On October 1, 1847, I am credibly informed, my baby eyes opened to the light of a London afternoon at 5.39.
A friendly astrologer has drawn for me the following chart, showing the position of the planets at this, to me fateful, moment; but I know nothing of astrology, so feel no wiser as I gaze upon my horoscope.
[Illustration omitted: Horoscope of Annie Besant.]
Keeping in view the way in which sun, moon, and planets influence the physical condition of the earth, there is nothing incongruous with the orderly course of nature in the view that they also influence the physical bodies of men, these being part of the physical earth, and largely moulded by its conditions. Any one who knows the characteristics ascribed to those who are born under the several signs of the Zodiac, may very easily pick out the different types among his own acquaintances, and he may then get them to go to some astrologer and find out under what signs they were severally born. He will very quickly discover that two men of completely opposed types are not born under the same sign, and the invariability of the concurrence will convince him that law, and not chance, is at work. We are born into earthly life under certain conditions, just as we were physically affected by them pre-natally, and these will have their bearing on our subsequent physical evolution. At the most, astrology, as it is now practised, can only calculate the interaction between these physical conditions at any given moment, and the conditions brought to them by a given person whose general constitution and natal condition are known. It cannot say what the person will do, nor what will happen to him, but only what will be the physical district, so to speak, in which he will find himself, and the impulses that will play upon him from external nature and from his own body. Even on those matters modern astrology is not quite reliable—judging from the many blunders made—or else its professors are very badly instructed; but that there is a real science of astrology I have no doubt, and there are some men who are past masters in it.
It has always been somewhat of a grievance to me that I was born in London, "within the sound of Bow Bells," when three-quarters of my blood and all my heart are Irish. My dear mother was of purest Irish descent, and my father was Irish on his mother's side, though belonging to the Devonshire Woods on his father's. The Woods were yeomen of the sturdy English type, farming their own land in honest, independent fashion. Of late years they seem to have developed more in the direction of brains, from the time, in fact, that Matthew Wood became Mayor of London town, fought Queen Caroline's battles against her most religious and gracious royal husband, aided the Duke of Kent with no niggard hand, and received a baronetcy for his services from the Duke of Kent's royal daughter. Since then they have given England a Lord Chancellor in the person of the gentle-hearted and pure-living Lord Hatherley, while others have distinguished themselves in various ways in the service of their country. But I feel playfully inclined to grudge the English blood they put into my father's veins, with his Irish mother, his Galway birth, and his Trinity College, Dublin, education. For the Irish tongue is musical in my ear, and the Irish nature dear to my heart. Only in Ireland is it that if you stop to ask a worn-out ragged woman the way to some old monument, she will say: "Sure, then, my darlin', it's just up the hill and round the corner, and then any one will tell you the way. And it's there you'll see the place where the blessed Saint Patrick set his foot, and his blessing be on yer." Old women as poor as she in other nations would never be as bright and as friendly and as garrulous. And where, out of Ireland, will you see a whole town crowd into a station to say good-bye to half a dozen emigrants, till the platform is a heaving mass of men and women, struggling, climbing over each other for a last kiss, crying, keening, laughing, all in a breath, till all the air is throbbing and there's a lump in your throat and tears in your eyes as the train steams out? Where, out of Ireland, will you be bumping along the streets on an outside car, beside a taciturn Jarvey, who, on suddenly discovering that you are shadowed by "Castle" spies, becomes loquaciously friendly, and points out everything that he thinks will interest you? Blessings on the quick tongues and warm hearts, on the people so easy to lead, so hard to drive. And blessings on the ancient land once inhabited by mighty men of wisdom, that in later times became the Island of Saints, and shall once again be the Island of Sages, when the Wheel turns round.
My maternal grandfather was a typical Irishman, much admired by me and somewhat feared also, in the childish days. He belonged to a decayed Irish family, the Maurices, and in a gay youth, with a beautiful wife as light-hearted as himself, he had merrily run through what remained to him in the way of fortune. In his old age, with abundant snow-white hair, he still showed the hot Irish blood on the lightest provocation, stormily angry for a moment and easily appeased. My mother was the second daughter in a large family, in a family that grew more numerous as pounds grew fewer, and she was adopted by a maiden aunt, a quaint memory of whom came through my mother's childhood into mine, and had its moulding effect on both our characters. This maiden aunt was, as are most Irish folk of decayed families, very proud of her family tree with its roots in the inevitable "kings." Her particular kings were the "seven kings of France"—the "Milesian kings"—and the tree grew up a parchment, in all its impressive majesty, over the mantelpiece of their descendant's modest drawing-room. This heraldic monster was regarded with deep respect by child Emily, a respect in no wise deserved, I venture to suppose, by the disreputable royalties of whom she was a fortunately distant twig. Chased out of France, doubtless for cause shown, they had come over the sea to Ireland, and there continued their reckless plundering lives. But so strangely turns the wheel of time that these ill-doing and barbarous scamps became a kind of moral thermometer in the home of the gentle Irish lady in the early half of the present century. For my mother has told me that when she had committed some act of childish naughtiness, her aunt would say, looking gravely over her spectacles at the small culprit, "Emily, your conduct is unworthy of the descendant of the seven kings of France." And Emily, with her sweet grey Irish eyes and her curling masses of raven black hair, would cry in penitent shame over her unworthiness, with some vague idea that those royal, and to her very real, ancestors would despise her small, sweet, rosebud self, so wholly unworthy of their disreputable majesties.
Thus those shadowy forms influenced her in childhood, and exercised over her a power that made her shrink from aught that was unworthy, petty or mean. To her the lightest breath of dishonour was to be avoided at any cost of pain, and she wrought into me, her only daughter, that same proud and passionate horror at any taint of shame or merited disgrace. To the world always a brave front was to be kept, and a stainless reputation, for suffering might be borne but dishonour never. A gentlewoman might starve, but she must not run in debt; she might break her heart, but it must be with a smile on her face. I have often thought that the training in this reticence and pride of honour was a strange preparation for my stormy, public, much attacked and slandered life; and certain it is that this inwrought shrinking from all criticism that touched personal purity and personal honour added a keenness of suffering to the fronting of public odium that none can appreciate who has not been trained in some similar school of dignified self-respect. And yet perhaps there was another result from it that in value outweighed the added pain: it was the stubbornly resistant feeling that rose and inwardly asserted its own purity in face of foulest lie, and turning scornful face against the foe, too proud either to justify itself or to defend, said to itself in its own heart, when condemnation was loudest: "I am not what you think me, and your verdict does not change my own self. You cannot make me vile whatever you think of me, and I will never, in my own eyes, be that which you deem me to be now." And the very pride became a shield against degradation, for, however lost my public reputation, I could never bear to become sullied in my own sight—and that is a thing not without its use to a woman cut off, as I was at one time, from home, and friends, and Society. So peace to the maiden aunt's ashes, and to those of her absurd kings, for I owe them something after all. And I keep grateful memory of that unknown grand-aunt, for what she did in training my dear mother, the tenderest, sweetest, proudest, purest of women. It is well to be able to look back to a mother who served as ideal of all that was noblest and dearest during childhood and girlhood, whose face made the beauty of home, and whose love was both sun and shield. No other experience in life could quite make up for missing the perfect tie between mother and child—a tie that in our case never relaxed and never weakened. Though her grief at my change of faith and consequent social ostracism did much to hasten her death-hour, it never brought a cloud between our hearts; though her pleading was the hardest of all to face in later days, and brought the bitterest agony, it made no gulf between us, it cast no chill upon our mutual love. And I look back at her to-day with the same loving gratitude as ever encircled her to me in her earthly life. I have never met a woman more selflessly devoted to those she loved, more passionately contemptuous of all that was mean or base, more keenly sensitive on every question of honour, more iron in will, more sweet in tenderness, than the mother who made my girlhood sunny as dreamland, who guarded me, until my marriage, from every touch of pain that she could ward off or bear for me, who suffered more in every trouble that touched me in later life than I did myself, and who died in the little house I had taken for our new home in Norwood, worn out, ere old age touched her, by sorrow, poverty, and pain, in May, 1874.
My earliest personal recollections are of a house and garden that we lived in when I was three and four years of age, situated in Grove Road, St. John's Wood. I can remember my mother hovering round the dinner-table to see that all was bright for the home-coming husband; my brother—two years older than myself—and I watching "for papa"; the loving welcome, the game of romps that always preceded the dinner of the elder folks. I can remember on the 1st of October, 1851, jumping up in my little cot, and shouting out triumphantly: "Papa! mamma! I am four years old!" and the grave demand of my brother, conscious of superior age, at dinner-time: "May not Annie have a knife to-day, as she is four years old?"
It was a sore grievance during that same year, 1851, that I was not judged old enough to go to the Great Exhibition, and I have a faint memory of my brother consolingly bringing me home one of those folding pictured strips that are sold in the streets, on which were imaged glories that I longed only the more to see. Far-away, dusky, trivial memories, these. What a pity it is that a baby cannot notice, cannot observe, cannot remember, and so throw light on the fashion of the dawning of the external world on the human consciousness. If only we could remember how things looked when they were first imaged on the retinae; what we felt when first we became conscious of the outer world; what the feeling was as faces of father and mother grew out of the surrounding chaos and became familiar things, greeted with a smile, lost with a cry; if only memory would not become a mist when in later years we strive to throw our glances backward into the darkness of our infancy, what lessons we might learn to help our stumbling psychology, how many questions might be solved whose answers we are groping for in the West in vain.
The next scene that stands out clearly against the background of the past is that of my father's death-bed. The events which led to his death I know from my dear mother. He had never lost his fondness for the profession for which he had been trained, and having many medical friends, he would now and then accompany them on their hospital rounds, or share with them the labours of the dissecting-room. It chanced that during the dissection of the body of a person who had died of rapid consumption, my father cut his finger against the edge of the breast-bone. The cut did not heal easily, and the finger became swollen and inflamed. "I would have that finger off, Wood, if I were you," said one of the surgeons, a day or two afterwards, on seeing the state of the wound. But the others laughed at the suggestion, and my father, at first inclined to submit to the amputation, was persuaded to "leave Nature alone."
About the middle of August, 1852, he got wet through, riding on the top of an omnibus, and the wetting resulted in a severe cold, which "settled on his chest." One of the most eminent doctors of the day, as able as he was rough in manner, was called to see him. He examined him carefully, sounded his lungs, and left the room followed by my mother. "Well?" she asked, scarcely anxious as to the answer, save as it might worry her husband to be kept idly at home. "You must keep up his spirits," was the thoughtless answer. "He is in a galloping consumption; you will not have him with you six weeks longer." The wife staggered back, and fell like a stone on the floor. But love triumphed over agony, and half an hour later she was again at her husband's side, never to leave it again for ten minutes at a time, night or day, till he was lying with closed eyes asleep in death.
I was lifted on to the bed to "say good-bye to dear papa" on the day before his death, and I remember being frightened at his eyes which looked so large, and his voice which sounded so strange, as he made me promise always to be "a very good girl to darling mamma, as papa was going right away." I remember insisting that "papa should kiss Cherry," a doll given me on my birthday, three days before, by his direction, and being removed, crying and struggling, from the room. He died on the following day, October 5th, and I do not think that my elder brother and I—who were staying at our maternal grandfather's—went to the house again until the day of the funeral. With the death, my mother broke down, and when all was over they carried her senseless from the room. I remember hearing afterwards how, when she recovered her senses, she passionately insisted on being left alone, and locked herself into her room for the night; and how on the following morning her mother, at last persuading her to open the door, started back at the face she saw with the cry: "Good God, Emily! your hair is white!" It was even so; her hair, black, glossy and abundant, which, contrasting with her large grey eyes, had made her face so strangely attractive, had turned grey in that night of agony, and to me my mother's face is ever framed in exquisite silver bands of hair as white as the driven unsullied snow.
I have heard that the love between my father and mother was a very beautiful thing, and it most certainly stamped her character for life. He was keenly intellectual and splendidly educated; a mathematician and a good classical scholar, thoroughly master of French, German, Italian, Spanish, and Portuguese, with a smattering of Hebrew and Gaelic, the treasures of ancient and of modern literature were his daily household delight. Nothing pleased him so well as to sit with his wife, reading aloud to her while she worked; now translating from some foreign poet, now rolling forth melodiously the exquisite cadences of "Queen Mab." Student of philosophy as he was, he was deeply and steadily sceptical; and a very religious relative has told me that he often drove her from the room by his light, playful mockery of the tenets of the Christian faith. His mother and sister were strict Roman Catholics, and near the end forced a priest into his room, but the priest was promptly ejected by the wrath of the dying man, and by the almost fierce resolve of the wife that no messenger of the creed he detested should trouble her darling at the last.
Deeply read in philosophy, he had outgrown the orthodox beliefs of his day, and his wife, who loved him too much to criticise, was wont to reconcile her own piety and his scepticism by holding that "women ought to be religious," while men had a right to read everything and think as they would, provided that they were upright and honourable in their lives. But the result of his liberal and unorthodox thought was to insensibly modify and partially rationalise her own beliefs, and she put on one side as errors the doctrines of eternal punishment, the vicarious atonement, the infallibility of the Bible, the equality of the Son with the Father in the Trinity, and other orthodox beliefs, and rejoiced in her later years in the writings of such men as Jowett, Colenso, and Stanley. The last named, indeed, was her ideal Christian gentleman, suave, polished, broad-minded, devout in a stately way. The baldness of a typical Evangelical service outraged her taste as much as the crudity of Evangelical dogmas outraged her intellect; she liked to feel herself a Christian in a dignified and artistic manner, and to be surrounded by solemn music and splendid architecture when she "attended Divine service." Familiarity with celestial personages was detestable to her, and she did her duty of saluting them in a courtly and reverent fashion. Westminster Abbey was her favourite church, with its dim light and shadowy distances; there in a carven stall, with choristers chanting in solemn rhythm, with the many-coloured glories of the painted windows repeating themselves on upspringing arch and clustering pillars, with the rich harmonies of the pealing organ throbbing up against screen and monument, with the ashes of the mighty dead around, and all the stately memories of the past inwrought into the very masonry, there Religion appeared to her to be intellectually dignified and emotionally satisfactory.
To me, who took my religion in strenuous fashion, this dainty and well-bred piety seemed perilously like Laodicean lukewarmness, while my headlong vigour of conviction and practice often jarred on her as alien from the delicate balance and absence of extremes that should characterise the gentlewoman. She was of the old régime; I of the stuff from which fanatics are made: and I have often thought, in looking back, that she must have had on her lips many a time unspoken a phrase that dropped from them when she lay a-dying: "My little one, you have never made me sad or sorry except for your own sake; you have always been too religious." And then she murmured to herself: "Yes, it has been darling Annie's only fault; she has always been too religious." Methinks that, as the world judges, the dying voice spake truly, and the dying eyes saw with a real insight. For though I was then kneeling beside her bed, heretic and outcast, the heart of me was religious in its very fervour of repudiation of a religion, and in its rebellious uprising against dogmas that crushed the reason and did not satisfy the soul. I went out into the darkness alone, not because religion was too good for me, but because it was not good enough; it was too meagre, too commonplace, too little exacting, too bound up with earthly interests, too calculating in its accommodations to social conventionalities. The Roman Catholic Church, had it captured me, as it nearly did, would have sent me on some mission of danger and sacrifice and utilised me as a martyr; the Church established by law transformed me into an unbeliever and an antagonist.
For as a child I was mystical and imaginative religious to the very finger-tips, and with a certain faculty for seeing visions and dreaming dreams. This faculty is not uncommon with the Keltic races, and makes them seem "superstitious" to more solidly-built peoples. Thus, on the day of my father's funeral, my mother sat with vacant eyes and fixed pallid face—the picture comes back to me yet, it so impressed my childish imagination—following the funeral service, stage after stage, and suddenly, with the words, "It is all over!" fell back fainting. She said afterwards that she had followed the hearse, had attended the service, had walked behind the coffin to the grave. Certain it is that a few weeks later she determined to go to the Kensal Green Cemetery, where the body of her husband had been laid, and went thither with a relative; he failed to find the grave, and while another of the party went in search of an official to identify the spot, my mother said, "If you will take me to the chapel where the first part of the service was read, I will find the grave." The idea seemed to her friend, of course, to be absurd; but he would not cross the newly-made widow, so took her to the chapel. She looked round, left the chapel door, and followed the path along which the corpse had been borne till she reached the grave, where she was quietly standing when the caretaker arrived to point it out. The grave is at some distance from the chapel, and is not on one of the main roads; it had nothing on it to mark it, save the wooden peg with the number, and this would be no help to identification at a distance since all the graves are thus marked, and at a little way off these pegs are not visible. How she found the grave remained a mystery in the family, as no one believed her straightforward story that she had been present at the funeral. With my present knowledge the matter is simple enough, for I now know that the consciousness can leave the body, take part in events going on at a distance, and, returning, impress on the physical brain what it has experienced. The very fact that she asked to be taken to the chapel is significant, showing that she was picking up a memory of a previous going from that spot to the grave; she could only find the grave if she started from the place from which she had started before. Another proof of this ultra-physical capacity was given a few months later, when her infant son, who had been pining himself ill for "papa," was lying one night in her arms. On the next morning she said to her sister: "Alf is going to die." The child had no definite disease, but was wasting away, and it was argued to her that the returning spring would restore the health lost during the winter. "No," was her answer. "He was lying asleep in my arms last night, and William" (her husband) "came to me and said that he wanted Alf with him, but that I might keep the other two." In vain she was assured that she had been dreaming, that it was quite natural that she should dream about her husband, and that her anxiety for the child had given the dream its shape. Nothing would persuade her that she had not seen her husband, or that the information he had given her was not true. So it was no matter of surprise to her when in the following March her arms were empty, and a waxen form lay lifeless in the baby's cot.
My brother and I were allowed to see him just before he was placed in his coffin; I can see him still, so white and beautiful, with a black spot in the middle of the fair, waxen forehead, and I remember the deadly cold which startled me when I was told to kiss my little brother. It was the first time that I had touched Death. That black spot made a curious impression on me, and long afterwards, asking what had caused it, I was told that at the moment after his death my mother had passionately kissed the baby brow. Pathetic thought, that the mother's kiss of farewell should have been marked by the first sign of corruption on the child's face!
I do not mention these stories because they are in any fashion remarkable or out of the way, but only to show that the sensitiveness to impressions other than physical ones, that was a marked feature in my own childhood, was present also in the family to which I belonged. For the physical nature is inherited from parents, and sensitiveness to psychic impressions is a property of the physical body; in our family, as in so many Irish ones, belief in "ghosts" of all descriptions was general, and my mother has told me of the banshee that she had heard wailing when the death-hour of one of the family was near. To me in my childhood, elves and fairies of all sorts were very real things, and my dolls were as really children as I was myself a child. Punch and Judy were living entities, and the tragedy in which they bore part cost me many an agony of tears; to this day I can remember running away when I heard the squawk of the coming Punch, and burying my head in the pillows that I might shut out the sound of the blows and the cry of the ill-used baby. All the objects about me were to me alive, the flowers that I kissed as much as the kitten I petted, and I used to have a splendid time "making believe" and living out all sorts of lovely stories among my treasured and so-called inanimate playthings. But there was a more serious side to this dreamful fancy when it joined hands with religion.