother wailed half mad,
shrieking to God to give it back again.
I could have laughed aloud: the little girl
living had but her mother's life to live;
there she lay smiling, and her mother wept
to know her gone!

My mother would have wept.

Oh mother, mother, did you ever dream,
you good grave simple mother, you pure soul
no evil could come nigh, did you once dream
in all your dying cares for your lone girl
left to fight out her fortune all alone
that there would be this danger? -- for your girl,
taught by you, lapped in a sweet ignorance,
scarcely more wise of what things sin could be
than some young child a summer six months old
where in the north the summer makes a day,
of what is darkness ... darkness that will come
to-morrow suddenly. Thank God at least
for this much of my life, that when you died,
that when you kissed me dying, not a thought
of this made sorrow for you, that I too
was pure of even fear.

Oh yes, I thought,
still new in my insipid treadmill life,
(my father so late dead), and hopeful still
here might be something pleasant somewhere in it,
some sudden fairy come, no doubt, to turn
any pumpkin to a chariot, I thought then
that I might plod, and plod, and drum the sounds
of useless facts into unwilling ears,
tease children with dull questions half the day,
then con dull answers in my room at night
ready for next day's questions, mend quill pens
and cut my fingers, add up sums done wrong
and never get them right; teach, teach, and teach --
what I half knew, or not at all -- teach, teach
for years, a lifetime -- I!

And yet, who knows?
it might have been, for I was patient once,
and willing, and meant well; it might have been
had I but still clung on in my first place --
a safe dull place, where mostly there were smiles
but never merry-makings; where all days
jogged on sedately busy, with no haste;
where all seemed measured out, but margins broad:
a dull home but a peaceful, where I felt
my pupils would be dear young sisters soon,
and felt their mother take me to her heart,
motherly to all lonely harmless things.
But I must have a conscience, must blurt out
my great discovery of my ignorance!
And who required it of me? And who gained?
What did it matter for a more or less
the girls learnt in their schoolbooks, to forget
in their first season? We did well together:
they loved me and I them: but I went off
to housemaid's pay, six crossgrained brats to teach,
wrangles and jangles, doubts, disgrace ... then this;
and they had a perfection found for them,
who has all ladies' learning in her head
abridged and scheduled, speaks five languages,
knows botany and conchology and globes,
draws, paints, plays, sings, embroiders, teaches all
on a patent method never known to fail:
and now they're finished and, I hear, poor things,
are the worst dancers and worst dressers out.
And where's their profit of those prison years
all gone to make them wise in lesson books?
who wants his wife to know weeds' Latin names?
who ever chose a girl for saying dates?
or asked if she had learned to trace a map?

Well, well, the silly rules this silly world
makes about women! This is one of them.
Why must there be pretence of teaching them
what no one ever cares that they should know,
what, grown out of the schoolroom, they cast off
like the schoolroom pinafore, no better fit
for any use of real grown-up life,
for any use to her who seeks or waits
the husband and the home, for any use,
for any shallowest pretence of use,
to her who has them? Do I not know this,
I like my betters, that a woman's life,
her natural life, her good life, her one life,
is in her husband, God on earth to her,
and what she knows and what she can and is
is only good as it brings good to him?

Oh God, do I not know it? I the thing
of shame and rottenness, the animal
that feed men's lusts and prey on them, I, I,
who should not dare to take the name of wife
on my polluted lips, who in the word
hear but my own reviling, I know that.
I could have lived by that rule, how content:
my pleasure to make him some pleasure, pride
to be as he would have me, duty, care,
to fit all to his taste, rule my small sphere
to his intention; then to lean on him,
be guided, tutored, loved -- no not that word,
that loved which between men and women means
all selfishness, all putrid talk, all lust,
all vanity, all idiocy -- not loved
but cared for. I've been loved myself, I think,
some once or twice since my poor mother died,
but cared for, never: -- that a word for homes,
kind homes, good homes, where simple children come
and ask their mother is this right or wrong,
because they know she's perfect, cannot err;
their father told them so, and he knows all,
being so wise and good and wonderful,
even enough to scold even her at times
and tell her everything she does not know.
Ah the sweet nursery logic!

Fool! thrice fool!
do I hanker after that too? Fancy me
infallible nursery saint, live code of law!
me preaching! teaching innocence to be good!
a mother!

Yet the baby thing that woke
and wailed an hour or two, and then was dead,
was mine, and had he lived ...... why then my name
would have been mother. But 'twas well he died:
I could have been no mother, I, lost then
beyond his saving. Had he come before
and lived, come to me in the doubtful days
when shame and boldness had not grown one sense,
for his sake, with the courage come of him,
I might have struggled back.

But how? But how?
His father would not then have let me go:
his time had not yet come to make an end
of my 'for ever' with a hireling's fee
and civil light dismissal. None but him
to claim a bit of bread of if I went,
child or no child: would he have given it me?
He! no; he had not done with me. No help,
no help, no help. Some ways can be trodden back,
but never our way, we who one wild day
have given goodbye to what in our deep hearts
the lowest woman still holds best in life,
good name -- good name though given by the world
that mouths and garbles with its decent prate,
and wraps it in respectable grave shams,
and patches conscience partly by the rule
of what one's neighbour thinks but something more
by what his eyes are sharp enough to see.
How I could scorn it with its Pharisees,
if it could not scorn me: but yet, but yet --
oh God, if I could look it in the face!

Oh I am wild, am ill, I think, to night:
will no one come and laugh with me? No feast,
no merriment to-night. So long alone!
Will no one come?

At least there's a new dress
to try, and grumble at -- they never fit
to one's ideal. Yes, a new rich dress,
with lace like this too, that's a soothing balm
for any fretting woman, cannot fail,
I've heard men say it ... and they know so well
what's in all women's hearts, especially
women like me.

No help! no help! no help!
How could it be? It was too late long since --
even at the first too late. Whose blame is that?
there are some kindly people in the world,
but what can they do? If one hurls oneself
into a quicksand, what can be the end,
but that one sinks and sinks? Cry out for help?
Ah yes, and, if it came, who is so strong
to strain from the firm ground and lift one out?
And how, so firmly clutching the stretched hand,
as death's pursuing terror bids, even so,
how can one reach firm land, having to foot
the treacherous crumbling soil that slides and gives
and sucks one in again? Impossible path!
No, why waste struggles, I or any one?
what is must be. What then? I, where I am,
sinking and sinking; let the wise pass by
and keep their wisdom for an apter use,
let me sink merrily as I best may.

Only, I think, my brother -- I forgot
he stopped his brotherhood some years ago --
but if he had been just so much less good
as to remember mercy. Did he think
how once I was his sister, prizing him
as sisters do, content to learn for him
the lesson girls with brothers all must learn,
to do without?

I have heard girls lament
that doing so without all things one would,
but I saw never aught to murmur at,
for men must be made ready for their work,
and women all have more or less their chance
of husbands to work for them, keep them safe
like summer roses in soft greenhouse air
that never guess 'tis winter out of doors:
no, I saw never aught to murmur at,
content with stinted fare and shabby clothes
and cloistered silent life to save expense,
teaching myself out of my borrowed books,
while he for some one pastime, (needful true
to keep him of his rank, 'twas not his fault),
spent in a month what could have given me
my teachers for a year.

'Twas no one's fault:
for could he be launched forth on the rude sea
of this contentious world and left to find
oars and the boatman's skill by some good chance?
'Twas no one's fault: yet still he might have thought
of our so different youths, and owned at least
'tis pitiful when a mere nerveless girl,
untutored, must put forth upon that sea,
not in the woman's true place, the wife's place,
to trust a husband and be borne along,
but impotent blind pilot to herself.

Merciless, merciless -- like the prudent world
that will not have the flawed soul prank itself
with a hoped second virtue, will not have
the woman fallen once lift up herself ......
lest she should fall again. Oh how his taunts,
his loathing fierce reproaches, scarred and seared,
like branding iron hissing in a wound!
And it was true -- that killed me: and I felt
a hideous hopeless shame kill out my heart,
and knew myself for ever that he said,
that which I was -- Oh it was true, true, true.

No, not true then. I was not all that then.
Oh, I have drifted on before mad winds
6 and made ignoble shipwreck, not to-day
could any breeze of heaven prosper me
into the track again, nor any hand
snatch me out of the whirlpool I have reached;
but then?

Nay he judged very well: he knew
repentance was too dear a luxury
for a beggar's buying, knew it earns no bread --
and knew me a too base and nerveless thing
to bear my first fault's sequel and just die.
And how could he have helped me? Held my hand,
owned me for his, fronted the angry world
clothed with my ignominy? Or maybe
taken me to his home to damn him worse?
What did I look for? for what less would serve
that he could do, a man without a purse?
He meant me well, he sent me that five pounds,
much to him then; and, if he bade me work
and never vex him more with news of me,
we both knew him too poor for pensioners.
I see he did his best; I could wish now
sending it back I had professed some thanks.

But there! I was too wretched to be meek:
it seemed to me as if he, every one,
the whole great world, were guilty of my guilt,
abettors and avengers: in my heart
I gibed them back their gibings; I was wild.

I see clear now and know one has one's life
in hand at first to spend or spare or give
like any other coin; spend it or give
or drop it in the mire, can the world see
you get your value for it, or bar back
the hurrying of its marts to grope it up
and give it back to you for better use?
And if you spend or give that is your choice;
and if you let it slip that's your choice too,
you should have held it firmer. Yours the blame,
and not another's, not the indifferent world's
which goes on steadily, statistically,
and count by censuses not separate souls --
and if it somehow needs to its worst use
so many lives of women, useless else,
it buys us of ourselves, we could hold back,
free all of us to starve, and some of us,
(those who have done no ill and are in luck),
to slave their lives out and have food and clothes
until they grow unserviceably old.

Oh I blame no one -- scarcely even myself.
It was to be: the very good in me
has always turned to hurt; all I thought right
at the hot moment, judged of afterwards,
shows reckless.

Why, look at it, had I taken
the pay my dead child's father offered me
for having been its mother, I could then
have kept life in me, (many have to do it,
that swarm in the back alleys, on no more,
cold sometimes, mostly hungry, but they live);
I could have gained a respite trying it,
and maybe found at last some humble work
to eke the pittance out. Not I, forsooth,
I must have spirit, must have womanly pride,
must dash back his contemptuous wages, I,
who had not scorned to earn them, dash them back
the fiercer that he dared to count our boy
in my appraising: and yet now I think
I might have taken it for my dead boy's sake;
it would have been his gift.

But I went forth
with my fine scorn, and whither did it lead?
Money's the root of evil do they say?
money is virtue, strength: money to me
would then have been repentance: could I live
upon my idiot's pride?

Well, it fell soon.
I had prayed Edward might believe me dead,
and yet I begged of him -- That's like me too,
beg of him and then send him back his alms!
What if he gave as to a whining wretch
that holds her hand and lies? I am less to him
than such a one; her rags do him no wrong,
but I, I, wrong him merely that I live,
being his sister. Could I not at least
have still let him forget me? But 'tis past:
and naturally he may hope I am long dead.

Good God! to think that we were what we were
one to the other ... and now!

He has done well;
married a sort of heiress, I have heard,
a dapper little madam, dimple cheeked
and dimple brained, who makes him a good wife --
No doubt she'd never own but just to him,
and in a whisper, she can even suspect
that we exist, we other women things:
what would she say if she could learn one day
she has a sister-in-law! So he and I
must stand apart till doomsday.

But the jest,
to think how she would look! -- Her fright, poor thing!
The notion! -- I could laugh outright ...... or else,
for I feel near it, roll on the ground and sob.

Well, after all, there's not much difference
between the two sometimes.

Was that the bell?
Some one at last, thank goodness. There's a voice,
and that's a pleasure. Whose though? Ah I know.
Why did she come alone, the cackling goose?
why not have brought her sister? -- she tells more
and titters less. No matter; half a loaf
is better than no bread.

Oh, is it you?
Most welcome, dear: one gets so moped alone.