all. She was, indeed, sent to one or two poor, dingy little boarding schools, but she was 'taken away' for good when she was sixteen. Gordon was 'the boy' and Julia was 'the girl', and it seemed natural to everyone that 'the girl' should be sacrificed to 'the boy'. Moreover, it had early been decided in the family that Gordon was 'clever'. Gordon, with his wonderful 'cleverness', was to win scholarships, make a brilliant success in life and retrieve the family fortunes—that was the theory, and no one believed in it more firmly than Julia. Julia was a tall, ungainly girl, much taller than Gordon, with a thin face and a neck just a little too long—one of those girls who even at their most youthful remind one irresistibly of a goose. But her nature was simple and affectionate. She was a self-effacing, home-keeping, ironing, darning and mending kind of girl, a natural spinster-soul. Even at sixteen she had 'old maid' written all over her. She idolised Gordon. All through his childhood she watched over him, nursed him, spoiled him, went in rags so that he might have the right clothes to go to school in, saved up her wretched pocket-money to buy him Christmas presents and birthday presents. And of course he repaid her, as soon as he was old enough, by despising her because she was not pretty and not 'clever'.
Even at the third-rate schools to which Gordon was sent nearly all the boys were richer than himself. They soon found out his poverty, of course, and gave him hell because of it. Probably the greatest cruelty one can inflict on a child is to send it to school among children richer than itself. A child conscious of poverty will suffer snobbish agonies such as a grown-up person can scarcely even imagine. In those days, especially at his preparatory school, Gordon's life had been one long conspiracy to keep his end up and pretend that his parents were richer than they were. Ah, the humiliations of those days! That awful business, for instance, at the beginning of each term, when you had to 'give in' to the headmaster, publicly, the money you had brought back with you; and the contemptuous, cruel sniggers from the other boys when, you didn't 'give in' ten bob or more. And the time when the others found out that Gordon was wearing a ready-made suit which had cost thirty-five shillings! The times that Gordon dreaded most of all were when his parents came down to see him. Gordon, in those days still a believer, used actually to pray that his parents wouldn't come down to school. His father, especially, was the kind of father you couldn't help being ashamed of; a cadaverous, despondent man, with a bad stoop, his clothes dismally shabby and hopelessly out of date. He carried about with him an atmosphere of failure, worry and boredom. And he had such a dreadful habit, when he was saying good-bye, of tipping Gordon half a crown right in front of the other boys, so that everyone could see that it was only half a crown and not, as it ought to have been, ten bob! Even twenty years afterwards the memory of that school made Gordon shudder.
The first effect of all this was to give him a crawling reverence for money. In those days he actually hated his poverty-stricken relatives—his father and mother, Julia, everybody. He hated them for their dingy homes, their dowdiness, their joyless attitude to life, their endless worrying and groaning over threepences and sixpences. By far the commonest phrase in the Comstock household was, 'We can't afford it.' In those days he longed for money as only a child can long. Why shouldn't one have decent clothes and plenty of sweets and go to the pictures as often as one wanted to? He blamed his parents for their poverty as though they had been poor on purpose. Why couldn't they be like other boys' parents? They preferred being poor, it seemed to him. That is how a child's mind works.
But as he grew older he grew—not less unreasonable, exactly, but unreasonable in a different way. By this time he had found his feet at school and was less violently oppressed. He was never very successful at school—he did no work and won no scholarships—but he managed to develop his brain along the lines that suited it. He read the books which the headmaster denounced from the pulpit, and developed unorthodox opinions about the C of E, patriotism and the Old Boys' tie. Also he began writing poetry. He even, after a year or two, began to send poems to the Athenæum, the New Age and the Weekly Westminster; but they were invariably rejected. Of course there were other boys of similar type with whom he associated. Every public school has its small self-conscious intelligentsia. And at that moment, in the years just after the War, England was so full of revolutionary opinion that even the public schools were infected by it. The young, even those who had been too young to fight, were in a bad temper with their elders, as well they might be; practically everyone with any brains at all was for the moment a revolutionary. Meanwhile the old—those over sixty, say—were running in circles like hens, squawking about 'subversive ideas'. Gordon and his friends had quite an exciting time with their 'subversive ideas'. For a whole year they ran an unofficial monthly paper called the Bolshevik, duplicated with a jellygraph. It advocated Socialism, free love, the dismemberment of the British Empire, the abolition of the Army and Navy, and so on and so forth. It was great fun. Every intelligent boy of sixteen is a Socialist. At that age one does not see the hook sticking out of the rather stodgy bait.
In a crude, boyish way, he had begun to get the hang of this money-business. At an earlier age than most people he grasped that all modern commerce is a swindle. Curiously enough, it was the advertisements in the Underground stations that first brought it home to him. He little knew, as the biographers say, that he himself would one day have a job in an advertising firm. But there was more to it than the mere fact that business is a swindle. What he realised, and more clearly as time went on, was that money-worship has been elevated into a religion. Perhaps it is the only real religion—the only really felt religion—that is left to us. Money is what God used to be. Good and evil have no meaning any longer except failure and success. Hence the profoundly significant phrase, to make good. The decalogue has been reduced to two commandments. One for the employers—the elect, the money-priesthood as it were—'Thou shalt make money'; the other for the employed—the slaves and underlings—'Thou shalt not lose thy job.' It was about this time that he came across The Ragged Trousered Philanthropists and read about the starving carpenter who pawns everything but sticks to his aspidistra. The aspidistra became a sort of symbol for Gordon after that. The aspidistra, flower of England! It ought to be on our coat of arms instead of the lion and the unicorn. There will be no revolution in England while there are aspidistras in the windows.
He did not hate and despise his relatives now—or not so much, at any rate. They still depressed him greatly—those poor old withering aunts and uncles, of whom two or three had already died, his father, worn out and spiritless, his mother, faded, nervy and 'delicate' (her lungs were none too strong), Julia, already, at one-and-twenty, a dutiful, resigned drudge who worked twelve hours a day and never had a decent frock. But he grasped now what was the matter with them. It was not merely the lack of money. It was rather that, having no money, they still lived mentally in the money-world—the world in which money is virtue and poverty is crime. It was not poverty but the down-dragging of respectable poverty that had done for them. They had accepted the money-code, and by that code they were failures. They had never had the sense to lash out and just live, money or no money, as the lower classes do. How right the lower classes are! Hats off to the factory lad who with fourpence in the world puts his girl in the family way! At least he's got blood and not money in his veins.
Gordon thought it all out, in the naïve selfish manner of a boy. There are two ways to live, he decided. You can be rich, or you can deliberately refuse to be rich. You can possess money, or you can despise money; the one fatal thing is to worship money and fail to get it. He took it for granted that he himself would never be able to make money. It hardly even occurred to him that he might have talents which could be turned to account. That was what his schoolmasters had done for him; they had rubbed it into him that he was a seditious little nuisance and not likely to 'succeed' in life. He accepted this. Very well, then, he would refuse the whole business of 'succeeding'; he would make it his especial purpose not to 'succeed'. Better to reign in hell than serve in heaven; better to serve in hell than serve in heaven, for that matter. Already, at sixteen, he knew which side he was on. He was against the money-god and all his swinish priesthood. He had declared war on money; but secretly, of course.
It was when he was seventeen that his father died, leaving about two hundred pounds. Julia had been at work for some years now. During 1918 and 1919 she had worked in a Government office, and after that she took a course of cookery and got a job in a nasty, ladylike little tea-shop near Earl's Court Underground Station. She worked a seventy-two hour week and was given her lunch and tea and twenty-five shillings; out of this she contributed twelve shillings a week, often