The following sections of this BookRags Literature Study Guide is offprint from Gale's For Students Series: Presenting Analysis, Context, and Criticism on Commonly Studied Works: Introduction, Author Biography, Plot Summary, Characters, Themes, Style, Historical Context, Critical Overview, Criticism and Critical Essays, Media Adaptations, Topics for Further Study, Compare & Contrast, What Do I Read Next?, For Further Study, and Sources.
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The following sections, if they exist, are offprint from Beacham's Encyclopedia of Popular Fiction: "Social Concerns", "Thematic Overview", "Techniques", "Literary Precedents", "Key Questions", "Related Titles", "Adaptations", "Related Web Sites". (c)1994-2005, by Walton Beacham.
The following sections, if they exist, are offprint from Beacham's Guide to Literature for Young Adults: "About the Author", "Overview", "Setting", "Literary Qualities", "Social Sensitivity", "Topics for Discussion", "Ideas for Reports and Papers". (c)1994-2005, by Walton Beacham.
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The Making of the Linch-pin—The Sound Sleeper—Breakfast—The Postillion’s Departure.
I awoke at the first break of day, and, leaving the postillion fast asleep, stepped out of the tent. The dingle was dank and dripping. I lighted a fire of coals, and got my forge in readiness. I then ascended to the field, where the chaise was standing as we had left it on the previous evening. After looking at the cloud-stone near it, now cold, and split into three pieces, I set about prying narrowly into the condition of the wheel and axletree—the latter had sustained no damage of any consequence, and the wheel, as far as I was able to judge, was sound, being only slightly injured in the box. The only thing requisite to set the chaise in a travelling condition appeared to be a linch-pin, which I determined to make. Going to the companion wheel, I took out the linch-pin, which I carried down with me to the dingle, to serve as a model.
I found Belle by this time dressed, and seated near the forge: with a slight nod to her like that which a person gives who happens to see an acquaintance when his mind is occupied with important business, I forthwith set about my work. Selecting a piece of iron which I thought would serve my purpose, I placed it in the fire, and plying the bellows in a furious manner, soon made it hot; then seizing it with the tongs, I laid it on my anvil, and began to beat it with my hammer, according to the rules of my art. The dingle resounded with my strokes. Belle sat still, and occasionally smiled, but suddenly started up, and retreated towards her encampment, on a spark which I purposely sent in her direction alighting on her knee. I found the making of a linch-pin no easy matter; it was, however, less difficult than the fabrication of a pony-shoe; my work, indeed, was much facilitated by my having another pin to look at. In about three-quarters of an hour I had succeeded tolerably well, and had produced a linch-pin which I thought would serve. During all this time, notwithstanding the noise which I was making, the postillion never showed his face. His non-appearance at first alarmed me: I was afraid he might be dead, but, on looking into the tent, I found him still buried in the soundest sleep. “He must surely be descended from one of the seven sleepers,” said I, as I turned away, and resumed my work. My work finished, I took a little oil, leather, and sand, and polished the pin as well as I could; then, summoning Belle, we both went to the chaise, where, with her assistance, I put on the wheel. The linch-pin which I had made fitted its place very well, and having replaced the other, I gazed at the chaise for some time with my heart full of that satisfaction which results from the consciousness of having achieved a great action; then, after looking at Belle in the hope of obtaining a compliment from her lips, which did not come, I
We then went to look after the horses, which we found not much the worse for having spent the night in the open air. My companion again inserted their heads in the corn-bags, and, leaving the animals to discuss their corn, returned with me to the dingle, where we found the kettle boiling. We sat down, and Belle made tea and did the honours of the meal. The postillion was in high spirits, ate heartily, and, to Belle’s evident satisfaction, declared that he had never drank better tea in his life, or indeed any half so good. Breakfast over, he said that he must now go and harness his horses, as it was high time for him to return to his inn. Belle gave him her hand and wished him farewell: the postillion shook her hand warmly, and was advancing close up to her—for what purpose I cannot say—whereupon Belle, withdrawing her hand, drew herself up with an air which caused the postillion to retreat a step or two with an exceedingly sheepish look. Recovering himself, however, he made a low bow, and proceeded up the path. I attended him, and helped to harness his horses and put them to the vehicle; he then shook me by the hand, and taking the reins and whip, mounted to his seat; ere he drove away he thus addressed me: “If ever I forget your kindness and that of the young woman below, dash my buttons. If ever either of you should enter my inn you may depend upon a warm welcome, the best that can be set before you, and no expense to either, for I will give both of you the best of characters to the governor, who is the very best fellow upon all the road. As for your linch-pin, I trust it will serve till I get home, when I will take it out and keep it in remembrance of you all the days of my life:” then giving the horses a jerk with his reins, he cracked his whip and drove off.
I returned to the dingle, Belle had removed the breakfast things, and was busy in her own encampment: nothing occurred, worthy of being related, for two hours, at the end of which time Belle departed on a short expedition, and I again found myself alone in the dingle.
The Man in Black—The Emperor of Germany—Nepotism—Donna Olympia— Omnipotence—Camillo Astalli—The Five Propositions.
In the evening I received another visit from the man in black. I had been taking a stroll in the neighbourhood, and was sitting in the dingle in rather a listless manner, scarcely knowing how to employ myself; his coming, therefore, was by no means disagreeable to me. I produced the hollands and glass from my tent, where Isopel Berners had requested me to deposit them, and also some lump sugar, then taking the gotch I fetched water from the spring, and, sitting down, begged the man in black to help himself; he was not slow in complying with my desire, and prepared for himself a glass of hollands and water with a lump of sugar in it. After he had taken two or three sips with evident satisfaction, I, remembering his chuckling exclamation of “Go to Rome for money,” when he last left the dingle, took the liberty, after a little conversation, of reminding him of it, whereupon, with a he! he! he! he replied, “Your idea was not quite so original as I supposed. After leaving you the other night, I remembered having read of an Emperor of Germany who conceived the idea of applying to Rome for money, and actually put it into practice.
“Urban the Eighth then occupied the papal chair, of the family of the Barbarini, nicknamed the Mosche, or Flies, from the circumstance of bees being their armorial bearing. The Emperor having exhausted all his money in endeavouring to defend the church against Gustavus Adolphus, the great King of Sweden, who was bent on its destruction, applied in his necessity to the Pope for a loan of money. The Pope, however, and his relations, whose cellars were at that time full of the money of the church, which they had been plundering for years, refused to lend him a scudo; whereupon a pasquinade picture was stuck up at Rome, representing the church lying on a bed, gashed with dreadful wounds, and beset all over with flies, which were sucking her, whilst the Emperor of Germany was kneeling before her with a miserable face, requesting a little money towards carrying on the war against the heretics, to which the poor church was made to say: ’How can I assist you, O my champion, do you not see that the flies have sucked me to the very bones?’ Which story,” said he, “shows that the idea of going to Rome for money was not quite so original as I imagined the other night, though utterly preposterous.
“This affair,” said he, “occurred in what were called the days of nepotism. Certain popes, who wished to make themselves in some degree independent of the cardinals, surrounded themselves with their nephews and the rest of their family, who sucked the church and Christendom as much as they could, none doing so more effectually than the relations of Urban the Eighth, at whose death, according to the book called the ‘Nipotismo di Roma,’ there were in the Barbarini family two hundred and twenty-seven governments, abbeys and high dignities; and so much hard cash in their possession, that threescore and ten mules were scarcely sufficient to convey the plunder of one of them to Palestrina.” He added, however, that it was probable that Christendom fared better whilst the popes were thus independent, as it was less sucked, whereas before and after that period it was sucked by hundreds instead of tens, by the cardinals and all their relations, instead of by the pope and his nephews only.
Then, after drinking rather copiously of his hollands, he said that it was certainly no bad idea of the popes to surround themselves with nephews, on whom they bestowed great church dignities, as by so doing they were tolerably safe from poison, whereas a pope, if abandoned to the cardinals, might at any time be made away with by them, provided they thought that he lived too long, or that he seemed disposed to do anything which they disliked; adding, that Ganganelli would never have been poisoned provided he had had nephews about him to take care of his life, and to see that nothing unholy was put into his food, or a bustling stirring brother’s wife like Donna Olympia. He then with a he! he! he! asked me if I had ever read the book called the “Nipotismo di Roma”; and on my replying in the negative, he told me that it was a very curious and entertaining book, which he occasionally looked at in an idle hour, and proceeded to relate to me anecdotes out of the “Nipotismo di Roma,” about the successor of Urban, Innocent the Tenth, and Donna Olympia, showing how fond he was of her, and how she cooked his food, and kept the cardinals away from it, and how she and her creatures plundered Christendom, with the sanction of the Pope, until Christendom, becoming enraged, insisted that he should put her away, which he did for a time, putting a nephew—one Camillo Astalli—in her place, in which, however, he did not continue long; for the Pope, conceiving a pique against him, banished him from his sight, and recalled Donna Olympia, who took care of his food, and plundered Christendom until Pope Innocent died.
I said that I only wondered that between pope and cardinals the whole system of Rome had not long fallen to the ground, and was told, in reply, that its not having fallen was the strongest proof of its vital power, and the absolute necessity for the existence of the system. That the system, notwithstanding its occasional disorders, went on. Popes and cardinals might prey upon its bowels, and sell its interests, but the system survived. The cutting off of this or that member was not able to cause Rome any vital loss; for, as soon as she lost a member, the loss was supplied by her own inherent vitality; though her popes had been poisoned by cardinals, and her cardinals by popes; and though priests occasionally poisoned popes, cardinals, and each other, after all that had been, and might be, she had still, and would ever have, her priests, cardinals, and pope.
Finding the man in black so communicative and reasonable, I determined to make the best of my opportunity, and learn from him all I could with respect to the papal system, and told him that he would particularly oblige me by telling me who the Pope of Rome was; and received for answer, that he was an old man elected by a majority of cardinals to the papal chair; who, immediately after his election, became omnipotent and equal to God on earth. On my begging him not to talk such nonsense,
I was about to speak, when I was interrupted by the arrival of Belle. After unharnessing her donkey, and adjusting her person a little, she came and sat down by us. In the meantime I had helped my companion to some more hollands and water, and had plunged with him into yet deeper discourse.
Necessity of Religion—The Great Indian One—Image-worship— Shakespeare—The Pat Answer—Krishna—Amen.
Having told the man in black that I should like to know all the truth with regard to the Pope and his system, he assured me he should be delighted to give me all the information in his power; that he had come to the dingle, not so much for the sake of the good cheer which I was in the habit of giving him, as in the hope of inducing me to enlist under the banners of Rome, and to fight in her cause; and that he had no doubt that, by speaking out frankly to me, he ran the best chance of winning me over.
He then proceeded to tell me that the experience of countless ages had proved the necessity of religion; the necessity, he would admit, was only for simpletons; but as nine-tenths of the dwellers upon this earth were simpletons, it would never do for sensible people to run counter to their folly, but, on the contrary, it was their wisest course to encourage them in it, always provided that, by so doing, sensible people would derive advantage; that the truly sensible people of this world were the priests, who, without caring a straw for religion for its own sake, made use of it as a cord by which to draw the simpletons after them; that there were many religions in this world, all of which had been turned to excellent account by the priesthood; but that the one the best adapted for the purposes of priestcraft was the popish, which, he said, was the oldest in the world and the best calculated to endure. On my inquiring what he meant by saying the popish religion was the oldest in the world, whereas there could be no doubt that the Greek and Roman religion had existed long before it, to say nothing of the old Indian religion still in existence and vigour; he said, with a nod, after taking a sip at his glass, that, between me and him, the popish religion, that of Greece and Rome, and the old Indian system were, in reality, one and the same.
“You told me that you intended to be frank,” said I; “but, however frank you may be, I think you are rather wild.”
“We priests of Rome,” said the man in black, “even those amongst us who do not go much abroad, know a great deal about church matters, of which you heretics have very little idea. Those of our brethren of the Propaganda, on their return home from distant missions, not unfrequently tell us very strange things relating to our dear mother; for example, our first missionaries to the East were not slow in discovering and telling to their brethren that our religion and the great Indian one were identical, no more difference between them than between Ram and Rome. Priests, convents, beads, prayers, processions, fastings, penances, all the same, not forgetting anchorites and vermin, he! he! The pope they found under the title of the grand lama, a sucking child surrounded by an immense number of priests. Our good brethren, some two hundred years ago, had a hearty laugh, which their successors have often re-echoed; they said that helpless suckling and its priests put them so much in mind of their own old man, surrounded by his cardinals, he! he! Old age is second childhood.”
“Did they find Christ?” said I.
“They found him too,” said the man in black, “that is, they saw his image; he is considered in India as a pure kind of being, and on that account, perhaps, is kept there rather in the background, even as he is here.”
“All this is very mysterious to me,” said I.
“Very likely,” said the man in black; “but of this I am tolerably sure, and so are most of those of Rome, that modern Rome had its religion from ancient Rome, which had its religion from the East.”
“But how?” I demanded.
“It was brought about, I believe, by the wanderings of nations,” said the man in black. “A brother of the Propaganda, a very learned man, once told me—I do not mean Mezzofanti, who has not five ideas—this brother once told me that all we of the Old World, from Calcutta to Dublin, are of the same stock, and were originally of the same language, and—”
“All of one religion,” I put in.
“All of one religion,” said the man in black; “and now follow different modifications of the same religion.”
“We Christians are not image-worshippers,” said I.
“You heretics are not, you mean,” said the man in black; “but you will be put down, just as you have always been, though others may rise up after you; the true religion is image-worship; people may strive against it, but they will only work themselves to an oil; how did it fare with that Greek Emperor, the Iconoclast, what was his name, Leon the Isaurian? Did not his image-breaking cost him Italy, the fairest province of his empire, and did not ten fresh images start up at home for every one which he demolished? Oh! you little know the craving which the soul sometimes feels after a good bodily image.”
“I have indeed no conception of it,” said I; “I have an abhorrence of idolatry—the idea of bowing before a graven figure!”
“The idea, indeed!” said Belle, who had now joined us.
“Did you never bow before that of Shakespeare?” said the man in black, addressing himself to me, after a low bow to Belle.
“I don’t remember that I ever did,” said I, “but even suppose I did?”
“Suppose you did,” said the man in black; “shame on you, Mr. Hater of Idolatry; why, the very supposition brings you to the ground; you must make figures of Shakespeare, must you? then why not of St. Antonio, or Ignacio, or of a greater personage still! I know what you are going to say,” he cried, interrupting me, as I was about to speak. “You don’t make his image in order to pay it divine honours, but only to look at it, and think of Shakespeare; but this looking at a thing in order to think of a person is the very basis of idolatry. Shakespeare’s works are not sufficient for you; no more are the Bible or the legend of Saint Anthony or Saint Ignacio for us, that is for those of us who believe in them; I tell you, Zingara, that no religion can exist long which rejects a good bodily image.”
“Do you think,” said I, “that Shakespeare’s works would not exist without his image?”
“I believe,” said the man in black, “that Shakespeare’s image is looked at more than his works, and will be looked at, and perhaps adored, when they are forgotten. I am surprised that they have not been forgotten long ago; I am no admirer of them.”
“But I can’t imagine,” said I, “how you will put aside the authority of Moses. If Moses strove against image-worship, should not his doing so be conclusive as to the impropriety of the practice: what higher authority can you have than that of Moses?”
“The practice of the great majority of the human race,” said the man in black, “and the recurrence to image-worship where image-worship has been abolished. Do you know that Moses is considered by the church as no better than a heretic, and though, for particular reasons, it has been obliged to adopt his writings, the adoption was merely a sham one, as it never paid the slightest attention to them? No, no, the church was never led by Moses, nor by one mightier than he, whose doctrine it has equally nullified—I allude to Krishna in his second avatar; the church, it is true, governs in his name, but not unfrequently gives him the lie, if he happens to have said anything which it dislikes. Did you never hear the reply which Padre Paolo Segani made to the French Protestant Jean Anthoine Guerin, who had asked him whether it was easier for Christ to have been mistaken in his Gospel, than for the Pope to be mistaken in his decrees?”
“I never heard their names before,” said I.
“The answer was pat,” said the man in black, “though he who made it was confessedly the most ignorant fellow of the very ignorant order to which he belonged, the Augustine. ‘Christ might err as a man,’ said he, ‘but the Pope can never err, being God.’ The whole story is related in the Nipotismo.”
“I wonder you should ever have troubled yourself with Christ at all,” said I.
“What was to be done?” said the man in black; “the power of that name suddenly came over Europe, like the power of a mighty wind; it was said to have come from Judea, and from Judea it probably came when it first began to agitate minds in these parts; but it seems to have been known in the remote East, more or less, for thousands of years previously. It filled people’s minds with madness; it was followed by books which were never much regarded, as they contained little of insanity; but the name! what fury that breathed into people! the books were about peace and gentleness, but the name was the most horrible of war-cries—those who wished to uphold old names at first strove to oppose it, but their efforts were feeble, and they had no good war-cry; what was Mars as a war-cry compared with the name of . . . ? It was said that they persecuted terribly, but who said so? The Christians. The Christians could have given them a lesson in the art of persecution, and eventually did so. None but Christians have ever been good persecutors; well, the old religion succumbed, Christianity prevailed, for the ferocious is sure to prevail over the gentle.”
“I thought,” said I, “you stated a little time ago that the Popish religion and the ancient Roman are the same?”
“In every point but that name, that Krishna and the fury and love of persecution which it inspired,” said the man in black. “A hot blast came from the East, sounding Krishna; it absolutely maddened people’s minds, and the people would call themselves his children; we will not belong to Jupiter any longer, we will belong to Krishna, and they did belong to Krishna; that is in name, but in nothing else; for who ever cared for Krishna in the Christian world, or who ever regarded the words attributed to him, or put them in practice?”
“Why, we Protestants regard his words, and endeavour to practise what they enjoin as much as possible.”
“But you reject his image,” sad the man in black; “better reject his words than his image: no religion can exist long which rejects a good bodily image. Why, the very negro barbarians of High Barbary could give you a lesson on that point; they have their fetish images, to which they look for help in their afflictions; they have likewise a high priest, whom they call—”
“Mumbo Jumbo,” said I; “I know all about him already.”
“How came you to know anything about him?” said the man in black, with a look of some surprise.
“Some of us poor Protestants tinkers,” said I, “though we live in dingles, are also acquainted with a thing or two.”
“I really believe you are,” said the man in black, staring at me; “but, in connection with this Mumbo Jumbo, I could relate to you a comical story about a fellow, an English servant, I once met at Rome.”
“It would be quite unnecessary,” said I; “I would much sooner hear you talk about Krishna, his words and image.”
“Spoken like a true heretic,” said the man in black; “one of the faithful would have placed his image before his words; for what are all the words in the world compared with a good bodily image!”
“I believe you occasionally quote his words?” said I.
“He! he!” said the man in black; “occasionally.”
“For example,” said I, “upon this rock I will found my church.”
“He! he!” said the man in black; “you must really become one of us.”
“Yet you must have had some difficulty in getting the rock to Rome?”
“None whatever,” said the man in black; “faith can remove mountains, to say nothing of rocks—ho! ho!”
“But I cannot imagine,” said I, “what advantage you could derive from perverting those words of Scripture in which the Saviour talks about eating his body.”
“I do not know, indeed, why we troubled our heads about the matter at all,” said the man in black; “but when you talk about perverting the meaning of the text, you speak ignorantly, Mr. Tinker; when he whom you call the Saviour gave his followers the sop, and bade them eat it, telling them it was his body, he delicately alluded to what it was incumbent upon them to do after his death, namely, to eat his body.”
“You do not mean to say that he intended they should actually eat his body?”
“Then you suppose ignorantly,” said the man in black; “eating the bodies of the dead was a heathenish custom, practised by the heirs and legatees of people who left property; and this custom is alluded to in the text.”
“But what has the New Testament to do with heathen customs,” said I, “except to destroy them?”
“More than you suppose,” said the man in black. “We priests of Rome, who have long lived at Rome, know much better what the New Testament is made of than the heretics and their theologians, not forgetting their Tinkers; though I confess some of the latter have occasionally surprised us—for example, Bunyan. The New Testament is crowded with allusions to heathen customs, and with words connected with pagan sorcery. Now, with respect to words, I would fain have you, who pretend to be a philologist, tell me the meaning of Amen.”
I made no answer.
“We of Rome,” said the man in black, “know two or three things of which the heretics are quite ignorant; for example, there are those amongst us—those, too, who do not pretend to be philologists—who know what Amen is, and, moreover, how we got it. We got it from our ancestors, the priests of ancient Rome; and they got the word from their ancestors of the East, the priests of Buddh and Brahma.”
“And what is the meaning of the word?” I demanded.
“Amen,” said the man in black, “is a modification of the old Hindoo formula, Omani batsikhom, by the almost ceaseless repetition of which the Indians hope to be received finally to the rest or state of forgetfulness of Buddh or Brahma; a foolish practice you will say, but are you heretics much wiser, who are continually sticking Amen to the end of your prayers, little knowing when you do so, that you are consigning yourselves to the repose of Buddh! Oh, what hearty laughs our missionaries have had when comparing the eternally-sounding Eastern gibberish of Omani batsikhom, Omani batsikhom, and the Ave Maria and Amen Jesus of our own idiotical devotees.”
“I have nothing to say about the Ave Marias and Amens of your superstitious devotees,” said I; “I dare say that they use them nonsensically enough, but in putting Amen to the end of a prayer, we merely intend to express, ‘So let it be.’”
“It means nothing of the kind,” said the man in black; “and the Hindoos might just as well put your national oath at the end of their prayers, as perhaps they will after a great many thousand years, when English is forgotten, and only a few words of it remembered by dim tradition without being understood. How strange if, after the lapse of four thousand years, the Hindoos should damn themselves to the blindness so dear to their present masters, even as their masters at present consign themselves to the forgetfulness so dear to the Hindoos; but my glass has been empty for a considerable time; perhaps, Bellissima Biondina,” said he, addressing Belle, “you will deign to replenish it?”
“I shall do no such thing,” said Belle, “you have drunk quite enough, and talked more than enough, and to tell you the truth I wish you would leave us alone.”
“Shame on you, Belle,” said I; “consider the obligations of hospitality.”
“I am sick of that word,” said Belle, “you are so frequently misusing it; were this place not Mumpers’ Dingle, and consequently as free to the fellow as ourselves, I would lead him out of it.”
“Pray be quiet, Belle,” said I. “You had better help yourself,” said I, addressing myself to the man in black, “the lady is angry with you.”
“I am sorry for it,” said the man in black; “if she is angry with me, I am not so with her, and shall be always proud to wait upon her; in the meantime, I will wait upon myself.”
The Proposal—The Scotch Novel—Latitude—Miracles—Pestilent Heretics—Old Fraser—Wonderful Texts—No Armenian.
The man in black having helped himself to some more of his favourite beverage, and tasted it, I thus addressed him: “The evening is getting rather advanced, and I can see that this lady,” pointing to Belle, “is anxious for her tea, which she prefers to take cosily and comfortably with me in the dingle: the place, it is true, is as free to you as to ourselves, nevertheless, as we are located here by necessity, whilst you merely come as a visitor, I must take the liberty of telling you that we shall be glad to be alone, as soon as you have said what you have to say, and have finished the glass of refreshment at present in your hand. I think you said some time ago that one of your motives for coming hither was to induce me to enlist under the banner of Rome. I wish to know whether that was really the case?”
“Decidedly so,” said the man in black; “I come here principally in the hope of enlisting you in our regiment, in which I have no doubt you could do us excellent service.”
“Would you enlist my companion as well?” I demanded.
“We should be only too proud to have her among us, whether she comes with you or alone,” said the man in black, with a polite bow to Belle.
“Before we give you an answer,” I replied, “I would fain know more about you; perhaps you will declare your name?”
“That I will never do,” said the man in black; “no one in England knows it but myself, and I will not declare it, even in a dingle; as for the rest, Sono un Prete Cattolico Appostolico—that is all that many a one of us can say for himself, and it assuredly means a great deal.”
“We will now proceed to business,” said I. “You must be aware that we English are generally considered a self-interested people.”
“And with considerable justice,” said the man in black, drinking. “Well, you are a person of acute perception, and I will presently make it evident to you that it would be to your interest to join with us. You are at present, evidently, in very needy circumstances, and are lost, not only to yourself, but to the world; but should you enlist with us, I could find you an occupation not only agreeable, but one in which your talents would have free scope. I would introduce you in the various grand houses here in England, to which I have myself admission, as a surprising young gentleman of infinite learning, who by dint of study has discovered that the Roman is the only true faith. I tell you confidently that our popish females would make a saint, nay, a God of you; they are fools enough for anything. There is one person in particular with whom I would wish to make you acquainted, in the hope that you would be able to help me to perform good service to the holy see. He is a gouty old fellow, of some learning, residing in an old hall, near the great western seaport, and is one of the very few amongst the English Catholics possessing a grain of sense. I think you could help us to govern him, for he is not unfrequently disposed to be restive, asks us strange questions—occasionally threatens us with his crutch; and behaves so that we are often afraid that we shall lose him, or, rather, his property, which he has bequeathed to us, and which is enormous. I am sure that you could help us to deal with him; sometimes with your humour, sometimes with your learning, and perhaps occasionally with your fists.”
“And in what manner would you provide for my companion?” said I.
“We would place her at once,” said the man in black, “in the house of two highly respectable Catholic ladies in this neighbourhood, where she would be treated with every care and consideration till her conversion should be accomplished in a regular manner; we would then remove her to a female monastic establishment, where, after undergoing a year’s probation, during which time she would be instructed in every elegant accomplishment, she should take the veil. Her advancement would speedily follow, for, with such a face and figure, she would make a capital lady abbess, especially in Italy, to which country she would probably be sent; ladies of her hair and complexion—to say nothing of her height—being a curiosity in the south. With a little care and management she could soon obtain a vast reputation for sanctity; and who knows but after her death she might become a glorified saint—he! he! Sister Maria Theresa, for that is the name I propose you should bear. Holy Mother Maria Theresa—glorified and celestial saint, I have the honour of drinking to your health,” and the man in black drank.
“Well, Belle,” said I, “what have you to say to the gentleman’s proposal?”
“That if he goes on in this way I will break his glass against his mouth.”
“You have heard the lady’s answer,” said I.
“I have,” said the man in black, “and shall not press the matter. I can’t help, however, repeating that she would make a capital lady abbess; she would keep the nuns in order, I warrant her; no easy matter! Break the glass against my mouth—he! he! How she would send the holy utensils flying at the nuns’ heads occasionally, and just the person to wring the nose of Satan, should he venture to appear one night in her cell in the shape of a handsome black man. No offence, madam, no offence, pray retain your seat,” said he, observing that Belle had started up; “I mean no offence. Well, if you will not consent to be an abbess, perhaps you will consent to follow this young Zingaro, and to co-operate with him and us. I am a priest, madam, and can join you both in an instant, connubio stabili, as I suppose the knot has not been tied already.”
“Hold your mumping gibberish,” said Belle, “and leave the dingle this moment, for though ’tis free to every one, you have no right to insult me in it.”
“Pray be pacified,” said I to Belle, getting up, and placing myself between her and the man in black, “he will presently leave, take my word for it—there, sit down again,” said I, as I led her to her seat; then, resuming my own, I said to the man in black: “I advise you to leave the dingle as soon as possible.”
“I should wish to have your answer to my proposal first,” said he.
“Well, then, here you shall have it: I will not entertain your proposal; I detest your schemes: they are both wicked and foolish.”
“Wicked,” said the man in black, “have they not—he! he!—the furtherance of religion in view?”
“A religion,” said I, “in which you yourself do not believe, and which you contemn.”
“Whether I believe in it or not,” said the man in black, “it is adapted for the generality of the human race; so I will forward it, and advise you to do the same. It was nearly extirpated in these regions, but it is springing up again, owing to circumstances. Radicalism is a good friend to us; all the liberals laud up our system out of hatred to the Established Church, though our system is ten times less liberal than the Church of England. Some of them have really come over to us. I myself confess a baronet who presided over the first radical meeting ever held in England—he was an atheist when he came over to us, in the hope of mortifying his own church—but he is now—ho! ho!—a real Catholic devotee— quite afraid of my threats; I make him frequently scourge himself before me. Well, Radicalism does us good service, especially amongst the lower classes, for Radicalism chiefly flourishes amongst them; for though a baronet or two may be found amongst the radicals, and perhaps as many lords—fellows who have been discarded by their own order for clownishness, or something they have done—it incontestably flourishes best among the lower orders. Then
“’Come, fill up my cup, and fill up my can, And saddle my horse, and call up my man.’
There’s stuff for you! Not that I object to the first part of the ditty. It is natural enough that a Scotchman should cry, ’Come, fill up my cup!’ more especially if he’s drinking at another person’s expense—all Scotchmen being fond of liquor at free cost: but ’Saddle his horse!!!’—for what purpose, I would ask? Where is the use of saddling a horse, unless you can ride him? and where was there ever a Scotchman who could ride?”
“Of course you have not a drop of Scotch blood in your veins,” said I, “otherwise you would never have uttered that last sentence.”
“Don’t be too sure of that,” said the man in black; “you know little of Popery if you imagine that it cannot extinguish love of country, even in a Scotchman. A thorough-going Papist—and who more thorough-going than myself?—cares nothing for his country; and why should he? he belongs to a system, and not to a country.”
“One thing,” said I, “connected with you, I cannot understand; you call yourself a thorough-going Papist, yet are continually saying the most pungent things against Popery, and turning to unbounded ridicule those who show any inclination to embrace it.”
“Rome is a very sensible old body,” said the man in black, “and little cares what her children say, provided they do her bidding. She knows several things, and amongst others, that no servants work so hard and faithfully as those who curse their masters at every stroke they do. She was not fool enough to be angry with the Miquelets of Alba, who renounced her, and called her ‘puta’ all the time they were cutting the throats of the Netherlanders. Now, if she allowed her faithful soldiers the latitude of renouncing her, and calling her ‘puta’ in the market-place, think not she is so unreasonable as to object to her faithful priests occasionally calling her ‘puta’ in the dingle.”
“But,” said I, “suppose some one were to tell the world some of the disorderly things which her priests say in the dingle?”
“He would have the fate of Cassandra,” said the man in black; “no one would believe him—yes, the priests would: but they would make no sign of belief. They believe in the Alcoran des Cordeliers— that is, those who have read it; but they make no sign.”
“A pretty system,” said I, “which extinguishes love of country and of everything noble, and brings the minds of its ministers to a parity with those of devils, who delight in nothing but mischief.”
“The system,” said the man in black, “is a grand one, with unbounded vitality. Compare it with your Protestantism, and you will see the difference. Popery is ever at work, whilst Protestantism is supine. A pretty church, indeed, the Protestant! Why, it can’t even work a miracle.”
“Can your church work miracles?” I demanded.
“That was the very question,” said the man in black, “which the ancient British clergy asked of Austin Monk, after they had been fools enough to acknowledge their own inability. ’We don’t pretend to work miracles; do you?’ ‘Oh! dear me, yes,’ said Austin; ’we find no difficulty in the matter. We can raise the dead, we can make the blind see; and to convince you, I will give sight to the blind. Here is this blind Saxon, whom you cannot cure, but on whose eyes I will manifest my power, in order to show the difference between the true and the false church;’ and forthwith, with the assistance of a handkerchief and a little hot water, he opened the eyes of the barbarian. So we manage matters! A pretty church, that old British church, which could not work miracles— quite as helpless as the modern one. The fools! was birdlime so scarce a thing amongst them?—and were the properties of warm water so unknown to them, that they could not close a pair of eyes and open them?”
“It’s a pity,” said I, “that the British clergy at that interview with Austin, did not bring forward a blind Welshman, and ask the monk to operate upon him.”
“Clearly,” said the man in black; “that’s what they ought to have done; but they were fools without a single resource.” Here he took a sip at his glass.
“But they did not believe in the miracle?” said I.
“And what did their not believing avail them?” said the man in black. “Austin remained master of the field, and they went away holding their heads down, and muttering to themselves. What a fine subject for a painting would be Austin’s opening the eyes of the Saxon barbarian, and the discomfiture of the British clergy! I wonder it has not been painted!—he! he!”
“I suppose your church still performs miracles occasionally!” said I.
“It does,” said the man in black. “The Rev.—has lately been performing miracles in Ireland, destroying devils that had got possession of people; he has been eminently successful. In two instances he not only destroyed the devils, but the lives of the people possessed—he! he! Oh! there is so much energy in our system; we are always at work, whilst Protestantism is supine.”
“You must not imagine,” said I, “that all Protestants are supine; some of them appear to be filled with unbounded zeal. They deal, it is true, not in lying miracles, but they propagate God’s Word. I remember only a few months ago, having occasion for a Bible, going to an establishment, the object of which was to send Bibles all over the world. The supporters of that establishment could have no self-interested views; for I was supplied by them with a noble-sized Bible at a price so small as to preclude the idea that it could bring any profit to the vendors.”
The countenance of the man in black slightly fell. “I know the people to whom you allude,” said he; “indeed, unknown to them, I have frequently been to see them, and observed their ways. I tell you frankly that there is not a set of people in this kingdom who have caused our church so much trouble and uneasiness. I should rather say that they alone cause us any; for as for the rest, what with their drowsiness, their plethora, their folly and their vanity, they are doing us anything but mischief. These fellows are a pestilent set of heretics, whom we would gladly see burnt; they are, with the most untiring perseverance, and in spite of divers minatory declarations of the holy father, scattering their books abroad through all Europe, and have caused many people in Catholic countries to think that hitherto their priesthood have endeavoured, as much as possible, to keep them blinded. There is one fellow amongst them for whom we entertain a particular aversion; a big, burly parson, with the face of a lion, the voice of a buffalo, and a fist like a sledge-hammer. The last time I was there, I observed that his eye was upon me, and I did not like the glance he gave me at all; I observed him clench his fist, and I took my departure as fast as I conveniently could. Whether he suspected who I was, I know not; but I did not like his look at all, and do not intend to go again.”
“Well, then,” said I, “you confess that you have redoubtable enemies to your plans in these regions, and that even amongst the ecclesiastics there are some widely different from those of the plethoric and Platitude schools?”
“It is but too true,” said the man in black; “and if the rest of your church were like them we should quickly bid adieu to all hope of converting these regions, but we are thankful to be able to say that such folks are not numerous; there are, moreover, causes at work quite sufficient to undermine even their zeal. Their sons return at the vacations, from Oxford and Cambridge, puppies, full of the nonsense which they have imbibed from Platitude professors; and this nonsense they retail at home, where it fails not to make some impression, whilst the daughters scream—I beg their pardons— warble about Scotland’s Montrose and Bonny Dundee, and all the Jacobs; so we have no doubt that their papas’ zeal about the propagation of such a vulgar book as the Bible will in a very little time be terribly diminished. Old Rome will win, so you had better join her.”
And the man in black drained the last drop in his glass.
“Never,” said I, “will I become the slave of Rome.”
“She will allow you latitude,” said the man in black; “do but serve her, and she will allow you to call her ‘puta’ at a decent time and place, her popes occasionally call her ‘puta.’ A pope has been known to start from his bed at midnight and rush out into the corridor, and call out ‘puta’ three times in a voice which pierced the Vatican; that pope was—”
“Alexander the Sixth, I dare say,” said I; “the greatest monster that ever existed, though the worthiest head which the pope system ever had—so his conscience was not always still. I thought it had been seared with a brand of iron.”
“I did not allude to him, but to a much more modern pope,” said the man in black; “it is true he brought the word, which is Spanish, from Spain, his native country, to Rome. He was very fond of calling the church by that name, and other popes have taken it up. She will allow you to call her by it, if you belong to her.”
“I shall call her so,” said I, “without belonging to her, or asking her permission.”
“She will allow you to treat her as such, if you belong to her,” said the man in black; “there is a chapel in Rome, where there is a wondrously fair statue—the son of a cardinal—I mean his nephew— once—Well, she did not cut off his head, but slightly boxed his cheek and bade him go.”
“I have read all about that in ‘Keysler’s Travels,’” said I; “do you tell her that I would not touch her with a pair of tongs, unless to seize her nose.”
“She is fond of lucre,” said the man in black; “but does not grudge a faithful priest a little private perquisite,” and he took out a very handsome gold repeater.
“Are you not afraid,” said I, “to flash that watch before the eyes of a poor tinker in a dingle?”
“Not before the eyes of one like you,” said the man in black.
“It is getting late,” said I; “I care not for perquisites.”
“So you will not join us?” said the man in black.
“You have had my answer,” said I.
“If I belong to Rome,” said the man in black, “why should not you?”
“I may be a poor tinker,” said I; “but I may never have undergone what you have. You remember, perhaps, the fable of the fox who had lost his tail?”
The man in black winced, but almost immediately recovering himself, he said, “Well, we can do without you, we are sure of winning.”
“It is not the part of wise people,” said I, “to make sure of the battle before it is fought: there’s the landlord of the public-house, who made sure that his cocks would win, yet the cocks lost the main, and the landlord is little better than a bankrupt.”
“People very different from the landlord,” said the man in black, “both in intellect and station, think we shall surely win; there are clever machinators among us who have no doubt of our success.”
“Well,” said I, “I will set the landlord aside, and will adduce one who was in every point a very different person from the landlord, both in understanding and station; he was very fond of laying schemes, and, indeed, many of them turned out successful. His last and darling one, however, miscarried, notwithstanding that by his calculations he had persuaded himself that there was no possibility of its failing—the person that I allude to was old Fraser—”
“Who?” said the man in black, giving a start, and letting his glass fall.
“Old Fraser, of Lovat,” said I, “the prince of all conspirators and machinators; he made sure of placing the Pretender on the throne of these realms. ‘I can bring into the field so many men,’ said he; ’my son-in-law Cluny, so many, and likewise my cousin, and my good friend;’ then speaking of those on whom the government reckoned for support, he would say, ’So and so are lukewarm, this person is ruled by his wife, who is with us, the clergy are anything but hostile to us, and as for the soldiers and sailors, half are disaffected to King George, and the rest cowards.’ Yet when things came to a trial, this person whom he had calculated upon to join the Pretender did not stir from his home, another joined the hostile ranks, the presumed cowards turned out heroes, and those whom he thought heroes ran away like lusty fellows at Culloden; in a word, he found himself utterly mistaken, and in nothing more than in himself; he thought he was a hero, and proved himself nothing more than an old fox; he got up a hollow tree, didn’t he, just like a fox?
“‘L’opere sue non furon leonine, ma di volpe.’”
The man in black sat silent for a considerable time, and at length answered in rather a faltering voice, “I was not prepared for this; you have frequently surprised me by your knowledge of things which I should never have expected any person of your appearance to be acquainted with, but that you should be aware of my name is a circumstance utterly incomprehensible to me. I had imagined that no person in England
He then arose; and without further salutation departed from the dingle, in which I never saw him again. “How, in the name of wonder, came you to know that man’s name?” said Belle, after he had been gone some time.
“I, Belle? I knew nothing of the fellow’s name, I assure you.”
“But you mentioned his name.”
“If I did, it was merely casually, by way of illustration. I was saying how frequently cunning people were mistaken in their calculations, and I adduced the case of old Fraser, of Lovat, as one in point; I brought forward his name, because I was well acquainted with his history, from having compiled and inserted it in a wonderful work, which I edited some months ago, entitled ‘Newgate Lives and Trials,’ but without the slightest idea that it was the name of him who was sitting with us; he, however, thought that I was aware of his name. Belle! Belle! for a long time I doubted the truth of Scripture, owing to certain conceited individuals, but now I begin to believe firmly; what wonderful texts are in Scripture, Belle; ’The wicked trembleth where—where— ’”
“’They were afraid where no fear was; thou hast put them to confusion, because God hath despised them,’” said Belle; “I have frequently read it before the clergyman in the great house of Long Melford. But if you did not know the man’s name, why let him go away supposing that you did?”
“Oh, if he was fool enough to make such a mistake, I was not going to undeceive him—no, no! Let the enemies of old England make the most of all their blunders and mistakes, they will have no help from me; but enough of the fellow, Belle; let us now have tea, and after that—”
“No Armenian,” said Belle; “but I want to ask a question: pray are all people of that man’s name either rogues or fools?”
“It is impossible for me to say, Belle, this person being the only one of the name I have ever personally known. I suppose there are good and bad, clever and foolish, amongst them, as amongst all large bodies of people; however, after the tribe had been governed for upwards of thirty years, by such a person as old Fraser, it were no wonder if the greater part had become either rogues or fools: he was a ruthless tyrant, Belle, over his own people, and by his cruelty and rapaciousness must either have stunned them into an apathy approaching to idiotcy, or made them artful knaves in their own defence. The qualities of parents are generally transmitted to their descendants—the progeny of trained pointers are almost sure to point, even without being taught: if, therefore, all Frasers are either rogues or fools, as this person seems to insinuate, it is little to be wondered at, their parents or grandparents having been in the training-school of old Fraser! But enough of the old tyrant and his slaves. Belle, prepare tea this moment, or dread my anger. I have not a gold-headed cane like old Fraser of Lovat, but I have, what some people would dread much more, an Armenian rune-stick.”
Fresh Arrivals—Pitching the Tent—Certificated Wife—High-flying Notions.
On the following morning, as I was about to leave my tent, I heard the voice of Belle at the door, exclaiming, “Sleepest thou, or wakest thou?” “I was never more awake in my life,” said I, going out. “What is the matter?” “He of the horse-shoe,” said she, “Jasper, of whom I have heard you talk, is above there on the field with all his people; I went out about a quarter of an hour ago to fill the kettle at the spring, and saw them arriving. “It is well,” said I; “have you any objection to asking him and his wife to breakfast?” “You can do as you please,” said she; “I have cups enough, and have no objection to their company.” “We are the first occupiers of the ground,” said I, “and, being so, should consider ourselves in the light of hosts, and do our best to practise the duties of hospitality.” “How fond you are of using that word,” said Belle; “if you wish to invite the man and his wife, do so, without more ado; remember, however, that I have not cups enough, nor indeed tea enough, for the whole company.” Thereupon hurrying up the ascent, I presently found myself outside the dingle. It was as usual a brilliant morning, the dewy blades of the rye-grass which covered the plain sparkled brightly in the beams of the sun, which had probably been about two hours above the horizon. A rather numerous body of my ancient friends and allies occupied the ground in the vicinity of the mouth of the dingle. About five yards on the right I perceived Mr. Petulengro busily employed in erecting his tent; he held in his hand an iron bar, sharp at the bottom, with a kind of arm projecting from the top for the purpose of supporting a kettle or cauldron over the fire, and which is called in the Romanian language “Kekauviskoe saster.” With the sharp end of this Mr. Petulengro was making holes in the earth, at about twenty inches distant from each other, into which he inserted certain long rods with a considerable bend towards the top, which constituted no less than the timber of the tent, and the supporters of the canvas. Mrs. Petulengro, and a female with a crutch in her hand, whom I recognised as Mrs. Chikno, sat near him on the ground, whilst two or three children, from six to ten years old, who composed the young family of Mr. and Mrs. Petulengro, were playing about.
“Here we are, brother,” said Mr. Petulengro, as he drove the sharp end of the bar into the ground; “here we are, and plenty of us— Bute dosta Romany chals.”
“I am glad to see you all,” said I; “and particularly you, madam,” said I, making a bow to Mrs. Petulengro; “and you also, madam,” taking off my hat to Mrs. Chikno.
“Good-day to you, sir,” said Mrs. Petulengro; “you look, as usual, charmingly, and speak so, too; you have not forgot your manners.”
“It is not all gold that glitters,” said Mrs. Chikno. “However, good-morrow to you, young rye.”
“I do not see Tawno,” said I, looking around; “where is he?”
“Where, indeed!” said Mrs. Chikno; “I don’t know; he who countenances him in the roving line can best answer.”
“He will be here anon,” said Mr. Petulengro; “he has merely ridden down a by-road to show a farmer a two-year-old colt; she heard me give him directions, but she can’t be satisfied.”
“I can’t indeed,” said Mrs. Chikno.
“And why not, sister?”
“Because I place no confidence in your words, brother; as I said before, you countenances him.”
“Well,” said I, “I know nothing of your private concerns; I am come on an errand. Isopel Berners, down in the dell there, requests the pleasure of Mr. and Mrs. Petulengro’s company at breakfast. She will be happy also to see you, madam,” said I, addressing Mrs. Chikno.
“Is that young female your wife, young man?” said Mrs. Chikno.
“My wife?” said I.
“Yes, young man; your wife, your lawful certificated wife?”
“No,” said I; “she is not my wife.”
“Then I will not visit with her,” said Mrs. Chikno; “I countenance nothing in the roving line.”
“What do you mean by the roving line?” I demanded.
“What do I mean by the roving line? Why, by it I mean such conduct as is not tatcheno. When ryes and rawnies live together in dingles, without being certificated, I call such behaviour being tolerably deep in the roving line, everything savouring of which I am determined not to sanctify. I have suffered too much by my own certificated husband’s outbreaks in that line to afford anything of the kind the slightest shadow of countenance.”
“It is hard that people may not live in dingles together without being suspected of doing wrong,” said I.
“So it is,” said Mrs. Petulengro, interposing; “and, to tell you the truth, I am altogether surprised at the illiberality of my sister’s remarks. I have often heard say, that it is in good company—and I have kept good company in my time—that suspicion is king’s evidence of a narrow and uncultivated mind; on which account I am suspicious of nobody, not even of my own husband, whom some people would think I have a right to be suspicious of, seeing that on his account I once refused a lord; but ask him whether I am suspicious of him, and whether I seek to keep him close tied to my apron-string; he will tell you nothing of the kind; but that, on the contrary, I always allows him an agreeable latitude, permitting him to go where he pleases, and to converse with any one to whose manner of speaking he may take a fancy. But I have had the advantage of keeping good company, and therefore—”
“Meklis,” said Mrs. Chikno, “pray drop all that, sister; I believe I have kept as good company as yourself; and with respect to that offer with which you frequently fatigue those who keeps company with you, I believe, after all, it was something in the roving and uncertificated line.”
“In whatever line it was,” said Mrs. Petulengro, “the offer was a good one. The young duke—for he was not only a lord, but a duke too—offered to keep me a fine carriage, and to make me his second wife; for it is true that he had another who was old and stout, though mighty rich, and highly good-natured; so much so, indeed, that the young lord assured me that she would have no manner of objection to the arrangement; more especially if I would consent to live in the same house with her, being fond of young and cheerful society. So you see—”
“Yes, yes,” said Mrs. Chikno, “I see, what I before thought, that it was altogether in the uncertificated line.”
“Meklis,” said Mrs. Petulengro; “I use your own word, madam, which is Romany: for my own part, I am not fond of using Romany words, unless I can hope to pass them off for French, which I cannot in the present company. I heartily wish that there was no such language, and do my best to keep it away from my children, lest the frequent use of it should altogether confirm them in low and vulgar habits. I have four children, madam, but—”
“I suppose by talking of your four children you wish to check me for having none,” said Mrs. Chikno, bursting into tears; “if I have no children, sister, it is no fault of mine, it is—but why do I call you sister?” said she, angrily; “you are no sister of mine, you are a grasni, a regular mare—a pretty sister, indeed, ashamed of your own language. I remember well that by your high-flying notions you drove your own mother—”
“We will drop it,” said Mrs. Petulengro; “I do not wish to raise my voice, and to make myself ridiculous. Young gentleman,” said she, “pray present my compliments to Miss Isopel Berners, and inform her that I am very sorry that I cannot accept her polite invitation. I am just arrived, and have some slight domestic matters to see to— amongst others, to wash my children’s faces; but that in the course of the forenoon, when I have attended to what I have to do, and have dressed myself, I hope to do myself the honour of paying her a regular visit; you will tell her that, with my compliments. With respect to my husband he can answer for himself, as I, not being of a jealous disposition, never interferes with his matters.”
“And tell Miss Berners,” said Mr. Petulengro, “that I shall be happy to wait upon her in company with my wife as soon as we are regularly settled: at present I have much on my hands, having not only to pitch my own tent, but this here jealous woman’s, whose husband is absent on my business.”
Thereupon I returned to the dingle, and, without saying anything about Mrs. Chikno’s observations, communicated to Isopel the messages of Mr. and Mrs. Petulengro; Isopel made no other reply than by replacing in her coffer two additional cups and saucers, which, in expectation of company, she had placed upon the board. The kettle was by this time boiling. We sat down, and, as we breakfasted, I gave Isopel Berners another lesson in the Armenian language.
The Promised Visit—Roman Fashion—Wizard and Witch—Catching at Words—The Two Females—Dressing of Hair—The New Roads—Belle’s Altered Appearance—Herself Again.
About mid-day Mr. and Mrs. Petulengro came to the dingle to pay the promised visit. Belle, at the time of their arrival, was in her tent, but I was at the fire-place, engaged in hammering part of the outer-tire, or defence, which had come off from one of the wheels of my vehicle. On perceiving them I forthwith went to receive them. Mr. Petulengro was dressed in Roman fashion, with a somewhat smartly-cut sporting-coat, the buttons of which were half-crowns— and a waistcoat, scarlet and black, the buttons of which were spaded half-guineas; his breeches were of a stuff half velveteen, half corduroy, the cords exceedingly broad. He had leggings of buff cloth, furred at the bottom; and upon his feet were highlows. Under his left arm was a long black whalebone riding-whip, with a red lash, and an immense silver knob. Upon his head was a hat with a high peak, somewhat of the kind which the Spaniards call calane, so much in favour with the bravos of Seville and Madrid. Now, when I have added that Mr. Petulengro had on a very fine white holland shirt, I think I have described his array. Mrs. Petulengro—I beg pardon for not having spoken of her first—was also arrayed very much in the Roman fashion. Her hair, which was exceedingly black and lustrous, fell in braids on either side of her head. In her ears were rings, with long drops of gold. Round her neck was a string of what seemed very much like very large pearls, somewhat tarnished, however, and apparently of considerable antiquity. “Here we are, brother,” said Mr. Petulengro; “here we are, come to see you—wizard and witch, witch and wizard:-
“’There’s a chovahanee, and a chovahano, The nav se len is Petulengro.’”
“Hold your tongue, sir,” said Mrs. Petulengro; “you make me ashamed of you with your vulgar ditties. We are come a visiting now, and everything low should be left behind.”
“True,” said Mr. Petulengro; “why bring what’s low to the dingle, which is low enough already?”
“What, are you a catcher at words?” said I. “I thought that catching at words had been confined to the pothouse farmers and village witty bodies.”
“All fools,” said Mrs. Petulengro, “catch at words, and very naturally, as by so doing they hope to prevent the possibility of rational conversation. Catching at words confined to pothouse farmers, and village witty bodies! No, not to Jasper Petulengro. Listen for an hour or two to the discourse of a set they call newspaper editors, and if you don’t go out and eat grass, as a dog does when he is sick, I am no female woman. The young lord whose hand I refused when I took up with wise Jasper, once brought two of them to my mother’s tan, when hankering after my company; they did nothing but carp at each other’s words, and a pretty hand they made of it. Ill-favoured dogs they were; and their attempts at what they called wit almost as unfortunate as their countenances.”
“Well,” said I, “madam, we will drop all catchings and carpings for the present. Pray take your seat on this stool, whilst I go and announce to Miss Isopel Berners your arrival.”
Thereupon I went to Belle’s habitation, and informed her that Mr. and Mrs. Petulengro had paid us a visit of ceremony, and were awaiting her at the fire-place. “Pray go and tell them that I am busy,” said Belle, who was engaged with her needle. “I do not feel disposed to take part in any such nonsense.” “I shall do no such thing,” said I; “and I insist upon your coming forthwith, and showing proper courtesy to your visitors. If you do not, their feelings will be hurt, and you are aware that I cannot bear that people’s feelings should be outraged. Come this moment, or—” “Or what?” said Belle, half smiling. “I was about to say something in Armenian,” said I. “Well,” said Belle, laying down her work, “I will come.” “Stay,” said I; “your hair is hanging about your ears, and your dress is in disorder; you had better stay a minute or two to prepare yourself to appear before your visitors, who have come in their very best attire.” “No,” said Belle, “I will make no alteration in my appearance; you told me to come this moment, and you shall be obeyed.” So Belle and I advanced towards our guests. As we drew nigh Mr. Petulengro took off his hat, and made a profound obeisance to Belle, whilst Mrs. Petulengro rose from the stool, and made a profound curtsey. Belle, who had flung her hair back over her shoulders, returned their salutations by bending her head, and after slightly glancing at Mr. Petulengro, fixed her large blue eyes full upon his wife. Both these females were very handsome—but how unlike! Belle fair, with blue eyes and flaxen hair; Mrs. Petulengro with olive complexion, eyes black, and hair dark—as dark as could be. Belle, in demeanour calm and proud; the gypsy graceful, but full of movement and agitation. And then how different were those two in stature! The head of the Romany rawnie scarcely ascended to the breast of Isopel Berners. I could see that Mrs. Petulengro gazed on Belle with unmixed admiration; so did her husband. “Well,” said the latter, “one thing I will say, which is, that there is only one on earth worthy to stand up in front of this she, and that is the beauty of the world, as far as man flesh is concerned, Tawno Chikno; what a pity he did not come down!”
“Tawno Chikno,” said Mrs. Petulengro, flaring up; “a pretty fellow he to stand up in front of this gentlewoman, a pity he didn’t come, quotha? not at all, the fellow is a sneak, afraid of his wife. He stand up against this rawnie! why, the look she has given me would knock the fellow down.”
“It is easier to knock him down with a look than with a fist,” said Mr. Petulengro; “that is, if the look comes from a woman: not that I am disposed to doubt that this female gentlewoman is able to knock him down either one way or the other. I have heard of her often enough, and have seen her once or twice, though not so near as now. Well, ma’am, my wife and I are come to pay our respects to you; we are both glad to find that you have left off keeping company with Flaming Bosville, and have taken up with my pal; he is not very handsome, but a better—”
“I take up with your pal, as you call him! you had better mind what you say,” said Isopel Berners, “I take up with nobody.”
“I merely mean taking up your quarters with him,” said Mr. Petulengro; “and I was only about to say a better fellow-lodger you cannot have, or a more instructive, especially if you have a desire to be inoculated with tongues, as he calls them. I wonder whether you and he have had any tongue-work already.”
“Have you and your wife anything particular to say? if you have nothing but this kind of conversation I must leave you, as I am going to make a journey this afternoon, and should be getting ready.”
“You must excuse my husband, madam,” said Mrs. Petulengro, “he is not overburdened with understanding, and has said but one word of sense since he has been here, which was that we came to pay our respects to you. We have dressed ourselves in our best Roman way, in order to do honour to you; perhaps you do not like it; if so, I am sorry. I have no French clothes, madam; if I had any, madam, I would have come in them, in order to do you more honour.”
“I like to see you much better as you are,” said Belle; “people should keep to their own fashions, and yours is very pretty.”
“I am glad you are pleased to think it so, madam; it has been admired in the great city; it created what they call a sensation; and some of the great ladies, the court ladies, imitated it, else I should not appear in it so often as I am accustomed; for I am not very fond of what is Roman, having an imagination that what is Roman is ungenteel; in fact, I once heard the wife of a rich citizen say that gypsies were vulgar creatures. I should have taken her saying very much to heart, but for her improper pronunciation; she could not pronounce her words, madam, which we gypsies, as they call us, usually can, so I thought she was no very high purchase. You are very beautiful, madam, though you are not dressed as I could wish to see you, and your hair is hanging down in sad confusion; allow me to assist you in arranging your hair, madam; I will dress it for you in our fashion; I would fain see how your hair would look in our poor gypsy fashion; pray allow me, madam?” and she took Belle by the hand.
“I really can do no such thing,” said Belle, withdrawing her hand; “I thank you for coming to see me, but—”
“Do allow me to officiate upon your hair, madam,” said Mrs. Petulengro. “I should esteem your allowing me a great mark of condescension. You are very beautiful, madam, and I think you doubly so, because you are so fair; I have a great esteem for persons with fair complexions and hair; I have a less regard for people with dark hair and complexions, madam.”
“Then why did you turn off the lord, and take up with me?” said Mr. Petulengro; “that same lord was fair enough all about him.”
“People do when they are young and silly what they sometimes repent of when they are of riper years and understandings. I sometimes think that had I not been something of a simpleton, I might at this time be a great court lady. Now, madam,” said she, again taking Belle by the hand, “do oblige me by allowing me to plait your hair a little?”
“I have really a good mind to be angry with you,” said Belle, giving Mrs. Petulengro a peculiar glance.
“Do allow her to arrange your hair,” said I; “she means no harm, and wishes to do you honour; do oblige her and me too, for I should like to see how your hair would look dressed in her fashion.”
“You hear what the young rye says?” said Mrs. Petulengro. “I am sure you will oblige the young rye, if not myself. Many people would be willing to oblige the young rye, if he would but ask them; but he is not in the habit of asking favours. He has a nose of his own, which he keeps tolerably exalted; he does not think small-beer of himself, madam; and all the time I have been with him, I never heard him ask a favour before; therefore, madam, I am sure you will oblige him. My sister Ursula would be very willing to oblige him in many things, but he will not ask for anything, except for such a favour as a word, which is a poor favour after all. I don’t mean for her word; perhaps he will some day ask you for your word. If so—”
“Why, here you are, after railing at me for catching at words, catching at a word yourself,” said Mr. Petulengro.
“Hold your tongue, sir,” said Mrs. Petulengro. “Don’t interrupt me in my discourse; if I caught at a word now, I am not in the habit of doing so. I am no conceited body; no newspaper Neddy; no pothouse witty person. I was about to say, madam, that if the young rye asks you at any time for your word, you will do as you deem convenient; but I am sure you will oblige him by allowing me to braid your hair.”
“I shall not do it to oblige him,” said Belle; “the young rye, as you call him, is nothing to me.”
“Well, then, to oblige me,” said Mrs. Petulengro; “do allow me to become your poor tire-woman.”
“It is great nonsense,” said Belle, reddening; “however, as you came to see me, and ask the matter as a particular favour to yourself—”
“Thank you, madam,” said Mrs. Petulengro, leading Belle to the stool; “please to sit down here. Thank you; your hair is very beautiful, madam,” she continued, as she proceeded to braid Belle’s hair; “so is your countenance. Should you ever go to the great city, among the grand folks, you would make a sensation, madam. I have made one myself, who am dark; the chi she is kauley, which last word signifies black, which I am not, though rather dark. There is no colour like white, madam; it’s so lasting, so genteel. Gentility will carry the day, madam, even with the young rye. He will ask words of the black lass, but beg the word of the fair.”
In the meantime Mr. Petulengro and myself entered into conversation. “Any news stirring, Mr. Petulengro?” said I. “Have you heard anything of the great religious movements?”
“Plenty,” said Mr. Petulengro; “all the religious people, more especially the Evangelicals—those that go about distributing tracts—are very angry about the fight between Gentleman Cooper and White-headed Bob, which they say ought not to have been permitted to take place; and then they are trying all they can to prevent the fight between the lion and the dogs, which they say is a disgrace to a Christian country. Now I can’t say that I have any quarrel with the religious party and the Evangelicals; they are always civil to me and mine, and frequently give us tracts, as they call them, which neither I nor mine can read; but I cannot say that I approve of any movements, religious or not, which have in aim to put down all life and manly sport in this here country.”
“Anything else?” said I.
“People are becoming vastly sharp,” said Mr. Petulengro; “and I am told that all the old-fashioned good-tempered constables are going to be set aside, and a paid body of men to be established, who are not to permit a tramper or vagabond on the roads of England;—and talking of roads, puts me in mind of a strange story I heard two nights ago, whilst drinking some beer at a public-house in company with my cousin Sylvester. I had asked Tawno to go, but his wife would not let him. Just opposite me, smoking their pipes, were a couple of men, something like engineers, and they were talking of a wonderful invention which was to make a wonderful alteration in England; inasmuch as it would set aside all the old roads, which in a little time would be ploughed up, and sowed with corn, and cause all England to be laid down with iron roads, on which people would go thundering along in vehicles, pushed forward by fire and smoke. Now, brother, when I heard this, I did not feel very comfortable; for I thought to myself, what a queer place such a road would be to pitch one’s tent upon, and how impossible it would be for one’s cattle to find a bite of grass upon it; and I thought likewise of the danger to which one’s family would be exposed in being run over and severely scorched by these same flying fiery vehicles; so I made bold to say, that I hoped such an invention would never be countenanced, because it was likely to do a great deal of harm. Whereupon, one of the men, giving me a glance, said, without taking the pipe out of his mouth, that for his part, he sincerely hoped that it would take effect; and if it did no other good than stopping the rambles of gypsies, and other like scamps, it ought to be encouraged. Well, brother, feeling myself insulted, I put my hand into my pocket, in order to pull out money, intending to challenge him to fight for a five-shilling stake, but merely found sixpence, having left all my other money at the tent; which sixpence was just sufficient to pay for the beer which Sylvester and myself were drinking, of whom I couldn’t hope to borrow anything—’poor as Sylvester’ being a by-word amongst us. So, not being able
“Now, madam,” said Mrs. Petulengro, “I have braided your hair in our fashion: you look very beautiful, madam; more beautiful, if possible, than before.” Belle now rose, and came forward with her tire-woman. Mr. Petulengro was loud in his applause, but I said nothing, for I did not think Belle was improved in appearance by having submitted to the ministry of Mrs. Petulengro’s hand. Nature never intended Belle to appear as a gypsy; she had made her too proud and serious. A more proper part for her was that of a heroine, a queenly heroine,—that of Theresa of Hungary, for example; or, better still, that of Brynhilda the Valkyrie, the beloved of Sigurd, the serpent-killer, who incurred the curse of Odin, because, in the tumult of spears, she sided with the young king, and doomed the old warrior to die, to whom Odin had promised victory.
Belle looked at me for a moment in silence; then turning to Mrs. Petulengro, she said, “You have had your will with me; are you satisfied?” “Quite so, madam,” said Mrs. Petulengro, “and I hope you will be so too, as soon as you have looked in the glass.” “I have looked in one already,” said Belle; “and the glass does not flatter.” “You mean the face of the young rye,” said Mrs. Petulengro; “never mind him, madam; the young rye, though he knows a thing or two, is not a university, nor a person of universal wisdom. I assure you, that you never looked so well before; and I hope that, from this moment, you will wear your hair in this way.” “And who is to braid it in this way?” said Belle, smiling. “I, madam,” said Mrs. Petulengro; “I will braid it for you every morning, if you will but be persuaded to join us. Do so, madam, and I think, if you did, the young rye would do so too.” “The young rye is nothing to me, nor I to him,” said Belle; “we have stayed some time together; but our paths will soon be apart. Now, farewell, for I am about to take a journey.” “And you will go out with your hair as I have braided it,” said Mrs. Petulengro; “if you do, everybody will be in love with you.” “No,” said Belle; “hitherto I have allowed you to do what you please, but henceforth I shall have my own way. Come, come,” said she, observing that the gypsy was about to speak, “we have
The Festival—The Gypsy Song—Piramus of Rome—The Scotchman—Gypsy Names.
On the following day there was much feasting amongst the Romany chals of Mr. Petulengro’s party. Throughout the forenoon the Romany chies did scarcely anything but cook flesh, and the flesh which they cooked was swine’s flesh. About two o’clock, the chals dividing themselves into various parties, sat down and partook of the fare, which was partly roasted, partly sodden. I dined that day with Mr. Petulengro and his wife and family, Ursula, Mr. and Mrs. Chikno, and Sylvester and his two children. Sylvester, it will be as well to say, was a widower, and had consequently no one to cook his victuals for him, supposing he had any, which was not always the case, Sylvester’s affairs being seldom in a prosperous state. He was noted for his bad success in trafficking, notwithstanding the many hints which he received from Jasper, under whose protection he had placed himself, even as Tawno Chikno had done, who himself, as the reader has heard on a former occasion, was anything but a wealthy subject, though he was at all times better off than Sylvester, the Lazarus of the Romany tribe.
All our party ate with a good appetite, except myself, who, feeling rather melancholy that day, had little desire to eat. I did not, like the others, partake of the pork, but got my dinner entirely off the body of a squirrel which had been shot the day before by a chal of the name of Piramus, who, besides being a good shot, was celebrated for his skill in playing on the fiddle. During the dinner a horn filled with ale passed frequently around; I drank of it more than once, and felt inspirited by the draughts. The repast concluded, Sylvester and his children departed to their tent, and Mr. Petulengro, Tawno, and myself, getting up, went and lay down under a shady hedge, where Mr. Petulengro, lighting his pipe, began to smoke, and where Tawno presently fell asleep. I was about to fall asleep also, when I heard the sound of music and song. Piramus was playing on the fiddle, whilst Mrs. Chikno, who had a voice of her own, was singing in tones sharp enough, but of great power, a gypsy song:-
POISONING THE PORKER BY MRS. CHIKNO
To mande shoon ye Romany chals
Who besh in the pus about the yag,
I’ll pen how we drab the baulo,
I’ll pen how we drab the baulo.
We jaws to the drab-engro ker,
Trin horsworth there of drab we lels,
And when to the swety back we wels
We pens we’ll drab the baulo,
We’ll have a drab at a baulo.
And then we kairs the drab opre,
And then we jaws to the farming ker,
To mang a beti habben,
A beti poggado habben.
A rinkeno baulo there we dick,
And then we pens in Romano jib;
Wust lis odoi opre ye chick,
And the baulo he will lel lis,
The baulo he will lel lis.
Coliko, coliko saulo we
Apopli to the farming ker
Will wel and mang him mullo,
Will wel and mang his truppo.
And so we kairs, and so we kairs;
The baulo in the rarde mers;
We mang him on the saulo,
And rig to the tan the baulo.
And then we toves the wendror well
Till sore the wendror iuziou se,
Till kekkeno drab’s adrey lis,
Till drab there’s kek adrey lis.
And then his truppo well we hatch,
Kin levinor at the kitchema,
And have a kosko habben,
A kosko Romano habben.
The boshom engro kils, he kils,
The tawnie juva gils, she gils
A puro Romano gillie,
Now shoon the Romano gillie.
Which song I had translated in the following manner, in my younger days, for a lady’s album:
Listen to me ye Romanlads, who are seated in the straw about the fire, and I will tell how we poison the porker, I will tell how we poison the porker.
We go to the house of the poison-monger, where we buy three pennies’ worth of bane, and when we return to our people we say, we will poison the porker; we will try and poison the porker.
We then make up the poison, and then we take our way to the house of the farmer, as if to beg a bit of victuals, a little broken victuals.
We see a jolly porker, and then we say in Roman language, “Fling the bane yonder amongst the dirt, and the porker soon will find it, the porker soon will find it.”
Early on the morrow, we will return to the farm-house, and beg the dead porker, the body of the dead porker.
And so we do, even so we do; the porker dieth during the night; on the morrow we beg the porker, and carry to the tent the porker.
And then we wash the inside well, till all the inside is perfectly clean, till there’s no bane within it, not a poison grain within it.
And then we roast the body well, send for ale to the alehouse, and have a merry banquet, a merry Roman banquet.
The fellow with the fiddle plays, he plays; the little lassie sings, she sings an ancient Roman ditty; now hear the Roman ditty.
SONG OF THE BROKEN CHASTITY BY URSULA
Penn’d the Romany chi ke laki dye
“Miry dearie dye mi shom cambri!”
“And coin kerdo tute cambri,
Miry dearie chi, miry Romany chi?”
“O miry dye a boro rye,
A bovalo rye, a gorgiko rye,
Sos kistur pre a pellengo grye,
’Twas yov sos kerdo man cambri.”
“Tu tawnie vassavie lubbeny,
Tu chal from miry tan abri;
Had a Romany cwal kair’d tute cambri,
Then I had penn’d ke tute chie,
But tu shan a vassavie lubbeny
With gorgikie rat to be cambri.”
“There’s some kernel in those songs, brother,” said Mr. Petulengro, when the songs and music were over.
“Yes,” said I; “they are certainly very remarkable songs. I say, Jasper, I hope you have not been drabbing baulor lately.”
“And suppose we have, brother, what then?”
“Why, it is a very dangerous practice, to say nothing of the wickedness of it.”
“Necessity has no law, brother.”
“That is true,” said I; “I have always said so, but you are not necessitous, and should not drab baulor.”
“And who told you we had been drabbing baulor?”
“Why, you have had a banquet of pork, and after the banquet, Mrs. Chikno sang a song about drabbing baulor, so I naturally thought you might have lately been engaged in such a thing.”
“Brother, you occasionally utter a word or two of common sense. It was natural for you to suppose, after seeing that dinner of pork, and hearing that song, that we had been drabbing baulor; I will now tell you that we have not been doing so. What have you to say to that?”
“That I am very glad of it.”
“Had you tasted that pork, brother, you would have found that it was sweet and tasty, which balluva that is drabbed can hardly be expected to be. We have no reason to drab baulor at present, we have money and credit; but necessity has no law. Our forefathers occasionally drabbed baulor; some of our people may still do such a thing, but only from compulsion.”
“I see,” said I; “and at your merry meetings you sing songs upon the compulsatory deeds of your people, alias, their villainous actions; and, after all, what would the stirring poetry of any nation be, but for its compulsatory deeds? Look at the poetry of Scotland, the heroic part, founded almost entirely on the villainous deeds of the Scotch nation; cow-stealing, for example, which is very little better than drabbing baulor; whilst the softer part is mostly about the slips of its females among the broom, so that no upholder of Scotch poetry could censure Ursula’s song as indelicate, even if he understood it. What do you think, Jasper?”
“I think, brother, as I before said, that occasionally you utter a word of common sense; you were talking of the Scotch, brother; what do you think of a Scotchman finding fault with Romany!”
“A Scotchman finding fault with Romany, Jasper! Oh dear, but you joke, the thing could never be.”
“Yes, and at Piramus’s fiddle; what do you think of a Scotchman turning up his nose at Piramus’s fiddle?”
“A Scotchman turning up his nose at Piramus’s fiddle! nonsense, Jasper.”
“Do you know what I most dislike, brother?”
“I do not, unless it be the constable, Jasper.”
“It is not the constable; it’s a beggar on horseback, brother.”
“What do you mean by a beggar on horseback?”
“Why, a scamp, brother, raised above his proper place, who takes every opportunity of giving himself fine airs. About a week ago, my people and myself camped on a green by a plantation in the neighbourhood of a great house. In the evening we were making merry, the girls were dancing, while Piramus was playing on the fiddle a tune of his own composing, to which he has given his own name, Piramus of Rome, and which is much celebrated amongst our people, and from which I have been told that one of the grand gorgio composers, who once heard it, has taken several hints. So, as we were making merry, a great many grand people, lords and ladies, I believe, came from the great house, and looked on, as the girls danced to the tune of Piramus of Rome, and seemed much pleased; and when the girls had left off dancing, and Piramus playing, the ladies wanted to have their fortunes told; so I bade Mikailia Chikno, who can tell a fortune when she pleases better than any one else, tell them a fortune, and she, being in a good mind, told them a fortune which pleased them very much. So, after they had heard their fortunes, one of them asked if any of our women could sing; and I told them several could, more particularly Leviathan—you know Leviathan, she is not here now, but some miles distant, she is our best singer, Ursula coming next. So the lady said she should like to hear Leviathan sing, whereupon Leviathan sang the Gudlo pesham, and Piramus played the tune of the same name, which as you know, means the honeycomb, the song and the tune being well entitled to the name, being wonderfully
“You were rather severe on the Scotchman, Jasper.”
“Not at all, brother, and suppose I were, he began first; I am the civilest man in the world, and never interfere with anybody, who lets me and mine alone. He finds fault with Romany, forsooth! why, L-d A’mighty, what’s Scotch? He doesn’t like our songs; what are his own? I understand them as little as he mine; I have heard one or two of them, and pretty rubbish they seemed. But the best of the joke is, the fellow’s finding fault with Piramus’s fiddle—a chap from the land of bagpipes finding fault with Piramus’s fiddle! Why, I’ll back that fiddle against all the bagpipes in Scotland, and Piramus against all the bagpipers; for though Piramus weighs but ten stone, he shall flog a Scotchman of twenty.”
“Scotchmen are never so fat as that,” said I, “unless indeed, they have been a long time pensioners of England. I say, Jasper, what remarkable names your people have!”
“And what pretty names, brother; there’s my own, for example, Jasper; then there’s Ambrose and Sylvester; then there’s Culvato, which signifies Claude; then there’s Piramus—that’s a nice name, brother.”
“Then there’s your wife’s name, Pakomovna; then there’s Ursula and Morella.”
“Then, brother, there’s Ercilla.”
“Ercilla! the name of the great poet of Spain, how wonderful; then Leviathan.”
“The name of a ship, brother; Leviathan was named after a ship, so don’t make a wonder out of her. But there’s Sanpriel and Synfye.”
“Ay, and Clementina and Lavinia, Camillia and Lydia, Curlanda and Orlanda; wherever did they get those names?”
“Where did my wife get her necklace, brother?”
“She knows best, Jasper. I hope—”
“Come, no hoping! She got it from her grandmother, who died at the age of a hundred and three, and sleeps in Coggeshall churchyard. She got it from her mother, who also died very old, and who could give no other account of it than that it had been in the family time out of mind.”
“Whence could they have got it?”
“Why, perhaps where they got their names, brother. A gentleman, who had travelled much, once told me that he had seen the sister of it about the neck of an Indian queen.”
“Some of your names, Jasper, appear to be church names; your own, for example, and Ambrose, and Sylvester; perhaps you got them from the Papists, in the times of Popery; but where did you get such a name as Piramus, a name of Grecian romance? Then some of them appear to be Slavonian; for example, Mikailia and Pakomovna. I don’t know much of Slavonian; but—”
“What is Slavonian, brother?”
“The family name of certain nations, the principal of which is the Russian, and from which the word slave is originally derived. You have heard of the Russians, Jasper?”
“Yes, brother; and seen some. I saw their crallis at the time of the peace; he was not a bad-looking man for a Russian.”
“By the bye, Jasper, I’m half inclined to think that crallis is a Slavish word. I saw something like it in a lil called ’Voltaire’s Life of Charles.’ How you should have come by such names and words is to me incomprehensible.”
“You seem posed, brother.”
“I really know very little about you, Jasper.”
“Very little indeed, brother. We know very little about ourselves; and you know nothing, save what we have told you; and we have now and then told you things about us which are not exactly true, simply to make a fool of you, brother. You will say that was wrong; perhaps it was. Well, Sunday will be here in a day or two, when we will go to church, where possibly we shall hear a sermon on the disastrous consequences of lying.”
The Church—The Aristocratical Pew—Days of Yore—The Clergyman— “In What Would a Man be Profited?”
When two days had passed, Sunday came; I breakfasted by myself in the solitary dingle; and then, having set things a little to rights, I ascended to Mr. Petulengro’s encampment. I could hear church-bells ringing around in the distance, appearing to say, “Come to church, come to church,” as clearly as it was possible for church-bells to say. I found Mr. Petulengro seated by the door of his tent, smoking his pipe, in rather an ungenteel undress. “Well, Jasper,” said I, “are you ready to go to church? for if you are, I am ready to accompany you.” “I am not ready, brother,” said Mr. Petulengro, “nor is my wife; the church, too, to which we shall go is three miles off; so it is of no use to think of going there this morning, as the service would be three-quarters over before we got there; if, however, you are disposed to go in the afternoon, we are your people.” Thereupon I returned to my dingle, where I passed several hours in conning the Welsh Bible, which the preacher, Peter Williams, had given me.
At last I gave over reading, took a slight refreshment, and was about to emerge from the dingle, when I heard the voice of Mr. Petulengro calling me. I went up again to the encampment, where I found Mr. Petulengro, his wife, and Tawno Chikno, ready to proceed to church. Mr. and Mrs. Petulengro were dressed in Roman fashion, though not in the full-blown manner in which they had paid their visit to Isopel and myself. Tawno had on a clean white slop, with a nearly new black beaver, with very broad rims, and the nap exceedingly long. As for myself, I was dressed in much the same manner as that in which I departed from London, having on, in honour of the day, a shirt perfectly clean, having washed one on purpose for the occasion, with my own hands, the day before, in the pond of tepid water in which the newts and defts were in the habit of taking their pleasure. We proceeded for upwards of a mile, by footpaths through meadows and corn-fields; we crossed various stiles; at last, passing over one, we found ourselves in a road, wending along which for a considerable distance, we at last came in sight of a church, the bells of which had been tolling distinctly in our ears for some time; before, however, we reached the church-yard, the bells had ceased their melody. It was surrounded by lofty beech-trees of brilliant green foliage. We entered the gate, Mrs. Petulengro leading the way, and proceeded to a small door near the east end of the church. As we advanced, the sound of singing within the church rose upon our ears. Arrived at the small door, Mrs. Petulengro opened it and entered, followed by Tawno Chikno. I myself went last of all, following Mr. Petulengro, who, before I entered, turned round, and, with a significant nod, advised me to take care how I behaved. The part of the church which we had entered was the chancel; on one side stood a number of venerable old men—probably the neighbouring poor—and on the other a number of poor girls belonging to the village school, dressed in white gowns and straw bonnets, whom two elegant but simply dressed young women were superintending. Every voice seemed to be united in singing a certain anthem, which, notwithstanding it was written neither by Tate nor Brady, contains some of the sublimest words which were ever put together, not the worst of which are those which burst on our ears as we entered:
“Every eye shall now behold Him,
Robed in dreadful majesty;
Those who set at nought and sold Him,
Pierced and nailed Him to the tree,
Deeply wailing,
Shall the true Messiah see.”
Still following Mrs. Petulengro, we proceeded down the chancel and along the aisle; notwithstanding the singing, I could distinctly hear as we passed many a voice whispering, “Here come the gypsies! here come the gypsies!” I felt rather embarrassed, with a somewhat awkward doubt as to where we were to sit; none of the occupiers of the pews, who appeared to consist almost entirely of farmers, with their wives, sons, and daughters, opened a door to admit us. Mrs. Petulengro, however, appeared to feel not the least embarrassment, but tripped along the aisle with the greatest nonchalance. We passed under the pulpit, in which stood the clergyman in his white surplice, and reached the middle of the church, where we were confronted by the sexton dressed in long blue coat, and holding in his hand a wand. This functionary motioned towards the lower end of the church, where were certain benches, partly occupied by poor people and boys. Mrs. Petulengro, however, with a toss of her head, directed her course to a magnificent pew, which was unoccupied, which she opened and entered, followed closely by Tawno Chikno, Mr. Petulengro, and myself. The sexton did not appear by any means to approve of the arrangement, and as I stood next the door, laid his finger on my arm, as if to intimate that myself and companions must quit our aristocratical location. I said nothing, but directed my eyes to the clergyman, who uttered a short and expressive cough; the sexton looked at him for a moment, and then, bowing his head, closed the door—in a moment more the music ceased. I took up a prayer-book, on which was engraved an earl’s coronet. The clergyman uttered, “I will arise, and go to my father.” England’s sublime liturgy had commenced.
Oh, what feelings came over me on finding myself again in an edifice devoted to the religion of my country! I had not been in such a place I cannot tell for how long—certainly not for years; and now I had found my way there again, it appeared as if I had fallen asleep in the pew of the old church of pretty D—–. I had occasionally done so when a child, and had suddenly woke up. Yes, surely I had been asleep and had woke up; but no! alas, no! I had not been asleep—at least not in the old church—if I had been asleep I had been walking in my sleep, struggling, striving, learning, and unlearning in my sleep. Years had rolled away whilst I had been asleep—ripe fruit had fallen, green fruit had come on whilst I had been asleep—how circumstances had altered, and above all myself, whilst I had been asleep. No, I had not been asleep in the old church! I was in a pew, it is true, but not the pew of black leather, in which I sometimes fell asleep in days of yore, but in a strange pew; and then my companions,
The liturgy was now over, during the reading of which my companions behaved in a most unexceptionable manner, sitting down and rising up when other people sat down and rose, and holding in their hands prayer-books which they found in the pew, into which they stared intently, though I observed that, with the exception of Mrs. Petulengro, who knew how to read a little, they held the books by the top, and not the bottom, as is the usual way. The clergyman now ascended the pulpit, arrayed in his black gown. The congregation composed themselves to attention, as did also my companions, who fixed their eyes upon the clergyman with a certain strange immovable stare, which I believe to be peculiar to their race. The clergyman gave out his text, and began to preach. He was a tall, gentlemanly man, seemingly between fifty and sixty, with greyish hair; his features were very handsome, but with a somewhat melancholy cast: the tones of his voice were rich and noble, but also with somewhat of melancholy in them. The text which he gave out was the following one, “In what would a man be profited, provided he gained the whole world, and lost his own soul?”
And on this text the clergyman preached long and well: he did not read his sermon, but spoke it extempore; his doing so rather surprised and offended me at first; I was not used to such a style of preaching in a church devoted to the religion of my country. I compared it within my mind with the style of preaching used by the high-church rector in the old church of pretty D—–, and I thought to myself it was very different, and being very different I did not like it, and I thought to myself how scandalized the people of D—– would have been had they heard it, and I figured to myself how indignant the high-church clerk would have been had any clergyman got up in the church of D—– and preached in such a manner. Did it not savour strongly of dissent, methodism, and similar low stuff?
Oh, how eloquent he was, when he talked of the inestimable value of a man’s soul, which he said endured for ever, whilst his body, as every one knew, lasted at most for a very contemptible period of time; and how forcibly he reasoned on the folly of a man, who, for the sake of gaining the whole world—a thing, he said, which provided he gained he could only possess for a part of the time, during which his perishable body existed—should lose his soul, that is, cause that precious deathless portion of him to suffer indescribable misery time without end.
There was one part of his sermon which struck me in a very particular manner: he said, “That there were some people who gained something in return for their souls; if they did not get the whole world, they got a part of it—lands, wealth, honour, or renown; mere trifles, he allowed, in comparison with the value of a man’s soul, which is destined either to enjoy delight, or suffer tribulation time without end; but which, in the eyes of the worldly, had a certain value, and which afforded a certain pleasure and satisfaction. But there were also others who lost their souls, and got nothing for them—neither lands, wealth, renown, nor consideration, who were poor outcasts, and despised by everybody. My friends,” he added, “if the man is a fool who barters his soul for the whole world, what a fool he must be who barters his soul for nothing.”
The eyes of the clergyman, as he uttered these words, wandered around the whole congregation; and when he had concluded them, the eyes of the whole congregation were turned upon my companions and myself.
Return from Church—The Cuckoo and Gypsy—Spiritual Discourse.
The service over, my companions and myself returned towards the encampment, by the way we came. Some of the humble part of the congregation laughed and joked at us as we passed. Mr. Petulengro and his wife, however, returned their laughs and jokes with interest. As for Tawno and myself, we said nothing: Tawno, like most handsome fellows, having very little to say for himself at any time; and myself, though not handsome, not being particularly skilful at repartee. Some boys followed us for a considerable time, making all kinds of observations about gypsies; but as we walked at a great pace, we gradually left them behind, and at last lost sight of them. Mrs. Petulengro and Tawno Chikno walked together, even as they had come; whilst Mr. Petulengro and myself followed at a little distance.
“That was a very fine preacher we heard,” said I to Mr. Petulengro, after we had crossed the stile into the fields.
“Very fine indeed, brother,” said Mr. Petulengro; “he is talked of, far and wide, for his sermons; folks say that there is scarcely another like him in the whole of England.”
“He looks rather melancholy, Jasper.”
“He lost his wife several years ago, who, they say, was one of the most beautiful women ever seen. They say that it was grief for her loss that made him come out mighty strong as a preacher; for, though he was a clergyman, he was never heard of in the pulpit before he lost his wife; since then, the whole country has rung with the preaching of the clergyman of M—– as they call him. Those two nice young gentlewomen, whom you saw with the female childer, are his daughters.”
“You seem to know all about him, Jasper. Did you ever hear him preach before?”
“Never, brother; but he has frequently been to our tent, and his daughters too, and given us tracts; for he is one of the people they call Evangelicals, who give folks tracts which they cannot read.”
“You should learn to read, Jasper.”
“We have no time, brother.”
“Are you not frequently idle?”
“Never, brother; when we are not engaged in our traffic, we are engaged in taking our relaxation: so we have no time to learn.”
“You really should make an effort. If you were disposed to learn to read, I would endeavour to assist you. You would be all the better for knowing how to read.”
“In what way, brother?”
“Why, you could read the Scriptures, and, by so doing, learn your duty towards your fellow-creatures.”
“We know that already, brother; the constables and justices have contrived to knock that tolerably into our heads.”
“Yet you frequently break the laws.”
“So, I believe, do now and then those who know how to read, brother.”
“Very true, Jasper; but you really ought to learn to read, as, by so doing, you might learn your duty towards yourselves: and your chief duty is to take care of your own souls; did not the preacher say, ’In what is a man profited, provided he gain the whole world?’”
“We have not much of the world, brother.”
“Very little indeed, Jasper. Did you not observe how the eyes of the whole congregation were turned towards our pew, when the preacher said, ’There are some people who lose their souls, and get nothing in exchange; who are outcast, despised, and miserable?’ Now was not what he said quite applicable to the gypsies?”
“We are not miserable, brother.”
“Well, then, you ought to be, Jasper. Have you an inch of ground of your own? Are you of the least use? Are you not spoken ill of by everybody? What’s a gypsy?”
“What’s the bird noising yonder, brother?”
“The bird! oh, that’s the cuckoo tolling; but what has the cuckoo to do with the matter?”
“We’ll see, brother; what’s the cuckoo?”
“What is it? you know as much about it as myself, Jasper.”
“Isn’t it a kind of roguish, chaffing bird, brother?”
“I believe it is, Jasper.”
“Nobody knows whence it comes, brother?”
“I believe not, Jasper.”
“Very poor, brother, not a nest of its own?”
“So they say, Jasper.”
“With every person’s bad word, brother?”
“Yes, Jasper, every person is mocking it.”
“Tolerably merry, brother?”
“Yes, tolerably merry, Jasper.”
“Of no use at all, brother?”
“None whatever, Jasper.”
“You would be glad to get rid of the cuckoos, brother?”
“Why, not exactly, Jasper; the cuckoo is a pleasant, funny bird, and its presence and voice give a great charm to the green trees and fields; no, I can’t say I wish exactly to get rid of the cuckoo.”
“Well, brother, what’s a Romany chal?”
“You must answer that question yourself, Jasper.”
“A roguish, chaffing fellow, a’n’t he, brother?”
“Ay, ay, Jasper.”
“Of no use at all, brother?”
“Just so, Jasper; I see—”
“Something very much like a cuckoo, brother?”
“I see what you are after, Jasper.”
“You would like to get rid of us, wouldn’t you?”
“Why no, not exactly.”
“We are no ornament to the green lanes in spring and summer time, are we, brother? and the voices of our chies, with their cukkerin and dukkerin, don’t help to make them pleasant?”
“I see what you are at, Jasper.”
“You would wish to turn the cuckoos into barn-door fowls, wouldn’t you?”
“Can’t say I should, Jasper, whatever some people might wish.”
“And the chals and chies into radical weavers and factory wenches, hey, brother?”
“Can’t say that I should, Jasper. You are certainly a picturesque people, and in many respects an ornament both to town and country; painting and lil writing too are under great obligations to you. What pretty pictures are made out of your campings and groupings, and what pretty books have been written in which gypsies, or at least creatures intended to represent gypsies, have been the principal figures. I think if we were without you, we should begin to miss you.”
“Just as you would the cuckoos, if they were all converted into barn-door fowls. I tell you what, brother; frequently, as I have sat under a hedge in spring or summer time, and heard the cuckoo, I have thought that we chals and cuckoos are alike in many respects, but especially in character. Everybody speaks ill of us both, and everybody is glad to see both of us again.”
“Yes, Jasper, but there is some difference between men and cuckoos; men have souls, Jasper!”
“And why not cuckoos, brother?”
“You should not talk so, Jasper; what you say is little short of blasphemy. How should a bird have a soul?”
“And how should a man?”
“Oh, we know very well that a man has a soul.”
“How do you know it?”
“We know very well.”
“Would you take your oath of it, brother—your bodily oath?”
“Why, I think I might, Jasper!”
“Did you ever see the soul, brother?”
“No, I never saw it.”
“Then how could you swear to it? A pretty figure you would make in a court of justice, to swear to a thing which you never saw. Hold up your head, fellow. When and where did you see it? Now upon your oath, fellow, do you mean to say that this Roman stole the donkey’s foal? Oh, there’s no one for cross-questioning like Counsellor P—–. Our people when they are in a hobble always like to employ him, though he is somewhat dear. Now, brother, how can you get over the ’upon your oath, fellow, will you say that you have a soul?’”
“Well, we will take no oaths on the subject; but you yourself believe in the soul. I have heard you say that you believe in dukkerin; now what is dukkerin but the soul science?”
“When did I say that I believed in it?”
“Why, after that fight, when you pointed to the bloody mark in the cloud, whilst he you wot of was galloping in the barouche to the old town, amidst the rain-cataracts, the thunder, and flame of heaven.”
“I have some kind of remembrance of it, brother.”
“Then, again, I heard you say that the dook of Abershaw rode every night on horseback down the wooded hill.”
“I say, brother, what a wonderful memory you have!”
“I wish I had not, Jasper; but I can’t help it, it is my misfortune.”
“Misfortune! well, perhaps it is; at any rate it is very ungenteel to have such a memory. I have heard my wife say that to show you have a long memory looks very vulgar; and that you can’t give a greater proof of gentility than by forgetting a thing as soon as possible—more especially a promise, or an acquaintance when he happens to be shabby. Well, brother, I don’t deny that I may have said that I believe in dukkerin, and in Abershaw’s dook, which you say is his soul; but what I believe one moment, or say I believe, don’t be certain that I shall believe the next, or say I do.”
“Indeed, Jasper, I heard you say on a previous occasion, on quoting a piece of a song, that when a man dies he is cast into the earth, and there’s an end of him.”
“I did, did I? Lor’ what a memory you have, brother. But you are not sure that I hold that opinion now.”
“Certainly not, Jasper. Indeed, after such a sermon as we have been hearing, I should be very shocked if you held such an opinion.”
“However, brother, don’t be sure I do not, however shocking such an opinion may be to you.”
“What an incomprehensible people you are, Jasper.”
“We are rather so, brother; indeed, we have posed wiser heads than yours before now.”
“You seem to care for so little, and yet you rove about a distinct race.”
“I say, brother!”
“Yes, Jasper.”
“What do you think of our women?”
“They have certainly very singular names, Jasper.”
“Names! Lavengro! However, brother, if you had been as fond of things as of names, you would never have been a pal of ours.”
“What do you mean, Jasper?”
“A’n’t they rum animals?”
“They have tongues of their own, Jasper.”
“Did you ever feel their teeth and nails, brother?”
“Never, Jasper, save Mrs. Herne’s. I have always been very civil to them, so—”
“They let you alone. I say, brother, some part of the secret is in them.”
“They seem rather flighty, Jasper.”
“Ay, ay, brother!”
“Rather fond of loose discourse!”
“Rather so, brother.”
“Can you always trust them, Jasper?”
“We never watch them, brother.”
“Can they always trust you?”
“Not quite so well as we can them. However, we get on very well together, except Mikailia and her husband; but Mikailia is a cripple, and is married to the beauty of the world, so she may be expected to be jealous—though he would not part with her for a duchess, no more than I would part with my rawnie, nor any other chal with his.”
“Ay, but would not the chi part with the chal for a duke, Jasper?”
“My Pakomovna gave up the duke for me, brother.”
“But she occasionally talks of him, Jasper.”
“Yes, brother, but Pakomovna was born on a common not far from the sign of the gammon.”
“Gammon of bacon, I suppose.”
“Yes, brother; but gammon likewise means—”
“I know it does, Jasper; it means fun, ridicule, jest; it is an ancient Norse word, and is found in the Edda.”
“Lor’, brother! how learned in lils you are!”
“Many words of Norse are to be found in our vulgar sayings, Jasper; for example—in that particularly vulgar saying of ours, ’Your mother is up,’ there’s a noble Norse word; mother, there, meaning not the female who bore us, but rage and choler, as I discovered by reading the Sagas, Jasper.”
“Lor’, brother! how book-learned you be.”
“Indifferently so, Jasper. Then you think you might trust your wife with the duke?”
“I think I could, brother, or even with yourself.”
“Myself, Jasper! Oh, I never troubled my head about your wife; but I suppose there have been love affairs between gorgios and Romany chies. Why, novels are stuffed with such matters; and then even one of your own songs says so—the song which Ursula was singing the other afternoon.”
“That is somewhat of an old song, brother, and is sung by the chies as a warning at our solemn festivals.”
“Well! but there’s your sister-in-law, Ursula, herself, Jasper.”
“Ursula, herself, brother?”
“You were talking of my having her, Jasper.”
“Well, brother, why didn’t you have her?”
“Would she have had me?”
“Of course, brother. You are so much of a Roman, and speak Romany so remarkably well.”
“Poor thing! she looks very innocent!”
“Remarkably so, brother! however, though not born on the same common with my wife, she knows a thing or two of Roman matters.”
“I should like to ask her a question or two, Jasper, in connection with that song.”
“You can do no better, brother. Here we are at the camp. After tea, take Ursula under a hedge, and ask her a question or two in connection with that song.”
Sunday Evening—Ursula—Action at Law—Meridiana—Married Already.
I took tea that evening with Mr. and Mrs. Petulengro and Ursula, outside of their tent. Tawno was not present, being engaged with his wife in his own tabernacle; Sylvester was there, however, lolling listlessly upon the ground. As I looked upon this man, I thought him one of the most disagreeable fellows I had ever seen. His features were ugly, and, moreover, as dark as pepper; and, besides being dark, his skin was dirty. As for his dress, it was torn and sordid. His chest was broad, and his arms seemed powerful; but, upon the whole, he looked a very caitiff. “I am sorry that man has lost his wife,” thought I; “for I am sure he will never get another.” What surprises me is, that he ever found a woman disposed to unite her lot with his!
After tea I got up and strolled about the field. My thoughts were upon Isopel Berners. I wondered where she was, and how long she would stay away. At length becoming tired and listless, I determined to return to the dingle, and resume the reading of the Bible at the place where I had left off. “What better could I do,” methought, “on a Sunday evening?” I was then near the wood which surrounded the dingle, but at that side which was farthest from the encampment, which stood near the entrance. Suddenly, on turning round the southern corner of the copse, which surrounded the dingle, I perceived Ursula seated under a thornbush. I thought I never saw her look prettier than then, dressed as she was, in her Sunday’s best.
“Good evening, Ursula,” said I; “I little thought to have the pleasure of seeing you here.”
“Nor would you, brother,” said Ursula, “had not Jasper told me that you had been talking about me, and wanted to speak to me under a hedge; so, hearing that, I watched your motions, and came here and sat down.”
“I was thinking of going to my quarters in the dingle, to read the Bible, Ursula, but—”
“Oh, pray then, go to your quarters, brother, and read the Miduveleskoe lil; you can speak to me under a hedge some other time.”
“I think I will sit down with you, Ursula; for, after all, reading godly books in dingles at eve, is rather sombre work. Yes, I think I will sit down with you;” and I sat down by her side.
“Well, brother, now you have sat down with me under the hedge, what have you to say to me?”
“Why, I hardly know, Ursula.”
“Not know, brother; a pretty fellow you to ask young women to come and sit with you under hedges, and, when they come, not know what to say to them.”
“Oh! ah! I remember; do you know, Ursula, that I take a great interest in you?”
“Thank ye, brother; kind of you, at any rate.”
“You must be exposed to a great many temptations, Ursula.”
“A great many indeed, brother. It is hard, to see fine things, such as shawls, gold watches, and chains in the shops, behind the big glasses, and to know that they are not intended for one. Many’s the time I have been tempted to make a dash at them; but I bethought myself that by so doing I should cut my hands, besides being almost certain of being grabbed and sent across the gull’s bath to the foreign country.”
“Then you think gold and fine things temptations, Ursula?”
“Of course, brother, very great temptations; don’t you think them so?”
“Can’t say I do, Ursula.”
“Then more fool you, brother; but have the kindness to tell me what you would call a temptation?”
“Why, for example, the hope of honour and renown, Ursula.”
“The hope of honour and renown! very good, brother; but I tell you one thing, that unless you have money in your pocket, and good broad-cloth on your back, you are not likely to obtain much honour and—what do you call it? amongst the gorgios, to say nothing of the Romany chals.”
“I should have thought, Ursula, that the Romany chals, roaming about the world as they do, free and independent, were above being led by such trifles.”
“Then you know nothing of the gypsies, brother; no people on earth are fonder of those trifles, as you call them, than the Romany chals, and more disposed to respect those who have them.”
“Then money and fine clothes would induce you to do anything, Ursula?”
“Ay, ay, brother, anything.”
“To chore, Ursula?”
“Like enough, brother; gypsies have been transported before now for choring.”
“To hokkawar?”
“Ay, ay; I was telling dukkerin only yesterday, brother.”
“In fact, to break the law in everything?”
“Who knows, brother, who knows? as I said before, gold and fine clothes are great temptations.”
“Well, Ursula, I am sorry for it, I should never have thought you so depraved.”
“Indeed, brother.”
“To think that I am seated by one who is willing to—to—”
“Go on, brother.”
“To play the thief.”
“Go on, brother.”
“The liar.”
“Go on, brother.”
“The—the—”
“Go on, brother.”
“The—the lubbeny.”
“The what, brother?” said Ursula, starting from her seat.
“Why, the lubbeny; don’t you—”
“I tell you what, brother,” said Ursula, looking somewhat pale, and speaking very low, “if I had only something in my hand, I would do you a mischief.”
“Why, what is the matter, Ursula?” said I; “how have I offended you?”
“How have you offended me? Why, didn’t you insinivate just now that I was ready to play the—the—”
“Go on, Ursula.”
“The—the—I’ll not say it; but I only wish I had something in my hand.”
“If I have offended, Ursula, I am very sorry for it; any offence I may have given you was from want of understanding you. Come, pray be seated, I have much to question you about—to talk to you about.”
“Seated, not I! It was only just now that you gave me to understand that you was ashamed to be seated by me, a thief, a liar.”
“Well, did you not almost give me to understand that you were both, Ursula?”
“I don’t much care being called a thief and a liar,” said Ursula; “a person may be a liar and thief, and yet a very honest woman, but—”
“Well, Ursula.”
“I tell you what, brother, if you ever sinivate again that I could be the third thing, so help me duvel! I’ll do you a mischief. By my God I will!”
“Well, Ursula, I assure you that I shall sinivate, as you call it, nothing of the kind about you. I have no doubt, from what you have said, that you are a very paragon of virtue—a perfect Lucretia; but—”
“My name is Ursula, brother, and not Lucretia: Lucretia is not of our family, but one of the Bucklands; she travels about Oxfordshire; yet I am as good as she any day.”
“Lucretia; how odd! Where could she have got that name? Well, I make no doubt, Ursula, that you are quite as good as she, and she as her namesake of ancient Rome; but there is a mystery in this same virtue, Ursula, which I cannot fathom; how a thief and a liar should be able, or indeed willing, to preserve her virtue is what I don’t understand. You confess that you are very fond of gold. Now, how is it that you don’t barter your virtue for gold sometimes? I am a philosopher, Ursula, and like to know everything. You must be every now and then exposed to great temptation, Ursula; for you are of a beauty calculated to captivate all hearts. Come, sit down and tell me how you are enabled to resist such a temptation as gold and fine clothes?”
“Well, brother,” said Ursula, “as you say you mean no harm, I will sit down beside you, and enter into discourse with you; but I will uphold that you are the coolest hand that I ever came nigh, and say the coolest things.”
And thereupon Ursula sat down by my side.
“Well, Ursula, we will, if you please, discourse on the subject of your temptations. I suppose that you travel very much about, and show yourself in all kinds of places?”
“In all kinds, brother; I travels, as you say, very much about, attends fairs and races, and enters booths and public-houses, where I tells fortunes, and sometimes dances and sings.”
“And do not people often address you in a very free manner?”
“Frequently, brother; and I give them tolerably free answers.”
“Do people ever offer to make you presents? I mean presents of value, such as—”
“Silk handkerchiefs, shawls, and trinkets; very frequently, brother.”
“And what do you do, Ursula?”
“I takes what people offers me, brother, and stows it away as soon as I can.”
“Well, but don’t people expect something for their presents? I don’t mean dukkerin, dancing, and the like; but such a moderate and innocent thing as a choomer, Ursula?”
“Innocent thing, do you call it, brother?”
“The world calls it so, Ursula. Well, do the people who give you the fine things never expect a choomer in return?”
“Very frequently, brother.”
“And do you ever grant it?”
“Never, brother.”
“How do you avoid it?”
“I gets away as soon as possible, brother. If they follows me, I tries to baffle them, by means of jests and laughter; and if they persist, I uses bad and terrible language, of which I have plenty in store.”
“But if your terrible language has no effect?”
“Then I screams for the constable, and if he comes not, I uses my teeth and nails.”
“And are they always sufficient?”
“I have only had to use them twice, brother; but then I found them sufficient.”
“But suppose the person who followed you was highly agreeable, Ursula? A handsome young officer of local militia, for example, all dressed in Lincoln green, would you still refuse him the choomer?”
“We makes no difference, brother; the daughters of the gypsy-father makes no difference; and what’s more, sees none.”
“Well, Ursula, the world will hardly give you credit for such indifference.”
“What cares we for the world, brother! we are not of the world.”
“But your fathers, brothers, and uncles, give you credit, I suppose, Ursula.”
“Ay, ay, brother, our fathers, brothers, and cokos gives us all manner of credit; for example, I am telling lies and dukkerin in a public-house where my batu or coko—perhaps both—are playing on the fiddle; well, my batu and my coko beholds me amongst the public-house crew, talking nonsense and hearing nonsense; but they are under no apprehension; and presently they sees the good-looking officer of militia, in his greens and Lincolns, get up and give me a wink, and I go out with him abroad, into the dark night perhaps; well, my batu and my coko goes on fiddling just as if I were six miles off asleep in the tent, and not out in the dark street with the local officer, with his Lincolns and his greens.”
“They know they can trust you, Ursula?”
“Ay, ay, brother; and, what’s more, I knows I can trust myself.”
“So you would merely go out to make a fool of him, Ursula?”
“Merely go out to make a fool of him, brother, I assure you.”
“But such proceedings really have an odd look, Ursula.”
“Amongst gorgios, very so, brother.”
“Well, it must be rather unpleasant to lose one’s character even amongst gorgios, Ursula; and suppose the officer, out of revenge for being tricked and duped by you, were to say of you the thing that is not, were to meet you on the race-course the next day, and boast of receiving favours which he never had, amidst a knot of jeering militia-men, how would you proceed, Ursula? would you not be abashed?”
“By no means, brother; I should bring my action of law against him.”
“Your action at law, Ursula?”
“Yes, brother, I should give a whistle, whereupon all one’s cokos and batus, and all my near and distant relations, would leave their fiddling, dukkerin, and horse-dealing, and come flocking about me. ‘What’s the matter, Ursula?’ says my coko. ‘Nothing at all,’ I replies, ’save and except that gorgio, in his greens and his Lincolns, says that I have played the—with him.’ ’Oho, he does, Ursula,’ says my coko, ’try your action of law against him, my lamb,’ and he puts something privily into my hands; whereupon I goes close up to the grinning gorgio, and staring him in the face, with my head pushed forward, I cries out: ’You say I did what was wrong with you last night when I was out with you abroad?’ ‘Yes,’ says the local officer, ‘I says you did,’ looking down all the time. ‘You are a liar,’ says I, and forthwith I breaks his head with the stick which I holds behind me, and which my coko has conveyed privily into my hand.”
“And this is your action at law, Ursula?”
“Yes, brother, this is my action at club-law.”
“And would your breaking the fellow’s head quite clear you of all suspicion in the eyes of your batus, cokos, and what not?”
“They would never suspect me at all, brother, because they would know that I would never condescend to be over-intimate with a gorgio; the breaking the head would be merely intended to justify Ursula in the eyes of the gorgios.”
“And would it clear you in their eyes?”
“Would it not, brother? when they saw the blood running down from the fellow’s cracked poll on his greens and Lincolns, they would be quite satisfied; why, the fellow would not be able to show his face at fair or merry-making for a year and three-quarters.”
“Did you ever try it, Ursula?”
“Can’t say I ever did, brother, but it would do.”
“And how did you ever learn such a method of proceeding?”
“Why, ’t is advised by gypsy liri, brother. It’s part of our way of settling difficulties amongst ourselves; for example, if a young Roman were to say the thing which is not respecting Ursula and himself, Ursula would call a great meeting of the people, who would all sit down in a ring, the young fellow amongst them; a coko would then put a stick in Ursula’s hand, who would then get up and go to the young fellow, and say, ‘Did I play the—with you?’ and were he to say ‘Yes,’ she would crack his head before the eyes of all.”
“Well,” said I, “Ursula, I was bred an apprentice to gorgio law, and of course ought to stand up for it, whenever I conscientiously can, but I must say the gypsy manner of bringing an action for defamation is much less tedious, and far more satisfactory, than the gorgiko one. I wish you now to clear up a certain point which is rather mysterious to me. You say that for a Romany chi to do what is unseemly with a gorgio is quite out of the question, yet only the other day I heard you singing a song in which a Romany chi confesses herself to be cambri by a grand gorgious gentleman.”
“A sad let down,” said Ursula.
“Well,” said I, “sad or not, there’s the song that speaks of the thing, which you give me to understand is not.”
“Well, if the thing ever was,” said Ursula, “it was a long time ago, and perhaps, after all, not true.”
“Then why do you sing the song?”
“I’ll tell you, brother, we sings the song now and then to be a warning to ourselves to have as little to do as possible in the way of acquaintance with the gorgios; and a warning it is; you see how the young woman in the song was driven out of her tent by her mother, with all kind of disgrace and bad language; but you don’t know that she was afterwards buried alive by her cokos and pals, in an uninhabited place; the song doesn’t say it, but the story says it, for there is a story about it, though, as I said before, it was a long time ago, and perhaps, after all, wasn’t true.”
“But if such a thing were to happen at present, would the cokos and pals bury the girl alive?”
“I can’t say what they would do,” said Ursula; “I suppose they are not so strict as they were long ago; at any rate, she would be driven from the tan, and avoided by all her family and relations as a gorgio’s acquaintance; so that, perhaps, at last, she would be glad if they would bury her alive.”
“Well, I can conceive that there would be an objection on the part of the cokos and batus that a Romany chi should form an improper acquaintance with a gorgio, but I should think that the batus and cokos could hardly object to the chi’s entering into the honourable estate of wedlock with a gorgio.”
Ursula was silent.
“Marriage is an honourable estate, Ursula.”
“Well, brother, suppose it be?”
“I don’t see why a Romany chi should object to enter into the honourable estate of wedlock with a gorgio.”
“You don’t, brother; don’t you?”
“No,” said I; “and, moreover, I am aware, notwithstanding your evasion, Ursula, that marriages and connections now and then occur between gorgios and Romany chies; the result of which is the mixed breed, called half and half, which is at present travelling about England, and to which the Flaming Tinman belongs, otherwise called Anselo Herne.”
“As for the half and halfs,” said Ursula, “they are a bad set; and there is not a worse blackguard in England than Anselo Herne.”
“All that you say may be very true, Ursula, but you admit that there are half and halfs.”
“The more’s the pity, brother.”
“Pity, or not, you admit the fact; but how do you account for it?”
“How do I account for it? why, I will tell you, by the break up of a Roman family, brother—the father of a small family dies, and, perhaps, the mother; and the poor children are left behind; sometimes, they are gathered up by their relations, and sometimes, if they have none, by charitable Romans, who bring them up in the observance of gypsy law; but sometimes they are not so lucky, and falls into the company of gorgios, trampers, and basket-makers, who live in caravans, with whom they take up, and so—I hate to talk of the matter, brother; but so comes this race of the half and halfs.”
“Then you mean to say, Ursula, that no Romany chi, unless compelled by hard necessity, would have anything to do with a gorgio?”
“We are not over-fond of gorgios, brother, and we hates basket-makers, and folks that live in caravans.”
“Well,” said I, “suppose a gorgio who is not a basket-maker, a fine, handsome gorgious gentleman, who lives in a fine house—”
“We are not fond of houses, brother; I never slept in a house in my life.”
“But would not plenty of money induce you?”
“I hate houses, brother, and those who live in them.”
“Well, suppose such a person were willing to resign his fine house; and, for love of you, to adopt gypsy law, speak Romany, and live in a tan, would you have nothing to say to him?”
“Bringing plenty of money with him, brother?”
“Well, bringing plenty of money with him, Ursula.”
“Well, brother, suppose you produce your man; where is he?”
“I was merely supposing such a person, Ursula.”
“Then you don’t know of such a person, brother?”
“Why, no, Ursula; why do you ask?”
“Because, brother, I was almost beginning to think that you meant yourself.”
“Myself! Ursula; I have no fine house
to resign; nor have I money.
Moreover, Ursula, though I have a great regard for
you, and though
I consider you very handsome, quite as handsome, indeed,
as
Meridiana in—”
“Meridiana! where did you meet with her?” said Ursula, with a toss of her head.
“Why, in old Pulci’s—”
“At old Fulcher’s! that’s not true, brother. Meridiana is a Borzlam, and travels with her own people, and not with old Fulcher, who is a gorgio, and a basket-maker.”
“I was not speaking of old Fulcher, but Pulci, a great Italian writer, who lived many hundred years ago, and who, in his poem called ‘Morgante Maggiore,’ speaks of Meridiana, the daughter of—”
“Old Carus Borzlam,” said Ursula; “but if the fellow you mention lived so many hundred years ago, how, in the name of wonder, could he know anything of Meridiana?”
“The wonder, Ursula, is, how your people could ever have got hold of that name, and similar ones. The Meridiana of Pulci was not the daughter of old Carus Borzlam, but of Caradoro, a great pagan king of the East, who, being besieged in his capital by Manfredonio, another mighty pagan king, who wished to obtain possession of his daughter, who had refused him, was relieved in his distress by certain paladins of Charlemagne, with one of whom, Oliver, his daughter Meridiana fell in love.”
“I see,” said, Ursula, “that it must have been altogether a different person, for I am sure that Meridiana Borzlam would never have fallen in love with Oliver. Oliver! why, that is the name of the curo-mengro, who lost the fight near the chong gav, the day of the great tempest, when I got wet through. No, no! Meridiana Borzlam would never have so far forgot her blood as to take up with Tom Oliver.”
“I was not talking of that Oliver, Ursula, but of Oliver, peer of France, and paladin of Charlemagne, with whom Meridiana, daughter of Caradoro, fell in love, and for whose sake she renounced her religion and became a Christian, and finally ingravidata, or cambri, by him:-
’E nacquene un figliuol, dice la storia, Che dette a Carlo-man poi gran vittoria;’
which means—”
“I don’t want to know what it means,” said Ursula; “no good, I’m sure. Well, if the Meridiana of Charles’s wain’s pal was no handsomer than Meridiana Borzlam, she was no great catch, brother; for though I am by no means given to vanity, I think myself better to look at than she, though I will say she is no lubbeny, and would scorn—”
“I make no doubt she would, Ursula, and I make no doubt that you are much handsomer than she, or even the Meridiana of Oliver. What I was about to say, before you interrupted me, is this, that though I have a great regard for you, and highly admire you, it is only in a brotherly way, and—”
“And you had nothing better to say to me,” said Ursula, “when you wanted to talk to me beneath a hedge, than that you liked me in a brotherly way I well, I declare—”
“You seem disappointed, Ursula.”
“Disappointed, brother! not I.”
“You were just now saying that you disliked gorgios, so, of course, could only wish that I, who am a gorgio, should like you in a brotherly way: I wished to have a conversation with you beneath a hedge, but only with the view of procuring from you some information respecting the song which you sung the other day, and the conduct of Roman females, which has always struck me as being highly unaccountable; so, if you thought anything else—”
“What else should I expect from a picker-up of old words, brother? Bah! I dislike a picker-up of old words worse than a picker-up of old rags.”
“Don’t be angry, Ursula, I feel a great interest in you; you are very handsome, and very clever; indeed, with your beauty and cleverness, I only wonder that you have not long since been married.”
“You do, do you, brother?”
“Yes. However, keep up your spirits, Ursula, you are not much past the prime of youth, so—”
“Not much past the prime of youth! Don’t be uncivil, brother, I was only twenty-two last month.”
“Don’t be offended, Ursula, but twenty-two is twenty-two, or, I should rather say, that twenty-two in a woman is more than twenty-six in a man. You are still very beautiful, but I advise you to accept the first offer that’s made to you.”
“Thank you, brother, but your advice comes rather late; I accepted the first offer that was made me five years ago.”
“You married five years ago, Ursula! is it possible?”
“Quite possible, brother, I assure you.”
“And how came I to know nothing about it?”
“How comes it that you don’t know many thousand things about the Romans, brother? Do you think they tell you all their affairs?”
“Married, Ursula, married! well, I declare!”
“You seem disappointed, brother.”
“Disappointed! Oh! no, not at all; but Jasper, only a few weeks ago, told me that you were not married; and, indeed, almost gave me to understand that you would be very glad to get a husband.”
“And you believed him? I’ll tell you, brother, for your instruction, that there is not in the whole world a greater liar than Jasper Petulengro.”
“I am sorry to hear it, Ursula; but with respect to him you married—who might he be? A gorgio, or a Romany chal?”
“Gorgio, or Romany chal! Do you think I would ever condescend to a gorgio! It was a Camomescro, brother, a Lovell, a distant relation of my own.”
“And where is he? and what became of him! Have you any family?”
“Don’t think I am going to tell you all my history, brother; and, to tell you the truth, I am tired of sitting under hedges with you, talking nonsense. I shall go to my house.”
“Do sit a little longer, sister Ursula. I most heartily congratulate you on your marriage. But where is this same Lovell? I have never seen him: I wish to congratulate him too. You are quite as handsome as the Meridiana of Pulci, Ursula, ay, or the Despina of Riciardetto. Riciardetto, Ursula, is a poem written by one Fortiguerra, about ninety years ago, in imitation of the Morgante of Pulci. It treats of the wars of Charlemagne and his Paladins with various barbarous nations, who came to besiege Paris. Despina was the daughter and heiress of Scricca, King of Cafria; she was the beloved of Riciardetto, and was beautiful as an angel; but I make no doubt you are quite as handsome as she.”
“Brother,” said Ursula—but the reply of Ursula I reserve for another chapter, the present having attained to rather an uncommon length, for which, however, the importance of the matter discussed is a sufficient apology.
Ursula’s Tale—The Patteran—The Deep Water—Second Husband.
“Brother,” said Ursula, plucking a dandelion which grew at her feet, “I have always said that a more civil and pleasant-spoken person than yourself can’t be found. I have a great regard for you and your learning, and am willing to do you any pleasure in the way of words or conversation. Mine is not a very happy story, but as you wish to hear it, it is quite at your service. Launcelot Lovell made me an offer, as you call it, and we were married in Roman fashion; that is, we gave each other our right hands, and promised to be true to each other. We lived together two years, travelling sometimes by ourselves, sometimes with our relations; I bore him two children, both of which were still-born, partly, I believe, from the fatigue I underwent in running about the country telling dukkerin when I was not exactly in a state to do so, and partly from the kicks and blows which my husband Launcelot was in the habit of giving me every night, provided I came home with less than five shillings, which it is sometimes impossible to make in the country, provided no fair or merry-making is going on. At the end of two years my husband, Launcelot, whistled a horse from a farmer’s field, and sold it for forty-pounds; and for that horse he was taken, put in prison, tried, and condemned to be sent to the other country for life. Two days before he was to be sent away, I got leave to see him in the prison, and in the presence of the turnkey I gave him a thin cake of gingerbread, in which there was a dainty saw which could cut through iron. I then took on wonderfully, turned my eyes inside out, fell down in a seeming fit, and was carried out of the prison. That same night my husband sawed his irons off, cut through the bars of his window, and dropping down a height of fifty feet, lighted on his legs, and came and joined me on a heath where I was camped alone. We were just getting things ready to be off, when we heard people coming, and sure enough they were runners after my husband, Launcelot Lovell; for his escape had been discovered within a quarter of an hour after he had got away. My husband, without bidding me farewell, set off at full speed, and they after him, but they could not take him, and so they came back and took me, and shook me, and threatened me, and had me before the poknees, who shook his head at me, and threatened me in order to make me discover where my husband was, but I said I did not know, which was true enough; not that I would have told him if I had. So at last the poknees and the runners, not being able to make anything out of me, were obliged to let me go, and I went in search of my husband. I wandered about with my cart for several days in the direction in which I saw him run off, with my eyes bent on the ground, but could see no marks of him; at last, coming to four cross roads, I saw my husband’s patteran.”
“You saw your husband’s patteran?”
“Yes, brother. Do you know what patteran means?”
“Of course, Ursula; the gypsy trail, the handful of grass which the gypsies strew in the roads as they travel, to give information to any of their companions who may be behind, as to the route they have taken. The gypsy patteran has always had a strange interest for me, Ursula.”
“Like enough, brother; but what does patteran mean?”
“Why, the gypsy trail, formed as I told you before.”
“And you know nothing more about patteran, brother?”
“Nothing at all, Ursula; do you?”
“What’s the name for the leaf of a tree, brother?”
“I don’t know,” said I; “it’s odd enough that I have asked that question of a dozen Romany chals and chies, and they always told me that they did not know.”
“No more they did, brother; there’s only one person in England that knows, and that’s myself—the name for a leaf is patteran. Now there are two that knows it—the other is yourself.”
“Dear me, Ursula, how very strange! I am much obliged to you. I think I never saw you look so pretty as you do now; but who told you?”
“My mother, Mrs. Herne, told it me one day, brother, when she was in a good humour, which she very seldom was, as no one has a better right to know than yourself, as she hated you mortally: it was one day when you had been asking our company what was the word for a leaf, and nobody could tell you, that she took me aside and told me, for she was in a good humour, and triumphed in seeing you balked. She told me the word for leaf was patteran, which our people use now for trail, having forgotten the true meaning. She said that the trail was called patteran, because the gypsies of old were in the habit of making the marks with the leaves and branches of trees, placed in a certain manner. She said that nobody knew it but herself, who was one of the old sort, and begged me never to tell the word to any one but him I should marry; and to be particularly cautious never to let you know it, whom she hated. Well, brother, perhaps I have done wrong to tell you; but, as I said before, I likes you, and am always ready to do your pleasure in words and conversation; my mother, moreover, is dead and gone, and, poor thing, will never know anything about the matter. So, when I married, I told my husband about the patteran, and we were in the habit of making our private trails with leaves and branches of trees, which none of the other gypsy people did; so, when I saw my husband’s patteran, I knew it at once, and I followed it upwards of two hundred miles towards the north; and then I came to a deep, awful-looking water, with an overhanging bank, and on the bank I found the patteran, which directed me to proceed along the bank towards the east, and I followed my husband’s patteran towards the east; and before I had gone half a mile, I came to a place where I saw the bank had given way, and fallen into the deep water. Without paying much
“Dear me,” said I, “how terrible! but tell me, Ursula, how did your husband come by his death?”
“The bank, overhanging the deep water, gave way under him, brother, and he was drowned; for, like most of our people, he could not swim, or only a little. The body, after it had been in the water a long time, came up of itself, and was found floating. Well, brother, when the people of the neighbourhood found that I was the wife of the drowned man, they were very kind to me, and made a subscription for me, with which, after having seen my husband buried, I returned the way I had come, till I met Jasper and his people, and with them I have travelled ever since: I was very melancholy for a long time, I assure you, brother; for the death of my husband preyed very much upon my mind.”
“His death was certainly a very shocking one, Ursula; but, really, if he had died a natural one, you could scarcely have regretted it, for he appears to have treated you barbarously.”
“Women must bear, brother; and, barring that he kicked and beat me, and drove me out to tell dukkerin when I could scarcely stand, he was not a bad husband. A man, by gypsy law, brother, is allowed to kick and beat his wife, and to bury her alive, if he thinks proper. I am a gypsy, and have nothing to say against the law.”
“But what has Mikailia Chikno to say about it?”
“She is a cripple, brother, the only cripple amongst the Roman people: so she is allowed to do and say as she pleases. Moreover, her husband does not think fit to kick or beat her, though it is my opinion she would like him all the better if he were occasionally to do so, and threaten to bury her alive; at any rate, she would treat him better, and respect him more.”
“Your sister does not seem to stand much in awe of Jasper Petulengro, Ursula.”
“Let the matters of my sister and Jasper Petulengro alone, brother; you must travel in their company some time before you can understand them; they are a strange two, up to all kind of chaffing: but two more regular Romans don’t breathe, and I’ll tell you, for your instruction, that there isn’t a better mare-breaker in England than Jasper Petulengro, if you can manage Miss Isopel Berners as well as—”
“Isopel Berners,” said I, “how came you to think of her?”
“How should I but think of her, brother, living as she does with you in Mumper’s dingle, and travelling about with you; you will have, brother, more difficulty to manage her, than Jasper has to manage my sister Pakomovna. I should have mentioned her before, only I wanted to know what you had to say to me; and when we got into discourse, I forgot her. I say, brother, let me tell you your dukkerin, with respect to her, you will never—”
“I want to hear no dukkerin, Ursula.”
“Do let me tell you your dukkerin, brother, you will never manage— "
“I want to hear no dukkerin, Ursula, in connection with Isopel Berners. Moreover, it is Sunday, we will change the subject; it is surprising to me that, after all you have undergone, you should look so beautiful. I suppose you do not think of marrying again, Ursula?”
“No, brother, one husband at a time is quite enough for any reasonable mort; especially such a good husband as I have got.”
“Such a good husband! why, I thought you told me your husband was drowned?”
“Yes, brother, my first husband was.”
“And have you a second?”
“To be sure, brother.”
“And who is he? in the name of wonder.”
“Who is he? why Sylvester, to be sure.”
“I do assure you, Ursula, that I feel disposed to be angry with you; such a handsome young woman as yourself to take up with such a nasty pepper-faced good for nothing—”
“I won’t hear my husband abused, brother; so you had better say no more.”
“Why, is he not the Lazarus of the gypsies? has he a penny of his own, Ursula?”
“Then the more his want, brother, of a clever chi like me to take care of him and his childer. I tell you what, brother, I will chore, if necessary, and tell dukkerin for Sylvester, if even so heavy as scarcely to be able to stand. You call him lazy; you would not think him lazy if you were in a ring with him: he is a proper man with his hands; Jasper is going to back him for twenty pounds against Slammocks of the Chong gav, the brother of Roarer and Bell-metal, he says he has no doubt that he will win.”
“Well, if you like him, I, of course, can have no objection. Have you been long married?”
“About a fortnight, brother; that dinner, the other day, when I sang the song, was given in celebration of the wedding.”
“Were you married in a church, Ursula?”
“We were not, brother; none but gorgios, cripples, and lubbenys are ever married in a church: we took each other’s words. Brother, I have been with you near three hours beneath this hedge. I will go to my husband.”
“Does he know that you are here?”
“He does, brother.”
“And is he satisfied?”
“Satisfied! of course. Lor’, you gorgies! Brother, I go to my husband and my house.” And, thereupon, Ursula rose and departed.
After waiting a little time I also arose; it was now dark, and I thought I could do no better than betake myself to the dingle; at the entrance of it I found Mr. Petulengro. “Well, brother,” said he, “what kind of conversation have you and Ursula had beneath the hedge?”
“If you wished to hear what we were talking about, you should have come and sat down beside us; you knew where we were.”
“Well, brother, I did much the same, for I went and sat down behind you.”
“Behind the hedge, Jasper?”
“Behind the hedge, brother.”
“And heard all our conversation.”
“Every word, brother; and a rum conversation it was.”
“’Tis an old saying, Jasper, that listeners never hear any good of themselves; perhaps you heard the epithet that Ursula bestowed upon you.”
“If, by epitaph, you mean that she called me a liar, I did, brother, and she was not much wrong, for I certainly do not always stick exactly to truth; you, however, have not much to complain of me.”
“You deceived me about Ursula, giving me to understand she was not married.”
“She was not married when I told you so, brother; that is, not to Sylvester; nor was I aware that she was going to marry him. I once thought you had a kind of regard for her, and I am sure she had as much for you as a Romany chi can have for a gorgio. I half expected to have heard you make love to her behind the hedge, but I begin to think you care for nothing in this world but old words and strange stories. Lor’ to take a young woman under a hedge, and talk to her as you did to Ursula; and yet you got everything out of her that you wanted, with your gammon about old Fulcher and Meridiana. You are a cunning one, brother.”
“There you are mistaken, Jasper. I am not cunning. If people think I am, it is because, being made up of art themselves, simplicity of character is a puzzle to them. Your women are certainly extraordinary creatures, Jasper.”
“Didn’t I say they were rum animals? Brother, we Romans shall always stick together as long as they stick fast to us.”
“Do you think they always will, Jasper?”
“Can’t say, brother; nothing lasts for ever. Romany chies are Romany chies still, though not exactly what they were sixty years ago. My wife, though a rum one, is not Mrs. Herne, brother. I think she is rather fond of Frenchmen and French discourse. I tell you what, brother, if ever gypsyism breaks up, it will be owing to our chies having been bitten by that mad puppy they calls gentility.”
The Dingle at Night—The Two Sides of the Question—Roman Females— Filling the Kettle—The Dream—The Tall Figure.
I descended to the bottom of the dingle. It was nearly involved in obscurity. To dissipate the feeling of melancholy which came over my mind, I resolved to kindle a fire; and having heaped dry sticks upon my hearth, and added a billet or two, I struck a light, and soon produced a blaze. Sitting down, I fixed my eyes upon the blaze, and soon fell into a deep meditation. I thought of the events of the day, the scene at church, and what I had heard at church, the danger of losing one’s soul, the doubts of Jasper Petulengro as to whether one had a soul. I thought over the various arguments which I had either heard, or which had come spontaneously to my mind, for or against the probability of a state of future existence. They appeared to me to be tolerably evenly balanced. I then thought that it was at all events taking the safest part to conclude that there was a soul. It would be a terrible thing, after having passed one’s life in the disbelief of the existence of a soul, to wake up after death a soul, and to find one’s self a lost soul. Yes, methought I would come to the conclusion that one has a soul. Choosing the safe side, however, appeared to me to be playing a rather dastardly part. I had never been an admirer of people who chose the safe side in everything; indeed I had always entertained a thorough contempt for them. Surely it would be showing more manhood to adopt the dangerous side, that of disbelief; I almost resolved to do so—but yet in a question of so much importance, I ought not to be guided by vanity. The question was not which was the safe, but the true side? yet how was I to know which was the true side? Then I thought of the Bible—which I had been reading in the morning—that spoke of the soul and a future state; but was the Bible true? I had heard learned and moral men say that it was true, but I had also heard learned and moral men say that it was not: how was I to decide? Still that balance of probabilities! If I could but see the way of truth, I would follow it, if necessary, upon hands and knees; on that I was determined; but I could not see it. Feeling my brain begin to turn round, I resolved to think of something else; and forthwith began to think of what had passed between Ursula and myself in our discourse beneath the hedge.
I mused deeply on what she had told me as to the virtue of the females of her race. How singular that virtue must be which was kept pure and immaculate by the possessor, whilst indulging in habits of falsehood and dishonesty! I had always thought the gypsy females extraordinary beings. I had often wondered at them, their dress, their manner of speaking, and, not least, at their names; but, until the present day, I had been unacquainted with the most extraordinary point connected with them. How came they possessed of this extraordinary virtue? was it because they were thievish? I remembered that an ancient thief-taker, who had retired from his useful calling, and who frequently
I had always entertained a strange interest for that sign by which in their wanderings the Romanese gave to those of their people who came behind intimation as to the direction which they took; but it now inspired me with greater interest than ever,—now that I had learnt that the proper meaning of it was the leaves of trees. I had, as I had said in my dialogue with Ursula, been very eager to learn the word for leaf in the Romanian language, but had never learnt it till this day; so patteran signified leaf of a tree; and no one at present knew that but myself and Ursula, who had learnt it from Mrs. Herne, the last, it was said, of the old stock; and then
Then rose another sigh, yet more profound, for I began to think, “What was likely to be the profit of my present way of life; the living in dingles, making pony and donkey shoes, conversing with gypsy-women under hedges, and extracting from them their odd secrets?” What was likely to be the profit of such a kind of life, even should it continue for a length of time?—a supposition not very probable, for I was earning nothing to support me, and the funds with which I had entered upon this life were gradually disappearing. I was living, it is true, not unpleasantly, enjoying the healthy air of heaven; but, upon the whole, was I not sadly misspending my time? Surely I was; and, as I looked back, it appeared to me that I had always been doing so. What had been the profit of the tongues which I had learnt? had they ever assisted me in the day of hunger? No, no! it appeared to me that I had always misspent my time, save in one instance, when by a desperate effort I had collected all the powers of my imagination, and written the “Life of Joseph Sell;” but even when I wrote the Life of Sell, was I not in a false position? Provided I had not misspent my time, would it have been necessary to make that effort, which, after all, had only enabled me to leave London, and wander about the country for a time? But could I, taking all circumstances into consideration, have done better than I had? With my peculiar temperament and ideas, could I have pursued with advantage the profession to which my respectable parents had endeavoured to bring me up? It appeared to me that I could
I continued dozing over the fire, until rousing myself I perceived that the brands were nearly consumed, and I thought of retiring for the night. I arose, and was about to enter my tent, when a thought struck me. “Suppose,” thought I, “that Isopel Berners should return in the midst of the night, how dark and dreary would the dingle appear without a fire! truly, I will keep up the fire, and I will do more; I have no board to spread for her, but I will fill the kettle, and heat it, so that, if she comes, I may be able to welcome her with a cup of tea, for I know she loves tea.” Thereupon, I piled more wood upon the fire, and soon succeeded in procuring a better blaze than before; then, taking the kettle, I set out for the spring. On arriving at the mouth of the dingle, which fronted the east, I perceived that Charles’s wain was nearly opposite to it, high above in the heavens, by which I knew that the night was tolerably well advanced. The gypsy encampment lay before me; all was hushed and still within it, and its inmates appeared to be locked in slumber; as I advanced, however, the dogs, which were fastened outside the tents, growled and barked; but presently recognising me, they were again silent, some of them wagging their tails. As I drew near a particular tent, I heard a female voice say—“Some one is coming!” and, as I was about to pass it, the cloth which formed the door was suddenly lifted up, and a black head and part of a huge naked body protruded. It was the head and upper part of the giant Tawno, who, according to the fashion of gypsy men, lay next the door wrapped in his blanket; the blanket had, however, fallen off, and the starlight shone clear on his athletic tawny body, and was reflected from his large staring eyes.
“It is only I, Tawno,” said I, “going to fill the kettle, as it is possible that Miss Berners may arrive this night.” “Kos-ko,” drawled out Tawno, and replaced the curtain. “Good, do you call it?” said the sharp voice of his wife; “there is no good in the matter! if that young chap were not living with the rawnee in the illegal and uncertificated line, he would not be getting up in the middle of the night to fill her kettles.” Passing on, I proceeded to the spring, where I filled the kettle, and then returned to the dingle.
Placing the kettle upon the fire, I watched it till it began to boil; then removing it from the top of the brands, I placed it close beside the fire, and leaving it simmering, I retired to my tent; where, having taken off my shoes, and a few of my garments, I lay down on my palliasse, and was not long in falling asleep. I believe I slept soundly for some time, thinking and dreaming of nothing; suddenly, however, my sleep became disturbed, and the subject of the patterans began to occupy my brain. I imagined that I saw Ursula tracing her husband, Launcelot Lovel, by means of his patterans; I imagined that she had considerable difficulty in doing so; that she was
Putting on in haste the articles of dress which I had flung off, I came out of the tent, and addressing myself to Isopel, who was standing beside her cart, I said—“just as I was about to retire to rest I thought it possible that you might come to-night, and got everything in readiness for you. Now, sit down by the fire whilst I lead the donkey and cart to the place where you stay; I will unharness the animal, and presently come and join you.” “I need not trouble you,” said Isopel; “I will go myself and see after my things.” “We will go together,” said I, “and then return and have some tea.” Isopel made no objection, and in about half-an-hour we had arranged everything at her quarters, I then hastened and prepared tea. Presently Isopel rejoined me, bringing her stool; she had divested herself of her bonnet, and her hair fell over her shoulders; she sat down, and I poured out the beverage, handing her a cup. “Have you made a long journey to-night?” said I. “A very long one,” replied Belle. “I have come nearly twenty miles since six o’clock.” “I believe I heard you coming in my sleep,” said I; “did the dogs above bark at you?” “Yes,” said Isopel, “very violently; did you think of me in your sleep?” “No,” said I, “I was thinking of Ursula and something she had told me.” “When and where was that?” said Isopel. “Yesterday evening,” said I, “beneath the dingle hedge.” “Then you were talking with her beneath the hedge?” “I was,” said I, “but only upon gypsy matters. Do you know, Belle, that she has just been married to Sylvester, so that you need not think that she and
Belle faintly smiled. “Come,” said I, “take another cup of tea.” Belle took another cup of tea, and yet another; we had some indifferent conversation, after which I arose and gave her donkey a considerable feed of corn. Belle thanked me, shook me by the hand, and then went to her own tabernacle, and I returned to mine.
Visit to the Landlord—His Mortifications—Hunter and his Clan— Resolution.
On the following morning, after breakfasting with Belle, who was silent and melancholy, I left her in the dingle, and took a stroll amongst the neighbouring lanes. After some time I thought I would pay a visit to the landlord of the public-house, whom I had not seen since the day when he communicated to me his intention of changing his religion. I therefore directed my steps to the house, and on entering it found the landlord standing in the kitchen. Just then two mean-looking fellows, who had been drinking at one of the tables, and who appeared to be the only customers in the house, got up, brushed past the landlord,
We went into the bar-room, where the landlord and I discussed between us two bottles of strong ale, which he said were part of the last six which he had in his possession. At first he wished to drink sherry, but I begged him to do no such thing, telling him that sherry would do him no good under the present circumstances; nor, indeed, to the best of my belief, under any, it being of all wines the one for which I entertained the most contempt. The landlord allowed himself to be dissuaded, and, after a glass or two of ale, confessed that sherry was a sickly, disagreeable drink, and that he had merely been in the habit of taking it from an idea he had that it was genteel. Whilst quaffing our beverage, he gave me an account of the various mortifications to which he had of late been subject, dwelling with particular bitterness on the conduct of Hunter, who he said came every night and mouthed him, and afterwards went away without paying for what he had drank or smoked, in which conduct he was closely imitated by a clan of fellows who constantly attended him. After spending several hours at the public-house I departed, not forgetting to pay for the two bottles of ale. The landlord, before I went, shaking me by the hand, declared that he had now made up his mind to stick to his religion at all hazards, the more especially as he was convinced he should derive no good by giving it up.
Preparations for the Fair—The Last Lesson—The Verb Siriel.
It might be about five in the evening, when I reached the gypsy encampment. Here I found Mr. Petulengro, Tawno Chikno, Sylvester, and others in a great bustle, clipping and trimming certain ponies and old horses which they had brought with them. On inquiring of Jasper the reason of their being so engaged, he informed me that they were getting the horses ready for a fair, which was to be held on the morrow, at a place some miles distant, at which they should endeavour to dispose of them, adding—“Perhaps, brother, you will go with us, provided you have nothing better to do?” Not having any particular engagement, I assured him that I should have great pleasure in being of the party. It was agreed that we should start early on the following morning. Thereupon I descended into the dingle. Belle was sitting before the fire, at which the kettle was boiling. “Were you waiting for me?” I inquired. “Yes,” said Belle, “I thought that you would come, and I waited for you.” “That was very kind,” said I. “Not half so kind,” said she, “as it was of you to get everything ready for me in the dead of last night, when there was scarcely a chance of my coming.” The tea-things were brought forward, and we sat down. “Have you been far?” said Belle. “Merely to that public-house,” said I, “to which you directed me on the second day of our acquaintance.” “Young men should not make a habit of visiting public-houses,”
“I was merely giving two examples,” said I, “and neither was directed at you. In those examples, to command and hate are verbs. Belle, in Armenian there are four conjugations of verbs; the first ends in al, the second in yel, the third in oul, and the fourth in il. Now, have you understood me?”
“I am afraid, indeed, it will all end ill,” said Belle.
“Hold your tongue,” said I, “or you will make me lose my patience.” “You have already made me nearly lose mine,” said Belle. “Let us have no unprofitable interruptions,” said I; “the conjugations of the Armenian verbs are neither so numerous nor so difficult as the declensions of the nouns; hear that, and rejoice. Come, we will begin with the verb hntal, a verb of the first conjugation, which signifies to rejoice. Come along; hntam, I rejoice; hntas, thou rejoicest; why don’t you follow, Belle?”
“I am sure I don’t rejoice, whatever you may do,” said Belle. “The chief difficulty, Belle,” said I, “that I find in teaching you the Armenian grammar, proceeds from your applying to yourself and me every example I give. Rejoice, in this instance, is merely an example of an Armenian verb of the first conjugation, and has no more to do with your rejoicing than lal, which is, also a verb of the first conjugation, and which signifies to weep, would have to do with your weeping, provided I made you conjugate it. Come along; hntam, I rejoice; hntas, thou rejoicest; hnta, he rejoices; hntamk we rejoice: now, repeat those words.”
“I can’t,” said Belle, “they sound more like the language of horses than human beings. Do you take me for—?” “For what?” said I. Belle was silent. “Were you going to say mare?” said I. “Mare! mare! by the bye, do you know, Belle, that mare in old English stands for woman; and that when we call a female an evil mare, the strict meaning of the term is merely a bad woman. So if I were to call you a mare without prefixing bad, you must not be offended.” “But I should though,” said Belle. “I was merely attempting to make you acquainted with a philological fact,” said I. “If mare, which in old English, and likewise in vulgar English, signifies a woman, sounds the same as mare, which in modern and polite English signifies a female horse, I can’t help it. There is no such confusion of sounds in Armenian, not, at least, in the same instance. Belle, in Armenian, woman is ghin, the same word, by the by, as our queen, whereas mare is madagh tzi, which signifies a female horse; and perhaps you will permit me to add, that a hard-mouthed jade is, in Armenian, madagh tzi hsdierah.”
“I can’t bear this much longer,” said Belle. “Keep yourself quiet,” said I; “I wish to be gentle with you; and to convince you, we will skip hntal, and also for the present verbs of the first conjugation and proceed to the second. Belle, I will now select for you to conjugate the prettiest verb in Armenian; not only of the second, but also of all the four conjugations; that verb is siriel. Here is the present tense:- siriem, siries, sire, siriemk, sirek, sirien. You observe that it runs on just in the same manner as hntal, save and except that the e is substituted for a; and it will be as well to tell you that almost the only difference between the second, third, and fourth conjugation, and the first, is the substituting in the present, preterite and other tenses e or ou, or i for a; so you see that the Armenian verbs are by no means difficult. Come on, Belle, and say siriem.” Belle hesitated. “Pray oblige me, Belle, by saying siriem!” Belle still appeared to hesitate. “You must admit, Belle, that it is much softer than hntam.” “It is so,” said Belle; “and to oblige you I will say siriem.” “Very well indeed, Belle,” said I. “No vartabied, or doctor, could have pronounced it better; and now, to show you how verbs act upon pronouns in Armenian, I will say siriem zkiez. Please to repeat siriem zkiez!” “Siriem zkiez!” said Belle; “that last word is very hard to say.” “Sorry that you think so, Belle,” said I. “Now please to say siria zis.” Belle did so. “Exceedingly well,” said I. “Now say, yerani the sireir zis.” “Yerani the sireir zis,” said Belle. “Capital!” said I; “you have now said, I love you—love me—ah! would that you would love me!”
“And I have said all these things?” said Belle. “Yes,” said I; “you have said them in Armenian.” “I would have said them in no language that I understood,” said Belle; “and it was very wrong of you to take advantage of my ignorance, and make me say such things.” “Why so?” said I; “if you said them, I said them too.” “You did so,” said Belle; “but I believe you were merely bantering and jeering.” “As I told you before, Belle,” said I, “the chief difficulty which I find in teaching you Armenian proceeds from your persisting in applying to yourself and me every example I give.” “Then you meant nothing after all,” said Belle, raising her voice. “Let us proceed,” said I; “sirietsi, I loved.” “You never loved any one but yourself,” said Belle; “and what’s more—” “Sirietsits, I will love,” said I; “sirietsies, thou wilt love.” “Never one so thoroughly heartless,” said Belle. “I tell you what, Belle, you are becoming intolerable, but we will change the verb; or rather I will now proceed to tell you here, that some of the Armenian conjugations have their anomalies; one species of these I wish to bring before your notice. As old Villotte says—from whose work I first contrived to pick up the rudiments of Armenian—’Est verborum transitivorum, quorum infinitivus—’ but I forgot, you don’t understand Latin. He says there are certain transitive verbs, whose infinitive is in outsaniel; the preterite in outsi; the imperative in one; for example—parghatsout-saniem, I irritate--”
“You do, you do,” said Belle; “and it will be better for both of us, if you leave off doing so.”
“You would hardly believe, Belle,” said I, “that the Armenian is in some respects closely connected with the Irish, but so it is; for example, that word parghatsout-saniem is evidently derived from the same root as feargaim, which, in Irish, is as much as to say I vex.”
“You do, indeed,” said Belle, sobbing.
“But how do you account for it?”
“O man, man!” said Belle, bursting into tears, “for what purpose do you ask a poor ignorant girl such a question, unless it be to vex and irritate her? If you wish to display your learning, do so to the wise and instructed, and not to me, who can scarcely read or write. Oh, leave off your nonsense; yet I know you will not do so, for it is the breath of your nostrils! I could have wished we should have parted in kindness, but you will not permit it. I have deserved better at your hands than such treatment. The whole time we have kept company together in this place, I have scarcely had one kind word from you, but the strangest—” and here the voice of Belle was drowned in her sobs.
“I am sorry to see you take on so, dear Belle,” said I. “I really have given you no cause to be so unhappy; surely teaching you a little Armenian was a very innocent kind of diversion.”
“Yes, but you went on so long, and in such a strange way, and made me repeat such strange examples, as you call them, that I could not bear it.”
“Why, to tell you the truth, Belle, it’s just my way; and I have dealt with you just as I would with—”
“A hard-mouthed jade,” said Belle, “and you practising your horse-witchery upon her. I have been of an unsubdued spirit, I acknowledge, but I was always kind to you; and if you have made me cry, it’s a poor thing to boast of.”
“Boast of!” said I; “a pretty thing indeed to boast of; I had no idea of making you cry. Come, I beg your pardon; what more can I do? Come, cheer up, Belle. You were talking of parting; don’t let us part, but depart, and that together.”
“Our ways lie different,” said Belle.
“I don’t see why they should,” said I. “Come, let us he off to America together.”
“To America together?” said Belle, looking full at me.
“Yes,” said I; “where we will settle down in some forest, and conjugate the verb siriel conjugally.”
“Conjugally?” said Belle.
“Yes,” said I; “as man and wife in America, air yew ghin.”
“You are jesting, as usual,” said Belle.
“Not I, indeed. Come, Belle, make up your mind, and let us be off to America; and leave priests, humbug, learning, and languages behind us.”
“I don’t think you are jesting,” said Belle; “but I can hardly entertain your offers; however, young man, I thank you.”
“You had better make up your mind at once,” said I, “and let us be off. I shan’t make a bad husband, I assure you. Perhaps you think I am not worthy of you? To convince you, Belle, that I am, I am ready to try a fall with you this moment upon the grass. Brynhilda, the valkyrie, swore that no one should ever marry her who could not fling her down. Perhaps you have done the same. The man who eventually married her, got a friend of his, who was called Sygurd, the serpent-killer, to wrestle with her, disguising him in his own armour. Sygurd flung her down, and won her for his friend, though he loved her himself. I shall not use a similar deceit, nor employ Jasper Petulengro to personate me—so get up, Belle, and I will do my best to fling you down.”
“I require no such thing of you, or anybody,” said Belle; “you are beginning to look rather wild.”
“I every now and then do,” said I; “come, Belle, what do you say?”
“I will say nothing at present on the subject,” said Belle, “I must have time to consider.”
“Just as you please,” said I, “to-morrow I go to a fair with Mr. Petulengro, perhaps you will consider whilst I am away. Come, Belle, let us have some more tea. I wonder whether we shall be able to procure tea as good as this in the American forest.”
The Dawn of Day—The Last Farewell—Departure for the Fair—The Fine Horse—Return to the Dingle—No Isopel.
It was about the dawn of day when I was awakened by the voice of Mr. Petulengro shouting from the top of the dingle, and bidding me get up. I arose instantly, and dressed myself for the expedition to the fair. On leaving my tent, I was surprised to observe Belle, entirely dressed, standing close to her own little encampment. “Dear me,” said I, “I little expected to find you up so early. I suppose Jasper’s call awakened you, as it did me.” “I merely lay down in my things,” said Belle, “and have not slept during the night.” “And why did you not take off your things and go to sleep?” said I. “I did not undress,” said Belle, “because I wished to be in readiness to bid you farewell when you departed; and as for sleeping, I could not.” “Well, God bless you!” said I, taking Belle by the hand. Belle made no answer, and I observed that her hand was very cold. “What is the matter with you?” said I, looking her in the face. Belle looked at me for a moment in the eyes—and then cast down her own—her features were very pale. “You are really unwell,” said I, “I had better not go to the fair, but stay here, and take care of you.” “No,” said Belle, “pray go, I am not unwell.” “Then go to your tent,” said I, “and do not endanger your health by standing abroad in the raw morning air. God bless you, Belle. I shall be home to-night, by which time I expect you will have made up your mind; if not, another lesson in Armenian, however late the hour be.” I then wrung Belle’s hand, and ascended to the plain above.
I found the Romany party waiting for me, and everything in readiness for departing. Mr. Petulengro and Tawno Chikno were mounted on two old horses. The rest, who intended to go to the fair, amongst whom were two or three women, were on foot. On arriving at the extremity of the plain, I looked towards the dingle. Isopel Berners stood at the mouth, the beams of the early morning sun shone full on her noble face and figure. I waved my hand towards her. She slowly lifted up her right arm. I turned away, and never saw Isopel Berners again.
My companions and myself proceeded on our way. In about two hours we reached the place where the fair was to be held. After breakfasting on bread and cheese and ale behind a broken stone wall, we drove our animals to the fair. The fair was a common cattle and horse fair: there was little merriment going on, but there was no lack of business. By about two o’clock in the afternoon, Mr. Petulengro and his people had disposed of their animals at what they conceived very fair prices—they were all in high spirits, and Jasper proposed to adjourn to a public-house. As we were proceeding to one, a very fine horse, led by a jockey, made its appearance on the ground. Mr. Petulengro stopped short, and looked at it stedfastly: “Fino covar dove odoy sas miro—a fine thing were that if it were but mine!” he exclaimed. “If you covet it,” said I, “why do you not purchase it?” “We low ’Gyptians
We then made the best of our way to a public-house, where we had some refreshment. I then proposed returning to the encampment, but Mr. Petulengro declined, and remained drinking with his companions till about six o’clock in the evening, when various jockeys from the fair came in. After some conversation a jockey proposed a game of cards; and in a little time, Mr. Petulengro and another gypsy sat down to play a game of cards with two of the jockeys.
Though not much acquainted with cards, I soon conceived a suspicion that the jockeys were cheating Mr. Petulengro and his companion, I therefore called Mr. Petulengro aside, and gave him a hint to that effect. Mr. Petulengro, however, instead of thanking me, told me to mind my own bread and butter, and forthwith returned to his game. I continued watching the players for some hours. The gypsies lost considerably, and I saw clearly that the jockeys were cheating them most confoundedly. I therefore once more called Mr. Petulengro aside, and told him that the jockeys were cheating him, conjuring him to return to the encampment. Mr. Petulengro, who was by this
Comforted in some degree by these hopeful imaginings, I retired to my tent, and went to sleep.
Gloomy Forebodings—The Postman’s Mother—The Letter—Bears and Barons—The Best of Advice.
Nothing occurred to me of any particular moment during the following day. Isopel Berners did not return; but Mr. Petulengro and his companions came home from the fair early in the morning. When I saw him, which was about midday, I found him with his face bruised and swelled. It appeared that, some time after I had left him, he himself perceived that the jockeys with whom he was playing cards were cheating him and his companion; a quarrel ensued, which terminated in a fight between Mr. Petulengro and one of the jockeys, which lasted some time, and in which Mr. Petulengro, though he eventually came off victor, was considerably beaten. His bruises, in conjunction with his pecuniary loss, which amounted to about seven pounds, were the cause of his being much out of humour; before night, however, he had returned to his usual philosophic frame of mind, and, coming up to me as I was walking about, apologized for his behaviour on the preceding day, and assured me that he was determined, from that time forward, never to quarrel with a friend for giving him good advice.
Two more days passed, and still Isopel Berners did not return. Gloomy thoughts and forebodings filled my mind. During the day I wandered about the neighbouring roads in the hopes of catching an early glimpse of her and her returning vehicle; and at night lay awake, tossing about on my hard couch, listening to the rustle of every leaf, and occasionally thinking that I heard the sound of her wheels upon the distant road. Once at midnight, just as I was about to fall into unconsciousness, I suddenly started up, for I was convinced that I heard the sound of wheels. I listened most anxiously, and the sound of wheels striking against stones was certainly plain enough. “She comes at last,” thought I, and for a few moments I felt as if a mountain had been removed from my breast;—“here she comes at last, now, how shall I receive her? Oh,” thought I, “I will receive her rather coolly, just as if I was not particularly anxious about her—that’s the way to manage these women.” The next moment the sound became very loud, rather too loud, I thought, to proceed from her wheels, and then by degrees became fainter. Rushing out of my tent, I hurried up the path to the top of the dingle, where I heard the sound distinctly enough, but it was going from me, and evidently proceeded from something much larger than the cart of Isopel. I could, moreover, hear the stamping of a horse’s hoof at a lumbering trot. Those only whose hopes have been wrought up to a high pitch, and then suddenly cast down, can imagine what I felt at that moment; and yet when I returned to my lonely tent, and lay down on my hard pallet, the voice of conscience told me that the misery I was then undergoing I had fully merited, for the unkind manner in which I had intended to receive her, when for a brief moment I supposed that she had returned.
It was on the morning after this affair, and the fourth, if I forget not, from the time of Isopel’s departure, that, as I was seated on my stone at the bottom of the dingle, getting my breakfast, I heard an unknown voice from the path above—apparently that of a person descending—exclaim, “Here’s a strange place to bring a letter to;” and presently an old woman, with a belt round her middle, to which was attached a leathern bag, made her appearance, and stood before me.
“Well, if I ever!” said she, as she looked about her. “My good gentlewoman,” said I, “pray what may you please to want?” “Gentlewoman!” said the old dame, “please to want—well, I call that speaking civilly, at any rate. It is true, civil words cost nothing; nevertheless, we do not always get them. What I please to want is to deliver a letter to a young man in this place; perhaps you be he?” “What’s the name on the letter?” said I, getting up, and going to her. “There’s no name upon it,” said she, taking a letter out of her scrip, and looking at it. “It is directed to the young man in Mumper’s Dingle.” “Then it is for me, I make no doubt,” said I, stretching out my hand to take it. “Please to pay me ninepence first,” said the old woman. “However,” said she, after a moment’s thought, “civility is civility, and, being rather a scarce article, should meet with some return. Here’s the letter, young man, and I hope you will pay for it; for if you do not I must pay the postage myself.” “You are the postwoman, I suppose,” said I, as I took the letter. “I am the postman’s mother,” said the old woman; “but as he has a wide beat, I help him as much as I can, and I generally carry letters to places like this, to which he is afraid to come himself.” “You say the postage is ninepence,” said I, “here’s a shilling.” “Well, I call that honourable,” said the old woman, taking the shilling, and putting it into her pocket— “here’s your change, young man,” said she, offering me threepence. “Pray keep that for yourself,” said I; “you deserve it for your trouble.” “Well, I call that genteel,” said the old woman; “and as one good turn deserves another, since you look as if you couldn’t read, I will read your letter for you. Let’s see it; it’s from some young woman or other, I dare say.” “Thank you,” said I, “but I can read.” “All the better for you,” said the old woman; “your being able to read will frequently save you a penny, for that’s the charge I generally make for reading letters; though, as you behaved so genteelly to me, I should have charged you nothing. Well, if you can read, why don’t you open the letter, instead of keeping it hanging between your finger and thumb?” “I am in no hurry to open it,” said I, with a sigh. The old woman looked at me for a moment--"Well, young man,” said she, “there are some—especially those who can read—who don’t like to open their letters when anybody is by, more especially when they come from young women. Well, I won’t intrude upon you, but leave you alone with your letter. I wish it may contain something pleasant. God bless you,” and with these words she departed.
I sat down on my stone, with my letter in my hand. I knew perfectly well that it could have come from no other person than Isopel Berners; but what did the letter contain? I guessed tolerably well what its purport was—an eternal farewell! yet I was afraid to open the letter, lest my expectation should be confirmed. There I sat with the letter, putting off the evil moment as long as possible. At length I glanced at the direction, which was written in a fine bold hand, and was directed, as the old woman had said, to the young man in “Mumpers’ Dingle,” with the addition, near -, in the county of— Suddenly the idea occurred to me, that, after all, the letter might not contain an eternal farewell; and that Isopel might have written, requesting me to join her. Could it be so? “Alas! no,” presently said Foreboding. At last I became ashamed of my weakness. The letter must be opened sooner or later. Why not at once? So as the bather who, for a considerable time, has stood shivering on the bank, afraid to take the decisive plunge, suddenly takes it, I tore open the letter almost before I was aware. I had no sooner done so than a paper fell out. I examined it; it contained a lock of bright flaxen hair. “This is no good sign,” said I, as I thrust the lock and paper into my bosom, and proceeded to read the letter, which ran as follows: —
“To the young man in Mumpers’ dingle.
“Sir,—I send these lines, with the hope and trust that they will find you well, even as I am myself at this moment, and in much better spirits, for my own are not such as I could wish they were, being sometimes rather hysterical and vapourish, and at other times, and most often, very low. I am at a sea-port, and am just going on shipboard; and when you get these I shall be on the salt waters, on my way to a distant country, and leaving my own behind me, which I do not expect ever to see again.
“And now, young man, I will, in the first place, say something about the manner in which I quitted you. It must have seemed somewhat singular to you that I went away without taking any leave, or giving you the slightest hint that I was going; but I did not do so without considerable reflection. I was afraid that I should not be able to support a leave-taking; and as you had said that you were determined to go wherever I did, I thought it best not to tell you at all; for I did not think it advisable that you should go with me, and I wished to have no dispute.
“In the second place, I wish to say something about an offer of wedlock which you made me; perhaps, young man, had you made it at the first period of our acquaintance, I should have accepted it, but you did not, and kept putting off and putting off, and behaving in a very strange manner, till I could stand your conduct no longer, but determined upon leaving you and Old England, which last step I had been long
“However, setting matters of blood and family entirely aside, many thanks to you, young man, from poor Belle, for the honour you did her in making that same offer; for, after all, it is an honour to receive an honourable offer, which she could see clearly yours was, with no floriness nor chaff in it; but, on the contrary, entire sincerity. She assures you that she shall always bear it and yourself in mind, whether on land or water; and as a proof of the good-will she bears to you, she sends you a lock of the hair which she wears on her head, which you were often looking at, and were pleased to call flax, which word she supposes you meant as a compliment, even as the old people meant to pass a compliment to their great folks, when they called them bears; though she cannot help thinking that they might have found an animal as strong as a bear, and somewhat less uncouth, to call their great folks after: even as she thinks yourself, amongst your great store of words, might have found something a little more genteel to call her hair after than flax, which, though strong and useful, is rather a coarse and common kind of article.
“And as another proof of the good-will she bears to you, she sends you, along with the lock, a piece of advice, which is worth all the hair in the world, to say nothing of the flax.
“Fear god, and take your own part. There’s Bible in that, young man: see how Moses feared God, and how he took his own part against everybody who meddled with him. And see how David feared God, and took his own part against all the bloody enemies which surrounded him—so fear God, young man, and never give in! The world can bully, and is fond, provided it sees a man
Your affectionate female servant,
Isopel Berners.
After reading the letter I sat for some time motionless, holding it in my hand. The daydream in which I had been a little time before indulging, of marrying Isopel Berners, of going with her to America, and having by her a large progeny, who were to assist me in felling trees, cultivating the soil, and who would take care of me when I was old, was now thoroughly dispelled. Isopel had deserted me, and was gone to America by herself, where, perhaps, she would marry some other person, and would bear him a progeny, who would do for him what in my dream I had hoped my progeny by her would do for me. Then the thought came into my head that though she was gone, I might follow her to America, but then I thought that if I did I might not find her; America was a very large place, and I did not know the port to which she was bound; but I could follow her to the port from which she had sailed, and there possibly discover the port to which she was bound; but I did not even know the port from which she had set out, for Isopel had not dated her letter from any place. Suddenly it occurred to me that the post-mark on the letter would tell me from whence it came, so I forthwith looked at the back of the letter, and in the post-mark read the name of a well-known and not very distant sea-port. I then knew with tolerable certainty the port where she had embarked, and I almost determined to follow her, but I almost instantly determined to do no such thing. Isopel Berners had abandoned me, and I would not follow her; “Perhaps,” whispered Pride, “if I overtook her, she would only despise me for running after her;” and it also told me pretty roundly, provided I ran after her, whether I overtook her or not, I should heartily despise myself. So I determined not to follow Isopel Berners; I took her lock of hair, and looked at it, then put it in her letter, which I folded up and carefully stowed away, resolved to keep both for ever, but I determined not to follow her. Two or three times, however, during the day, I wavered in my determination, and was again and again almost tempted to follow her, but every succeeding time the temptation was fainter. In the evening I left the dingle, and sat down with Mr. Petulengro and his family by the door of his tent;
The Public-house—Landlord on His Legs Again—A Blow in Season—The Way of the World—The Grateful Mind—The Horse’s Neigh.
It was rather late on the following morning when I awoke. At first I was almost unconscious of what had occurred on the preceding day; recollection, however, by degrees returned, and I felt a deep melancholy coming over me, but perfectly aware that no advantage could be derived from the indulgence of such a feeling, I sprang up, prepared my breakfast, which I ate with a tolerable appetite, and then left the dingle, and betook myself to the gypsy encampment, where I entered into discourse with various Romanies, both male and female. After some time, feeling myself in better spirits, I determined to pay another visit to the landlord of the public-house. From the position of his affairs when I had last visited him I entertained rather gloomy ideas with respect to his present circumstances. I imagined that I should either find him alone in his kitchen smoking a wretched pipe, or in company with some surly bailiff or his follower, whom his friend the brewer had sent into the house in order to take possession of his effects.
Nothing more entirely differing from either of these anticipations could have presented itself to my view than what I saw about one o’clock in the afternoon, when I entered the house. I had come, though somewhat in want of consolation myself, to offer any consolation which was at my command to my acquaintance Catchpole, and perhaps like many other people who go to a house with “drops of compassion trembling on their eyelids,” I felt rather disappointed at finding that no compassion was necessary. The house was thronged with company, and cries for ale and porter, hot brandy and water, cold gin and water, were numerous; moreover, no desire to receive
Thereupon the landlord, taking a bottle of ale from a basket, uncorked it, and pouring the contents into two large glasses, handed me one, and motioning me to sit down, placed himself by me; then, emptying his own glass at a draught, he gave a kind of grunt of satisfaction, and fixing his eyes upon the opposite side of the bar, remained motionless, without saying a word, buried apparently in important cogitations. With respect to myself, I swallowed my ale more leisurely, and was about to address my friend, when his niece, coming into the bar, said that more and more customers were arriving, and how she should supply their wants she did not know, unless her uncle would get and help her.
“The customers!” said the landlord, “let the scoundrels wait till you have time to serve them, or till I have leisure to see after them.” “The kitchen won’t contain half of them,” said his niece. “Then let them sit out abroad,” said the landlord. “But there are not benches enough, uncle,” said the niece. “Then let them stand or sit on the ground,” said the uncle, “what care I; I’ll let them know that the man who beat Tom of Hopton stands as well again on his legs as ever.” Then opening a side door which led from the bar into the back yard, he beckoned me to follow him. “You treat your customers in rather a cavalier manner,” said I, when we were alone together in the yard.
“Don’t I?” said the landlord; “and I’ll treat them more so yet; now I have got the whiphand of the rascals I intend to keep it. I dare say you are a bit surprised with regard to the change which has come over things since you were last here. I’ll tell you how it happened. You remember in what a desperate condition you found me, thinking of changing my religion, selling my soul to the man in black, and then going and hanging myself like Pontius Pilate; and I dare say you can’t have forgotten how you gave me good advice, made me drink ale, and give up sherry. Well, after you were gone, I felt all the better for your talk, and what you had made me drink, and it was a mercy that I did feel better; for my niece was gone out, poor thing, and I was left alone in the house, without a soul to look at, or to keep me from doing myself a mischief in case I was so inclined. Well, things wore on in this way till it grew dusk, when in came that blackguard Hunter with his train to drink at my expense, and to insult me as usual; there were more than a dozen of them, and a pretty set they looked. Well, they ordered about in a very free and easy manner for upwards of an hour and a half, occasionally sneering and jeering at me, as they had been in the habit of doing for some time past; so, as I said before, things wore on, and other customers came in, who, though they did not belong to Hunter’s gang, also passed off their jokes upon me; for, as you perhaps know, we English are a set of low hounds, who will always take part with the many by way of making ourselves safe, and currying favour with the stronger side.
“Why,” said I, “it makes good what I read in a letter which I received yesterday. It is just the way of the world.”
“A’n’t it,” said the landlord. “Well, that a’n’t all; let me go on. Good fortune never yet came alone. In about an hour comes home my poor niece, almost in high sterricks with joy, smiling and sobbing. She had been to the clergyman of M—–, the great preacher, to whose church she was in the habit of going, and to whose daughters she was well known; and to him she told a lamentable tale about my distresses, and about the snares which had been laid for my soul; and so well did she plead my cause, and so strong did the young ladies back all she said, that the good clergyman promised to stand my friend, and to lend me sufficient money to satisfy the brewer, and to get my soul out of the snares of the man in black; and sure enough the next morning the two young ladies brought me the fifty pounds, which I forthwith carried to the brewer, who was monstrously civil, saying that he hoped any little misunderstanding we had had would not prevent our being good friends in future. That a’n’t all; the people of the neighbouring county hearing as if by art witchcraft that I had licked Hunter, and was on good terms with the brewer, forthwith began to come in crowds to look at me, pay me homage, and be my customers. Moreover, fifty scoundrels who owed me money, and would have seen me starve rather than help me as long as they considered me a down pin, remembered their debts, and came and paid me more than they owed. That a’n’t all; the brewer being about to establish a stage-coach and three, to run across the country, says it shall stop and change horses at my house, and the passengers breakfast and sup as it goes and returns. He wishes me—whom he calls the best man in England—to give his son lessons in boxing, which he says he considers a fine manly English art, and a great defence against Popery—notwithstanding that only a month ago, when he considered me a down pin, he was in the habit of railing against it as a blackguard practice, and against me as a blackguard for following it; so I am going to commence with young hopeful to-morrow.”
“I really cannot help congratulating you on your good fortune,” said I.
“That a’n’t all,” said the landlord. “This very morning the folks of our parish made me churchwarden, which they would no more have done a month ago, when they considered me a down pin, than they—”
“Mercy upon us!” said I, “if fortune pours in upon you in this manner, who knows but that within a year they may make you a justice of the peace?”
“Who knows, indeed!” said the landlord. “Well, I will prove myself worthy of my good luck by showing the grateful mind—not to those who would be kind to me now, but to those who were, when the days were rather gloomy. My customers shall have abundance of rough language, but I’ll knock any one down who says anything against the clergyman who lent me the fifty pounds, or against the Church of England, of which he is parson and I am churchwarden.
“I am much obliged to you,” said I, “for your handsome offer, which, however, I am obliged to decline.”
“Why so?” said the landlord.
“I am not fit for service,” said I; “moreover, I am about to leave this part of the country.” As I spoke a horse neighed in the stable. “What horse is that?” said I.
“It belongs to a cousin of mine, who put it into my hands yesterday in the hopes that I might get rid of it for him, though he would no more have done so a week ago, when he considered me a down pin, than he would have given the horse away. Are you fond of horses?”
“Very much,” said I.
“Then come and look at it.” He led me into the stable, where, in a stall, stood a noble-looking animal.
“Dear me,” said I, “I saw this horse at—fair.”
“Like enough,” said the landlord; “he was there and was offered for seventy pounds, but didn’t find a bidder at any price. What do you think of him?”
“He’s a splendid creature.”
“I am no judge of horses,” said the landlord; “but I am told he’s a first-rate trotter, good leaper, and has some of the blood of Syntax. What does all that signify?—the game is against his master, who is a down pin, is thinking of emigrating, and wants money confoundedly. He asked seventy pounds at the fair; but, between ourselves, he would be glad to take fifty here.”
“I almost wish,” said I, “that I were a rich squire.”
“You would buy him then,” said the landlord. Here he mused for some time, with a very profound look. “It would be a rum thing,” said he, “if, some time or other, that horse should come into your hands. Didn’t you hear how he neighed when you talked about leaving the country? My granny was a wise woman, and was up to all kinds of signs and wonders, sounds and noises, the interpretation of the language of birds and animals, crowing and lowing, neighing and braying. If she had been here, she would have said at once that that horse was fated to carry you away. On that point, however, I can say nothing, for under fifty pounds no one can have him. Are you taking that money out of your pocket to pay me for the ale? That won’t do; nothing to pay; I invited you this time. Now if you are going, you had best get into the road through the yard-gate. I won’t trouble you to make your way through the kitchen and my fine-weather company—confound them!”
Mr. Petulengro’s Device—The Leathern Purse—Consent to Purchase a Horse.
As I returned along the road I met Mr. Petulengro and one of his companions, who told me that they were bound for the public-house; whereupon I informed Jasper how I had seen in the stable the horse which we had admired at the fair. “I shouldn’t wonder if you buy that horse after all, brother,” said Mr. Petulengro. With a smile at the absurdity of such a supposition, I left him and his companion, and betook myself to the dingle. In the evening I received a visit from Mr. Petulengro, who forthwith commenced talking about the horse, which he had again seen, the landlord having shown it to him on learning that he was a friend of mine. He told me that the horse pleased him more than ever, he having examined his points with more accuracy than he had an opportunity of doing on the first occasion, concluding by pressing me to buy him. I begged him to desist from such foolish importunity, assuring him that I had never so much money in all my life as would enable me to purchase the horse. Whilst this discourse was going on, Mr. Petulengro and myself were standing together in the midst of the dingle. Suddenly he began to move round me—in a very singular manner, making strange motions with his hands, and frightful contortions with his features, till I became alarmed, and asked him whether he had not lost his senses? Whereupon, ceasing his movements and
“I would, brother, I would,” said he; “return me the money as soon as you please, provided you buy the horse.” “What motive have you for wishing me to buy that horse?” said I. “He’s to be sold for fifty pounds,” said Jasper, “and is worth four times that sum; though, like many a splendid bargain, he is now going a begging; buy him, and I’m
Perceiving that I still hesitated, he said, “Perhaps, brother, you think I did not come honestly by the money: by the honestest manner in the world, for it is the money I earnt by fighting in the ring: I did not steal it, brother, nor did I get it by disposing of spavined donkeys, or glandered ponies—nor is it, brother, the profits of my wife’s witchcraft and dukkerin.”
“But,” said I, “you had better employ it in your traffic.” “I have plenty of money for my traffic, independent of this capital,” said Mr. Petulengro; “ay, brother, and enough besides to back the husband of my wife’s sister, Sylvester, against Slammocks of the Chong gav for twenty pounds, which I am thinking of doing.”
“But,” said I, “after all, the horse may have found another purchaser by this time.” “Not he,” said Mr. Petulengro, “there is nobody in this neighbourhood to purchase a horse like that, unless it be your lordship—so take the money, brother,” and he thrust the purse into my hand. Allowing myself to be persuaded, I kept possession of the purse. “Are you satisfied now?” said I. “By no means, brother,” said Mr. Petulengro, “you will please to pay me the five shillings which you lost to me.” “Why,” said I, “the fifty pounds which I found in my pocket were not mine, but put in by yourself.” “That’s nothing to do with the matter, brother,” said Mr. Petulengro, “I betted you five shillings that you had fifty pounds in your pocket, which sum you had: I did not say that they were your own, but merely that you had fifty pounds; you will therefore pay me, brother, or I shall not consider you an honourable man.” Not wishing to have any dispute about such a matter, I took five shillings out of my under pocket, and gave them to him. Mr. Petulengro took the money with great glee, observing— “These five shillings I will take to the public-house forthwith, and spend in drinking with four of my brethren, and doing so will give me an opportunity of telling the landlord that I have found a customer for his horse, and that you are the man. It will be as well to secure the horse as soon as possible; for though the dook tells me that the horse is intended for you, I have now and then found that the dock is, like myself, somewhat given to lying.”
He then departed, and I remained alone in the dingle. I thought at first that I had committed a great piece of folly in consenting to purchase this horse; I might find no desirable purchaser for him, until the money in my possession should be totally exhausted, and then I might be compelled to sell him for half the price I had given for him, or be even glad to find a person who would receive him at a gift; I should then remain sans horse, and indebted to Mr. Petulengro. Nevertheless, it was possible that I might sell the horse very advantageously, and by so doing obtain a fund sufficient to enable me to execute some grand enterprise or other. My present way of life afforded no prospect of support, whereas the purchase of the horse did afford a possibility of bettering my condition, so, after all, had I not done right in consenting to purchase the horse? the purchase was to be made with another person’s property, it is true, and I did not exactly like the idea of speculating with another person’s property, but Mr. Petulengro had thrust his money upon me, and if I lost his money, he could have no one but himself to blame; so I persuaded myself that I had, upon the whole, done right, and having come to that persuasion, I soon began to enjoy the idea of finding myself on horseback again, and figured to myself all kinds of strange adventures which I should meet with on the roads before the horse and I should part company.
Trying the Horse—The Feats of Tawno—Man with the Red Waist-coat— Disposal of Property.
I saw nothing more of Mr. Petulengro that evening—on the morrow, however, he came and informed me that he had secured the horse for me, and that I was to go and pay for it at noon. At the hour appointed, therefore, I went with Mr. Petulengro and Tawno to the public, where, as before, there was a crowd of company. The landlord received us in the bar with marks of much satisfaction and esteem, made us sit down, and treated us with some excellent mild draught ale. “Who do you think has been here this morning?” he said to me, “why, that fellow in black, who came to carry me off to a house of Popish devotion, where I was to pass seven days and nights in meditation, as I think he called it, before I publicly renounced the religion of my country. I read him a pretty lecture, calling him several unhandsome names, and asking him what he meant by attempting to seduce a church-warden of the Church of England. I tell you what, he ran some danger; for some of my customers, learning his errand, laid hold on him, and were about to toss him in a blanket, and then duck him in the horse-pond. I, however, interfered, and said, ’that what he came about was between me and him, and that it was no business of theirs.’ To tell you the truth, I felt pity for the poor devil, more especially when I considered that they merely sided against him because they thought him the weakest, and that they
I informed the landlord that he was right in supposing that I came for the horse, but that, before I paid for him, I should wish to prove his capabilities. “With all my heart,” said the landlord. “You shall mount him this moment.” Then going into the stable, he saddled and bridled the horse, and presently brought him out before the door. I mounted him, Mr. Petulengro putting a heavy whip into my hand, and saying a few words to me in his own mysterious language. “The horse wants no whip,” said the landlord. “Hold your tongue, daddy,” said Mr. Petulengro. “My pal knows quite well what to do with the whip, he’s not going to beat the horse with it.” About four hundred yards from the house there was a hill, to the foot of which the road ran almost on a perfect level; towards the foot of this hill I trotted the horse, who set off at a long, swift pace, seemingly at the rate of about sixteen miles an hour. On reaching the foot of the hill, I wheeled the animal round, and trotted him towards the house—the horse sped faster than before. Ere he had advanced a hundred yards, I took off my hat, in obedience to the advice which Mr. Petulengro had given me, in his own language, and holding it over the horse’s head commenced drumming on the crown with the knob of the whip; the horse gave a slight start, but instantly recovering himself, continued his trot till he arrived at the door of the public-house, amidst the acclamations of the company, who had all rushed out of the house to be spectators of what was going on. “I see now what you wanted the whip for,” said the landlord, “and sure enough, that drumming on your hat was no bad way of learning whether the horse was quiet or not. Well, did you ever see a more quiet horse, or a better trotter?” “My cob shall trot against him,” said a fellow, dressed in velveteen, mounted on a low powerful-looking animal. “My cob shall trot against him to the hill and back again—come on!” We both started; the cob kept up gallantly against the horse for about half way to the hill, when he began to lose ground; at the foot of the hill he was about fifteen yards behind. Whereupon I turned slowly and waited for him. We then set off towards the house, but now the cob had no chance, being at least twenty yards behind when I reached the door. This running of the horse, the wild uncouth forms around me, and the ale and beer which were being guzzled from pots and flagons, put me wonderfully in mind of the ancient horse-races of the heathen north. I almost imagined myself Gunnar of Hlitharend at the race of —
“Are you satisfied?” said the landlord. “Didn’t you tell me that he could leap?” I demanded. “I am told he can,” said the landlord; “but I can’t consent that he should be tried in that way, as he might be damaged.” “That’s right!” said Mr. Petulengro, “don’t trust my pal to leap that horse, he’ll merely fling him down, and break his neck and his own. There’s a better man than he close by; let him get on his back and leap him.” “You mean yourself, I suppose,” said the landlord. “Well, I call that talking modestly, and nothing becomes a young man more than modesty.” “It a’n’t I, daddy,” said Mr. Petulengro. “Here’s the man,” said he, pointing to Tawno. “Here’s the horse-leaper of the world!” “You mean the horse-back breaker,” said the landlord. “That big fellow would break down my cousin’s horse.” “Why, he weighs only sixteen stone,” said Mr. Petulengro. “And his sixteen stone, with his way of handling a horse, does not press so much as any other one’s thirteen. Only let him get on the horse’s back, and you’ll see what he can do!” “No,” said the landlord, “it won’t do.” Whereupon Mr. Petulengro became very much excited; and pulling out a handful of money, said, “I’ll tell you what, I’ll forfeit these guineas, if my black pal there does the horse any kind of damage; duck me in the horse-pond if I don’t.” “Well,” said the landlord, “for the sport of the thing I consent, so let your white pal get down, and our black pal mount as soon as he pleases.” I felt rather mortified at Mr. Petulengro’s interference; and showed no disposition to quit my seat; whereupon he came up to me and said, “Now, brother, do get out of the saddle—you are no bad hand at trotting, I am willing to acknowledge that; but at leaping a horse there is no one like Tawno. Let every dog be praised for his own gift. You have been showing off in your line for the last half-hour; now do give Tawno a chance of exhibiting a little; poor fellow, he hasn’t often a chance of exhibiting, as his wife keeps him so much out of sight.” Not wishing to appear desirous of engrossing the public attention, and feeling rather desirous to see how Tawno, of whose exploits in leaping horses I had frequently heard, would acquit himself in the affair, I at length dismounted, and Tawno, at a bound, leaped into the saddle, where he really looked like Gunnar of Hlitharend, save and except the complexion of Gunnar was florid, whereas that of Tawno was of nearly Mulatto darkness; and that all Tawno’s features were cast in the Grecian model, whereas Gunnar had a snub nose. “There’s a leaping-bar behind the house,” said the landlord. “Leaping-bar!” said Mr. Petulengro, scornfully. “Do you think my black pal ever rides at a leaping-bar? No more than a windle-straw. Leap over that meadow-wall, Tawno.” Just past the house, in the direction in which I had been trotting, was a wall about four feet high, beyond which was a small meadow. Tawno rode the horse gently up to the
Scarcely was the bargain concluded, when two or three of the company began to envy me the possession of the horse, and forcing their way into the bar, with much noise and clamour, said that the horse had been sold too cheap. One fellow, in particular, with a red waistcoat, the son of a wealthy farmer, said that if he had but known that the horse had been so good a one, he would have bought it at the first price asked for it, which he was now willing to pay, that is to-morrow, supposing—“supposing your father will let you have the money,” said the landlord, “which, after all, might not be the case; but, however that may be, it is too late now. I think myself the horse has been sold for too little money, but if so all the better for the young man, who came forward when no other body did with his money in his hand. There, take yourselves out of my bar,” he said to the fellows; “and a pretty scoundrel you,” said he to the man of the red waistcoat, “to say the horse has been sold too cheap; why, it was only yesterday you said he was good for nothing, and were passing all kinds of jokes at him. Take yourself out of my bar, I say, you and all of you,” and he turned the fellows out. I then asked the landlord whether he would permit the horse to remain in the stable for a short time, provided I paid for his entertainment; and on his willingly consenting, I treated my friends with ale, and then returned with them to the encampment.
That evening I informed Mr. Petulengro and his party that on the morrow I intended to mount my horse, and leave that part of the country in quest of adventures; inquiring of Jasper where, in the event of my selling the horse advantageously, I might meet with him, and repay the money I had borrowed of him; whereupon Mr. Petulengro informed me that in about ten weeks I might find him at a certain place at the Chong gav. I then stated that as I could not well carry with me the property which I possessed in the dingle, which after all was of no considerable value, I had resolved to bestow the said property, namely, the pony, tent, tinker-tools, etc., on Ursula and her husband,
Farewell to the Romans—The Landlord and His Niece—Set Out as a Traveller.
On reaching the plain above, I found my Romany friends breakfasting, and on being asked by Mr. Petulengro to join them, I accepted the invitation. No sooner was breakfast over than I informed Ursula and her husband that they would find the property, which I had promised them, in the dingle, commanding the little pony Ambrol to their best care. I took leave of the whole company, which was itself about to break up camp and to depart in the direction of London, and made the best of my way to the public-house. I had a small bundle in my hand, and was dressed in the same manner as when I departed from London, having left my waggoner’s slop with the other effects in the dingle. On arriving at the public-house, I informed the landlord that I was come for my horse, inquiring, at the same time, whether he could not accommodate me with a bridle and saddle. He told me that the bridle and saddle, with which I had ridden the horse on the preceding day, were at my service for a trifle; that he had received them some time since in payment for a debt, and that he had himself no use for them. The leathers of the bridle were rather shabby, and the bit rusty, and the saddle was old fashioned; but I was happy to purchase them for seven shillings, more especially as the landlord added a small valise, which he said could be strapped to the saddle, and which I should find very convenient for carrying my things in. I then proceeded to the stable, told the horse we were bound on an expedition, and giving him a feed of corn, left him to discuss it, and returned to the bar-room to have a little farewell chat with the landlord, and at the same time
An Adventure on the Road—The Six Flint Stone—A Rural Scene—Mead--The Old Man and His Bees.
I bent my course in the direction of the north, more induced by chance than any particular motive; all quarters of the world having about equal attractions for me. I was in high spirits at finding myself once more on horse-back, and trotted gaily on, until the heat of the weather induced me to slacken my pace, more out of pity for my horse than because I felt any particular inconvenience from it—heat and cold being then, and still, matters of great indifference to me. What I thought of I scarcely know, save and except that I have a glimmering recollection that I felt some desire to meet with one of those adventures which upon the roads of England are generally as plentiful as blackberries in autumn; and Fortune, who has generally been ready to gratify my inclinations, provided it cost her very little by so doing, was not slow in furnishing me with an adventure, perhaps as characteristic of the English roads as anything which could have happened.
I might have travelled about six miles amongst cross roads and lanes, when suddenly I found myself upon a broad and very dusty road which seemed to lead due north. As I wended along this I saw a man upon a donkey riding towards me. The man was commonly dressed, with a broad felt hat on his head, and a kind of satchel on his back; he seemed to be in a mighty hurry, and was every now and then belabouring the donkey with a cudgel. The donkey, however, which
“What are you crying for, father?” said I. “Have you come to any hurt?” “Hurt enough,” sobbed the old man, “I have just been tricked out of the best ass in England by a villain, who gave me nothing but these trash in return,” pointing to the stones before him. “I really scarcely understand you,” said I, “I wish you would explain yourself more clearly.” “I was riding on my ass from market,” said the old man, “when I met here a fellow with a sack on his back, who, after staring at the ass and me a moment or two, asked me if I would sell her. I told him that I could not think of selling her, as she was very useful to me, and though an animal, my true companion, whom I loved as much as if she were my wife and daughter. I then attempted to pass on, but the fellow stood before me, begging me to sell her, saying that he would give me anything for her; well, seeing that he persisted, I said at last that if I sold her, I must have six pounds for her, and I said so to get rid of him, for I saw that he was a shabby fellow, who had probably not six shillings in the world; but I had better have held my tongue,” said the old man, crying more bitterly than before, “for the words were scarcely out of my mouth, when he said he would give me what I asked, and taking the sack from his back, he pulled out a steelyard, and going to the heap of stones there, he took up several of them and weighed them, then flinging them down before me, he said, ’There are six pounds, neighbour; now, get off the ass, and hand her over to me.’ Well, I sat like one dumbfoundered for a time, till at last I asked him what he meant? ’What do I mean?’ said he, ‘you old rascal, why, I mean to claim my purchase,’ and then he swore so awfully, that scarcely knowing what I did I got down, and he jumped on the animal and rode off as fast as he could.” “I suppose he was the fellow,” said I, “whom I just now met upon a fine gray ass, which he was beating with a cudgel.” “I dare say he was,” said the old man, “I saw him beating her as he rode away, and I thought I should have died.” “I never heard such a story,” said I; “well, do you mean to submit to such a piece of roguery quietly?” “Oh, dear,” said the old man, “what
I told him that I was travelling down the road, and said, that if his way lay in the same direction as mine he could do no better than accompany me for some distance, lest the fellow who, for aught I knew, might be hovering nigh, might catch him alone, and again get his ass from him. After thanking me for my offer, which he said he would accept, he got upon his ass, and we proceeded together down the road. My new acquaintance said very little of his own accord; and when I asked him a question, answered rather incoherently. I heard him every now and then say, “Villain!” to himself, after which he would pat the donkey’s neck, from which circumstance I concluded that his mind was occupied with his late adventure. After travelling about two miles, we reached a place where a drift-way on the right led from the great road; here my companion stopped, and on my asking him whether he was going any farther, he told me that the path to the right was the way to his home.
I was bidding him farewell, when he hemmed once or twice, and said, that as he did not live far off, he hoped that I would go with him and taste some of his mead. As I had never tasted mead, of which I had frequently read in the compositions of the Welsh bards, and, moreover, felt rather thirsty from the heat of the day, I told him that I should have great pleasure in attending him. Whereupon, turning off together, we proceeded about half a mile, sometimes between stone walls, and at other times hedges, till we reached a small hamlet, through which we passed, and presently came to a very pretty cottage, delightfully situated within a garden, surrounded by a hedge of woodbines. Opening a gate at one corner of the garden he led the way to a large shed, which stood partly behind the cottage, which he said was his stable; thereupon he dismounted and led his donkey into the shed, which was without stalls, but had a long rack and manger. On one side he tied his donkey, after taking off her caparisons, and I followed his example,
“Health and thanks,” I replied; and being very thirsty, emptied my cup at a draught; I had scarcely done so, however, when I half repented. The mead was deliciously sweet and mellow, but appeared strong as brandy; my eyes reeled in my head, and my brain became slightly dizzy. “Mead is a strong drink,” said the old man, as he looked at me, with a half smile on his countenance. “This is at any rate,” said I, “so strong, indeed, that I would not drink another cup for any consideration.” “And I would not ask you,” said the old man; “for, if you did, you would most probably be stupid all day, and wake the next morning with a headache. Mead is a good drink, but woundily strong, especially to those who be not used to it, as I suppose you are not.” “Where do you get it?” said I. “I make it myself,” said the old man, “from the honey which my bees make.” “Have you many bees?” I inquired. “A great many,” said the old man. “And do you keep them,” said I, “for the sake of making mead with their honey?” “I keep them,” he replied, “partly because I am fond of them, and partly for what they bring me in; they make me a great deal of honey, some of which I sell, and with a little I make some mead to warm my poor heart with, or occasionally to treat a friend with like yourself.” “And do you support yourself entirely by means of your bees?” “No,” said the old man; “I have a little bit of ground behind my house, which is my principal means of support.” “And do you live alone?” “Yes,” said he; “with the exception of the bees and
When he had finished speaking, he led me behind his house, and showed me his little domain. It consisted of about two acres in admirable cultivation; a small portion of it formed a kitchen garden, while the rest was sown with four kinds of grain, wheat, barley, peas, and beans. The air was full of ambrosial sweets, resembling those proceeding from an orange grove; a place which though I had never seen at that time, I since have. In the garden was the habitation of the bees, a long box, supported upon three oaken stumps. It was full of small round glass windows, and appeared to be divided into a great many compartments, much resembling drawers placed sideways. He told me that, as one compartment was filled, the bees left it for another; so that, whenever he wanted honey, he could procure some without injury to the insects. Through the little round windows I could see several of the bees at work; hundreds were going in and out of the doors; hundreds were buzzing about on the flowers, the woodbines, and beans. As I looked around on the well-cultivated field, the garden, and the bees, I thought I had never before seen so rural and peaceful a scene.
When we returned to the cottage we again sat down, and I asked the old man whether he was not afraid to live alone. He told me that he was not, for that, upon the whole, his neighbours were very kind to him. I mentioned the fellow who had swindled him of his donkey upon the road. “That was no neighbour of mine,” said the old man, “and, perhaps, I shall never see him again, or his like.” “It’s a dreadful thing,” said I, “to have no other resource, when injured, than to shed tears on the road.” “It is so,” said the old man; “but God saw the tears of the old, and sent a helper.” “Why did you not help yourself?” said I. “Instead of getting off your ass, why did you not punch at the fellow, or at any rate use
Upon the whole I was rather pleased with the old man, and much with all about him. As evening drew nigh, I told him that I must proceed on my journey; whereupon he invited me to tarry with him during the night, telling me that he had a nice room and bed above at my service. I, however, declined; and bidding him farewell, mounted my horse, and departed. Regaining the road, I proceeded once more in the direction of the north; and, after a few hours, coming to a comfortable public-house, I stopped, and put up for the night.
The Singular Noise—Sleeping in a Meadow—The Book—Cure for Wakefulness—Literary Tea Party—Poor Byron.
I did not awake till rather late the next morning; and when I did, I felt considerable drowsiness, with a slight headache, which I was uncharitable enough to attribute to the mead which I had drunk on the preceding day. After feeding my horse, and breakfasting, I proceeded on my wanderings. Nothing occurred worthy of relating till mid-day was considerably past, when I came to a pleasant valley, between two gentle hills. I had dismounted, in order to ease my horse, and was leading him along by the bridle, when, on my right, behind a bank in which some umbrageous ashes were growing, heard a singular noise. I stopped short and listened, and presently said to myself, “Surely this is snoring, perhaps that of a hedgehog.” On further consideration, however, I was convinced that the noise which I heard, and which certainly seemed to be snoring, could not possibly proceed from the nostrils of so small an animal, but must rather come from those of a giant, so loud and sonorous was it. About two or three yards farther was a gate, partly open, to which I went, and peeping into the field, saw a man lying on some rich grass, under the shade of one of the ashes; he was snoring away at a great rate. Impelled by curiosity, I fastened the bridle of my horse to the gate, and went up to the man. He was a genteelly-dressed individual; rather corpulent, with dark features, and seemingly about forty-five. He lay on his back, his hat slightly over his brow, and at his right hand lay an open book. So strenuously did he snore that the wind from his nostrils agitated, perceptibly, a fine cambric frill which he wore at his bosom. I gazed upon him for some time, expecting that he might awake; but he did not, but kept on snoring, his breast heaving convulsively. At last, the noise he made became so terrible, that I felt alarmed for his safety, imagining that a fit might seize him,
“Dear me,” said I, “how very extraordinary! Do you think that your going to sleep is caused by the meadow or the book?” “I suppose by both,” said my new acquaintance, “acting in co-operation.” “It may be so,” said I; “the magic influence does certainly not proceed from the meadow alone; for since I have been here, I have not felt the slightest inclination to sleep. Does the book consist of prose or poetry?” “It consists of poetry,” said the individual. “Not Byron’s?” said I. “Byron’s!” repeated the individual, with a smile of contempt; “no, no; there is nothing narcotic in Byron’s poetry. I don’t like it. I used to read it, but it thrilled, agitated, and kept me awake. No; this is not Byron’s poetry, but the inimitable -’s”—mentioning a name which I had never heard till then. “Will you permit me to look at it?” said I. “With pleasure,” he answered, politely handing me the book. I took the volume, and glanced over the contents. It was written in blank verse, and appeared to abound in descriptions of scenery; there was much mention of mountains, valleys, streams, and waterfalls, harebells and daffodils. These descriptions were interspersed with dialogues, which, though they proceeded from the mouths of pedlars and rustics, were of the most edifying description; mostly on subjects moral or metaphysical, and couched in the most gentlemanly and unexceptionable language, without the slightest mixture of vulgarity, coarseness, or pie-bald grammar. Such appeared to me to be the contents of the book; but before I could form a very clear idea of them, I found myself nodding, and a surprising desire to sleep coming over me. Rousing myself, however, by a strong effort, I closed the book, and, returning it to the owner, inquired of him, “Whether he had any motive in coming and lying down in the meadow, besides the wish of enjoying sleep?” “None whatever,” he replied; “indeed, I should be very glad not to be compelled to do so, always provided I could enjoy the blessing of sleep; for by lying down under trees, I may possibly catch the rheumatism, or be stung by serpents; and, moreover, in the rainy season and winter the thing will be impossible, unless I erect a tent, which will possibly destroy the charm.” “Well,” said I, “you need give yourself no further trouble about coming here, as I am fully convinced that with this book in your hand, you may go to sleep anywhere, as your friend was doubtless aware, though he wished to interest your imagination for a time by persuading you to lie abroad; therefore, in future, whenever you feel disposed to sleep, try to read the book, and you will be sound asleep in a minute; the narcotic influence lies in the book, and not in the field.” “I will follow your advice,” said the individual; “and this very night take it with me to bed; though I hope in time to be able to sleep without it, my nerves being already much quieted from the slumbers I have enjoyed in this field.” He then moved towards the gate, where we parted; he going one way, and I and my horse the other.
More than twenty years subsequent to this period, after much wandering about the world, returning to my native country, I was invited to a literary tea-party, where, the discourse turning upon poetry, I, in order to show that I was not more ignorant than my neighbours, began to talk about Byron, for whose writings I really entertained considerable admiration, though I had no particular esteem for the man himself. At first, I received no answer to what I said—the company merely surveying me with a kind of sleepy stare. At length a lady, about the age of forty, with a large wart on her face, observed, in a drawling tone, “That she had not read Byron—at least, since her girlhood—and then only a few passages; but that the impression on her mind was, that his writings were of a highly objectionable character.” “I also read a little of him in my boyhood,” said a gentleman about sixty, but who evidently, from his dress and demeanour, wished to appear about thirty, “but I highly disapproved of him; for, notwithstanding he was a nobleman, he is frequently very coarse, and very fond of raising emotion. Now emotion is what I dislike;” drawling out the last syllable of the word dislike. “There is only one poet for me—the divine—” and then he mentioned a name which I had only once heard, and afterwards quite forgotten; the same mentioned by the snorer in the field. “Ah! there is no one like him!” murmured some more of the company; “the poet of nature—of nature without its vulgarity.” I wished very much to ask these people whether they were ever bad sleepers, and whether they had read the poet, so called, from a desire of being set to sleep. Within a few days, however, I learnt that it had of late become very fashionable and genteel to appear half asleep, and that one could exhibit no better mark of superfine breeding than by occasionally in company setting one’s rhomal organ in action. I then ceased to wonder at the popularity, which I found nearly universal, of -’s poetry; for, certainly in order to make one’s self appear sleepy in company, or occasionally to induce sleep, nothing could be more efficacious than a slight prelection of his poems. So poor Byron, with his fire and emotion—to say nothing of his mouthings and coxcombry—was dethroned, as I prophesied he would be more than twenty years before, on the day of his funeral, though I had little idea that his humiliation would have been brought about by one, whose sole strength consists in setting people to sleep. Well, all things are doomed to terminate in sleep. Before that termination, however, I will venture to prophesy that people will become a little more awake—snoring and yawning be a little less in fashion—and poor Byron be once more reinstated on his throne, though his rival will always stand a good chance of being worshipped by those whose ruined nerves are insensible to the narcotic powers of opium and morphine.
Drivers and Front Outside Passengers—Fatigue of Body and Mind— Unexpected Greeting—My Inn—The Governor—Engagement.
I continued my journey, passing through one or two villages. The day was exceedingly hot, and the roads dusty. In order to cause my horse as little fatigue as possible, and not to chafe his back, I led him by the bridle, my doing which brought upon me a shower of remarks, jests, and would-be witticisms from the drivers and front outside passengers of sundry stage-coaches which passed me in one direction or the other. In this way I proceeded till considerably past noon, when I felt myself very fatigued, and my horse appeared no less so; and it is probable that the lazy and listless manner in which we were moving on, tired us both much more effectually than hurrying along at a swift trot would have done, for I have observed that when the energies of the body are not exerted a languor frequently comes over it. At length arriving at a very large building with an archway, near the entrance of a town, I sat down on what appeared to be a stepping-block, and presently experienced a great depression of spirits. I began to ask myself whither I was going, and what I should do with myself and the horse which I held by the bridle? It appeared to me that I was alone in the world with the poor animal, who looked for support to me, who knew not how to support myself. Then the image of Isopel Berners came into my mind, and when I thought how I had lost her for ever, and how happy I might have been with her in the New World had she not deserted me, I became yet more miserable.
As I sat in this state of mind, I suddenly felt some one clap me on the shoulder, and heard a voice say, “Ha! comrade of the dingle, what chance has brought you into these parts?” I turned round, and beheld a man in the dress of a postillion, whom I instantly recognized as he to whom I had rendered assistance on the night of the storm.
“Ah!” said I, “is it you? I am glad to see you, for I was feeling very lonely and melancholy.”
“Lonely and melancholy,” he replied, “how is that? how can any one be lonely and melancholy with such a noble horse as that you hold by the bridle?”
“The horse,” said I, “is one cause of my melancholy, for I know not in the world what to do with it.”
“It is your own?”
“Yes,” said I, “I may call it my own, though I borrowed the money to purchase it.”
“Well, why don’t you sell it?”
“It is not always easy to find a purchaser for a horse like this,” said I; “can you recommend me one?”
“I? Why no, not exactly; but you’ll find a purchaser shortly— pooh! if you have no other cause for disquiet than that horse, cheer up, man, don’t be cast down. Have you nothing else on your mind? By the bye, what’s become of the young woman you were keeping company with in that queer lodging place of yours?”
“She has left me,” said I.
“You quarrelled, I suppose?”
“No,” said I, “we did not exactly quarrel, but we are parted.”
“Well,” replied he, “but you will soon come together again.”
“No,” said I, “we are parted for ever.”
“For ever! Pooh! you little know how people sometimes come together again who think they are parted for ever. Here’s something on that point relating to myself. You remember, when I told you my story in that dingle of yours, that I mentioned a young woman, my fellow-servant when I lived with the English family in Mumbo Jumbo’s town, and how she and I, when our foolish governors were thinking of changing their religion, agreed to stand by each other, and be true to old Church of England, and to give our governors warning, provided they tried to make us renegades. Well, she and I parted soon after that, and never to meet again, yet we met the other day in the fields, for she lately came to live with a great family not far from here, and we have since agreed to marry, to take a little farm, for we have both a trifle of money, and live together till ‘death us do part.’ So much for parting for ever! But what do I mean by keeping you broiling in the sun with your horse’s bridle in your hand, and you on my own ground? Do you know where you are? Why, that great house is my inn, that is, it’s my master’s, the best fellow in -. Come along, you and your horse both will find a welcome at my inn.”
Thereupon he led the way into a large court in which there were coaches, chaises, and a great many people; taking my horse from me, he led it into a nice cool stall, and fastened it to the rack—he then conducted me into a postillion’s keeping-room, which at that time chanced to be empty, and he then fetched a pot of beer and sat down by me.
After a little conversation he asked me what I intended to do, and I told him frankly that I did not know; whereupon he observed that, provided I had no objection, he had little doubt that I could be accommodated for some time at his inn. “Our upper ostler,” said he, “died about a week ago; he was a clever fellow, and, besides his trade, understood reading and accounts.”
“Dear me,” said I, interrupting him, “I am not fitted for the place of ostler—moreover, I refused the place of ostler at a public-house, which was offered to me only a few days ago.” The postillion burst into a laugh. “Ostler at a public-house, indeed! why, you would not compare a berth at a place like that with the situation of ostler at my inn, the first road-house in England! However, I was not thinking of the place of ostler for you; you are, as you say, not fitted for it, at any rate, not at a house like this. We have, moreover, the best under-ostler in all England—old Bill, with the drawback that he is rather fond of drink. We could make shift with him very well, provided we could fall in with a man of writing and figures, who could give an account of the hay and corn which comes in and goes out, and wouldn’t object to give a look occasionally at the yard. Now it appears to me that you are just such a kind of man, and, if you will allow me to speak to the governor, I don’t doubt that he will gladly take you, as he feels kindly disposed towards you from what he has heard me say concerning you.”
“And what should I do with my horse?” said I.
“The horse need give you no uneasiness,” said the postillion; “I know he will be welcome here both for bed and manger, and, perhaps, in a little time you may find a purchaser, as a vast number of sporting people frequent this house.” I offered two or three more objections, which the postillion overcame with great force of argument, and the pot being nearly empty, he drained it to the bottom drop, and then starting up, left me alone.
In about twenty minutes he returned, accompanied by a highly intelligent-looking individual, dressed in blue and black, with a particularly white cravat, and without a hat on his head: this individual, whom I should have mistaken for a gentleman but for the intelligence depicted in his face, he introduced to me as the master of the inn. The master of the inn shook me warmly by the hand, told me that he was happy to see me in his house, and thanked me in the handsomest terms for the kindness I had shown to his servant in the affair of the thunderstorm. Then saying that he was informed I was out of employ, he assured me that he should be most happy to engage me to keep his hay and corn account, and as general superintendent of the yard, and that with respect to the horse, which he was told I had, he begged to inform me that I was perfectly at liberty to keep it at the inn upon the very best, until I could find a purchaser,—that with regard to wages—but he had no sooner mentioned wages than I cut him short, saying, that provided I stayed I should be most happy to serve him for bed and board, and requested that he would allow me until the next morning to consider of his offer; he willingly consented to my request, and, begging that I would call for anything I pleased, left me alone with the postillion.
I passed that night until about ten o’clock with the postillion, when he left me, having to drive a family about ten miles across the country; before his departure, however, I told him that I had determined to accept the offer of his governor, as he called him. At the bottom of my heart I was most happy that an offer had been made, which secured to myself and the animal a comfortable retreat at a moment when I knew not whither in the world to take myself and him.
An Inn of Times gone by—A First-rate Publican—Hay and Corn—Old-fashioned Ostler—Highwaymen—Mounted Police—Grooming.
The inn, of which I had become an inhabitant, was a place of infinite life and bustle. Travellers of all descriptions, from all the cardinal points, were continually stopping at it; and to attend to their wants, and minister to their convenience, an army of servants, of one description or other, was kept; waiters, chambermaids, grooms, postillions, shoe-blacks, cooks, scullions, and what not, for there was a barber and hair-dresser, who had been at Paris,
I found the master of the house a very kind and civil person. Before being an inn-keeper he had been in some other line of business; but on the death of the former proprietor of the inn had married his widow, who was still alive, but, being somewhat infirm, lived in a retired part of the house. I have said that he was kind and civil; he was, however, not one of those people who suffer themselves to be made fools of by anybody; he knew his customers, and had a calm, clear eye, which would look through a man without seeming to do so. The accommodation of his house was of the very best description; his wines were good, his viands equally so, and his charges not immoderate; though he very properly took care of himself. He was no vulgar inn-keeper, had a host of friends, and deserved them all. During the time I lived with him, he was presented by a large assemblage of his friends and customers with a dinner at his own house, which was very costly, and at which the best of wines were sported, and after the dinner with a piece of plate estimated at fifty guineas. He received the plate, made a neat speech of thanks, and when the bill was called for, made another neat speech, in which he refused to receive one farthing for the entertainment, ordering in at the same time two dozen more of the best champagne, and sitting down amidst uproarious applause, and cries of “You shall be no loser by it!” Nothing very wonderful in such conduct, some people will say; I don’t say there is, nor have I any intention to endeavour to persuade the reader that the landlord was a Carlo Boromeo; he merely gave a quid pro quo; but it is not every person who will give you a quid pro quo. Had he been a vulgar publican, he would have sent in a swinging bill after receiving the plate; “but then no vulgar publican would have been presented with plate;” perhaps not, but many a vulgar public character has been presented with plate, whose admirers never received a quid pro quo, except in the shape of a swinging bill.
I found my duties of distributing hay and corn, and keeping an account thereof, anything but disagreeable, particularly after I had acquired the good-will of the old ostler, who at first looked upon me with rather an evil eye, considering me somewhat in the light of one who had usurped an office which belonged to himself by the right of succession; but there was little gall in the old fellow, and, by speaking kindly to him, never giving myself any airs of assumption; but, above all, by frequently reading the newspapers to him—for though passionately fond of news and politics, he was unable to read—I soon succeeded in placing myself on excellent terms with him. A regular character was that old ostler; he was a Yorkshireman by birth, but had seen a great deal of life in the vicinity of London, to which, on the death of his parents, who were very poor people, he went at a very early age. Amongst other places where he had served as ostler was a small inn at Hounslow, much frequented by highwaymen, whose exploits he was fond of narrating, especially those of Jerry Abershaw, who, he said, was a capital rider; and on hearing his accounts of that worthy, I half regretted that the old fellow had not been in London, and I had not formed his acquaintance about the time I was thinking of writing the life of the said Abershaw, not doubting that with his assistance, I could have produced a book at least as remarkable as the life and adventures of that entirely imaginary personage Joseph Sell; perhaps, however, I was mistaken; and whenever Abershaw’s life shall appear before the public—and my publisher credibly informs me that it has not yet appeared—I beg and entreat the public to state which it likes best, the life of Abershaw, or that of Sell, for which latter work I am informed that during the last few months there has been a prodigious demand. My old friend, however, after talking of Abershaw, would frequently add, that, good rider as Abershaw certainly was, he was decidedly inferior to Richard Ferguson, generally called Galloping Dick, who was a pal of Abershaw’s, and had enjoyed a career as long, and nearly as remarkable as his own. I learned from him that both were capital customers at the Hounslow inn, and that he had frequently drank with them in the corn-room. He said that no man could desire more jolly or entertaining companions over a glass of “summut;” but that upon the road it was anything but desirable to meet them; there they were terrible, cursing and swearing, and thrusting the muzzles of their pistols into people’s mouths; and at this part of his locution the old man winked, and said, in a somewhat lower voice, that upon the whole they were right in doing so, and that when a person had once made up his mind to become a highwayman, his best policy was to go the whole hog, fearing nothing, but making everybody afraid of him; that people never thought of resisting a savage-faced, foul-mouthed highwayman, and if he were taken, were
“So it is,” interposed my friend the postillion, who chanced to be present at a considerable part of the old ostler’s discourse; “it is, as you say, the greatest of humbug, and merely, after all, gets a fellow into trouble; but no regular bred highwayman would do it. I say, George, catch the Pope of Rome trying to curry favour with anybody he robs; catch old Mumbo Jumbo currying favour with the Archbishop of Canterbury and the Dean and Chapter, should he meet them in a stage-coach; it would be with him, Bricconi Abbasso, as he knocked their teeth out with the butt of his trombone; and the old regular-built ruffian would be all the safer for it, as Bill would say, as ten to one the Archbishop and Chapter, after such a spice of his quality, would be afraid to swear against him, and to hang him, even if he were in their power, though that would be the proper way; for, if it is the greatest of all humbug for a highwayman to curry favour with those he robs, the next greatest is to try to curry favour with a highwayman when you have got him, by letting him off.”
Finding the old man so well acquainted with the history of highwaymen, and taking considerable interest in the subject, having myself edited a book containing the lives of many remarkable people who had figured on the highway, I forthwith asked him how it was that the trade of highwaymen had become extinct in England, as at present we never heard of any one following it. Whereupon he told me that many causes had contributed to bring about that result; the principal of which were the following:- the refusal to license houses which were known to afford shelter to highwaymen, which, amongst many others, had caused the inn at Hounslow to be closed; the inclosure of many a wild heath in the country, on which they were in the habit of lurking, and particularly the establishing in the neighbourhood of London of a well-armed mounted patrol, who rode the highwaymen down, and delivered them up to justice, which hanged them without ceremony.
“And that would be the way to deal with Mumbo Jumbo and his gang,” said the postillion, “should they show their visages in these realms; and I hear by the newspapers that they are becoming every day more desperate. Take away the license from their public-houses, cut down the rookeries and shadowy old avenues in which they are fond of lying in wait, in order to sally out upon people as they pass in the roads; but, above all, establish a good mounted police to ride after the ruffians and drag them by the scruff of the neck to the next clink, where they might lie till they could be properly dealt with by law; instead of which, the Government are repealing the wise old laws enacted against such characters, giving fresh licenses every day to their public-houses, and saying that it would be a pity to cut down their rookeries and thickets because they look so very picturesque; and, in fact, giving them all kind of encouragement; why, if such behaviour is not enough to drive an honest man mad, I know not what is. It is of no use talking, I only wish the power were in my hands, and if I did not make short work of them, might I be a mere jackass postillion all the remainder of my life.”
Besides acquiring from the ancient ostler a great deal of curious information respecting the ways and habits of the heroes of the road, with whom he had come in contact in the early portion of his life, I picked up from him many excellent hints relating to the art of grooming horses. Whilst at the inn, I frequently groomed the stage and post-horses, and those driven up by travellers in their gigs: I was not compelled, nor indeed expected, to do so; but I took pleasure in the occupation; and I remember at that period one of the principal objects of my ambition was to be a first-rate groom, and to make the skins of the creatures I took in hand look sleek and glossy like those of moles. I have said that I derived valuable hints from the old man, and, indeed, became a very tolerable groom, but there was a certain finishing touch which I could never learn from him, though he possessed it himself, and which I could never attain to by my own endeavours; though my want of success certainly did not proceed from want of application, for I have rubbed the horses down, purring and buzzing all the time, after the genuine ostler fashion, until the perspiration fell in heavy drops upon my shoes, and when I had done my best and asked the old fellow what he thought of my work, I could never extract from him more than a kind of grunt, which might be translated, “Not so very bad, but I have seen a horse groomed much better,” which leads me to suppose that a person, in order to be a first-rate groom, must have something in him when he is born which I had not, and, indeed, which many other people have not who pretend to be grooms. What does the reader think?
Stable Hartshorn—How to Manage a Horse on a Journey—Your Best Friend.
Of one thing I am certain, that the reader must be much delighted with the wholesome smell of the stable, with which many of these pages are redolent; what a contrast to the sickly odours exhaled from those of some of my contemporaries, especially of those who pretend to be of the highly fashionable class, and who treat of reception-rooms, well may they be styled so, in which dukes, duchesses, earls, countesses, archbishops, bishops, mayors, mayoresses—not forgetting the writers themselves, both male and female—congregate and press upon one another; how cheering, how refreshing, after having been nearly knocked down with such an atmosphere, to come in contact with genuine stable hartshorn. Oh! the reader shall have yet more of the stable, and of that old ostler, for which he or she will doubtless exclaim, “Much obliged!”—and, lest I should forget to perform my promise, the reader shall have it now.
I shall never forget an harangue from the mouth of the old man, which I listened to one warm evening as he and I sat on the threshold of the stable, after having attended to some of the wants of a batch of coach-horses. It related to the manner in which a gentleman should take care of his horse and self, whilst engaged in a journey on horseback, and was addressed to myself, on the supposition of my one day coming to an estate, and of course becoming a gentleman.
“When you are a gentleman,” said he, “should you ever journey on a horse of your own, and you could not have a much better than the one you have here eating its fill in the box yonder—I wonder, by the bye, how you ever came by it—you can’t do better than follow the advice I am about to give you, both with respect to your animal and yourself. Before you start, merely give your horse a couple of handfuls of corn and a little water, somewhat under a quart, and if you drink a pint of water yourself out of the pail, you will feel all the better during the whole day; then you may walk and trot your animal for about ten miles, till you come to some nice inn, where you may get down and see your horse led into a nice stall, telling the ostler not to feed him till you come. If the ostler happens to be a dog-fancier, and has an English terrier-dog like that of mine there, say what a nice dog it is, and praise its black and tawn; and if he does not happen to be a dog-fancier, ask him how he’s getting on, and whether he ever knew worse times; that kind of thing will please the ostler, and he will let you do just what you please with your own horse, and when your back is turned, he’ll say to his comrades what a nice gentleman you are, and how he thinks he has seen you before; then go and sit down to breakfast, and, before you have finished breakfast, get up and go and give your horse a feed of corn; chat with the ostler two or three minutes till your horse has taken the shine out of his corn, which will prevent the ostler taking any of it away when your back is turned,
“When you are a gentleman,” said he, after a pause, “the first thing you must think about is to provide yourself with a good horse for your own particular riding; you will, perhaps, keep a coach and pair, but they will be less your own than your lady’s, should you have one, and your young gentry, should you have any; or, if you have neither, for madam, your housekeeper, and the upper female servants; so you need trouble your head less about them, though, of course, you would not like to pay away your money for screws; but be sure you get a good horse for your own riding; and that you may have a good chance of having a good one, buy one that’s young and has plenty of belly—a little more than the one has which you now have, though you are not yet a gentleman; you will, of course, look to his head, his withers, legs and other points, but never buy a horse at any price that has not plenty of belly; no horse that has not belly is ever a good feeder, and a horse that a’n’t a good feeder can’t be a good horse; never buy a horse that is drawn up in the belly behind; a horse of that description can’t feed, and can never carry sixteen stone.
“So when you have got such a horse be proud of it—as I daresay you are of the one you have now—and wherever you go swear there a’n’t another to match it in the country, and if anybody gives you the lie, take him by the nose and tweak it off, just as you would do if anybody were to speak ill of your lady, or, for want of her, of your housekeeper. Take care of your horse, as you would of the apple of your eye—I am sure I would, if I were a gentleman, which I don’t ever expect to be, and hardly wish, seeing as how I am sixty-nine, and am rather too old to ride—yes, cherish and take care of your horse as perhaps the best friend you have in the world; for, after all, who will carry you through thick and thin as your horse will? not your gentlemen friends, I warrant, nor your upper servants, male or female; perhaps your lady would, that is, if she is a whopper, and one of the right sort; the others would be more likely to take up mud and pelt you with it, provided they saw you in trouble, than to help you. So take
The Stage—Coachmen of England—A Bully Served Out—Broughton’s Guard—The Brazen Head.
I lived on very good terms, not only with the master and the old ostler, but with all the domestics and hangers on at the inn; waiters, chambermaids, cooks, and scullions, not forgetting the “boots,” of which there were three. As for the postillions, I was sworn brother with them all, and some of them went so far as to swear that I was the best fellow in the world; for which high opinion entertained by them of me, I believe I was principally indebted to the good account their comrade gave of me, whom I had so hospitably received in the dingle. I repeat that I lived on good terms with all the people connected with the inn, and was noticed and spoken kindly to by some of the guests—especially by that class termed commercial travellers—all of whom were great friends and patronizers of the landlord, and were the principal promoters of the dinner, and subscribers to the gift of plate, which I have already spoken of, the whole fraternity striking me as the jolliest set of fellows imaginable, the best customers to an inn, and the most liberal to servants; there was one description of persons, however, frequenting the inn, which I did not like at all, and which I did not get on well with, and these people were the stage-coachmen.
The stage-coachmen of England, at the time of which I am speaking, considered themselves mighty fine gentry, nay, I verily believe the most important personages of the realm, and their entertaining this high opinion of themselves can scarcely be wondered at; they were low fellows, but masters at driving; driving was in fashion, and sprigs of nobility used to dress as coachmen and imitate the slang and behaviour of the coachmen, from whom occasionally they would take lessons in driving as they sat beside them on the box, which post of honour any sprig of nobility who happened to take a place on a coach claimed as his unquestionable right; and these sprigs would smoke cigars and drink sherry with the coachmen in bar-rooms, and on the road; and, when bidding them farewell, would give them a guinea or a half-guinea, and shake them by the hand, so that these fellows, being low fellows, very naturally thought no small liquor of themselves, but would talk familiarly of their friends lords so and so, the honourable misters so and so, and Sir Harry and Sir Charles, and be wonderfully saucy to any one who was not a lord, or something of the kind; and this high opinion of themselves received daily augmentation from the servile homage paid them by the generality of the untitled male passengers, especially those on the fore part of the coach, who used to contend for the honour of sitting on the box with the coachman when no sprig was nigh to put in his claim. Oh! what servile homage these craven creatures did pay these same coach fellows, more especially after witnessing this or t’other act of brutality practised upon the weak and unoffending—upon some poor friendless woman travelling with but little money, and perhaps a brace of hungry children with her, or upon some thin and half-starved man travelling on the hind part of the coach from London to Liverpool with only eighteen pence in his pocket after his fare was paid, to defray his expenses on the road; for as the insolence of these knights was vast, so was their rapacity enormous; they had been so long accustomed to have crowns and half-crowns rained upon them by their admirers and flatterers, that they would look at a shilling, for which many an honest labourer was happy to toil for ten hours under a broiling sun, with the utmost contempt; would blow upon it derisively, or fillip it into the air before they pocketed it; but when nothing was given them, as would occasionally happen—for how could they receive from those who had nothing? and nobody was bound to give them anything, as they had certain wages from their employers—then what a scene would ensue! Truly the brutality and rapacious insolence of English coachmen had reached a climax; it was time that these fellows should be disenchanted, and the time—thank Heaven!—was not far distant. Let the craven dastards who used to curry favour with them, and applaud their brutality, lament their loss now that they and their vehicles have disappeared from the roads; I, who have ever been an enemy to insolence, cruelty, and tyranny, loathe their memory, and, what is more, am not afraid to say so, well aware of the storm of vituperation, partly learnt from them, which I may expect from those who used to fall down and worship them.
Amongst the coachmen who frequented the inn was one who was called “the bang-up coachman.” He drove to our inn, in the fore part of every day, one of what were called the fast coaches, and afterwards took back the corresponding vehicle. He stayed at our house about twenty minutes, during which time the passengers of the coach which he was to return with dined; those at least who were inclined for dinner, and could pay for it. He derived his sobriquet of “the bang-up coachman” partly from his being dressed in the extremity of coach dandyism, and partly from the peculiar insolence of his manner, and the unmerciful fashion in which he was in the habit of lashing on the poor horses committed to his charge. He was a large tall fellow, of about thirty, with a face which, had it not been bloated by excess, and insolence and cruelty stamped most visibly upon it, might have been called good-looking. His insolence indeed was so great, that he was hated by all the minor fry connected with coaches along the road upon which he drove, especially the ostlers, whom he was continually abusing or finding fault with. Many was the hearty curse which he received when his back was turned; but the generality of people were much afraid of him, for he was a swinging strong fellow, and had the reputation of being a fighter, and in one or two instances had beaten in a barbarous manner individuals who had quarrelled with him.
I was nearly having a fracas with this worthy. One day, after he had been drinking sherry with a sprig, he swaggered into the yard where I happened to be standing; just then a waiter came by carrying upon a tray part of a splendid Cheshire cheese, with a knife, plate, and napkin. Stopping the waiter, the coachman cut with the knife a tolerably large lump out of the very middle of the cheese, stuck it on the end of the knife, and putting it to his mouth nibbled a slight piece off it, and then, tossing the rest away with disdain, flung the knife down upon the tray, motioning the waiter to proceed; “I wish,” said I, “you may not want before you die what you have just flung away,” whereupon the fellow turned furiously towards me; just then, however, his coach being standing at the door, there was a cry for coachman, so that he was forced to depart, contenting himself for the present with shaking his fist at me, and threatening to serve me out on the first opportunity; before, however, the opportunity occurred he himself got served out in a most unexpected manner.
The day after this incident he drove his coach to the inn, and after having dismounted and received the contributions of the generality of the passengers, he strutted up, with a cigar in his mouth, to an individual who had come with him, and who had just asked me a question with respect to the direction of a village about three miles off, to which he was going. “Remember the coachman,” said the knight of the box to this individual, who was a thin person
“You say it is three miles to -,” said the individual to me; “I think I shall light my pipe, and smoke it as I go along.” Thereupon he took out from a side-pocket a tobacco-box and short meerschaum pipe, and implements for striking a light, filled his pipe, lighted it, and commenced smoking. Presently the coachman drew near. I saw at once that there was mischief in his eye; the man smoking was standing with his back towards him, and he came so nigh to him, seemingly purposely, that as he passed a puff of smoke came of necessity against his face. “What do you mean by smoking in my face?” said he, striking the pipe of the elderly individual out of his mouth. The other, without manifesting much surprise, said, “I thank you; and if you will wait a minute, I will give you a receipt for that favour;” then gathering up his pipe, and taking off his coat and hat, he laid them on a stepping-block which stood near, and rubbing his hands together, he advanced towards the coachman in an attitude of offence, holding his hands crossed very near to his face. The coachman, who probably expected anything but such a movement from a person of the age and appearance of the individual whom he had insulted, stood for a moment motionless with surprise; but, recollecting himself, he pointed at him derisively with his finger; the next moment, however, the other was close upon him, had struck aside the extended hand with his left fist, and given him a severe blow on the nose with his right, which he immediately followed by a left-hand blow in the eye; then drawing his body slightly backward, with the velocity of lightning he struck the coachman full in the mouth, and the last blow was the severest of all, for it cut the coachman’s lips nearly through; blows so quickly and sharply dealt I had
The coachman, as I have said before, was very much disliked upon the road, but there was an esprit de corps amongst the coachmen, and those who stood by did not like to see their brother chastised in such tremendous fashion. “I never saw such a fight before,” said one. “Fight! why, I don’t call it a fight at all; this chap here ha’n’t got a scratch, whereas Tom is cut to pieces; it is all along of that guard of his; if Tom could have got within his guard he would have soon served the old chap out.” “So he would,” said another, “it was all owing to that guard. However, I think I see into it, and if I had not to drive this afternoon, I would have a turn with the old fellow and soon serve him out.” “I will fight him now for a guinea,” said the other coachman, half taking off his coat; observing, however, that the elderly individual made a motion towards him, he hitched it upon his shoulder again, and added, “that is, if he had not been fighting already, but as it is, I am above taking an advantage, especially of such a poor old creature as that.” And when he had said this, he looked around him, and there was a feeble titter of approbation from two or three of the craven crew, who were in the habit of currying favour with the coachmen. The elderly individual looked for a moment at these last, and then said, “To such fellows as you I have nothing to say;” then turning to the coachmen, “and as for you,” he said, “ye cowardly bullies, I have but one word, which is, that your reign upon the roads is nearly over, and that a time is coming when ye will no longer be wanted or employed in your present capacity, when ye will either have to drive dung-carts, assist as ostlers at village ale-houses, or rot in the workhouse.” Then putting on his coat and hat, and taking up his bundle, not forgetting his meerschaum, and the rest of his smoking apparatus, he departed on his way. Filled with curiosity, I followed him.
“I am quite astonished that you should be able to use your hands in the way you have done,” said I, as I walked with this individual in the direction in which he was bound.
“I will tell you how I became able to do so,” said the elderly individual, proceeding to fill and light his pipe as he walked along. “My father was a journeyman engraver, who lived in a very riotous neighbourhood in the outskirts of London. Wishing to give me something of an education, he sent me to a day-school, two or three streets distant from where we lived, and there, being rather a puny boy, I suffered much persecution from my schoolfellows, who were a very blackguard set. One day, as I was running home, with one of my tormentors pursuing me, old Sergeant Broughton, the retired fighting-man, seized me by the arm—”
“Dear me,” said I, “has it ever been your luck to be acquainted with Sergeant Broughton?”
“You may well call it luck,” said the elderly individual; but for him I should never have been able to make my way through the world. He lived only four doors from our house; so, as I was running along the street, with my tyrant behind me, Sergeant Broughton seized me by the arm. ‘Stop, my boy,’ said he; ’I have frequently seen that scamp ill-treating you; now I will teach you how to send him home with a bloody nose; down with your bag of books; and now, my game chick,’ whispered he to me, placing himself between me and my adversary, so that he could not observe his motions; ’clench your fist in this manner, and hold your arms in this, and when he strikes at you, move them as I now show you, and he can’t hurt you; now, don’t be afraid, but go at him.’ I confess that I was somewhat afraid, but I considered myself in some degree under the protection of the famous Sergeant, and, clenching my fist, I went at my foe, using the guard which my ally recommended. The result corresponded to a certain degree with the predictions of the Sergeant; I gave my foe a bloody nose and a black eye, though, notwithstanding my recent lesson in the art of self-defence, he contrived to give me two or three clumsy blows. From that moment I was the especial favourite of the Sergeant, who gave me further lessons, so that in a little time I became a very fair boxer, beating everybody of my own size who attacked me. The old gentleman, however, made me promise never to be quarrelsome, nor to turn his instructions to account, except in self-defence. I have always borne in mind my promise, and have made it a point of conscience never to fight unless absolutely compelled. Folks may rail against boxing if they please, but being able to box may sometimes stand a quiet man in good stead. How should I have fared to-day, but for the instructions of Sergeant Broughton? But for them, the brutal ruffian who insulted me must have passed unpunished. He will not soon forget the lesson which I have just given him—the only lesson he could understand. What would have been the use of reasoning with a fellow of that description? Brave old Broughton! I owe him much.”
“And your manner of fighting,” said I, “was the manner employed by Sergeant Broughton?”
“Yes,” said my new acquaintance; “it was the manner in which he beat every one who attempted to contend with him, till, in an evil hour, he entered the ring with Slack, without any training or preparation, and by a chance blow lost the battle to a man who had been beaten with ease by those who, in the hands of Broughton, appeared like so many children. It was the way of fighting of him who first taught Englishmen to box scientifically, who was the head and father of the fighters of what is now called the old school, the last of which were Johnson and Big Ben.”
“A wonderful man, that Big Ben,” said I.
“He was so,” said the elderly individual; “but had it not been for Broughton, I question whether Ben would have ever been the fighter he was. Oh! there was no one like old Broughton; but for him I should at the present moment be sneaking along the road, pursued by the hissings and hootings of the dirty flatterers of that blackguard coachman.”
“What did you mean,” said I, “by those words of yours, that the coachmen would speedily disappear from the roads?”
“I meant,” said he, “that a new method of travelling is about to be established, which will supersede the old. I am a poor engraver, as my father was before me; but engraving is an intellectual trade, and by following it, I have been brought in contact with some of the cleverest men in England. It has even made me acquainted with the projector of the scheme, which he has told me many of the wisest heads of England have been dreaming of during a period of six hundred years, and which it seems was alluded to by a certain Brazen Head in the story-book of Friar Bacon, who is generally supposed to have been a wizard, but in reality was a great philosopher. Young man, in less than twenty years, by which time I shall be dead and gone, England will be surrounded with roads of metal, on which armies may travel with mighty velocity, and of which the walls of brass and iron by which the friar proposed to defend his native land are the types.” He then, shaking me by the hand, proceeded on his way, whilst I returned to the inn.
Francis Ardry—His Misfortunes—Dog and Lion Fight—Great Men of the World.
A few days after the circumstance which I have last commemorated, it chanced that, as I was standing at the door of the inn, one of the numerous stage-coaches which were in the habit of stopping there, drove up, and several passengers got down. I had assisted a woman with a couple of children to dismount, and had just delivered to her a band-box, which appeared to be her only property, which she had begged me to fetch down from the roof, when I felt a hand laid upon my shoulder, and heard a voice exclaim, “Is it possible, old fellow, that I find you in this place?” I turned round, and, wrapped in a large blue cloak, I beheld my good friend Francis Ardry. I shook him most warmly by the hand, and said, “If you are surprised to see me, I am no less so to see you; where are you bound to?”
“I am bound for L-; at any rate, I am booked for that sea-port,” said my friend in reply.
“I am sorry for it,” said I, “for in that case we shall have to part in a quarter of an hour, the coach by which you came stopping no longer.”
“And whither are you bound?” demanded my friend.
“I am stopping at present in this house, quite undetermined as to what to do.”
“Then come along with me,” said Francis Ardry.
“That I can scarcely do,” said I; “I have a horse in the stall which I cannot afford to ruin by racing to L—– by the side of your coach.”
My friend mused for a moment: “I have no particular business at L-—,” said he; “I was merely going thither to pass a day or two, till an affair, in which I am deeply interested, at C—– shall come off. I think I shall stay with you for four-and-twenty hours at least; I have been rather melancholy of late, and cannot afford to part with a friend like you at the present moment; it is an unexpected piece of good fortune to have met you; and I have not been very fortunate of late,” he added, sighing.
“Well,” said I, “I am glad to see you once more, whether fortunate, or not; where is your baggage?”
“Yon trunk is mine,” said Francis, pointing to a trunk of black Russian leather upon the coach.
“We will soon have it down,” said I; and at a word which I gave to one of the hangers-on of the inn, the trunk was taken from the top of the coach. “Now,” said I to Francis Ardry, “follow me, I am a person of some authority in this house;” thereupon I led Francis Ardry into the house, and a word which I said to a waiter forthwith installed Francis Ardry in a comfortable private sitting-room, and his trunk in the very best sleeping-room of our extensive establishment.
It was now about one o’clock: Francis Ardry ordered dinner for two, to be ready at four, and a pint of sherry to be brought forthwith, which I requested my friend the waiter might be the very best, and which in effect turned out as I requested; we sat down, and when we had drunk to each other’s health, Frank requested me to make known to him how I had contrived to free myself from my embarrassments in London, what I had been about since I quitted that city, and the present posture of my affairs.
I related to Francis Ardry how I had composed the Life of Joseph Sell, and how the sale of it to the bookseller had enabled me to quit London with money in my pocket, which had supported me during a long course of ramble in the country, into the particulars of which I, however, did not enter with any considerable degree of fulness. I summed up my account by saying that “I was at present a kind of overlooker in the stables of the inn, had still some pounds in my purse, and, moreover, a capital horse in the stall.”
“No very agreeable posture of affairs,” said Francis Ardry, looking rather seriously at me.
“I make no complaints,” said I, “my prospects are not very bright, it is true, but sometimes I have visions both waking and sleeping, which, though always strange, are invariably agreeable. Last night, in my chamber near the hayloft, I dreamt that I had passed over an almost interminable wilderness—an enormous wall rose before me, the wall, methought, was the great wall of China:- strange figures appeared to be beckoning to me from the top of the wall; such visions are not exactly to be sneered at. Not that such phantasmagoria,” said I, raising my voice, “are to be compared for a moment with such desirable things as fashion, fine clothes, cheques from uncles, parliamentary interest, the love of splendid females. Ah! woman’s love,” said I, and sighed.
“What’s the matter with the fellow?” said Francis Ardry.
“There is nothing like it,” said I.
“Like what?”
“Love, divine love,” said I.
“Confound love,” said Francis Ardry, “I hate the very name; I have made myself a pretty fool by it, but trust me for ever being at such folly again. In an evil hour I abandoned my former pursuits and amusements for it; in one morning spent at Joey’s there was more real pleasure than in—”
“Surely,” said I, “you are not hankering after dog-fighting again, a sport which none but the gross and unrefined care anything for? No, one’s thoughts should be occupied by something higher and more rational than dog-fighting; and what better than love—divine love? Oh, there’s nothing like it!”
“Pray, don’t talk nonsense,” said Francis Ardry.
“Nonsense,” said I; “why I was repeating, to the best of my recollection, what I heard you say on a former occasion.”
“If ever I talked such stuff,” said Francis Ardry, “I was a fool; and indeed I cannot deny that I have been one: no, there’s no denying that I have been a fool. What do you think? that false Annette has cruelly abandoned me.”
“Well,” said I, “perhaps you have yourself to thank for her having done so; did you never treat her with coldness, and repay her marks of affectionate interest with strange fits of eccentric humour?”
“Lord! how little you know of women,” said Francis Ardry; “had I done as you suppose, I should probably have possessed her at the present moment. I treated her in a manner diametrically opposite to that. I loaded her with presents, was always most assiduous to her, always at her feet, as I may say, yet she nevertheless abandoned me—and for whom? I am almost ashamed to say—for a fiddler.”
I took a glass of wine, Francis Ardry followed my example, and then proceeded to detail to me the treatment which he had experienced from Annette, and from what he said, it appeared that her conduct to him had been in the highest degree reprehensible; notwithstanding he had indulged her in everything, she was never civil to him, but loaded him continually with taunts and insults, and had finally, on his being unable to supply her with a sum of money which she had demanded, decamped from the lodgings which he had taken for her, carrying with her all the presents which at various times he had bestowed upon her, and had put herself under the protection of a gentleman who played the bassoon at the Italian Opera, at which place it appeared that her sister had lately been engaged as a danseuse. My friend informed me that at first he had experienced great agony at the ingratitude of Annette, but at last had made up his mind to forget her, and, in order more effectually to do so, had left London with the intention of witnessing a fight, which was shortly coming off at a town in these parts, between some dogs and a lion; which combat, he informed me, had for some time past been looked forward to with intense eagerness by the gentlemen of the sporting world.
I commended him for his resolution, at the same time advising him not to give up his mind entirely to dog-fighting, as he had formerly done, but, when the present combat should be over, to return to his rhetorical studies, and above all to marry some rich and handsome lady on the first opportunity, as, with his person and expectations, he had only to sue for the hand of the daughter of a marquis to be successful, telling him, with a sigh, that all women were not Annettes, and that, upon the whole, there was nothing like them. To which advice he answered, that he intended to return to rhetoric as soon as the lion fight should be over, but that he never intended to marry, having had enough of women; adding that he was glad he had no sister, as, with the feelings which he entertained with respect to her sex, he should be unable to treat her with common affection, and concluded by repeating a proverb which he had learnt from an Arab whom he had met at Venice, to the effect, that, “one who has been stung by a snake, shivers at the sight of a sting.”
After a little more conversation, we strolled to the stable, where my horse was standing; my friend, who was a connoisseur in horseflesh, surveyed the animal with attention, and after inquiring where and how I had obtained him, asked what I intended to do with him; on my telling him that I was undetermined, and that I was afraid the horse was likely to prove a burden to me, he said, “It is a noble animal, and if you mind what you are about, you may make a small fortune by him. I do not want such an animal myself, nor do I know any one who does; but a great horse-fair will be held shortly at a place where, it is true, I have never been, but of which I have heard a great deal from my acquaintances, where it is said a first-rate horse is always sure to fetch its value; that place is Horncastle, in Lincolnshire, you should take him thither.”
Francis Ardry and myself dined together, and after dinner partook of a bottle of the best port which the inn afforded. After a few glasses, we had a great deal of conversation; I again brought the subject of marriage and love, divine love, upon the carpet, but Francis almost immediately begged me to drop it; and on my having the delicacy to comply, he reverted to dog-fighting, on which he talked well and learnedly; amongst other things, he said it was a princely sport of great antiquity, and quoted from Quintus Curtius to prove that the princes of India must have been of the fancy, they having, according to that author, treated Alexander to a fight between certain dogs and a lion. Becoming, notwithstanding my friend’s eloquence and learning, somewhat tired of the subject, I began to talk about Alexander. Francis Ardry said he was one of the two great men whom the world has produced, the other being Napoleon; I replied that I believed Tamerlane was a greater man than either; but Francis Ardry knew nothing of Tamerlane, save what he had gathered from the play of Timour the Tartar. “No,” said he, “Alexander and Napoleon are the great men of the world, their names are known everywhere. Alexander has been dead upwards of two thousand years, but the very English bumpkins sometimes christen their boys by the name of Alexander—can there be a greater evidence of his greatness? As for Napoleon, there are some parts of India in which his bust is worshipped.” Wishing to make up a triumvirate, I mentioned the name of Wellington, to which Francis Ardry merely said, “bah!” and resumed the subject of dog-fighting.
Francis Ardry remained at the inn during that day and the next, and then departed to the dog and lion fight; I never saw him afterwards, and merely heard of him once after a lapse of some years, and what I then heard was not exactly what I could have wished to hear. He did not make much of the advantages which he possessed, a pity, for how great were those advantages—person, intellect, eloquence, connection, riches! yet, with all these advantages, one thing highly needful seems to have been wanting in Francis. A desire, a craving, to perform something great and good. Oh! what a vast deal may be done with intellect, courage, riches, accompanied by the desire of ,doing something great and good! Why, a person may carry the blessings of civilization and religion to barbarous, yet at the same time beautiful and romantic lands; and what a triumph there is for him who does so! what a crown of glory! of far greater value than those surrounding the brows of your mere conquerors. Yet who has done so in these times? Not many; not three, not two, something seems to have been always wanting; there is, however, one instance, in which the various requisites have been united, and the crown, the most desirable in the world—at least which I consider to be the most desirable—achieved, and only one, that of Brooke of Borneo.
Mr. Platitude and the Man in Black—The Postillion’s Adventures— The Lone House—A Goodly Assemblage.
It never rains, but it pours. I was destined to see at this inn more acquaintances than one. On the day of Francis Ardry’s departure, shortly after he had taken leave of me, as I was standing in the corn-chamber, at a kind of writing-table or desk, fastened to the wall, with a book before me, in which I was making out an account of the corn and hay lately received and distributed, my friend the postillion came running in out of breath. “Here they both are,” he gasped out; “pray do come and look at them.”
“Whom do you mean?” said I.
“Why, that red-haired Jack Priest, and that idiotic parson, Platitude; they have just been set down by one of the coaches, and want a postchaise to go across the country in; and what do you think? I am to have the driving of them. I have no time to lose, for I must get myself ready; so do come and look at them.”
I hastened into the yard of the inn; two or three of the helpers of our establishment were employed in drawing forward a postchaise out of the chaise-house, which occupied one side of the yard, and which was spacious enough to contain nearly twenty of these vehicles, though it was never full, several of them being always out upon the roads, as the demand upon us for postchaises across the country was very great. “There they are,” said the postillion, softly, nodding towards two individuals, in one of whom I recognized the man in black, and in the other Mr. Platitude; “there they are; have a good look at them, while I go and get ready.” The man in black and Mr. Platitude were walking up and down the yard, Mr. Platitude was doing his best to make himself appear ridiculous, talking very loudly in exceedingly bad Italian, evidently for the purpose of attracting the notice of the bystanders, in which he succeeded, all the stable-boys and hangers-on about the yard, attracted by his vociferation, grinning at his ridiculous figure as he limped up and down. The man in black said little or nothing, but from the glances which he cast sideways appeared to be thoroughly ashamed of his companion; the worthy couple presently arrived close to where I was standing, and the man in black, who was nearest to me, perceiving me, stood still as if hesitating, but recovering himself in a moment, he moved on without taking any farther notice; Mr. Platitude exclaimed as they passed in broken lingo, “I hope we shall find the holy doctors all assembled,” and as they returned, “I make no doubt that they will all be rejoiced to see me.” Not wishing to be standing an idle gazer, I went to the chaise and assisted in attaching the horses, which had now been brought out, to the pole. The postillion presently arrived, and finding all ready took the reins and mounted the box, whilst I very politely opened the door for the two travellers; Mr. Platitude
I did not see my friend the postillion till the next morning, when he gave me an account of the adventures he had met with on his expedition. It appeared that he had driven the man in black and the Reverend Platitude across the country by roads and lanes which he had some difficulty in threading. At length, when he had reached a part of the country where he had never been before, the man in black pointed out to him a house near the corner of a wood, to which he informed him they were bound. The postillion said it was a strange-looking house, with a wall round it; and, upon the whole, bore something of the look of a madhouse. There was already a postchaise at the gate, from which three individuals had alighted—one of them the postillion said was a mean-looking scoundrel, with a regular petty-larceny expression in his countenance. He was dressed very much like the man in black, and the postillion said that he could almost have taken his Bible oath that they were both of the same profession. The other two he said were parsons, he could swear that, though he had never seen them before; there could be no mistake about them. Church of England parsons the postillion swore they were, with their black coats, white cravats, and airs, in which clumsiness and conceit were most funnily blended—Church of England parsons of the Platitude description, who had been in Italy, and seen the Pope, and kissed his toe, and picked up a little broken Italian, and come home greater fools than they went forth. It appeared that they were all acquaintances of Mr. Platitude, for when the postillion had alighted and let Mr. Platitude and his companion out of the chaise, Mr. Platitude shook the whole three by the hand, conversed with his two brothers in a little broken jergo, and addressed the petty-larceny looking individual by the title of Reverend Doctor. In the midst of these greetings, however, the postillion said the man in black came up to him, and proceeded to settle with him for the chaise; he had shaken hands with nobody, and had merely nodded to the others; “and now,” said the postillion, “he evidently wished to get rid of me, fearing, probably, that I should see too much of the nonsense that was going on. It was whilst settling with me that he seemed to recognize me for the first time, for he stared hard at me, and at last asked whether I had not been in Italy; to which question, with a nod and a laugh, I replied that I had. I was then going to ask him about the health
The postillion then proceeded to relate how he made the best of his way to a small public-house, about a mile off, where he had intended to bait, and how he met on the way a landau and pair, belonging to a Scotch coxcomb whom he had known in London, about whom he related some curious particulars, and then continued: “Well, after I had passed him and his turn-out, I drove straight to the public-house, where I baited my horses, and where I found some of the chaises and drivers who had driven the folks to the lunatic-looking mansion, and were now waiting to take them up again. Whilst my horses were eating their bait, I sat me down, as the weather was warm, at a table outside, and smoked a pipe, and drank some ale, in company with the coachman of the old gentleman who had gone to the house with his son, and the coachman then told me that the house was a Papist house, and that the present was a grand meeting of all the fools and rascals in the country, who came to bow down to images, and to concert schemes—pretty schemes no doubt—for overturning the religion of the country, and that for his part he did not approve of being concerned with such doings, and that he was going to give his master warning next day. So, as we were drinking and discoursing, up drove the chariot of the Scotchman, and down got his valet and the driver, and whilst the driver was seeing after the horses, the valet came and sat down at the table where the gentleman’s coachman and I were drinking. I knew the fellow well, a Scotchman like his master, and just of the same kidney, with white kid gloves, red hair frizzled, a patch of paint on his face, and his hands covered with rings. This very fellow, I must tell you, was one of those most busy in endeavouring to get me turned out of the servants’ club in Park Lane, because I happened to serve a literary man; so he sat down, and in a kind of affected tone cried out, ’Landlord, bring me a glass of cold negus.’ The landlord, however, told him that there was no negus, but that if he pleased, he could have a jug of as good beer as any in the country. ‘Confound the beer,’ said the valet, ’do you think that I am accustomed to such vulgar beverage?’ However, as he found there was nothing better to be had, he let the man bring him some beer, and when he had got it, soon showed that he could drink it easily enough; so, when he had drunk two or three draughts, he turned his eyes in a contemptuous manner, first, on the coachman, and then on me: I saw the scamp recollected me, for after staring at me and my dress for about half a minute, he put on a broad grin, and flinging his head back, he uttered a loud laugh. Well, I did not like this, as you may well believe, and taking the pipe out of my mouth, I asked him if he meant anything personal, to which he answered, that he had said nothing to me, and that he had a right to look where he pleased, and laugh when he pleased. Well, as to a certain extent he was right, as to looking and laughing; and as I have occasionally looked
The postillion having related his story, to which I listened with all due attention, mused for a moment, and then said, “I dare say you remember how, some time since, when old Bill had been telling us how the Government a long time ago, had done away with robbing on the highway, by putting down the public-houses and places which the highwaymen frequented, and by sending a good mounted police to hunt them down, I said that it was a shame that the present Government did not employ somewhat the same means in order to stop the proceedings of Mumbo Jumbo and his gang now-a-days in England. Howsomever, since I have driven a fare to a Popish rendezvous, and seen something of what is going on there, I should conceive that the Government are justified in allowing the gang the free exercise of their calling. Anybody is welcome to stoop and pick up nothing, or worse than nothing, and if Mumbo Jumbo’s people, after their expeditions, return to their haunts with no better plunder in the shape of converts than what I saw going into yonder place of call, I should say they are welcome to what they get; for if that’s the kind of rubbish they steal out of the Church of England, or any other church, who in his senses but would say a good riddance, and many thanks for your trouble: at any rate, that is my opinion of the matter.”
Deliberations with Self-Resolution—Invitation to Dinner—The Commercial Traveller—The Landlord’s Offer—The Comet Wine.
It was now that I had frequent deliberations with myself. Should I continue at the inn in my present position? I was not very much captivated with it; there was little poetry in keeping an account of the corn, hay, and straw which came in, and was given out, and I was fond of poetry; moreover, there was no glory at all to be expected in doing so, and I was fond of glory. Should I give up that situation, and remaining at the inn, become ostler under old Bill? There was more poetry in rubbing down horses than in keeping an account of straw, hay, and corn; there was also some prospect of glory attached to the situation of ostler, for the grooms and stable-boys occasionally talked of an ostler, a great way down the road, who had been presented by some sporting people, not with a silver vase, as our governor had been, but with a silver currycomb, in testimony of their admiration for his skill; but I confess that the poetry of rubbing down had become, as all other poetry becomes, rather prosy by frequent repetition, and with respect to the chance of deriving glory from the employment, I entertained, in the event of my determining to stay, very slight hope of ever attaining skill in the ostler art sufficient to induce sporting people to bestow upon me a silver currycomb. I was not half so good an ostler as old Bill, who had never been presented with a silver currycomb, and I never expected to become so, therefore what chance
This horse had caused me for some time past no little perplexity; I had frequently repented of having purchased him, more especially as the purchase had been made with another person’s money, and had more than once shown him to people who, I imagined, were likely to purchase him; but, though they were profuse in his praise, as people generally are in the praise of what they don’t intend to purchase, they never made me an offer, and now that I had determined to mount on his back and ride away, what was I to do with him in the sequel? I could not maintain him long. Suddenly I bethought me of Horncastle, which Francis Ardry had mentioned as a place where the horse was likely to find a purchaser, and not having determined upon any particular place to which to repair, I thought that I could do no better than betake myself to Horncastle in the first instance, and there endeavour to dispose of my horse.
On making inquiries with respect to the situation of Horncastle, and the time when the fair would be held, I learned that the town was situated in Lincolnshire, about a hundred and fifty miles from the inn at which I was at present sojourning, and that the fair would be held nominally within about a month, but that it was always requisite to be on the spot some days before the nominal day of the fair, as all the best horses were generally sold before that time, and the people who came to purchase gone away with what they had bought.
The people of the inn were very sorry on being informed of my determination to depart. Old Bill told me that he had hoped as how I had intended to settle down there, and to take his place as ostler when he was fit for no more work, adding, that though I did not know much of the business, yet he had no doubt but that I might improve. My friend the postillion was particularly sorry, and taking me with him to the tap-room called for two pints of beer, to one of which he treated me; and whilst we were drinking told me how particularly sorry he was at the thought of my going, but that he hoped I should think better of the matter. On my telling him that I must go, he said that he trusted I should put off my departure for three weeks, in order that I might be present at his marriage, the banns of which were just about to be published. He said that nothing would give him greater pleasure than to see me dance a minuet with his wife after the marriage dinner; but I told him it was impossible that I should stay, my affairs imperatively calling me elsewhere; and that with respect to my dancing a minuet, such a thing was out of the question, as I had never learned to dance. At which he said that he was exceedingly sorry, and finding me determined to go, wished me success in all my undertakings.
The master of the house, to whom, as in duty bound, I communicated my intention before I spoke of it to the servants, was, I make no doubt, very sorry, though he did not exactly tell me so. What he said was, that he had never expected that I should remain long there, as such a situation never appeared to him quite suitable to me, though I had been very diligent, and had given him perfect satisfaction. On his inquiring when I intended to depart, I informed him next day, whereupon he begged that I would defer my departure till the next day but one, and do him the favour of dining with him on the morrow. I informed him that I should be only too happy.
On the following day at four o’clock I dined with the landlord, in company with a commercial traveller. The dinner was good, though plain, consisting of boiled mackerel—rather a rarity in those parts at that time—with fennel sauce, a prime baron of roast beef after the mackerel, then a tart and noble Cheshire cheese; we had prime sherry at dinner, and whilst eating the cheese prime porter, that of Barclay, the only good porter in the world. After the cloth was removed we had a bottle of very good port; and whilst partaking of the port I had an argument with the commercial traveller on the subject of the corn-laws.
The commercial traveller, having worsted me in the argument on the subject of the corn-laws, got up in great glee, saying that he must order his gig, as business must be attended to. Before leaving the room, however, he shook me patronizingly by the hand, and said something to the master of the house, but in so low a tone that it escaped my ear.
No sooner had he departed than the master of the house told me that his friend the traveller had just said that I was a confounded sensible young fellow, and not at all opinionated, a sentiment in which he himself perfectly agreed—then hemming once or twice, he said that as I was going on a journey he hoped I was tolerably well provided with money, adding that travelling was rather expensive, especially on horseback, the manner in which he supposed, as I had a horse in the stable, I intended to travel. I told him that though I was not particularly well supplied with money, I had sufficient for the expenses of my journey, at the end of which I hoped to procure more. He then hemmed again, and said that since I had been at the inn I had rendered him a great deal of service in more ways than one, and that he should not think of permitting me to depart without making me some remuneration; then putting his hand into his waistcoat pocket, he handed me a cheque for ten pounds, which he had prepared beforehand, the value of which he said I could receive at the next town, or that, if I wished it, any waiter in the house would cash it for me. I thanked him for his generosity in the best terms I could select, but, handing him back the cheque, I told him that I could not accept it, saying, that, so far from his being my debtor, I believed myself to be indebted to him, as not only myself but my horse had been living at his house for several weeks. He replied, that as for my board at a house like his it amounted to nothing, and as for the little corn and hay which the horse had consumed it was of no consequence, and that he must insist upon my taking the cheque. But I again declined, telling him that doing so would be a violation of a rule which I had determined to follow, and which nothing but the greatest necessity would ever compel me to break through—never to incur obligations. “But,” said he, “receiving this money will not be incurring an obligation, it is your due.” “I do not think so,” said I; “I did not engage to serve you for money, nor will I take any from you.” “Perhaps you will take it as a loan?” said he. “No,” I replied, “I never borrow.” “Well,” said the landlord, smiling, “you are different from all others that I am acquainted with. I never yet knew any one else who scrupled to borrow and receive obligations; why, there are two baronets in the neighbourhood who have borrowed money of me, ay, and who have never repaid what they borrowed; and there are a dozen squires who are under considerable obligations to me, who I dare say will never return them. Come, you need not be more scrupulous than your superiors—I mean in station.” “Every vessel must stand on its own bottom,” said I; “they take pleasure in receiving obligations, I take pleasure in being independent. Perhaps they are wise, and I am a fool, I know not, but one thing I am certain of, which is, that were I not independent I should be very unhappy: I should have no visions
“Horncastle!” said the landlord, “I have heard of that place; you mustn’t be dreaming visions when you get there, or they’ll steal the horse from under you. Well,” said he, rising, “I shall not press you further on the subject of the cheque. I intend, however, to put you under an obligation to me.” He then rang the bell, and having ordered two fresh glasses to be brought, he went out and presently returned with a small pint bottle, which he uncorked with his own hand; then sitting down, he said, “The wine that I bring here, is port of eighteen hundred and eleven, the year of the comet, the best vintage on record; the wine which we have been drinking,” he added, “is good, but not to be compared with this, which I never sell, and which I am chary of. When you have drunk some of it, I think you will own that I have conferred an obligation upon you;” he then filled the glasses, the wine which he poured out diffusing an aroma through the room; then motioning me to drink, he raised his own glass to his lips, saying, “Come, friend, I drink to your success at Horncastle.”
Triumphal Departure—No Season like Youth—Extreme Old Age— Beautiful England—The Ratcatcher—A Misadventure.
I departed from the inn much in the same fashion as I had come to it, mounted on a splendid horse indifferently well caparisoned, with the small valise attached to my crupper, in which, besides the few things I had brought with me, was a small book of roads with a map which had been presented to me by the landlord. I must not forget to state that I did not ride out of the yard, but that my horse was brought to me at the front door by old Bill, who insisted upon doing so, and who refused a five-shilling piece which I offered him; and it will be as well to let the reader know that the landlord shook me by the hand as I mounted, and that the people attached to the inn, male and female—my friend the postillion at the head—assembled before the house to see me off, and gave me three cheers as I rode away. Perhaps no person ever departed from an inn with more eclat or better wishes; nobody looked at me askance, except two stage-coachmen who were loitering about, one of whom said to his companion, “I say, Jim! twig his portmanteau! a regular Newmarket turn-out, by—!”
It was in the cool of the evening of a bright day—all the days of that summer were bright—that I departed. I felt at first rather melancholy at finding myself again launched into the wide world, and leaving the friends whom I had lately made behind me; but by occasionally trotting the horse, and occasionally singing a song of Romanvile, I had dispelled the feeling of melancholy by the time I had proceeded three miles down the main road. It was at the end of these three miles, just opposite a milestone, that I struck into a cross road. After riding about seven miles, threading what are called, in postillion parlance, cross-country roads, I reached another high road, tending to the east, along which I proceeded for a mile or two, when coming to a small inn, about nine o’clock, I halted and put up for the night.
Early on the following morning I proceeded on my journey, but fearing to gall the horse, I no longer rode him, but led him by the bridle, until I came to a town at the distance of about ten miles from the place where I had passed the night. Here I stayed during the heat of the day, more on the horse’s account than my own, and towards evening resumed my journey, leading the animal by the bridle as before; and in this manner I proceeded for several days, travelling on an average from twenty to twenty-five miles a day, always leading the animal, except perhaps now and then of an evening, when, if I saw a good piece of road before me, I would mount and put the horse into a trot, which the creature seemed to enjoy as much as myself, showing his satisfaction by snorting and neighing, whilst I gave utterance to my own exhilaration by shouts, or by “the chi she is kaulo she soves pre lakie dumo,” or by something else of the same kind in Romanvile.
On the whole, I journeyed along very pleasantly, certainly quite as pleasantly as I do at present, now that I am become a gentleman and weigh sixteen stone, though some people would say that my present manner of travelling is much the most preferable, riding as I now do, instead of leading my horse; receiving the homage of ostlers instead of their familiar nods; sitting down to dinner in the parlour of the best inn I can find, instead of passing the brightest part of the day in the kitchen of a village alehouse; carrying on my argument after dinner on the subject of the corn-laws, with the best commercial gentlemen on the road, instead of being glad, whilst sipping a pint of beer, to get into conversation with blind trampers, or maimed Abraham sailors, regaling themselves on half-pints at the said village hostelries. Many people will doubtless say that things have altered wonderfully with me for the better, and they would say right, provided I possessed now what I then carried about with me in my journeys—the spirit of youth. Youth is the only season for enjoyment, and the first twenty-five years of one’s life are worth all the rest of the longest life of man, even though those five-and-twenty be spent in
Ah! there is nothing like youth—not that after-life is valueless. Even in extreme old age one may get on very well, provided we will but accept of the bounties of God. I met the other day an old man, who asked me to drink. “I am not thirsty,” said I, “and will not drink with you.” “Yes, you will,” said the old man, “for I am this day one hundred years old; and you will never again have an opportunity of drinking the health of a man on his hundredth birthday.” So I broke my word, and drank. “Yours is a wonderful age,” said I. “It is a long time to look back to the beginning of it,” said the old man; “yet, upon the whole, I am not sorry to have lived it all.” “How have you passed your time?” said I. “As well as I could,” said the old man; “always enjoying a good thing when it came honestly within my reach; not forgetting to praise God for putting it there.” “I suppose you were fond of a glass of good ale when you were young?” “Yes,” said the old man, “I was; and so, thank God, I am still.” And he drank off a glass of ale.
On I went in my journey, traversing England from west to east— ascending and descending hills—crossing rivers by bridge and ferry—and passing over extensive plains. What a beautiful country is England! People run abroad to see beautiful countries, and leave their own behind unknown, unnoticed—their own the most beautiful! And then, again, what a country for adventures! especially to those who travel on foot, or on horseback. People run abroad in quest of adventures, and traverse Spain or Portugal on mule or on horseback; whereas there are ten times more adventures to be met with in England than in Spain, Portugal, or stupid Germany to boot. Witness the number of adventures narrated in the present book—a book entirely devoted to England. Why, there is not a chapter in the present book which is not full of adventures, with the exception of the present one, and this is not yet terminated.
After traversing two or three counties, I reached the confines of Lincolnshire. During one particularly hot day I put up at a public-house, to which, in the evening, came a party of harvesters to make merry, who, finding me wandering about the house a stranger, invited me to partake of their ale; so I drank with the harvesters, who sang me songs about rural life, such as —
“Sitting in the swale; and listening to the swindle of the flail, as it sounds dub-a-dub on the corn, from the neighbouring barn.”
In requital for which I treated them with a song, not of Romanvile, but the song of “Sivory and the horse Grayman.” I remained with them till it was dark, having, after sunset, entered into deep discourse with a celebrated ratcatcher, who communicated to me the secrets of his trade, saying, amongst other things, “When you see the rats pouring out of their holes, and running up my hands and arms, it’s not after me they comes, but after the oils I carries about me they comes;” and who subsequently spoke in the most enthusiastic manner of his trade, saying that it was the best trade in the world, and most diverting, and that it was likely to last for ever; for whereas all other kinds of vermin were fast disappearing from England, rats were every day becoming more abundant. I had quitted this good company, and having mounted my horse, was making my way towards a town at about six miles’ distance, at a swinging trot, my thoughts deeply engaged on what I had gathered from the ratcatcher, when all on a sudden a light glared upon the horse’s face, who purled round in great terror, and flung me out of the saddle, as from a sling, or with as much violence as the horse Grayman, in the ballad, flings Sivord the Snareswayne. I fell upon the ground—felt a kind of crashing about my neck—and forthwith became senseless.
A Novel Situation—The Elderly Individual—The Surgeon—A Kind Offer—Chimerical Ideas—Strange Dream.
How long I remained senseless I cannot say, for a considerable time, I believe; at length, opening my eyes, I found myself lying on a bed in a middle-sized chamber, lighted by a candle, which stood on a table—an elderly man stood near me, and a yet more elderly female was holding a phial of very pungent salts to my olfactory organ. I attempted to move, but felt very stiff—my right arm appeared nearly paralysed, and there was a strange dull sensation in my head. “You had better remain still, young man,” said the elderly individual, “the surgeon will be here presently; I have sent a message for him to the neighbouring village.” “Where am I?” said I, “and what has happened?” “You are in my house,” said the old man, “and you have been flung from a horse. I am sorry to say that I was the cause. As I was driving home, the lights in my gig frightened the animal.” “Where is the horse?” said I. “Below, in my stable,” said the elderly individual. “I saw you fall, but knowing that on account of my age I could be of little use to you, I instantly hurried home, the accident did not occur more than a furlong off, and procuring the assistance of my lad, and two or three neighbouring cottagers, I returned to the spot where you were lying senseless. We raised you up, and brought you here. My lad then went in quest of the horse, who had run away as we drew nigh. When we saw him first he was standing near you; he caught him with some difficulty, and brought him home. What
He left the room and returned in about ten minutes, followed by another person. “Your horse is safe,” said he, “and his knees are unblemished; not a hair ruffled. He is a fine animal, and will do credit to Horncastle; but here is the surgeon come to examine into your own condition.” The surgeon was a man about thirty-five, thin, and rather tall; his face was long and pale, and his hair, which was light, was carefully combed back as much as possible from his forehead. He was dressed very neatly, and spoke in a very precise tone. “Allow me to feel your pulse, friend?” said he, taking me by the right wrist. I uttered a cry, for at the motion which he caused a thrill of agony darted through my arm. “I hope your arm is not broke, my friend,” said the surgeon, “allow me to see; first of all, we must divest you of this cumbrous frock.”
The frock was removed with some difficulty, and then the upper vestments of my frame, with more difficulty still. The surgeon felt my arm, moving it up and down, causing me unspeakable pain. “There is no fracture,” said he, at last, “but a contusion—a violent contusion. I am told you were going to Horncastle; I am afraid you will be hardly able to ride your horse thither in time to dispose of him; however, we shall see—your arm must be bandaged, friend; after which I shall bleed you, and administer a composing draught.”
To be short, the surgeon did as he proposed, and when he had administered the composing draught, he said, “Be of good cheer; I should not be surprised if you are yet in time for Horncastle.” He then departed with the master of the house, and the woman, leaving me to my repose. I soon began to feel drowsy, and was just composing myself to slumber, lying on my back, as the surgeon had advised me, when I heard steps ascending the stairs, and in a moment more the surgeon entered again, followed by the master of the house. “I hope I don’t disturb
Left to myself, I again essayed to compose myself to rest, but for some time in vain. I had been terribly shaken by my fall, and had subsequently, owing to the incision of the surgeon’s lancet, been deprived of much of the vital fluid; it is when the body is in such a state that the merest trifles affect and agitate the mind; no wonder, then, that the return of the surgeon and the master of the house for the purpose of inquiring whether I would sell my horse, struck me as being highly extraordinary, considering the hour of the night, and the situation in which
With some difficulty I readjusted myself in bed. It was now early morning, and the first rays of the sun were beginning to penetrate the white curtains of a window on my left, which probably looked into the garden, as I caught a glimpse or two of the leaves of trees through a small uncovered part at the side. For some time I felt uneasy and anxious, my spirits being in a strange fluttering state. At last my eyes fell upon a small row of tea-cups seemingly of china, which stood on a mantelpiece exactly fronting the bottom of the bed. The sight of these objects, I know not why, soothed and pacified me; I kept my eyes fixed upon them, as I lay on my back on the bed, with my head upon the pillow, till at last I fell into a calm and refreshing sleep.
The Morning after a Fall—The Teapot—Unpretending Hospitality—The Chinese Student.
It might be about eight o’clock in the morning when I was awakened by the entrance of the old man. “How have you rested?” said he, coming up to the bedside, and looking me in the face. “Well,” said I, “and I feel much better, but I am still very sore.” I surveyed him now for the first time with attention. He was dressed in a sober-coloured suit, and was apparently between sixty and seventy. In stature he was rather above the middle height, but with a slight stoop; his features were placid, and expressive of much benevolence, but, as it appeared to me, with rather a melancholy cast—as I gazed upon them, I felt ashamed that I should ever have conceived in my brain a vision like that of the preceding night, in which he appeared in so disadvantageous a light. At length he said, “It is now time for you to take some refreshment. I hear my old servant coming up with your breakfast.” In a moment the elderly female entered with a tray, on which was some bread and butter, a teapot and cup. The cup was of common blue earthenware, but the pot was of china, curiously fashioned, and seemingly of great antiquity. The old man poured me out a cupful of tea, and then, with the assistance of the woman, raised me higher, and propped me up with the pillows. I ate and drank; when the pot was emptied of its liquid (it did not contain much), I raised it up with my left hand to inspect it. The sides were covered with curious characters, seemingly hieroglyphics. After surveying them for some time, I replaced it upon the tray. “You seem fond of china,” said I, to the old man, after the servant had retired with the breakfast things, and I had returned to my former posture; “you have china on the mantelpiece, and that was a remarkable teapot out of which I have just been drinking.”
The old man fixed his eyes intently on me, and methought the expression of his countenance became yet more melancholy. “Yes,” said he, at last, “I am fond of china—I have reason to be fond of china—but for china I should—” and here he sighed again.
“You value it for the quaintness and singularity of its form,” said I; “it appears to be less adapted for real use than our own pottery.”
“I care little about its form,” said the old man; “I care for it simply on account of—however, why talk to you on the subject which can have no possible interest to you? I expect the surgeon here presently.”
“I do not like that surgeon at all,” said I; “how strangely he behaved last night, coming back, when I was just falling asleep, to ask me if I would sell my horse.”
The old man smiled. “He has but one failing,” said he, “an itch for horse-dealing; but for that he might be a much richer man than he is; he is continually buying and exchanging horses, and generally finds himself a loser by his bargains: but he is a worthy creature, and skilful in his profession—it is well for you that you are under his care.”
The old man then left me, and in about an hour returned with the surgeon, who examined me and reported favourably as to my case. He spoke to me with kindness and feeling, and did not introduce the subject of the horse. I asked him whether he thought I should be in time for the fair. “I saw some people making their way thither to-day,” said he; “the fair lasts three weeks, and it has just commenced. Yes, I think I may promise you that you will be in time for the very heat of it. In a few days you will be able to mount your saddle with your arm in a sling, but you must by no means appear with your arm in a sling at Horncastle, as people would think that your horse had flung you, and that you wanted to dispose of him because he was a vicious brute. You must, by all means, drop the sling before you get to Horncastle.”
For three days I kept my apartment by the advice of the surgeon. I passed my time as I best could. Stretched on my bed, I either abandoned myself to reflection, or listened to the voices of the birds in the neighbouring garden. Sometimes, as I lay awake at night, I would endeavour to catch the tick of a clock, which methought sounded from some distant part of the house.
The old man visited me twice or thrice every day to inquire into my state. His words were few on these occasions, and he did not stay long. Yet his voice and his words were kind. What surprised me most in connection with this individual was, the delicacy of conduct which he exhibited in not letting a word proceed from his lips which could testify curiosity respecting who I was, or whence I came. All he knew of me was, that I had been flung from my horse on my way to a fair for the purpose of disposing of the animal; and that I was now his guest. I might be a common horse-dealer for what he knew, yet I was treated by him with all the attention which I could have expected, had I been an alderman of Boston’s heir, and known to him as such. The county in which I am now, thought I at last, must be either extraordinarily devoted to hospitality, or this old
I entered the room, which seemed to be a counterpart of the one which I had just left. It was of the same size, had the same kind of furniture, and appeared to be equally well stocked with china; one prominent article it possessed, however, which the other room did not exhibit—namely, a clock, which, with its pendulum moving tick-a-tick, hung against the wall opposite to the door, the sight of which made me conclude that the sound which methought I had heard in the stillness of the night was not an imaginary one. There it hung on the wall, with its pendulum moving tick-a-tick. The old gentleman was seated in an easy chair a little way into the room, having the glass-door on his right hand. On a table before him lay a large open volume, in which I observed Roman letters as well as characters. A few inches beyond the book on the table, covered all over with hieroglyphics, stood a china vase. The eyes of the old man were fixed upon it.
“Sit down,” said he, motioning me with his hand to a stool close by, but without taking his eyes from the vase.
“I can’t make it out,” said he, at last, removing his eyes from the vase, and leaning back on the chair, “I can’t make it out.”
“I wish I could assist you,” said I.
“Assist me,” said the old man, looking at me with a half smile.
“Yes,” said I, “but I don’t understand Chinese.”
“I suppose not,” said the old man, with another slight smile; “but--but—”
“Pray proceed,” said I.
“I wished to ask you,” said the old man, “how you knew that the characters on yon piece of crockery were Chinese; or, indeed, that there was such a language?”
“I knew the crockery was china,” said I, “and naturally enough supposed what was written upon it to be Chinese; as for there being such a language—the English have a language, the French have a language, and why not the Chinese?”
“May I ask you a question?”
“As many as you like.”
“Do you know any language besides English?”
“Yes,” said I, “I know a little of two or three.”
“May I ask their names?”
“Why not?” said I, “I know a little French.”
“Anything else?”
“Yes, a little Welsh, and a little Haik.”
“What is Haik?”
“Armenian.”
“I am glad to see you in my house,” said the old man, shaking me by the hand; “how singular that one coming as you did should know Armenian!”
“Not more singular,” said I, “than that one living in such a place as this should know Chinese. How came you to acquire it?”
The old man looked at me, and sighed. “I beg pardon,” said I, “for asking what is, perhaps, an impertinent question; I have not imitated your own delicacy; you have never asked me a question without first desiring permission, and here I have been days and nights in your house an intruder on your hospitality, and you have never so much as asked me who I am.”
“In forbearing to do that,” said the old man, “I merely obeyed the Chinese precept, ‘Ask no questions of a guest;’ it is written on both sides of the teapot out of which you have had your tea.”
“I wish I knew Chinese,” said I. “Is it a difficult language to acquire?”
“I have reason to think so,” said the old man. “I have been occupied upon it five-and-thirty years, and I am still very imperfectly acquainted with it; at least, I frequently find upon my crockery sentences the meaning of which to me is very dark, though it is true these sentences are mostly verses, which are, of course, more difficult to understand than mere prose.”
“Are your Chinese studies,” said I, “confined to crockery literature?”
“Entirely,” said the old man; “I read nothing else.”
“I have heard,” said I, “that the Chinese have no letters, but that for every word they have a separate character—is it so?”
“For every word they have a particular character,” said the old man; “though, to prevent confusion, they have arranged their words under two hundred and fourteen what we should call radicals, but which they call keys. As we arrange all our words in a dictionary under twenty-four letters, so do they arrange all their words, or characters, under two hundred and fourteen radical signs; the simplest radicals being the first, and the more complex the last.”
“Does the Chinese resemble any of the European languages in words?” said I.
“I am scarcely competent to inform you,” said the old man; “but I believe not.”
“What does that character represent?” said I, pointing to one on the vase.
“A knife,” said the old man, “that character is one of the simplest radicals or keys.”
“And what is the sound of it?” said I.
“Tau,” said the old man.
“Tau!” said I; “tau!”
“A strange word for a knife is it not?” said the old man.
“Tawse!” said I; “tawse!”
“What is tawse?” said the old man.
“You were never at school at Edinburgh, I suppose?”
“Never,” said the old man.
“That accounts for your not knowing the meaning of tawse,” said I; “had you received the rudiments of a classical education at the High School, you would have known the meaning of tawse full well. It is a leathern thong, with which refractory urchins are recalled to a sense of their duty by the dominie. Tau—tawse—how singular!”
“I cannot see what the two words have in common, except a slight agreement in sound.”
“You will see the connection,” said I, “when I inform you that the thong, from the middle to the bottom, is cut or slit into two or three parts, from which slits or cuts, unless I am very much mistaken, it derives its name—tawse, a thong with slits or cuts, used for chastising disorderly urchins at the High School, from the French tailler, to cut; evidently connected with the Chinese tau, a knife—how very extraordinary!”
Convalescence—The Surgeon’s Bill—Letter of Recommendation— Commencement of the Old Man’s History.
Two days—three days passed away—and I still remained at the house of my hospitable entertainer; my bruised limb rapidly recovering the power of performing its functions. I passed my time agreeably enough, sometimes in my chamber, communing with my own thoughts; sometimes in the stable, attending to, and not unfrequently conversing with, my horse; and at meal-time—for I seldom saw him at any other—discoursing with the old gentleman, sometimes on the Chinese vocabulary, sometimes on Chinese syntax, and once or twice on English horseflesh; though on this latter subject, notwithstanding his descent from a race of horse-traders, he did not enter into with much alacrity. As a small requital for his kindness, I gave him one day, after dinner, unasked, a brief account of my history and pursuits. He listened with attention; and when it was concluded, thanked me for the confidence which I had reposed in him. “Such conduct,” said he, “deserves a return. I will tell you my own history; it is brief, but may perhaps not prove uninteresting to you—though the relation of it will give me some pain.” “Pray, then, do not recite it,” said I. “Yes,” said the old man, “I will tell you, for I wish
On the evening of the next day, the last which I spent with my kind entertainer, I sat at tea with him in a little summer-house in his garden, partially shaded by the boughs of a large fig-tree. The surgeon had shortly before paid me his farewell visit, and had brought me the letter of introduction to his friend at Horncastle, and also his bill, which I found anything but extravagant. After we had each respectively drank the contents of two cups—and it may not be amiss here to inform the reader that though I took cream with my tea, as I always do when I can procure that addition, the old man, like most people bred up in the country, drank his without it—he thus addressed me:- “I am, as I told you on the night of your accident, the son of a breeder of horses, a respectable and honest man. When I was about twenty he died, leaving me, his only child, a comfortable property, consisting of about two hundred acres of land and some fifteen hundred pounds in money. My mother had died about three years previously. I felt the death of my mother keenly, but that of my father less than was my duty; indeed, truth compels me to acknowledge that I scarcely regretted his death. The cause of this want of proper filial feeling was the opposition which I had experienced from him in an affair which deeply concerned me. I had formed an attachment for a young female in the neighbourhood,
“A month passed; during this time I paid away two of the notes which I had received at Horncastle from the dealer—one of them in my immediate neighbourhood, and the other at a town about fifteen miles distant, to which I had repaired for the purpose of purchasing some furniture. All things seemed to be going on most prosperously, and I felt quite happy, when one morning, as I was overlooking some workmen who were employed about my house, I was accosted
“In a few words the magistrates’ clerk gave me to understand the state of the case. I was filled with surprise and consternation. I knew myself to be perfectly innocent of any fraudulent intention, but at the time of which I am speaking it was a matter fraught with the greatest danger to be mixed up, however innocently, with the passing of false money. The law with respect to forgery was terribly severe, and the innocent as well as the guilty occasionally suffered. Of this I was not altogether ignorant; unfortunately, however, in my transactions with the stranger, the idea of false notes being offered to me, and my being brought into trouble by means of them, never entered my mind. Recovering myself a little, I stated that the notes in question were two of three notes which I had received at Horncastle, for a pair of horses, which it was well known I had carried thither.
“Thereupon, I produced from my pocket-book the third note, which was forthwith pronounced a forgery. I had scarcely produced the third note, when I remembered the one which I had changed for the Horncastle dealer, and with the remembrance came the almost certain conviction that it was also a forgery; I was tempted for a moment to produce it, and to explain the circumstance—would to God I had done so!—but shame at the idea of having been so wretchedly duped prevented me, and the opportunity was lost. I must confess that the agent of the bank behaved, upon the whole, in a very handsome manner; he said that as it was quite evident that I had disposed of certain horses at the fair, it was very probable that I might have received the notes in question in exchange for them, and that he was willing, as he had received a very excellent account of my general conduct, to press the matter no farther, that is, provided--” And here he stopped. Thereupon, one of the three magistrates, who were present, asked me whether I chanced to have any more of these spurious notes in my possession. He certainly had a right to ask the question; but there was something peculiar in his tone-insinuating suspicion. It is certainly difficult to judge of the motives which rule a person’s conduct, but I cannot help imagining that he was somewhat influenced in his behaviour on that occasion, which was anything but friendly, by my having refused to sell him the horses at a price less than that which I expected to get at the fair; be this as it may, the question filled me with embarrassment, and I bitterly repented not having at first been more explicit. Thereupon the magistrate in the same kind of tone, demanded to see my pocket-book. I knew that to demur would be useless, and produced it, and therewith, amongst two or three small country notes, appeared the fourth which I had received from the Horncastle dealer. The agent took it up and examined it with attention. ‘Well, is it a genuine note?’ asked the magistrate. ’I am sorry to say that it is not,’ said the agent; ’it is a forgery, like the other three.’ The magistrate shrugged his shoulders, as indeed did several people in the room. ‘A regular dealer in forged notes,’ said a person close behind me; ‘who would have thought it?’
“Seeing matters begin to look so serious, I aroused myself, and endeavoured to speak in my own behalf, giving a candid account of the manner in which I became possessed of the notes; but my explanation did not appear to meet much credit; the magistrate, to whom I have in particular alluded, asked, why I had not at once stated the fact of my having received a fourth note; and the agent, though in a very quiet tone, observed that he could not help thinking it somewhat strange that I should have changed a note of so much value for a perfect stranger, even supposing that he had purchased my horses, and had paid me their value in hard cash; and I noticed that he laid particular
“So I was permitted to depart from the tribunal of petty justice without handcuffs, and uncollared by a constable; but people looked coldly and suspiciously upon me. The first thing I did was to hasten to the house of my beloved, in order to inform her of every circumstance attending the transaction. I found her, but how? A malicious female individual had hurried to her with a distorted tale, to the effect that I had been taken up as an utterer of forged notes; that an immense number had been found in my possession; that I was already committed, and that probably I should be executed. My affianced one tenderly loved me, and her constitution was delicate; fit succeeded fit; she broke a blood-vessel, and I found her deluged in blood; the surgeon had been sent for; he came and afforded her every possible relief. I was distracted; he bade me have hope, but I observed he looked very grave.
“By the skill of the surgeon, the poor girl was saved in the first instance from the arms of death, and for a few weeks she appeared to be rapidly recovering; by degrees, however, she became melancholy; a worm preyed upon her spirit; a slow fever took possession of her frame. I subsequently learned that the same malicious female who had first carried to her an exaggerated account of the affair, and who was a distant relative of her own, frequently visited her, and did all in her power to excite her fears with respect to its eventual termination. Time passed on in a very wretched manner. Our friend the surgeon showing to us both every mark of kindness and attention.
“It was owing to this excellent man that my innocence was eventually established. Having been called to a town on the borders of Yorkshire to a medical consultation, he chanced to be taking a glass of wine with the landlord of the inn at which he stopped, when the waiter brought in a note to be changed, saying ’That the Quaker gentleman, who had been for some days in the house, and was about to depart, had sent it to be changed, in order that he might pay his bill.’ The landlord took the note, and looked at it. ‘A fifty-pound bill,’ said he; ’I don’t like changing bills of that amount, lest they should prove bad ones; however, as it comes from a Quaker gentleman, I suppose it is all right.’ The mention of a fifty-pound note aroused the attention of my friend, and he requested to be permitted to look at it; he had scarcely seen it, when he was convinced that it was one of the same description as those which had brought me into trouble, as it corresponded with them in two particular features, which the agent of the bank had pointed out to him and others as evidence of their spuriousness. My friend, without a moment’s hesitation, informed the landlord that the note was a bad one, expressing at the same time a great wish to see the Quaker gentleman who wanted to have it changed. ‘That you can easily do,’ said the landlord, and forthwith conducted him into the common room, where he saw a respectable-looking man, dressed like a Quaker, and seemingly about sixty years of age.
“My friend, after a short apology, showed him the note which he held in his hand, stating that he had no doubt it was a spurious one, and begged to be informed where he had taken it, adding, that a particular friend of his was at present in trouble, owing to his having taken similar notes from a stranger at Horncastle; but that he hoped that he, the Quaker, could give information, by means of which the guilty party, or parties, could be arrested. At the mention of Horncastle, it appeared to my friend that the Quaker gave a slight start. At the conclusion of this speech, however, he answered, with great tranquillity, that he had received it in the way of business at -, naming one of the principal towns in Yorkshire, from a very respectable person, whose name he was perfectly willing to communicate, and likewise his own, which he said was James, and that he was a merchant residing at Liverpool; that he would write to his friend at -, requesting him to make inquiries on the subject; that just at that moment he was in a hurry to depart, having some particular business at a town about ten miles off, to go to which he had bespoken a post-chaise of the landlord; that with respect to the note, it was doubtless a very disagreeable thing to have a suspicious one in his possession, but that it would make little difference to him, as he had plenty of other money, and thereupon he pulled out a purse, containing various other notes, and some gold, observing, ’that his only motive for wishing to change the other note was a desire to be well provided with change;’ and finally, that if they had any suspicion with respect to him, he was perfectly willing to leave the note in their possession till he should return, which he intended to do in about a fortnight. There was so much plausibility in the speech of the Quaker, and his appearance and behaviour were so perfectly respectable, that my friend felt almost ashamed of the suspicion which at first he had entertained of him, though, at the same time, he felt an unaccountable unwillingness to let the man depart without some further interrogation. The landlord, however, who did not wish to disoblige one who had been, and might probably be again, a profitable customer, declared that he was perfectly satisfied; and that he had no wish to detain the note, which he made no doubt the gentleman had received in the way of business, and that as the matter concerned him alone, he would leave it to him to make the necessary inquiries. ‘Just as you please, friend,’ said the Quaker, pocketing the suspicious note, ’I will now pay my bill.’ Thereupon he discharged the bill with a five-pound note, which he begged the landlord to inspect carefully, and with two pieces of gold.
“The landlord had just taken the money, receipted the bill, and was bowing to his customer, when the door opened, and a lad, dressed in a kind of grey livery, appeared, and informed the Quaker that the chaise was ready. ‘Is that boy your servant?’ said the surgeon. ‘He is, friend,’ said the Quaker. ’Hast thou any reason for asking me that question?’ ‘And has he been long in your service?’ ‘Several years,’ replied the Quaker, ’I took him into my house out of compassion, he being an orphan, but as the chaise is waiting, I will bid thee farewell.’ ’I am afraid I must stop your journey for the present,’ said the surgeon; ’that boy has exactly the same blemish in the eye which a boy had who was in company with the man at Horncastle, from whom my friend received the forged notes, and who there passed for his son.’ ‘I know nothing about that,’ said the Quaker, ’but I am determined to be detained here no longer, after the satisfactory account which I have given as to the note’s coming into my possession.’ He then attempted to leave the room, but my friend detained him, a struggle ensued, during which a wig which the Quaker wore fell off, whereupon he instantly appeared to lose some twenty years of his age. ’Knock the fellow down, father,’ said the boy, ‘I’ll help you.’
“And, forsooth, the pretended Quaker took the boy’s advice, and knocked my friend down in a twinkling. The landlord, however, and waiter, seeing how matters stood, instantly laid hold of him; but there can be no doubt that he would have escaped from the whole three, had not certain guests who were in the house, hearing the noise, rushed in, and helped to secure him. The boy was true to his word, assisting him to the best of his ability, flinging himself between the legs of his father’s assailants, causing several of them to stumble and fall. At length, the fellow was secured, and led before a magistrate; the boy, to whom he was heard to say something which nobody understood, and to whom, after the man’s capture, no one paid much attention, was no more seen.
“The rest, as far as this man was concerned, may be told in a few words; nothing to criminate him was found on his person, but on his baggage being examined, a quantity of spurious notes were discovered. Much of his hardihood now forsook him, and in the hope of saving his life he made some very important disclosures; amongst other things, he confessed that it was he who had given me the notes in exchange for the horses, and also the note to be changed. He was subsequently tried on two indictments, in the second of which I appeared against him. He was condemned to die; but, in consideration of the disclosures he had made, his sentence was commuted to perpetual transportation.
“My innocence was thus perfectly established before the eyes of the world, and all my friends hastened to congratulate me. There was one who congratulated me more than all the rest—it was my beloved one, but—but—she was dying—”
Here the old man drew his hand before his eyes, and remained for some time without speaking; at length he removed his hand, and commenced again with a broken voice: “You will pardon me if I hurry over this part of my story, I am unable to dwell upon it. How dwell upon a period when I saw my only earthly treasure pine away gradually day by day, and knew that nothing could save her! She saw my agony, and did all she could to console me, saying that she was herself quite resigned. A little time before her death she expressed a wish that we should be united. I was too happy to comply with her request. We were united, I brought her to this house, where, in less than a week, she expired in my arms.”
The Old Man’s Story continued—Misery in the Head—The Strange Marks—Tea-dealer from London—Difficulties of the Chinese Language.
After another pause the old man once more resumed his narration:- “If ever there was a man perfectly miserable it was myself, after the loss of that cherished woman. I sat solitary in the house, in which I had hoped in her company to realize the choicest earthly happiness, a prey to the bitterest reflections; many people visited, and endeavoured to console me—amongst them was the clergyman of the parish, who begged me to be resigned, and told me that it was good to be afflicted. I bowed my head, but I could not help thinking how easy it must be for those who feel no affliction, to bid others to be resigned, and to talk of the benefit resulting from sorrow; perhaps I should have paid more attention to his discourse than I did, provided he had been a person for whom it was possible to entertain much respect, but his own heart was known to be set on the things of this world.
“Within a little time he had an opportunity, in his own case, of practising resignation, and of realizing the benefit of being afflicted. A merchant, to whom he had entrusted all his fortune, in the hope of a large interest, became suddenly a bankrupt, with scarcely any assets. I will not say that it was owing to this misfortune that the divine died in less than a month after its occurrence, but such was the fact. Amongst those who most frequently visited me was my friend the surgeon; he did not confine himself to the common topics of consolation, but endeavoured to impress upon me the necessity of rousing myself, advising me to occupy my mind with some pursuit, particularly recommending agriculture; but agriculture possessed no interest for me, nor, indeed, any pursuit within my reach; my hopes of happiness had been blighted, and what cared I for anything? so at last he thought it best to leave me to myself, hoping that time would bring with it consolation; and I remained solitary in my house, waited upon by a male and a female servant. Oh, what dreary moments I passed! My only amusement—and it was a sad one—was to look at the things
“One day I sat at the breakfast-table gazing vacantly around me, my mind was in a state of inexpressible misery; there was a whirl in my brain, probably like that which people feel who are rapidly going mad; this increased to such a degree that I felt giddiness coming upon me. To abate this feeling I no longer permitted my eyes to wander about, but fixed them upon an object on the table, and continued gazing at it for several minutes without knowing what it was; at length, the misery in my head was somewhat stilled, my lips moved, and I heard myself saying, ‘What odd marks!’ I had fastened my eyes on the side of a teapot, and by keeping them fixed upon it, had become aware of a fact that had escaped my notice before—namely, that there were marks upon it. I kept my eyes fixed upon them, and repeated at intervals, ’What strange marks!’— for I thought that looking upon the marks tended to abate the whirl in my head: I kept tracing the marks one after the other, and I observed that though they all bore a general resemblance to each other, they were all to a certain extent different. The smallest portion possible of curious interest had been awakened within me, and, at last, I asked myself, within my own mind, ’What motive could induce people to put such odd marks on their crockery? they were not pictures, they were not letters; what motive could people have for putting them there?’ At last I removed my eyes from the teapot, and thought for a few moments about the marks; presently, however, I felt the whirl returning; the marks became almost effaced from my mind, and I was beginning to revert to my miserable ruminations, when suddenly methought I heard a voice say, ’The marks! the marks! cling to the marks? or—’ So I fixed my eyes again upon the marks, inspecting them more attentively, if possible, than I had done before, and, at last, I came to the conclusion that they were not capricious or fanciful marks, but were arranged systematically; when I had gazed at them for a considerable time, I turned the teapot round, and on the other side I observed marks of a similar kind, which I soon discovered were identical with the ones I had been observing. All the marks were something alike, but all somewhat different, and on comparing them with each other, I was struck with the frequent occurrence of a mark crossing an upright line, or projecting from it, now on the right, now on the left side; and I said to myself, ’Why does this mark sometimes cross the upright line, and sometimes project?’ and the more I thought on the matter, the less did I feel of the misery in my head.
“The things were at length removed, and I sat, as I had for some time past been wont to sit after my meals, silent and motionless; but in the present instance my mind was not entirely abandoned to the one mournful idea which had so long distressed it. It was, to a certain extent, occupied with the marks on the teapot; it is true that the mournful idea strove hard with the marks on the teapot for the mastery in my mind, and at last the painful idea drove the marks of the teapot out; they, however, would occasionally return and flit across my mind for a moment or two, and their coming was like a momentary relief from intense pain. I thought once or twice that I would have the teapot placed before me, that I might examine the marks at leisure, but I considered that it would be as well to defer the re-examination of the marks till the next morning; at that time I did not take tea of an evening. By deferring the examination thus, I had something to look forward to on the next morning. The day was a melancholy one, but it certainly was more tolerable to me than any of the others had been since the death of my beloved. As I lay awake that night I occasionally thought of the marks, and in my sleep methought I saw them upon the teapot vividly before me. On the morrow, I examined the marks again; how singular they looked! Surely they must mean something, and if so, what could they mean? and at last I thought within myself whether it would be possible for me to make out what they meant: that day I felt more relief than on the preceding one, and towards night I walked a little about.
“In about a week’s time I received a visit from my friend the surgeon; after a little discourse, he told me that he perceived I was better than when he had last seen me, and asked me what I had been about; I told him that I had been principally occupied in considering certain marks which I had found on a teapot, and wondering what they could mean; he smiled at first, but instantly assuming a serious look, he asked to see the teapot. I produced it, and after having surveyed the marks with attention, he observed that they were highly curious, and also wondered what they meant. ‘I strongly advise you,’ said he, ’to attempt to make them out, and also to take moderate exercise, and to see after your concerns.’ I followed his advice; every morning I studied the marks on the teapot, and in the course of the day took moderate exercise, and attended to little domestic matters, as became the master of a house.
“I subsequently learned that the surgeon, in advising me to study the marks, and endeavour to make out their meaning, merely hoped that by means of them my mind might by degrees be diverted from the mournful idea on which I had so long brooded. He was a man well skilled in his profession, but had read and thought very little on matters unconnected with it. He had no idea that the marks had any particular signification, or were anything else but common and fortuitous ones. That I became at all acquainted with their nature was owing to a ludicrous circumstance which I will now relate.
“One day, chancing to be at a neighbouring town, I was struck with the appearance of a shop recently established. It had an immense bow-window, and every part of it, to which a brush could be applied, was painted in a gaudy flaming style. Large bowls of green and black tea were placed upon certain chests, which stood at the window. I stopped to look at them, such a display, whatever it may be at the present time, being, at the period of which I am speaking, quite uncommon in a country town. The tea, whether black or green, was very shining and inviting, and the bowls, of which there were three, standing on as many chests, were very grand and foreign looking. Two of these were white, with figures and trees painted upon them in blue; the other, which was the middlemost, had neither trees nor figures upon it, but, as I looked through the window, appeared to have on its sides the very same kind of marks which I had observed on the teapot at home; there were also marks on the tea-chests, somewhat similar, but much larger, and, apparently, not executed with so much care. ’Best teas direct from China,’ said a voice close to my side; and looking round I saw a youngish man, with a frizzled head, flat face, and an immensely wide mouth, standing in his shirt-sleeves by the door. ’Direct from China,’ said he; ’perhaps you will do me the favour to walk in and scent them?’ ‘I do not want any tea,’ said I; ’I was only standing at the window examining those marks on the bowl and the chests. I have observed similar ones on a teapot at home.’ ’Pray walk in, sir,’ said the young fellow, extending his mouth till it reached nearly from ear to ear; ’pray walk in, and I shall be happy to give you any information respecting the manners and customs of the Chinese in my power.’ Thereupon I followed him into his shop, where he began to harangue on the manners, customs, and peculiarities of the Chinese, especially their manner of preparing tea, not forgetting to tell me that the only genuine Chinese tea ever imported into England was to be found in his shop. ’With respect to those marks,’ said he, ’on the bowl and chests, they are nothing more nor less than Chinese writing expressing something, though what I can’t exactly tell you. Allow me to sell you this pound of tea,’ he added, showing me a paper parcel. ’On the envelope there is a printed account of the Chinese system of writing, extracted from authors of the most established reputation. These things I print, principally with the hope of, in some degree, removing the worse than Gothic ignorance prevalent amongst natives of these parts. I am from London myself. With respect to all that relates to the Chinese real imperial tea, I assure you sir, that—’ Well, to make short of what you doubtless consider a very tiresome story, I purchased the tea and carried it home. The tea proved imperially bad, but the paper envelope really contained some information on the Chinese language and writing, amounting to about
“As for the rest of my story, it may be briefly told. I followed the advice of the shopkeeper, and applied to a bookseller who wrote to his correspondent in London. After a long interval, I was informed that if I wished to learn Chinese, I must do so through the medium of French, there being neither Chinese grammar nor dictionary in our language. I was at first very much disheartened. I determined, however, at last to gratify my desire of learning Chinese, even at the expense of learning French. I procured the books, and in order to qualify myself to turn them to account, took lessons in French from a little Swiss, the usher of a neighbouring boarding-school. I was very stupid in acquiring French; perseverance, however, enabled me to acquire a knowledge sufficient for the object I had in view. In about two years I began to study Chinese by myself, through the medium of the French.”
“Well,” said I, “and how did you get on with the study of the Chinese?”
And then the old man proceeded to inform me how he got on with the study of Chinese, enumerated all the difficulties he had had to encounter; dilating upon his frequent despondency of mind, and occasionally his utter despair of ever mastering Chinese. He told me that more than once he had determined upon giving up the study, but when the misery in his head forthwith returned, to escape from which he had as often resumed it. It appeared, however, that ten years elapsed before he was able to use ten of the two hundred and fourteen keys, which serve to undo the locks of Chinese writing.
“And are you able at present to use the entire number?” I demanded.
“Yes,” said the old man; “I can at present use the whole number. I know the key for every particular lock, though I frequently find the wards unwilling to give way.”
“Has nothing particular occurred to you,” said I, “during the time that you have been prosecuting your studies?”
“During the whole time in which I have been engaged in these studies,” said the old man, “only one circumstance has occurred which requires any particular mention—the death of my old friend the surgeon—who was carried off suddenly by a fit of apoplexy. His death was a great shock to me, and for a time interrupted my studies. His son, however, who succeeded him, was very kind to me, and, in some degree, supplied his father’s place; and I gradually returned to my Chinese locks and keys.”
“And in applying keys to the Chinese locks you employ your time?”
“Yes,” said the old man, “in making out the inscriptions on the various pieces of porcelain, which I have at different times procured, I pass my time. The first inscription which I translated was that on the teapot of my beloved.”
“And how many other pieces of porcelain may you have at present in your possession?”
“About fifteen hundred.”
“And how did you obtain them?” I demanded.
“Without much labour,” said the old man, “in the neighbouring towns and villages—chiefly at auctions—of which, about twenty years ago, there were many in these parts.”
“And may I ask your reasons for confining your studies entirely to the crockery literature of China, when you have all the rest at your disposal?”
“The inscriptions enable me to pass my time,” said the old man; “what more would the whole literature of China do?”
“And from these inscriptions,” said I, “what a book it is in your power to make, whenever so disposed. ’Translations from the crockery literature of China.’ Such a book would be sure to take; even glorious John himself would not disdain to publish it.” The old man smiled. “I have no desire for literary distinction,” said he; “no ambition. My original wish was to pass my life in easy, quiet obscurity, with her whom I loved. I was disappointed in my wish; she was removed, who constituted my only felicity in this life; desolation came to my heart, and misery to my head. To escape from the latter I had recourse to Chinese. By degrees the misery left my head, but the desolation of the heart yet remains.”
“Be of good cheer,” said I; “through the instrumentality of this affliction you have learnt Chinese, and, in so doing, learnt to practise the duties of hospitality. Who but a man who could read Runes on a teapot, would have received an unfortunate wayfarer as you have received me?”
“Well,” said the old man, “let us hope that all is for the best. I am by nature indolent, and, but for this affliction, should, perhaps, have hardly taken the trouble to do my duty to my fellow-creatures. I am very, very indolent,” said he, slightly glancing towards the clock; “therefore let us hope that all is for the best; but, oh! these trials, they are very hard to bear.”
The Leave-taking—Spirit of the Hearth—What’s o’Clock?
The next morning, having breakfasted with my old friend, I went into the stable to make the necessary preparations for my departure; there, with the assistance of a stable lad, I cleaned and caparisoned my horse, and then, returning into the house, I made the old female attendant such a present as I deemed would be some compensation for the trouble I had caused. Hearing that the old gentleman was in his study, I repaired to him. “I am come to take leave of you,” said I, “and to thank you for all the hospitality which I have received at your hands.” The eyes of the old man were fixed steadfastly on the inscription which I had found him studying on a former occasion. “At length,” he murmured to himself, “I have it—I think I have it;” and then, looking at me, he said, “So you are about to depart?”
“Yes,” said I, “my horse will be at the front door in a few minutes; I am glad, however, before I go, to find that you have mastered the inscription.”
“Yes,” said the old man, “I believe I have mastered it; it seems to consist of some verses relating to the worship of the Spirit of the Hearth.”
“What is the Spirit of the Hearth?” said I.
“One of the many demons which the Chinese worship,” said the old man; “they do not worship one God, but many.” And then the old man told me a great many highly-interesting particulars respecting the demon worship of the Chinese.
After the lapse of at least half an hour I said, “I must not linger here any longer, however willing. Horncastle is distant, and I wish to be there to-night. Pray can you inform me what’s o’clock?”
The old man, rising, looked towards the clock which hung on the side of the room at his left hand, on the farther side of the table at which he was seated.
“I am rather short-sighted,” said I, “and cannot distinguish the number, at that distance.”
“It is ten o’clock,” said the old man; “I believe somewhat past.”
“A quarter, perhaps?”
“Yes,” said the old man “a quarter or—”
“Seven minutes, or ten minutes past ten.”
“I do not understand you.”
“Why, to tell you the truth,” said the old man, with a smile, “there is one thing to the knowledge of which I could never exactly attain.”
“Do you mean to say,” said I, “that you do not know what’s o’clock?”
“I can give a guess,” said the old man, “to within a few minutes.”
“But you cannot tell the exact moment?”
“No,” said the old man.
“In the name of wonder,” said I, “with that thing there on the wall continually ticking in your ear, how comes it that you do not know what’s o’clock?”
“Why,” said the old man, “I have contented myself with giving a tolerably good guess; to do more would have been too great trouble.”
“But you have learnt Chinese,” said I.
“Yes,” said the old man, “I have learnt Chinese.”
“Well,” said I, “I really would counsel you to learn to know what’s o’clock as soon as possible. Consider what a sad thing it would be to go out of the world not knowing what’s o’clock. A millionth part of the trouble required to learn Chinese would, if employed, infallibly teach you to know what’s o’clock.”
“I had a motive for learning Chinese,” said the old man, “the hope of appeasing the misery in my head. With respect to not knowing what’s o’clock, I cannot see anything particularly sad in the matter. A man may get through the world very creditably without knowing what’s o’clock. Yet, upon the whole, it is no bad thing to know what’s o’clock—you, of course, do? It would be too good a joke if two people were to be together, one knowing Armenian and the other Chinese, and neither knowing what’s o’clock. I’ll now see you off.”
Arrival at Horncastle—The Inn and Ostlers—The Garret—Figure of a Man with a Candle.
Leaving the house of the old man who knew Chinese, but could not tell what was o’clock, I wended my way to Horncastle, which I reached in the evening of the same day, without having met any adventure on the way worthy of being marked down in this very remarkable history.
The town was a small one, seemingly ancient, and was crowded with people and horses. I proceeded, without delay, to the inn to which my friend the surgeon had directed me. “It is of no use coming here,” said two or three ostlers, as I entered the yard—“all full--no room whatever;” whilst one added in an undertone, “That ere a’n’t a bad-looking horse.” “I want to see the master of this inn,” said I, as I dismounted from the horse. “See the master,” said an ostler—the same who had paid the negative kind of compliment to the horse—“a likely thing, truly; my master is drinking wine with some of the grand gentry, and can’t be disturbed for the sake of the like of you.” “I bring a letter to him,” said I, pulling out the surgeon’s epistle. “I wish you would deliver it to him,” I added, offering a half-crown. “Oh, it’s you, is it?” said the ostler, taking the letter
That same evening I was engaged at least two hours in the stable, in rubbing the horse down, and preparing him for the exhibition which I intended he should make in the fair on the following day. The ostler, to whom I had given the half-crown, occasionally assisted me, though he was too much occupied by the horses of other guests to devote any length of time to the service of mine; he more than once repeated to me his firm conviction that himself and partners could afford to offer me summut for the horse; and at a later hour when, in compliance with his invitation, I took a glass of summut with himself and partners, in a little room surrounded with corn-chests, on which we sat, both
It was late at night when I began to think of retiring to rest. On inquiring if there was any place in which I could sleep, I was informed that there was a bed at my service, provided I chose to sleep in a two-bedded room, one of the beds of which was engaged by another gentleman. I expressed my satisfaction at this arrangement, and was conducted by a maid-servant up many pairs of stairs to a garret, in which were two small beds, in one of which she gave me to understand another gentleman slept; he had, however, not yet retired to rest; I asked who he was, but the maid-servant could give me no information about him, save that he was a highly respectable gentleman, and a friend of her master’s. Presently, bidding me good night, she left me with a candle; and I, having undressed myself and extinguished the light, went to bed. Notwithstanding the noises which sounded from every part of the house, I was not slow in falling asleep, being thoroughly tired. I know not how long I might have been in bed, perhaps two hours, when I was partially awakened by a light shining upon my face, whereupon, unclosing my eyes, I perceived the figure of a man, with a candle in one hand, staring at my face, whilst with the other hand, he held back the curtain of the bed. As I have said before, I was only partially awakened, my power of conception was consequently very confused; it appeared to me, however, that the man was dressed in a green coat; that he had curly brown or black hair, and that there was something peculiar in his look. Just as I was beginning to recollect myself, the curtain dropped, and I heard, or thought I heard, a voice say, “Don’t know the cove.” Then there was a rustling like a person undressing, whereupon being satisfied that it was my fellow-lodger, I dropped asleep, but was awakened again by a kind of heavy plunge upon the other bed, which caused it to rock and creak, when I observed that the light had been extinguished, probably blown out, if I might judge from a rather disagreeable smell of burnt wick which remained in the room, and which kept me awake till I heard my companion breathing hard, when, turning on the other side, I was again once more speedily in the arms of slumber.
Horncastle Fair.
It had been my intention to be up and doing early on the following morning, but my slumbers proved so profound, that I did not wake until about eight; on arising, I again found myself the sole occupant of the apartment, my more alert companion having probably risen at a much earlier hour. Having dressed myself, I descended, and going to the stable, found my horse under the hands of my friend the ostler, who was carefully rubbing him down. “There a’n’t a better horse in the fair,” said he to me, “and as you are one of us, and appear to be all right, I’ll give you a piece of advice—don’t take less than a hundred and fifty for him; if you mind your hits, you may get it, for I have known two hundred given in this fair for one no better, if so good.” “Well,” said I, “thank you for your advice, which I will take, and, if successful, will give you ‘summut’ handsome.” “Thank you,” said the ostler; “and now let me ask whether you are up to all the ways of this here place?” “I have never been here before,” said I, “but I have a pair of tolerably sharp eyes in my head.” “That I see you have,” said the ostler, “but many a body, with as sharp a pair of eyes as yourn, has lost his horse in this fair, for want of having been here before, therefore,” said he, “I’ll give you a caution or two.” Thereupon the ostler proceeded to give me at least half a dozen cautions, only two of which I shall relate to the reader: —the first, not to stop to listen to what any chance customer might have to say; and the last—the one on which he appeared to lay most stress—by no manner of means to permit a Yorkshireman to get up into the saddle, “for,” said he, “if you do, it is three to one that he rides off with the horse; he can’t help it; trust a cat amongst cream, but never trust a Yorkshireman on the saddle of a good horse; by-the-by,” he continued, “that saddle of yours is not a particularly good one, no more is the bridle. I tell you what, as you seem a decent kind of a young chap, I’ll lend you a saddle and bridle of my master’s, almost bran new; he won’t object, I know, as you are a friend of his, only you must not forget your promise to come down with summut handsome after you have sold the animal.”
After a slight breakfast I mounted the horse, which, decked out in his borrowed finery, really looked better by a large sum of money than on any former occasion. Making my way out of the yard of the inn, I was instantly in the principal street of the town, up and down which an immense number of horses were being exhibited, some led, and others with riders. “A wonderful small quantity of good horses in the fair this time!” I heard a stout jockey-looking individual say, who was staring up the street with his side towards me. “Halloo, young fellow!” said he, a few moments after I had passed, “whose horse is that? Stop! I want to look at him!”
I had been standing in this manner about five minutes, when I saw the jockey enter the yard, accompanied by another individual. They advanced directly towards me. “Here is my lord come to look at the horse, young man,” said the jockey. My lord, as the jockey called him, was a tall figure, of about five-and-thirty. He had on his head a hat somewhat rusty, and on his back a surtout of blue rather the worse for wear. His forehead, if not high, was exceedingly narrow; his eyes were brown, with a rat-like glare in them; the nose was rather long, and the mouth very wide; the cheek-bones high, and the cheeks, as to hue and consistency, exhibiting very much the appearance of a withered red apple; there was a gaunt expression of hunger in the whole countenance. He had scarcely glanced at the horse, when drawing in his cheeks, he thrust out his lips very much after the manner of a baboon, when he sees a piece of sugar held out towards him. “Is this horse yours?” said he, suddenly turning towards me, with a kind of smirk. “It’s
“And now, young man,” said the jockey, or whatever he was, turning to me with an arch leer, “I suppose I may consider myself as the purchaser of this here animal, for the use and behoof of this young gentleman?” making a sign with his head to the tall young man by his side. “By no means,” said I, “I am utterly unacquainted with either of you, and before parting with the horse I must be satisfied as to the respectability of the purchaser.” “Oh! as to that matter,” said he, “I have plenty of vouchers for my respectability about me;” and thrusting his hand into his bosom below his waistcoat, he drew out a large bundle of notes. “These are the kind of things,” said he, “which vouch best for a man’s respectability.” “Not always,” said I; “indeed, sometimes these kind of things need vouchers for themselves.” The man looked at me with a peculiar look. “Do you mean to say that these notes are not sufficient notes?” said he, “because if you do I shall take the liberty of thinking you are not over civil, and when I thinks a person is not over and above civil I sometimes takes off my coat; and when my coat is off—” “You sometimes knock people down,” I added; “well, whether you knock me down or not, I beg leave to tell you that I am a stranger in this fair, and that I shall part with the horse to nobody who has no better guarantee for his respectability than a roll of bank-notes, which may be good or not for what I know, who am not a judge of such things.” “Oh! if you are a stranger here,” said the man, “as I believe you are, never having seen you here before except last night, when I think I saw you above stairs by the glimmer of a candle—I say, if you are a stranger, you are quite right to be cautious; queer things being done in this fair, as nobody knows better than myself,” he added with a leer; “but I suppose if the landlord of the house vouches for me and my notes, you will have no objection to part with the horse to me?” “None whatever,” said I, “and in the meantime the horse can return to the stable.”
Thereupon I delivered the horse to my friend the ostler.
The landlord of the house on being questioned by me as to the character and condition of my new acquaintance, informed me that he was a respectable horsedealer, and an intimate friend of his, whereupon the purchase was soon brought to a satisfactory conclusion.
High Dutch.
It was evening: and myself and the two acquaintances I had made in the fair—namely, the jockey and the tall foreigner—sat in a large upstairs room, which looked into a court; we had dined with several people connected with the fair at a long table d’hote; they had now departed, and we sat at a small side-table with wine and a candle before us; both my companions had pipes in their mouths—the jockey a common pipe, and the foreigner, one, the syphon of which, made of some kind of wood, was at least six feet long, and the bowl of which, made of a white kind of substance like porcelain, and capable of holding nearly an ounce of tobacco, rested on the ground. The jockey frequently emptied and replenished his glass; the foreigner sometimes raised his to his lips, for no other purpose seemingly than to moisten them, as he never drained his glass. As for myself, though I did not smoke, I had a glass before me, from which I sometimes took a sip. The room, notwithstanding the window was flung open, was in general so filled with smoke, chiefly that which was drawn from the huge bowl of the foreigner, that my companions and I were frequently concealed from each other’s eyes. The conversation, which related entirely to the events of the fair, was carried on by the jockey and myself, the foreigner, who appeared to understand the greater part of what we said, occasionally putting in a few observations in broken English. At length the jockey, after the other had made some ineffectual attempts to express something intelligibly which he wished to say, observed, “Isn’t it a pity that so fine a fellow as meinheer, and so clever a fellow too, as I believe him to be, is not a better master of our language?”
“Is the gentleman a German?” said I; “if so, I can interpret for him anything he wishes to say.”
“The deuce you can,” said the jockey, taking his pipe out of his mouth, and staring at me through the smoke.
“Ha! you speak German,” vociferated the foreigner in that language. “By Isten, I am glad of it! I wanted to say—” And here he said in German what he wished to say, and which was of no great importance, and which I translated into English.
“Well, if you don’t put me out,” said the jockey; “what language is that—Dutch?”
“High Dutch,” said I.
“High Dutch, and you speak High Dutch,—why, I had booked you for as great an ignoramus as myself, who can’t write—no, nor distinguish in a book a great A from a bull’s foot.”
“A person may be a very clever man,” said I—“no, not a clever man, for clever signifies clerkly, and a clever man one who is able to read and write, and entitled to the benefit of his clergy or clerkship; but a person may be a very acute person without being able to read or write. I never saw a more acute countenance than your own.”
“No soft soap,” said the jockey, “for I never uses any. However, thank you for your information; I have hitherto thought myself a’nition clever fellow, but from henceforth shall consider myself just the contrary, and only—what’s the word?—confounded ’cute.”
“Just so,” said I.
“Well,” said the jockey, “as you say you can speak High Dutch, I should like to hear you and master six foot six fire away at each other.”
“I cannot speak German,” said I, “but I can understand tolerably well what others say in it.”
“Come no backing out,” said the jockey, “let’s hear you fire away for the glory of Old England.”
“Then you are a German?” said I, in German to the foreigner.
“That will do,” said the jockey, “keep it up.”
“A German!” said the tall foreigner. “No, I thank God that I do not belong to the stupid sluggish Germanic race, but to a braver, taller, and handsomer people;” here taking the pipe out of his mouth, he stood up proudly erect, so that his head nearly touched the ceiling of the room, then reseating himself, and again putting the syphon to his lips, he added, “I am a Magyar.”
“What is that?” said I.
The foreigner looked at me for a moment, somewhat contemptuously, through the smoke, then said, in a voice of thunder, “A Hungarian!”
“What a voice the chap has when he pleases!” interposed the jockey; “what is he saying?”
“Merely that he is a Hungarian,” said I; but I added, “the conversation of this gentleman and myself in a language which you can’t understand must be very tedious to you, we had better give it up.”
“Keep on with it,” said the jockey, “I shall go on listening very contentedly till I fall asleep, no bad thing to do at most times.”
The Hungarian.
“Then you are a countryman of Tekeli, and of the queen who made the celebrated water,” said I, speaking to the Hungarian in German, which I was able to do tolerably well, owing to my having translated the Publisher’s philosophy into that language, always provided I did not attempt to say much at a time.
Hungarian. Ah! you have heard of Tekeli, and of L’eau de la Reine d’Hongrie. How is that?
Myself. I have seen a play acted, founded on the exploits of Tekeli, and have read Pigault Le Brun’s beautiful romance, entitled the “Barons of Felsheim,” in which he is mentioned. As for the water, I have heard a lady, the wife of a master of mine, speak of it.
Hungarian. Was she handsome?
Myself. Very.
Hungarian. Did she possess the water?
Myself. I should say not; for I have heard her express a great curiosity about it.
Hungarian. Was she growing old?
Myself. Of course not; but why do you put all these questions?
Hungarian. Because the water is said to make people handsome, and above all, to restore to the aged the beauty of their youth. Well! Tekeli was my countryman, and I have the honour of having some of the blood of the Tekelis in my veins, but with respect to the queen, pardon me if I tell you that she was not an Hungarian; she was a Pole—Ersebet by name, daughter of Wladislaus Locticus King of Poland; she was the fourth spouse of Caroly the Second, King of the Magyar country, who married her in 1320. She was a great woman and celebrated politician, though at present chiefly known by her water.
Myself. How came she to invent it?
Hungarian. If her own account may be believed, she did not invent it. After her death, as I have read in Florentius of Buda, there was found a statement of the manner in which she came by it, written in her own hand, on a fly-leaf of her breviary, to the following effect:- Being afflicted with a grievous disorder at the age of seventy-two, she received the medicine which was called her water, from an old hermit whom she never saw before or afterwards; it not only cured her, but restored to her all her former beauty, so that the King of Poland fell in love with her, and made her an offer of marriage, which she refused for the glory of God, from whose holy angel she believed she had received the water. The receipt for making it and directions for using it, were also found on the fly-leaf. The principal component parts were burnt wine and rosemary, passed through an alembic; a drachm of it was to be taken once a week, “etelbenn vagy italbann,” in the food or the drink, early in the morning, and the cheeks were to be moistened with it every day. The effects according to the statement, were wonderful--and perhaps they were upon the queen; but whether the water has been equally efficacious on other people, is a point which I cannot determine. I should wish to see some old woman who has been restored to youthful beauty by the use of L’eau de la Reine d’Hongrie.
Myself. Perhaps, if you did, the old gentlewoman would hardly be so ingenuous as the queen. But who are the Hungarians—descendants of Attila and his people?
The Hungarian shook his head, and gave me to understand that he did not believe that his nation were the descendants of Attila and his people, though he acknowledged that they were probably of the same race. Attila and his armies, he said, came and disappeared in a very mysterious manner, and that nothing could be said with positiveness about them; that the people now known as Magyars first made their appearance in Muscovy in the year 884, under the leadership of Almus, called so from Alom, which, in the Hungarian language, signifies a dream; his mother, before his birth, having dreamt that the child with which she was enceinte would be the father of a long succession of kings, which, in fact, was the case; that after beating the Russians he entered Hungary, and coming to a place called Ungvar,
Myself. Of what religion were the old Hungarians?
Hungarian. They had some idea of a Supreme Being, whom they called Isten, which word is still used by the Magyars for God; but their chief devotion was directed to sorcerers and soothsayers, something like the Schamans of the Siberian steppes. They were converted to Christianity chiefly through the instrumentality of Istvan or Stephen, called after his death St. Istvan, who ascended the throne in the year one thousand. He was born in heathenesse, and his original name was Vojk: he was the first kiraly, or king of the Magyars. Their former leaders had been called fejedelmek, or dukes. The Magyar language has properly no term either for king or house. Kiraly is a word derived from the Sclaves; haz, or house, from the Germans, who first taught them to build houses, their original dwellings having been tilted waggons.
Myself. Many thanks for your account of the great men of your country.
Hungarian. The great men of my country! I have only told you of the— Well, I acknowledge that Almus and Arpad were great men, but Hungary has produced many greater; I will not trouble you by recapitulating all, but there is one name I cannot forbear mentioning—but you have heard of it—even at Horncastle, the name of Hunyadi must be familiar.
Myself. It may be so, though I rather doubt it; but, however that may be, I confess my ignorance. I have never, until this moment, heard the name of Hunyadi.
Hungarian. Not of Hunyadi Janos, not of Hunyadi John—for the genius of our language compels us to put a man’s Christian name after his other; perhaps you have heard of the name of Corvinus?
Myself. Yes, I have heard the name of Corvinus.
Hungarian. By my God, I am glad of it; I thought our hammer of destruction, our thunderbolt, whom the Greeks called Achilles, must be known to the people of Horncastle. Well, Hunyadi and Corvinus are the same.
Myself. Corvinus means the man of the crow, or raven. I suppose that your John, when a boy, climbed up to a crow or a raven’s nest, and stole the young; a bold feat, well befitting a young hero.
Hungarian. By Isten, you are an acute guesser; a robbery there was, but it was not Hunyadi who robbed the raven, but the raven who robbed Hunyadi.
Myself. How was that?
Hungarian. In this manner: Hunyadi, according to tradition, was the son of King Sigmond, by a peasant’s daughter. The king saw and fell in love with her, whilst marching against the vaivode of Wallachia. He had some difficulty in persuading her to consent to his wishes, and she only yielded at last, on the king making her a solemn promise that, in the event of her becoming with child by him, he would handsomely provide for her and the infant. The king proceeded on his expedition; and on his returning in triumph from Wallachia, again saw the girl, who informed him that she was enceinte by him; the king was delighted with the intelligence, gave the girl money, and at the same time a ring, requesting her, if she brought forth a son, to bring the ring to Buda with the child, and present it to him. When her time was up, the peasant’s daughter brought forth a fair son, who was baptized by the name of John. After some time the young woman communicated the whole affair to her elder brother, whose name was Gaspar, and begged him to convey her and the child to the king at Buda. The brother consented, and both set out, taking the child with them. On their way, the woman, wanting to wash her clothes, laid the child down, giving it the king’s ring to play with. A raven, who saw the glittering ring, came flying, and plucking it out of the child’s hand, carried it up into a tree; the child suddenly began to cry, and the mother, hearing it, left her washing, and running to the child, forthwith missed the ring, but hearing the raven croak
Such, oh young man of Horncastle! is the popular account of the birth of the great captain of Hungary, as related by Florentius of Buda. There are other accounts of his birth, which is, indeed, involved in much mystery, and of the reason of his being called Corvinus, but as this is the most pleasing, and is, upon the whole, founded on quite as good evidence as the others, I have selected it for recitation.
Myself. I heartily thank you; but you must tell me something more of Hunyadi. You call him your great captain; what did he do?
Hungarian. Do! what no other man of his day could have done. He broke the power of the Turk when he was coming to overwhelm Europe. From the blows inflicted by Hunyadi, the Turk never thoroughly recovered; he has been frequently worsted in latter times, but none but Hunyadi could have routed the armies of Amurath and Mahomed the Second.
Myself. How was it that he had an opportunity of displaying his military genius?
Hungarian. I can hardly tell you, but his valour soon made him famous; King Albert made him Ban of Szorenyi. He became eventually waivode of Transylvania, and governor of Hungary. His first grand action was the defeat of Bashaw Isack; and though himself surprised and routed at St. Imre, he speedily regained his prestige by defeating the Turks, with enormous slaughter, killing their leader, Mezerbeg; and subsequently, at the battle of the Iron Gates, he destroyed ninety thousand Turks, sent by Amurath to avenge the late disgrace. It was then that the Greeks called him Achilles.
Myself. He was not always successful.
Hungarian. Who could be always successful against the early Turk? He was defeated in the battle in which King Vladislaus lost his life, but his victories outnumbered his defeats three-fold. His grandest victory—perhaps the grandest ever achieved by man—was over the terrible Mahomed the Second; who, after the taking of Constantinople in 1453, said, “One God in Heaven—one king on earth;” and marched to besiege Belgrade at the head of one hundred, and fifty thousand men; swearing by the beard of the prophet, “That he would sup within it ere two months were elapsed.” He brought with him dogs, to eat the bodies of the Christians whom he should take or slay; so says Florentius; hear what he also says: The Turk sat down before the town towards the end of June, 1454, covering the Dunau and Szava with ships: and on the 4th of July he began to cannonade Belgrade with cannons twenty-five feet long, whose roar could be heard at Szeged, a distance of twenty-four leagues, at which place Hunyadi had assembled his forces. Hunyadi had been able to raise only fifteen thousand of well-armed and disciplined men, though he had with him vast bands of people, who called themselves Soldiers of the Cross, but who consisted of inexperienced lads from school, peasants, and hermits, armed with swords, slings, and clubs. Hunyadi, undismayed by the great disparity between his forces and those of the Turk, advanced to relieve Belgrade, and encamped at Szalankemen with his army. There he saw at once, that his first step must be to attack the flotilla; he therefore privately informed Szilagy, his wife’s brother, who at that time defended Belgrade, that it was his intention to attack the ships of the Turks on the 14th day of July in front, and requested his co-operation in the rear. On the 14th came on the commencement of the great battle of Belgrade, between Hunyadi and the Turk. Many days it lasted.
Myself. Describe it.
Hungarian. I cannot. One has described it well—Florentius of Buda. I can only repeat a few of his words: —“On the appointed day, Hunyadi, with two hundred vessels, attacked the Turkish flotilla in front, whilst Szilagy, with forty vessels, filled with the men of Belgrade, assailed it in the rear; striving for the same object, they sunk many of the Turkish vessels, captured seventy-four, burnt many, and utterly annihilated the whole fleet. After this victory, Hunyadi, with his army, entered Belgrade, to the great joy of the Magyars. But though the force of Mahomed upon the water was destroyed, that upon the land remained entire; and with this, during six days and nights, he attacked the city without intermission, destroying its walls in many parts. His last and most desperate assault was made on the 21st day of July. Twice did the Turks gain possession of the outer town, and twice was it retaken with indescribable slaughter. The next day the combat raged without ceasing till mid-day, when the Turks were again beaten out of the town, and pursued by the Magyars to their camp. There the combat was renewed, both sides displaying the greatest obstinacy, until Mahomed received a great wound over his left eye. The Turks then, turning their faces, fled, leaving behind them three hundred cannon in the hands of the Christians, and more than twenty-four thousand slain on the field of battle.”
Myself. After that battle, I suppose Hunyadi enjoyed his triumphs in peace?
Hungarian. In the deepest, for he shortly died. His great soul quitted his body, which was exhausted by almost superhuman exertions, on the 11th of August, 1456. Shortly before he died, according to Florentius, a comet appeared, sent, as it would seem, to announce his coming end. The whole Christian world mourned his loss. The Pope ordered the cardinals to perform a funeral ceremony at Rome in his honour. His great enemy himself grieved for him, and pronounced his finest eulogium. When Mahomed the Second heard of his death, he struck his head for some time against the ground without speaking. Suddenly he broke silence with these words, “Notwithstanding he was my enemy, yet do I bewail his loss; since the sun has shone in heaven, no Prince had ever yet such a man.”
Myself. What was the name of his Prince?
Hungarian. Laszlo the Fifth; who, though under infinite obligations to Hunyadi, was anything but grateful to him; for he once consented to a plan which was laid to assassinate him, contrived by his mortal enemy Ulrik, Count of Cilejia; and after Hunyadi’s death, caused his eldest son, Hunyadi Laszlo, to be executed on a false accusation, and imprisoned his younger son, Matyas, who, on the death of Laszlo, was elected by the Magyars to be their king, on the 24th of January, 1458.
Myself. Was this Matyas a good king?
Hungarian. Was Matyas Corvinus a good king? O young man of Horncastle! he was the best and greatest that ever Hungary possessed, and, after his father, the most renowned warrior,—some of our best laws were framed by him. It was he who organized the Hussar force, and it was he who took Vienna. Why does your Government always send fools to represent it at Vienna?
Myself. I really cannot say; but with respect to the Hussar force, is it of Hungarian origin?
Hungarian. Its name shows its origin. Huz, in Hungarian, is twenty and the Hussar force is so called because it is formed of twentieths. A law was issued by which it was ordered that every Hungarian nobleman, out of every twenty dependents, should produce a well-equipped horseman, and with him proceed to the field of battle.
Myself. Why did Matyas capture Venna?
Hungarian. Because the Emperor Frederick took part against him with the King of Poland, who claimed the kingdom of Hungary for his son, and had also assisted the Turk. He captured it in the year 1487, but did not survive his triumph long, expiring there in the year 1490. He was so veracious a man, that it was said of him, after his death, “Truth died with Matyas.” It might be added that the glory of Hungary departed with him. I wish to say nothing more connected with Hungarian history.
Myself. Another word. Did Matyas leave a son?
Hungarian. A natural son, Hunyadi John, called so after the great man. He would have been universally acknowledged as King of Hungary but for the illegitimacy of his birth. As it was, Ulaszlo, the son of the King of Poland, afterwards called Ulaszlo the Second, who claimed Hungary as being descended from Albert, was nominated king by a great majority of the Magyar electors. Hunyadi John for some time disputed the throne with him; there was some bloodshed, but Hunyadi John eventually submitted, and became the faithful captain of Ulaszlo, notwithstanding that the Turk offered to assist him with an army of two hundred thousand men.
Myself. Go on.
Hungarian. To what? Tche Drak, to the Mohacs Veszedelem. Ulaszlo left a son, Lajos the Second, born without skin, as it is said, certainly without a head. He, contrary to the advice of all his wise counsellors,—and amongst them was Batory Stephen, who became eventually King of Poland—engaged, with twenty-five thousand men, at Mohacs, Soliman the Turk, who had an army of two hundred thousand. Drak! the Magyars were annihilated, King Lajos disappeared with his heavy horse and armour in a bog. We call that battle, which was fought on the 29th of August, 1526, the destruction of Mohacs, but it was the destruction of Hungary.
Myself. You have twice used the word drak, what is the meaning of it? Is it Hungarian?
Hungarian. No! it belongs to the mad Wallacks. They are a nation of madmen on the other side of Transylvania. Their country was formerly a fief of Hungary, like Moldavia, which is inhabited by the same race, who speak the same language and are equally mad.
Myself. What language do they speak?
Hungarian. A strange mixture of Latin and Sclavonian—they themselves being a mixed race of Romans and Sclavonians. Trajan sent certain legions to form military colonies in Dacia; and the present Wallacks and Moldavians are, to a certain extent, the descendants of the Roman soldiers, who married the women of the country. I say to a certain extent, for the Sclavonian element both in blood and language seems to prevail.
Myself. And what is drak?
Hungarian. Dragon; which the Wallacks use for “devil.” The term is curious, as it shows that the old Romans looked upon the dragon as an infernal being.
Myself. You have been in Wallachia?
Hungarian. I have, and glad I was to get out of it. I hate the mad Wallacks.
Myself. Why do you call them mad?
Hungarian. They are always drinking or talking. I never saw a Wallachian eating or silent. They talk like madmen, and drink like madmen. In drinking they use small phials, the contents of which they pour down their throats. When I first went amongst them I thought the whole nation was under a course of physic, but the terrible jabber of their tongues soon undeceived me. Drak was the first word I heard on entering Dacia, and the last when I left it. The Moldaves, if possible, drink more, and talk more than the Wallachians.
Myself. It is singular enough that the only Moldavian I have known could not speak. I suppose he was born dumb.
Hungarian. A Moldavian born dumb! Excuse me, the thing is impossible,—all Moldavians are born talking! I have known a Moldavian who could not speak, but he was not born dumb. His master, an Armenian, snipped off part of his tongue at Adrianople. He drove him mad with his jabber. He is now in London, where his master has a house. I have letters of credit on the house: the clerk paid me money in London, the master was absent; the money which you received for the horse belonged to that house.
Myself. Another word with respect to Hungarian history.
Hungarian. Drak! I wish to say nothing more about Hungarian history.
Myself. The Turk, I suppose, after Mohacs, got possession of Hungary?
Hungarian. Not exactly. The Turk, upon the whole, showed great moderation; not so the Austrian. Ferdinand the First claimed the crown of Hungary as being the cousin of Maria, widow of Lajos; he found too many disposed to support him. His claim, however, was resisted by Zapolya John, a Hungarian magnate, who caused himself to be elected king. Hungary was for a long time devastated by wars between the partisans of Zapolya and Ferdinand. At last Zapolya called in the Turk. Soliman behaved generously to him, and after his death befriended his young son, and Isabella his queen; eventually the Turks became masters of Transylvania and the greater part of Hungary. They were not bad masters, and had many friends in Hungary, especially amongst those of the reformed faith, to which I have myself the honour of belonging; those of the reformed faith found the Mufti more tolerant than the Pope. Many Hungarians went with the Turks to the siege of Vienna, whilst Tekeli and his horsemen guarded Hungary for them. A gallant enterprise that siege of Vienna, the last great effort of the Turk; it failed, and he speedily lost Hungary, but he did not sneak from Hungary like a frightened hound. His defence of Buda will not be soon forgotten, where Apty Basha, the governor, died fighting like a lion in the breach. There’s many a Hungarian would prefer Stamboul to Vienna. Why does your Government always send fools to represent it at Vienna?
Myself. I have already told you that I cannot say. What became of Tekeli?
Hungarian. When Hungary was lost he retired with the Turks into Turkey. Count Renoncourt, in his Memoirs, mentions having seen him at Adrianople. The Sultan, in consideration of the services which he had rendered to the Moslem in Hungary, made over the revenues of certain towns and districts for his subsistence. The count says that he always went armed to the teeth, and was always attended by a young female dressed in male attire, who had followed him in his wars, and had more than once saved his life. His end is wrapped in mystery, I—whose greatest boast, next to being a Hungarian, is to be of his blood—know nothing of his end.
Myself. Allow me to ask who you are?
Hungarian. Egy szegeny Magyar Nemes ember, a poor Hungarian nobleman, son of one yet poorer. I was born in Transylvania, not far to the west of good Coloscvar. I served some time in the Austrian army as a noble Hussar, but am now equerry to a great nobleman, to whom I am distantly related. In his service I have travelled far and wide, buying horses. I have been in Russia and in Turkey, and am now at Horncastle, where I have had the satisfaction to meet with you, and to buy your horse, which is, in truth, a noble brute.
Myself. For a soldier and equerry you seem to know a great deal of the history of your country.
Hungarian. All I know is derived from Florentius of Buda, whom we call Budai Ferentz. He was professor of Greek and Latin at the Reformed College of Debreczen, where I was educated; he wrote a work entitled “Magyar Polgari Lexicon,” Lives of Great Hungarian Citizens. He was dead before I was born, but I found his book, when I was a child, in the solitary home of my father, which stood on the confines of a puszta, or wilderness, and that book I used to devour in winter nights when the winds were whistling around the house. Oh I how my blood used to glow at the descriptions of Magyar valour, and likewise of Turkish; for Florentius has always done justice to the Turk. Many a passage similar to this have I got by heart; it is connected with a battle on the plain of Rigo, which Hunyadi lost:- “The next day, which was Friday, as the two armies were drawn up in battle array, a Magyar hero riding forth, galloped up and down, challenging the Turks to single combat. Then came out to meet him the son of a renowned bashaw of Asia; rushing upon each other, both broke their lances, but the Magyar hero and his horse rolled over upon the ground, for the Turks had always the best horses.” O young man of Horncastle! if ever you learn Hungarian—and learn it assuredly you will after what I have told you—read the book of Florentius of Buda, even if you go to Hungary to get it, for you will scarcely find it elsewhere, and even there with difficulty, for the book has been long out of print. It describes the actions of the great men of Hungary down to the middle of the sixteenth century; and besides being written in the purest Hungarian, has the merit of having for its author a professor of the Reformed College of Debreczen.
Myself. I will go to Hungary rather than not read it. I am glad that the Turk beat the Magyar. When I used to read the ballads of Spain I always sided with the Moor against the Christian.
Hungarian. It was a drawn fight after all, for the terrible horse of the Turk presently flung his own master, whereupon the two champions returned to their respective armies; but in the grand conflict which ensued, the Turks beat the Magyars, pursuing them till night, and striking them on the necks with their scymetars. The Turk is a noble fellow; I should wish to be a Turk, were I not a Magyar.
Myself. The Turk always keeps his word, I am told.
Hungarian. Which the Christian very seldom does, and even the Hungarian does not always. In 1444 Ulaszlo made, at Szeged, peace with Amurath for ten years, which he swore with an oath to keep, but at the instigation of the Pope Julian he broke it, and induced his great captain, Hunyadi John, to share in the perjury. The consequence was the battle of Varna, of the 10th of November, in which Hunyadi was routed, and Ulaszlo slain. Did you ever hear his epitaph? it is both solemn and edifying:-
Romulidae Cannas ego Varnam clade notavi;
Discite rnortales non temerare fidem:
Me nisi Pontifices jussissent rumpere foedus
Non ferret Scythicum Pannonis ora jugum.”
“Halloo!” said the jockey, starting up from a doze in which he had been indulging for the last hour, his head leaning upon his breast, “what is that? That’s not high Dutch; I bargained for high Dutch, and I left you speaking high Dutch, as it sounded very much like the language of horses, as I have been told high Dutch does; but as for what you are speaking now, whatever you may call it, it sounds more like the language of another kind of animal. I suppose you want to insult me, because I was once a dicky-boy.”
“Nothing of the kind,” said I; “the gentleman was making a quotation in Latin.”
“Latin, was it?” said the jockey; “that alters the case. Latin is genteel, and I have sent my eldest boy to an academy to learn it. Come, let us hear you fire away in Latin,” he continued, proceeding to re-light his pipe, which, before going to sleep, he had laid on the table.
“If you wish to follow the discourse in Latin,” said the Hungarian, in very bad English, “I can oblige you; I learned to speak very good Latin in the college of Debreczen.”
“That’s more,” said I, “than I have done in the colleges where I have been; in any little conversation which we may yet have, I wish you would use German.”
“Well,” said the jockey, taking a whiff, “make your conversation as short as possible, whether in Latin or Dutch, for, to tell you the truth, I am rather tired of merely playing listener.”
“You were saying you had been in Russia,” said I; “I believe the Russians are part of the Sclavonian race.”
Hungarian. Yes, part of the great Sclavonian family; one of the most numerous races in the world. The Russians themselves are very numerous; would that the Magyars could boast of the fifth part of their number!
Myself. What is the number of the Magyars?
Hungarian. Barely four millions. We came a tribe of Tartars into Europe, and settled down amongst Sclavonians, whom we conquered, but who never coalesced with us. The Austrian at present plays in Pannonia the Sclavonian against us, and us against the Sclavonian; but the downfall of the Austrian is at hand; they, like us, are not a numerous people.
Myself. Who will bring about his downfall?
Hungarian. The Russians. The Rysckie Tsar will lead his people forth, all the Sclavonians will join him, he will conquer all before him.
Myself. Are the Russians good soldiers?
Hungarian. They are stubborn and unflinching to an astonishing degree, and their fidelity to their Tsar is quite admirable. See how the Russians behaved at Plescova, in Livonia, in the old time, against our great Batory Stephen; they defended the place till it was a heap of rubbish, and mark how they behaved after they had been made prisoners. Stephen offered them two alternatives:- to enter into his service, in which they would have good pay, clothing, and fair treatment; or to be allowed to return to Russia. Without the slightest hesitation they, to a man, chose the latter, though well aware that their beloved Tsar, the cruel Ivan Basilowits, would put them all to death, amidst tortures the most horrible, for not doing what was impossible—preserving the town.
Myself. You speak Russian?
Hungarian. A little. I was born in the vicinity of a Sclavonian tribe; the servants of our house were Sclavonians, and I early acquired something of their language, which differs not much from that of Russia; when in that country I quickly understood what was said.
Myself. Have the Russians any literature?
Hungarian. Doubtless; but I am not acquainted with it, as I do not read their language; but I know something of their popular tales, to which I used to listen in their izbushkas; a principal personage in these is a creation quite original—called Baba Yaga.
Myself. Who is the Baba Yaga?
Hungarian. A female phantom, who is described as hurrying along the puszta, or steppe, in a mortar, pounding with a pestle at a tremendous rate, and leaving a long trace on the ground behind her with her tongue, which is three yards long, and with which she seizes any men and horses coming in her way, swallowing them down into her capacious belly. She has several daughters, very handsome, and with plenty of money; happy the young Mujik who catches and marries one of them, for they make excellent wives.
“Many thanks,” said I, “for the information you have afforded me: this is rather poor wine,” I observed, as I poured out a glass—“I suppose you have better wine in Hungary?”
“Yes, we have better wine in Hungary. First of all there is Tokay, the most celebrated in the world, though I confess I prefer the wine of Eger—Tokay is too sweet.”
“Have you ever been at Tokay?”
“I have,” said the Hungarian.
“What kind of place is Tokay?”
“A small town situated on the Tyzza, a rapid river descending from the north; the Tokay Mountain is just behind the town, which stands on the right bank. The top of the mountain is called Kopacs Teto, or the bald tip; the hill is so steep that during thunder-storms pieces frequently fall down upon the roofs of the houses. It was planted with vines by King Lajos, who ascended the throne in 1342. The best wine called Tokay is, however, not made at Tokay, but at Kassau, two leagues farther into the Carpathians, of which Tokay is a spur. If you wish to drink the best Tokay, you must go to Vienna, to which place all the prime is sent. For the third time I ask you, O young man of Horncastle! why does your Government always send fools to represent it at Vienna?”
“And for the third time I tell you, O son of Almus! that I cannot say; perhaps, however, to drink the sweet Tokay wine; fools, you know, always like sweet things.”
“Good,” said the Hungarian; “it must be so, and when I return to Hungary, I will state to my countrymen your explanation of a circumstance which has frequently caused them great perplexity. Oh! the English are a clever people, and have a deep meaning in all they do. What a vision of deep policy opens itself to my view! they do not send their fool to Vienna in order to gape at processions, and to bow and scrape at a base Papist court, but to drink at the great dinners the celebrated Tokay of Hungary, which the Hungarians, though they do not drink it, are very proud of, and by doing so to intimate the sympathy which the English entertain for their fellow religionists of Hungary. Oh! the English are a deep people.”
The Horncastle Welcome—Tzernebock and Bielebock.
The pipe of the Hungarian had, for some time past, exhibited considerable symptoms of exhaustion, little or no ruttling having been heard in the tube, and scarcely a particle of smoke, drawn through the syphon, having been emitted from the lips of the possessor. He now rose from his seat, and going to a corner of the room, placed his pipe against the wall, then striding up and down the room, he cracked his fingers several times, exclaiming, in a half-musing manner, “Oh, the deep nation, which, in order to display its sympathy for Hungary, sends its fool to Vienna, to drink the sweet wine of Tokay!”
The jockey, having looked for some time at the tall figure with evident approbation, winked at me with that brilliant eye of his on which there was no speck, saying, “’Did you ever see a taller fellow?”
“Never,” said I.
“Or a finer?”
“That’s another question,” said I, “which I am not so willing to answer; however, as I am fond of truth, and scorn to flatter, I will take the liberty of saying that I have seen a finer.”
“A finer! where?” said the jockey; whilst the Hungarian, who appeared to understand what we said, stood still, and looked full at me.
“Amongst a strange set of people,” said I, “whom, if I were to name, you would, I dare say, only laugh at me.”
“Who be they?” said the jockey. “Come, don’t be ashamed; I have occasionally kept queerish company myself.”
“The people whom we call gypsies,” said I; “whom the Germans call Zigeuner, and who call themselves Romany chals.”
“Zigeuner!” said the Hungarian; “by Isten! I do know those people.”
“Romany chals!” said the jockey; “whew! I begin to smell a rat.”
“What do you mean by smelling a rat?” said I.
“I’ll bet a crown,” said the jockey, “that you be the young chap what certain folks call ‘the Romany Rye.’”
“Ah!” said I, “how came you to know that name?”
“Be not you he?” said the jockey.
“Why, I certainly have been called by that name.”
“I could have sworn it,” said the jockey; then rising from his chair, he laid his pipe on the table, took a large hand-bell which stood on the side-board, and going to the door, opened it, and commenced ringing in a most tremendous manner on the staircase. The noise presently brought up a waiter, to whom the jockey vociferated, “Go to your master, and tell him to send immediately three bottles of champagne, of the pink kind, mind you, which is twelve guineas a dozen;” the waiter hurried away, and the jockey resumed his seat and his pipe. I sat in silent astonishment until the waiter returned with a basket containing the wine, which, with three long glasses, he placed on the table. The jockey then got up, and going to a large bow-window at the end of the room, which looked into a court-yard, peeped out; then saying, “the coast is clear,” he shut down the principal sash which was open for the sake of the air, and taking up a bottle of champagne, he placed another in the hands of the Hungarian, to whom he said something in private. The latter, who seemed to understand him, answered by a nod. The two then going to the end of the table fronting the window, and about eight paces from it, stood before it, holding the bottles by their necks; suddenly the jockey lifted up his arm. “Surely,” said I, “you are not mad enough to fling that bottle through the window?” “Here’s to the Romany Rye; here’s to the sweet master,” said the jockey, dashing the bottle through the pane in so neat a manner that scarcely a particle of glass fell into the room.
“Eljen edes csigany ur—eljen gul eray!” said the Hungarian, swinging round his bottle, and discharging it at the window; but, either not possessing the jockey’s accuracy of aim, or reckless of the consequences, he flung his bottle so, that it struck against part of the wooden setting of the panes, breaking along with the wood and itself three or four panes to pieces. The crash was horrid, and wine and particles of glass flew back into the room, to the no small danger of its inmates. “What do you think of that?” said the jockey; “were you ever so honoured before?”
“And what will the master of the house say to all this damage which you have caused him!”
“What will your master say, William?” said the jockey to the waiter, who had witnessed the singular scene just described without exhibiting the slightest mark of surprise. William smiled, and slightly shrugging his shoulders, replied, “Very little, I dare say, sir; this a’n’t the first time your honour has done a thing of this kind.” “Nor will it be the first time that I shall have paid for it,” said the jockey; “well, I shall never have paid for a certain item in the bill with more pleasure than I shall pay for it now. Come, William, draw the cork, and let us taste the pink champagne.”
The waiter drew the cork, and filled the glasses with a pinky liquor, which bubbled, hissed, and foamed. “How do you like it?” said the jockey, after I had imitated the example of my companions, by despatching my portion at a draught.
“It is wonderful wine,” said I; “I have never tasted champagne before, though I have frequently heard it praised; it more than answers my expectations; but, I confess, I should not wish to be obliged to drink it every day.”
“Nor I,” said the jockey, “for every-day drinking give me a glass of old port, or—”
“Of hard old ale,” I interposed, “which, according to my mind, is better than all the wine in the world.”
“Well said, Romany Rye,” said the jockey, “just my own opinion; now, William, make yourself scarce.”
The waiter withdrew, and I said to the jockey, " How did you become acquainted with the Romany chals?”
“I first became acquainted with them,” said the jockey, “when I lived with old Fulcher the basketmaker, who took me up when I was adrift upon the world; I do not mean the present Fulcher, who is likewise called old Fulcher, but his father, who has been dead this many a year; while living with him in the caravan, I frequently met them in the green lanes, and of latter years I have had occasional dealings with them in the horse line.”
“And the gypsies have mentioned me to you?” said I.
“Frequently,” said the jockey, “and not only those of these parts; why, there’s scarcely a part of England in which I have not heard the name of the Romany Rye mentioned by these people. The power you have over them is wonderful; that is, I should have thought it wonderful, had they not more than once told me the cause.”
“And what is the cause?” said I, “for I am sure I do not know.”
“The cause is this,” said the jockey, “they never heard a bad word proceed from your mouth, and never knew you do a bad thing.”
“They are a singular people,” said I.
“And what a singular language they have got,” said the jockey.
“Do you know it?” said I.
“Only a few words,” said the jockey, “they were always chary in teaching me any.”
“They were vary sherry to me too,” said the Hungarian, speaking in broken English; “I only could learn from them half-a-dozen words, for example, gul eray, which, in the czigany of my country, means sweet gentleman; or edes ur in my own Magyar.”
“Gudlo Rye, in the Romany of mine, means a sugar’d gentleman,” said I; “then there are gypsies in your country?”
“Plenty,” said the Hungarian, speaking German, “and in Russia and Turkey too; and wherever they are found, they are alike in their ways and language. Oh, they are a strange race, and how little known! I know little of them, but enough to say, that one horse-load of nonsense has been written about them; there is one Valter Scott—”
“Mind what you say about him,” said I; “he is our grand authority in matters of philology and history.”
“A pretty philologist,” said the Hungarian, “who makes the gypsies speak Roth-Welsch, the dialect of thieves; a pretty historian, who couples together Thor and Tzernebock.”
“Where does he do that?” said I.
“In his conceited romance of ‘Ivanhoe,’ he couples Thor and Tzernebock together, and calls them gods of the heathen Saxons.”
“Well,” said I, “Thur or Thor was certainly a god of the heathen Saxons.”
“True,” said the Hungarian; “but why couple him with Tzernebock? Tzernebock was a word which your Valter had picked up somewhere without knowing the meaning. Tzernebock was no god of the Saxons, but one of the gods of the Sclaves, on the southern side of the Baltic. The Sclaves had two grand gods to whom they sacrificed, Tzernebock and Bielebock; that is, the black and white gods, who represented the powers of dark and light. They were overturned by Waldemar, the Dane, the great enemy of the Sclaves; the account of whose wars you will find in one fine old book, written by Saxo Gramaticus, which I read in the library of the college of Debreczen. The Sclaves, at one time, were masters of all the southern shore of the Baltic, where their descendants are still to be found, though they have lost their language, and call themselves Germans; but the word Zernevitz near Dantzic, still attests that the Sclavic language was once common in those parts. Zernevitz means the thing of blackness, as Tzernebock means the god of blackness. Prussia itself merely means, in Sclavish, Lower Russia. There is scarcely a race or language in the world more extended than the Sclavic. On the other side of the Dunau you
“Walter Scott appears to be no particular favourite of yours,” said I.
“He is not,” said the Hungarian; “I hate him for his slavish principles. He wishes to see absolute power restored in this country, and Popery also—and I hate him because—what do you think? In one of his novels, published a few months ago, he has the insolence to insult Hungary in the presence of one of her sons. He makes his great braggart, Coeur de Lion, fling a Magyar over his head. Ha! it was well for Richard that he never felt the gripe of a Hungarian. I wish the braggart could have felt the gripe of me, who am ‘a’ magyarok kozt legkissebb,’ the least among the Magyars. I do hate that Scott, and all his vile gang of Lowlanders and Highlanders. The black corps, the fekete regiment of Matyjas Hunyadi, was worth all the Scots, high or low, that ever pretended to be soldiers; and would have sent them all headlong into the Black Sea, had they dared to confront it on its shores; but why be angry with an ignorant, who couples together Thor and Tzernebock? Ha! Ha!”
“You have read his novels?” said I.
“Yes, I read them now and then. I do not speak much English, but I can read it well, and I have read some of his romances, and mean to read his ‘Napoleon,’ in the hope of finding Thor and Tzernebock coupled together in it, as in his high-flying ‘Ivanhoe.’”
“Come,” said the jockey, “no more Dutch, whether high or low. I am tired of it; unless we can have some English, I am off to bed.”
“I should be very glad to hear some English,” said I; “especially from your mouth. Several things which you have mentioned, have awakened my curiosity. Suppose you give us your history?”
“My history?” said the jockey. “A rum idea! however, lest conversation should lag, I’ll give it you. First of all, however, a glass of champagne to each.”
After we had each taken a glass of champagne, the jockey commenced his history.
The Jockey’s Tale—Thieves’ Latin—Liberties with Coin—The Smasher in Prison—Old Fulcher—Every One has His Gift—Fashion of the English.
“My grandfather was a shorter, and my father was a smasher; the one was scragg’d, and the other lagg’d.”
I here interrupted the jockey by observing that his discourse was, for the greater part, unintelligible to me.
“I do not understand much English,” said the Hungarian, who, having replenished and resumed his mighty pipe, was now smoking away; “but, by Isten, I believe it is the gibberish which that great ignorant Valther Scott puts into the mouths of the folks he calls gypsies.”
“Something like it, I confess,” said I, “though this sounds more genuine than his dialect, which he picked up out of the canting vocabulary at the end of the ‘English Rogue,’ a book which, however despised, was written by a remarkable genius. What do you call the speech you were using?” said I, addressing myself to the jockey.
“Latin,” said the jockey, very coolly, “that is, that dialect of it which is used by the light-fingered gentry.”
“He is right,” said the Hungarian; “it is what the Germans call Roth-Welsch: they call it so because there are a great many Latin words in it, introduced by the priests, who, at the time of the Reformation, being too lazy to work and too stupid to preach, joined the bands of thieves and robbers who prowled about the country. Italy, as you are aware, is called by the Germans Welschland, or the land of the Welschers; and I may add that Wallachia derives its name from a colony of Welschers which Trajan sent there. Welsch and Wallack being one and the same word, and tantamount to Latin.”
“I dare say you are right,” said I; “but why was Italy termed Welschland?”
“I do not know,” said the Hungarian.
“Then I think I can tell you,” said I; “it was called so because the original inhabitants were a Cimbric tribe, who were called Gwyltiad, that is, a race of wild people, living in coverts, who were of the same blood, and spoke the same language as the present inhabitants of Wales. Welsh seems merely a modification of Gwyltiad. Pray continue your history,” said I to the jockey, “only please to do so in a language which we can understand, and first of all interpret the sentence with which you began it.”
“I told you that my grandfather was a shorter,” said the jockey, “by which is meant a gentleman who shortens or reduces the current coin of these realms, for which practice he was scragged, that is, hung by the scrag of the neck. And when I said that my father was a smasher, I meant one who passes forged notes, thereby doing his best to smash the Bank of England; by being lagged, I meant he was laid fast, that is, had a chain put round his leg and then transported.”
“Your explanations are quite satisfactory,” said I; “the three first words are metaphorical, and the fourth, lagged, is the old genuine Norse term, lagda, which signifies laid, whether in durance, or in bed, has nothing to do with the matter. What you have told me confirms me in an opinion which I have long entertained, that thieves’ Latin is a strange mysterious speech, formed of metaphorical terms, and words derived from the various ancient languages. Pray tell me, now, how the gentleman, your grandfather, contrived to shorten the coin of these realms?”
“You shall hear,” said the jockey; “but I have one thing to beg of you, which is, that when I have once begun my history you will not interrupt me with questions, I don’t like them, they stops one, and puts one out of one’s tale, and are not wanted; for anything which I think can’t be understood, I should myself explain, without being asked. My grandfather reduced or shortened the coin of this country by three processes. By aquafortis, by clipping, and by filing. Filing and clipping he employed in reducing all sorts of coin, whether gold or silver; but aquafortis he used merely in reducing gold coin, whether guineas, jacobuses, or Portugal pieces, otherwise called moidores, which were at one time as current as guineas. By laying a guinea in aquafortis for twelve hours, he could filch from it to the value of ninepence, and by letting it remain there for twenty-four to the value of eighteenpence, the aquafortis eating the gold away, and leaving it like a sediment in the vessel. He was generally satisfied with taking the value of ninepence from a guinea, of eighteenpence from a jacobus or moidore, or half-a-crown from a broad Spanish piece, whether he reduced them by aquafortis, filing, or clipping. From a five-shilling piece, which is called a bull in Latin because it is round like a bull’s head, he would file or clip to the value of fivepence, and from lesser coin in proportion. He was connected with a numerous gang, or set, of people, who had given up their minds and talents entirely to shortening.”
Here I interrupted the jockey. “How singular,” said I, “is the fall and debasement of words; you talk of a gang, or set, of shorters; you are, perhaps, not aware that gang and set were, a thousand years ago, only connected with the great and Divine; they are ancient Norse words, which may be found in the heroic poems of the north, and in the Edda, a collection of mythologic and heroic songs. In these poems we read that such and such a king invaded Norway with a gang of heroes; or so and so, for example, Erik Bloodaxe, was admitted to the set of gods; but at present gang and set are merely applied to the vilest of the vile, and the lowest of the low,—we say a gang of thieves and shorters, or a set of authors. How touching is this debasement of words in the course of time; it puts me in mind of the decay of old houses and names. I have known a Mortimer who was a hedger and ditcher, a Berners who was born in a workhouse, and a descendant of the De Burghs, who bore the falcon, mending old kettles, and making horse and pony shoes in a dingle.”
“Odd enough,” said the jockey; “but you were saying you knew one Berners—man or woman? I would ask.”
“A woman,” said I.
“What might her Christian name be?” said the jockey.
“It is not to be mentioned lightly,” said I, with a sigh.
“I shouldn’t wonder if it were Isopel,” said the jockey with an arch glance of his one brilliant eye.
“It was Isopel,” said I; “did you know Isopel Berners?”
“Ay, and have reason to know her,” said the jockey, putting his hand into his left waistcoat pocket, as if to feel for something, “for she gave me what I believe few men could do—a most confounded whopping. But now, Mr. Romany Rye, I have again to tell you that I don’t like to be interrupted when I’m speaking, and to add that if you break in upon me a third time, you and I shall quarrel.”
“Pray proceed with your story,” said I; “I will not interrupt you again.”
“Good!” said the jockey. “Where was I? Oh, with a set of people who had given up their minds to shortening! Reducing the coin, though rather a lucrative, was a very dangerous trade. Coin filed felt rough to the touch; coin clipped could be easily detected by the eye; and as for coin reduced by aquafortis, it was generally so discoloured that, unless a great deal of pains was used to polish it, people were apt to stare at it in a strange manner, and to say, ‘What have they been doing to this here gold?’ My grandfather, as I have said before, was connected with a gang of shorters, and sometimes shortened money, and at other times passed off what had been shortened by other gentry.
“Passing off what had been shortened by others was his ruin; for once, in trying to pass off a broad piece which had been laid in aquafortis for four-and-twenty hours, and was very black, not having been properly rectified, he was stopped and searched, and other reduced coins being found about him, and in his lodgings, he was committed to prison, tried, and executed. He was offered his life, provided he would betray his comrades; but he told the big-wigs, who wanted him to do so, that he would see them farther first, and died at Tyburn, amidst the cheers of the populace, leaving my grandmother and father, to whom he had always been a kind husband and parent—for, setting aside the crime for which he suffered, he was a moral man; leaving them, I say, to bewail his irreparable loss.
“’Tis said that misfortune never comes alone; this is, however, not always the case. Shortly after my grandfather’s misfortune, as my grandmother and her son were living in great misery in Spitalfields, her only relation—a brother from whom she had been estranged some years, on account of her marriage with my grandfather, who had been in an inferior station to herself—died, leaving all his property to her and the child. This property consisted of a farm of about a hundred acres, with its stock, and some money besides. My grandmother, who knew something of business, instantly went into the country, where she farmed the property for her own benefit and that of her son, to whom she gave an education suitable to a person in his condition, till he was old enough to manage the farm himself. Shortly after the young man came of age, my grandmother died, and my father, in about a year, married the daughter of a farmer, from whom he expected some little fortune, but who very much deceived him, becoming a bankrupt almost immediately after the marriage of his daughter, and himself and family going into the workhouse.
“My mother, however, made my father an excellent wife; and if my father in the long run did not do well it was no fault of hers. My father was not a bad man by nature, he was of an easy, generous temper, the most unfortunate temper, by the bye, for success in this life that any person can be possessed of, as those who have it are almost sure to be made dupes of by the designing. But, though easy and generous, he was anything but a fool; he had a quick and witty tongue of his own when he chose to exert it, and woe be to those who insulted him openly, for there was not a better boxer in the whole country round. My parents were married several years before I came into the world, who was their first and only child. I may be called an unfortunate creature; I was born with this beam or scale on my left eye, which does not allow me to see with it; and though I can see tolerably sharply with the other, indeed more than most people can with both of theirs, it is a great misfortune not to have two eyes like other people. Moreover, setting aside the affair of my eye, I had a very ugly countenance; my mouth being slightly wrung aside, and my complexion swarthy. In fact, I looked so queer that the gossips and neighbours, when they first saw me, swore I was a changeling—perhaps it would have been well if I had never been born; for my poor father, who had been particularly anxious to have a son, no sooner saw me than he turned away, went to the neighbouring town, and did not return for two days. I am by no means certain that I was not the cause of his ruin, for till I came into the world he was fond of his home, and attended much to business, but afterwards he went frequently into company, and did not seem to care much about his affairs: he was, however, a kind man, and when his wife gave him advice never struck her, nor do I ever remember that he kicked me when I came in his way, or so much as cursed my ugly face, though it was easy to see that he didn’t over-like me. When I was six years old I was sent to the village-school, where I was soon booked for a dunce, because the master found it impossible to teach me either to read or write. Before I had been at school two years, however, I had beaten boys four years older than myself, and could fling a stone with my left hand (for if I am right-eyed I am left-handed) higher and farther than any one in the parish. Moreover, no boy could equal me at riding, and no people ride so well or desperately as boys. I could ride a donkey—a thing far more difficult to ride than a horse—at full gallop over hedges and ditches, seated, or rather floating upon his hinder part,—so, though anything but clever, as this here Romany Rye would say, I was yet able to do things which few other people could do. By the time I was ten my father’s affairs had got into a very desperate condition, for he had taken to gambling and horse-racing, and, being unsuccessful, had sold his stock, mortgaged his estate, and incurred very serious debts. The upshot was, that within a little time all he had was seized, himself imprisoned, and my mother and myself put into a cottage belonging to the parish, which, being very cold and damp, was the cause of her catching a fever, which speedily carried her off. I was then bound apprentice to a farmer, in whose service I underwent much coarse treatment, cold, and hunger.
“After lying in prison near two years, my father was liberated by an Act for the benefit of insolvent debtors; he was then lost sight of for some time; at last, however, he made his appearance in the neighbourhood dressed like a gentleman, and seemingly possessed of plenty of money. He came to see me, took me into a field, and asked me how I was getting on. I told him I was dreadfully used, and begged him to take me away with him; he refused, and told me to be satisfied with my condition, for that he could do nothing for me. I had a great love for my father, and likewise a great admiration for him on account of his character as a boxer, the only character which boys in general regard, so I wished much to be with him, independently of the dog’s life I was leading where I was; I therefore said if he would not take me with him, I would follow him; he replied that I must do no such thing, for that if I did, it would be my ruin. I asked him what he meant, but he made no reply, only saying that he would go and speak to the farmer. Then taking me with him, he went to the farmer, and in a very civil manner said that he understood I had not been very kindly treated by him, but he hoped that in future I should be used better. The farmer answered in a surly tone, that I had been only too well treated, for that I was a worthless young scoundrel; high words ensued, and the farmer, forgetting the kind of man he had to deal with, checked him with my grandsire’s misfortune, and said he deserved to be hanged like his father. In a moment my father knocked him down, and on his getting up, gave him a terrible beating, then taking me by the hand he hastened away; as we were going down a lane he said we were now both done for: ’I don’t care a straw for that, father,’ said I, ‘provided I be with you.’ My father took me to the neighbouring town, and going into the yard of a small inn, he ordered out a pony and light cart which belonged to him, then paying his bill, he told me to mount upon the seat, and getting up drove away like lightning; we drove for at least six hours without stopping, till we came to a cottage by the side of a heath; we put the pony and cart into a shed, and went into the cottage, my father unlocking the door with a key which he took out of his pocket; there was nobody in the cottage when we arrived, but shortly after there came a man and a woman, and then some more people, and by ten o’clock at night there were a dozen of us in the cottage. The people were companions of my father. My father began talking to them in Latin, but I did not understand much of the discourse, though I believe it was about myself, as their eyes were frequently turned to me. Some objections appeared to be made to what he said; however, all at last seemed to be settled, and we all sat down to some food. After that, all the people got up and went away, with the exception of the woman, who remained with my father and me. The next day my father also departed, leaving me with the woman,
“As soon as we had got the horses, we conveyed them to one of the places of call belonging to our gang, of which there were several. There they were delivered into the hands of our companions, who speedily sold them in a distant part of the country. The sum which they fetched—for the gang kept very regular accounts—formed an important item on the next day of sharing, of which there were twelve in the year. The young man, whom my father had paid for the horses with his smashing notes, was soon in trouble about them, and ran some risk, as I heard, of being executed; but he bore a good character, told a plain story, and, above all, had friends, and was admitted to bail; to one of his friends he described my father and myself. This person happened to be at an inn in Yorkshire, where my father, disguised as a Quaker, attempted to pass a forged note. The note was shown to this individual, who pronounced it a forgery, it being exactly similar to those for which the young man had been in trouble, and which he had seen. My father, however, being supposed a respectable man, because he was dressed as a Quaker—the very reason, by the bye, why anybody who knew aught of the Quakers would have suspected him to be a rogue—would
“During the ’sizes I had made acquaintance with old Fulcher. I was in the town on my father’s account, and he was there on his son’s, who, having committed a small larceny, was in trouble. Young Fulcher, however, unlike my father, got off, though he did not give the son of a lord a hundred guineas to speak for him, and ten more to pledge his sacred honour for his honesty, but gave Counsellor P-— one-and-twenty shillings to defend him, who so frightened the principal evidence, a plain honest farming-man, that he flatly contradicted what he had first said, and at last acknowledged himself to be all the rogues in the world, and, amongst other things, a perjured villain. Old Fulcher, before he left the town with his son,—and here it will be well to say that he and his son left it in a kind of triumph, the base drummer of a militia regiment, to whom they had given half-a-crown, beating his drum before them—old Fulcher, I say, asked me to go and visit him, telling me where, at such a time, I might find him and his caravan and family; offering, if I thought fit, to teach me basket-making: so, after my father had been sent off, I went and found up old Fulcher, and became his apprentice in the basket-making line. I stayed with him till the time of his death, which happened in about three months, travelling about with him and his family, and living in green lanes, where we saw gypsies and trampers, and all kinds of strange characters. Old Fulcher, besides being an industrious basket-maker, was an out-and-out thief, as was also his son, and, indeed, every member of his family. They used to make baskets during the day, and thieve during a great part of the night. I had not been with them twelve hours before old Fulcher told me that I must thieve as well as the rest. I demurred at first, for I remembered the fate of my father, and what he had told me about leaving off bad courses, but soon allowed myself to be over-persuaded; more especially as the first robbery I was asked to do was a fruit robbery. I was to go with young Fulcher, and steal some fine Morell cherries, which grew against a wall in a gentleman’s garden; so young Fulcher and I went and stole the cherries, one half of which we ate, and gave the rest to the old man, who sold them to a fruiterer ten miles off from the place where we had stolen them. The next night old Fulcher took me out with himself. He was a great thief, though in a small way. He used to say, that they were fools, who did not always manage to keep the rope below their shoulders, by which he meant, that it was not advisable to commit a robbery, or do anything which could bring you to the gallows. He was all for petty larceny, and knew where to put his hand upon any little thing in England, which it was possible to steal. I submit it to the better judgment of the Romany Rye, who I see is a great hand for words and names, whether he ought not to have been called old Filcher, instead of Fulcher. I shan’t give a regular account of the larcenies he committed during the short time I knew him, either alone by himself, or with me and his son. I shall merely relate the last.
“A melancholy gentleman, who lived a very solitary life, had a large carp in a shady pond in a meadow close to his house; he was exceedingly fond of it, and used to feed it with his own hand, the creature being so tame that it would put its snout out of the water to be fed when it was whistled to; feeding and looking at his carp were the only pleasures the poor melancholy gentleman possessed. Old Fulcher—being in the neighbourhood, and having an order from a fishmonger for a large fish, which was wanted at a great city dinner, at which His Majesty was to be present—swore he would steal the carp, and asked me to go with him. I had heard of the gentleman’s fondness for his creature, and begged him to let it be, advising him to go and steal some other fish; but old Fulcher swore, and said he would have the carp, although its master should hang himself; I told him he might go by himself, but he took his son and stole the carp, which weighed seventeen pounds. Old Fulcher got thirty shillings for the carp, which I afterwards heard was much admired and relished by His Majesty. The master, however, of the carp, on losing his favourite, became more melancholy than ever, and in a little time hanged himself. ’What’s sport for one, is death to another,’ I once heard at the village-school read out of a copy-book.
“This was the last larceny old Fulcher ever committed. He could keep his neck always out of the noose, but he could not always keep his leg out of the trap. A few nights after, having removed to a distance, he went to an osier car in order to steal some osiers for his basket-making, for he never bought any. I followed a little way behind. Old Fulcher had frequently stolen osiers out of the car, whilst in the neighbourhood, but during his absence the property, of which the car was a part, had been let to a young gentleman, a great hand for preserving game. Old Fulcher had not got far into the car before he put his foot into a man-trap. Hearing old Fulcher shriek, I ran up, and found him in a dreadful condition. Putting a large stick which I carried into the jaws of the trap, I contrived to prize them open, and get old Fulcher’s leg out, but the leg was broken. So I ran to the caravan, and told young Fulcher of what had happened, and he and I helped his father home. A doctor was sent for, who said that it was necessary to take the leg off, but old Fulcher, being very much afraid of pain, said it should not be taken off, and the doctor went away, but after some days, old Fulcher becoming worse, ordered the doctor to be sent for, who came and took off his leg, but it was then too late, mortification had come on, and in a little time old Fulcher died.
“Thus perished old Fulcher; he was succeeded in his business by his son, young Fulcher, who, immediately after the death of his father, was called old Fulcher, it being our English custom to call everybody old, as soon as their fathers are buried; young Fulcher— I mean he who had been called young, but was now old Fulcher— wanted me to go out and commit larcenies with him; but I told him that I would have nothing more to do with thieving, having seen the ill effects of it, and that I should leave them in the morning. Old Fulcher begged me to think better of it, and his mother joined with him. They offered, if I would stay, to give me Mary Fulcher as a mort, till she and I were old enough to be regularly married, she being the daughter of the one, and the sister of the other. I liked the girl very well, for she had always been civil to me, and had a fair complexion and nice red hair, both of which I like, being a bit of a black myself; but I refused, being determined to see something more of the world than I could hope to do with the Fulchers, and, moreover, to live honestly, which I could never do along with them. So the next morning I left them: I was, as I said before, quite determined upon an honest livelihood, and I soon found one. He is a great fool who is ever dishonest in England. Any person who has any natural gift, and everybody has some natural gift, is sure of finding encouragement in this noble country of ours, provided he will but exhibit it. I had not walked more than three miles before I came to a wonderfully high church steeple, which stood close by the road; I looked at the steeple, and going to a heap of smooth pebbles which lay by the roadside, I took up some, and then went into the churchyard, and placing myself just below the tower, my right foot resting on a ledge, about two foot from the ground, I, with my left hand—being a left-handed person, do you see—flung or chucked up a stone, which, lighting on the top of the steeple, which was at least a hundred and fifty feet high, did there remain. After repeating this feat two or three times, I ‘hulled’ up a stone, which went clean over the tower, and then one, my right foot still on the ledge, which rising at least five yards above the steeple, did fall down just at my feet. Without knowing it, I was showing off my gift to others besides myself, doing what, perhaps, not five men in England could do. Two men, who were passing by, stopped and looked at my proceedings, and when I had done flinging came into the churchyard, and, after paying me a compliment on what they had seen me do, proposed that I should join company with them; I asked them who they were, and they told me. The one was Hopping Ned, and the other Biting Giles. Both had their gifts, by which they got their livelihood; Ned could hop a hundred yards with any man in England, and Giles could lift up with his teeth any dresser or kitchen-table in the country, and, standing erect, hold it dangling in his jaws. There’s many a big oak table and dresser in certain districts of England, which bear the marks of Giles’s teeth; and I make no doubt that, a hundred or two years hence, there’ll be strange stories about those marks, and that people will point them out as a proof that there were giants in bygone time, and that many a dentist will moralize on the decays which human teeth have undergone.
“They wanted me to go about with them, and exhibit my gift occasionally, as they did theirs, promising that the money that was got by the exhibitions should be honestly divided. I consented, and we set off together, and that evening coming to a village, and putting up at the ale-house, all the grand folks of the village being there smoking their pipes, we contrived to introduce the subject of hopping—the upshot being that Ned hopped against the school-master for a pound, and beat him hollow; shortly after, Giles, for a wager, took up the kitchen table in his jaws, though he had to pay a shilling to the landlady for the marks he left, whose grandchildren will perhaps get money by exhibiting them. As for myself, I did nothing that day, but the next, on which my companions did nothing, I showed off at hulling stones against a cripple, the crack man for stone-throwing, of a small town, a few miles farther on. Bets were made to the tune of some pounds; I contrived to beat the cripple, and just contrived; for to do him justice I must acknowledge he was a first-rate hand at stones, though he had a game hip, and went sideways; his head, when he walked—if his movements could be called walking—not being above three feet above the ground. So we travelled, I and my companions, showing off our gifts, Giles and I occasionally for a gathering, but Ned never hopping, unless against somebody for a wager. We lived honestly and comfortably, making no little money by our natural endowments, and were known over a great part of England as ‘Hopping Ned,’ ‘Biting Giles,’ and ‘Hull over the Head Jack,’ which was my name, it being the blackguard fashion of the English, do you see, to—”
Here I interrupted the jockey. “You may call it a blackguard fashion,” said I, “and I dare say it is, or it would scarcely be English; but it is an immensely ancient one, and is handed down to us from our northern ancestry, especially the Danes, who were in the habit of giving people surnames, or rather nicknames, from some quality of body or mind, but generally from some disadvantageous peculiarity of feature; for there is no denying that the English, Norse, or whatever we may please to call them, are an envious, depreciatory set of people, who not only give their poor comrades contemptuous names, but their great people also. They didn’t call you the matchless Hurler, because, by doing so, they would have paid you a compliment, but Hull over the Head Jack, as much as to say that after all you were a scrub; so, in ancient time, instead of calling Regner the great conqueror, the Nation Tamer, they surnamed him Lodbrog, which signifies Rough or Hairy Breeks—lod or loddin signifying rough or hairy; and instead of complimenting Halgerdr, the wife of Gunnar of Hlitharend, the great champion of Iceland, upon her majestic presence, by calling her Halgerdr, the stately or tall; what must they do but term her Ha-brokr, or Highbreeks, it being the fashion in old times for Northern ladies
But before I could say any more, the jockey, having laid down his pipe, rose, and having taken off his coat, advanced towards me.
A Short-tempered Person—Gravitation—The Best Endowment—Mary Fulcher—Fair Dealing—Horse-witchery—Darius and his Groom—The Jockey’s Tricks—The Two Characters—The Jockey’s Song.
The jockey, having taken off his coat and advanced towards me, as I have stated in the preceding chapter, exclaimed, in an angry tone, “This is the third time you have interrupted me in my tale, Mr. Rye; I passed over the two first times with a simple warning, but you will now please to get up and give me the satisfaction of a man.”
“I am really sorry,” said I, “if I have given you offence, but you were talking of our English habits of bestowing nicknames, and I could not refrain from giving a few examples tending to prove what a very ancient habit it is.”
“But you interrupted me,” said the jockey, “and put me out of my tale, which you had no right to do; and as for your examples, how do you know that I wasn’t going to give some as old or older than yourn? Now stand up, and I’ll make an example of you.”
“Well,” said I, “I confess it was wrong in me to interrupt you, and I ask your pardon.”
“That won’t do,” said the jockey, “asking pardon won’t do.”
“Oh,” said I, getting up, “if asking pardon does not satisfy you, you are a different man from what I considered you.”
But here the Hungarian, also getting up, interposed his tall form and pipe between us, saying in English, scarcely intelligible, “Let there be no dispute! As for myself, I am very much obliged to the young man of Horncastle for his interruption, though he has told me that one of his dirty townsmen called me ‘Long-stocking.’ By Isten! there is more learning in what he has just said than in all the verdammt English histories of Thor and Tzernebock I ever read.”
“I care nothing for his learning,” said the jockey. “I consider myself as good a man as he, for all his learning; so stand out of the way, Mr. Sixfooteleven, or—”
“I shall do no such thing,” said the Hungarian. “I wonder you are not ashamed of yourself. You ask a young man to drink champagne with you, you make him dronk, he interrupt you with very good sense; he ask your pardon, yet you not—”
“Well,” said the jockey, “I am satisfied. I am rather a short-tempered person, but I bear no malice. He is, as you say, drinking my wine, and has perhaps taken a drop too much, not being used to such high liquor; but one doesn’t like to be put out of one’s tale, more especially when one was about to moralize, do you see, oneself, and to show off what little learning one has. However, I bears no malice. Here is a hand to each of you; we’ll take another glass each, and think no more about it.”
The jockey having shaken both of our hands, and filled our glasses and his own with what champagne remained in the bottle, put on his coat, sat down, and resumed his pipe and story.
“Where was I? Oh, roaming about the country with Hopping Ned and Biting Giles. Those were happy days, and a merry and prosperous life we led. However, nothing continues under the sun in the same state in which it begins, and our firm was soon destined to undergo a change. We came to a village where there was a very high church steeple, and in a little time my comrades induced a crowd of people to go and see me display my gift by flinging stones above the heads of Matthew, Mark, Luke and John, who stood at the four corners on the top, carved in stone. The parson, seeing the crowd, came waddling out of his rectory to see what was going on. After I had flung up the stones, letting them fall just where I liked—and one, I remember, fell on the head of Mark, where I dare say it remains to the present day—the parson, who was one of the description of people called philosophers, held up his hand, and asked me to let the next stone I flung up fall upon it. He wished, do you see, to know with what weight the stone would fall down, and talked something about gravitation—a word which I could never understand to the present day, save that it turned out a grave matter to me. I, like a silly fellow myself, must needs consent, and, flinging the stone up to a vast height, contrived so that it fell into the parson’s hand, which it cut dreadfully. The parson flew into a great rage, more particularly as everybody laughed at him, and, being a magistrate, ordered his clerk, who was likewise constable, to conduct me to prison as a rogue and vagabond, telling my comrades that if they did not take themselves off, he would serve them in the same manner. So Ned hopped off, and Giles ran after him, without making any gathering, and I was led to Bridewell, my mittimus following at the end of a week, the parson’s hand not permitting him to write before that time.
“Well, the chap that I’m talking about, not only came out first-rate Latiner, but first-rate at matthew mattocks too; doing, in fact, as I am told by those who knows, for I was never at college myself, what no one had ever done before. Well, he makes his appearance at our circuit, does very well, of course, but he has a somewhat high front, as becomes an honest man, and one who has beat every one at Latin and matthew mattocks; and one who can speak first-rate law and sense;—but see now, the cove with the grin, who has like myself never been at college; knows nothing of Latin, or matthew mattocks, and has no particular gift of the gab, has two briefs for his one, and I suppose very properly, for that grin of his curries favour with the juries; and mark me, that grin of his will enable him to beat the other in the long run. We all know what all barrister coves looks forward to—a seat on the hop sack. Well, I’ll bet a bull to fivepence, that the grinner gets upon it, and the snarler doesn’t; at any rate, that he gets there first. I calls my cove—for he is my cove—a snarler; because your first-rates at matthew mattocks are called snarlers, and for no other reason; for the chap, though with a high front, is a good chap, and once drank a glass of ale with me, after buying an animal out of my stable. I have often thought it a pity he wasn’t born with a grin on his face like the son of Ugly Moses. It is true he would scarcely then have been an out and outer at Latin and matthew mattocks, but what need of either to a chap born with a grin? Talk of being born with a silver spoon in one’s mouth! give me a cove born with a grin on his face—a much better endowment.
“I will now shorten my history as much as I can, for we have talked as much as folks do during a whole night in the Commons’ House, though, of course, not with so much learning, or so much to the purpose, because—why? They are in the House of Commons, and we in a public room of an inn at Horncastle. The goodness of the ale, do ye see, never depending on what it is made of, oh, no! but on the fashion and appearance of the jug in which it is served up. After being turned out of the firm, I got my living in two or three honest ways, which I shall not trouble you with describing. I did not like any of them, however, as they did not exactly suit my humour; at last I found one which did. One Saturday afternoon, I chanced to be in the cattle-market of a place about eighty miles from here; there I won the favour of an old gentleman who sold dickeys. He had a very shabby squad of animals, without soul or spirit; nobody would buy them, till I leaped upon their hinder ends, and by merely wriggling in a particular manner, made them caper and bound so to people’s liking, that in a few hours every one of them was sold at very sufficient prices. The old gentleman was so pleased with my skill, that he took me home with him, and in a very little time into partnership. It’s
“I have thriven very well in business, and my name is up as being a person who can be depended on, when folks treats me handsomely. I always make a point when a gentleman comes to me, and says, ’Mr. Dale,’ or ‘John,’ for I have no objection to be called John by a gentleman—’I wants a good horse, and am ready to pay a good price’—I always makes a point, I say, to furnish him with an animal worth the money; but when I sees a fellow, whether he calls himself gentleman or not, wishing to circumvent me, what does I do? I doesn’t quarrel with him; not I; but, letting him imagine he is taking me in, I contrives to sell him a screw for thirty pounds, not worth thirty shillings. All honest respectable people have at present great confidence in me, and frequently commissions me to buy them horses at great fairs like this.
“This short young gentleman was recommended to me by a great landed proprietor, to whom he bore letters of recommendation from some great prince in his own country, who had a long time ago been entertained at the house of the landed proprietor, and the consequence is, that I brings young six foot six to Horncastle, and purchases for him the horse of the Romany Rye. I don’t do these kind things for nothing, it is true; that can’t be expected; for every one must live by his trade; but, as I said before, when I am treated handsomely, I treat folks so. Honesty, I have discovered, as perhaps some other people have, is by far the best policy; though, as I also said before, when I’m along with thieves, I can beat them at their own game. If I am obliged to do it, I can pass off the veriest screw as a flying drummedary, for even when I was a child I had found out by various means what may be done with animals. I wish now to ask a civil question, Mr. Romany Rye. Certain folks have told me that you are a horse witch; are you one, or are you not?”
“I, like yourself,” said I, “know, to a certain extent, what may be done with animals.”
“Then how would you, Mr. Romany Rye, pass off the veriest screw in the world for a flying drummedary?”
“By putting a small live eel down his throat; as long as the eel remained in his stomach, the horse would appear brisk and lively in a surprising degree.”
“And how would you contrive to make a regular kicker and biter appear so tame and gentle, that any respectable fat old gentleman of sixty, who wanted an easy goer, would be glad to purchase him for fifty pounds?”
“By pouring down his throat four pints of generous old ale, which would make him so happy and comfortable, that he would not have the heart to kick or bite anybody, for a season at least.”
“And where did you learn all this?” said the jockey.
“I have read about the eel in an old English book, and about the making drunk in a Spanish novel, and, singularly enough, I was told the same things by a wild blacksmith in Ireland. Now tell me, do you bewitch horses in this way?”
“I?” said the jockey; “mercy upon us! I wouldn’t do such things for a hatful of money. No, no, preserve me from live eels and hocussing! And now let me ask you, how would you spirit a horse out of a field?”
“How would I spirit a horse out of a field?”
“Yes; supposing you were down in the world, and had determined on taking up the horse-stealing line of business.”
“Why, I should— But I tell you what, friend, I see you are trying to pump me, and I tell you plainly that I will hear something from you with respect to your art, before I tell you anything more. Now how would you whisper a horse out of a field, provided you were down in the world, and so forth?”
“Ah, ah, I see you are up to a game, Mr. Romany: however, I am a gentleman in mind, if not by birth, and I scorn to do the unhandsome thing to anybody who has dealt fairly towards me. Now you told me something I didn’t know, and I’ll tell you something which perhaps you do know. I whispers a horse out of a field in this way: I have a mare in my stable; well, in the early season of the year I goes into my stable—Well, I puts the sponge into a small bottle which I keeps corked. I takes my bottle in my hand, and goes into a field, suppose by night, where there is a very fine stag horse. I manage with great difficulty to get within ten yards of the horse, who stands staring at me just ready to run away. I then uncorks my bottle, presses my fore-finger to the sponge, and holds it out to the horse, the horse gives a sniff, then a start, and comes nearer. I corks up my bottle and puts it into my pocket. My business is done, for the next two hours the horse would follow me anywhere—the difficulty, indeed, would be to get rid of him. Now is that your way of doing business?”
“My way of doing business? Mercy upon us! I wouldn’t steal a horse in that way, or, indeed, in any way, for all the money in the world: however, let me tell you, for your comfort, that a trick somewhat similar is described in the history of Herodotus.”
“In the history of Herod’s ass!” said the jockey; “well, if I did write a book, it should be about something more genteel than a dickey.”
“I did not say Herod’s ass,” said I, “but Herodotus, a very genteel writer, I assure you, who wrote a history about very genteel people, in a language no less genteel than Greek, more than two thousand years ago. There was a dispute as to who should be king amongst certain imperious chieftains. At last they agreed to obey him whose horse should neigh first on a certain day, in front of the royal palace, before the rising of the sun; for you must know that they did not worship the person who made the sun as we do, but the sun itself. So one of these chieftains, talking over the matter to his groom, and saying he wondered who would be king, the fellow said, ‘Why you, master, or I don’t know much about horses.’ So the day before the day of trial, what does the groom do, but take his master’s horse before the palace and introduce him to a mare in the stable, and then lead him forth again. Well, early the next day all the chieftains on their horses appeared in front of the palace before the dawn of day. Not a horse neighed but one, and that was the horse of him who had consulted with his groom, who, thinking of the animal within the stable, gave such a neigh that all the buildings rang. His rider was forthwith elected king, and a brave king he was. So this shows what seemingly wonderful things may be brought about by a little preparation.”
“It doth,” said the jockey; “what was the chap’s name?”
“His name—his name—Darius Hystaspes.”
“And the groom’s?”
“I don’t know.”
“And he made a good king?”
“First-rate.”
“Only think! well, if he made a good king, what a wonderful king the groom would have made, through whose knowledge of ’orses he was put on the throne. And now another question, Mr. Romany Rye, have you particular words which have power to soothe or aggravate horses?”
“You should ask me,” said I, “whether I have horses that can be aggravated or soothed by particular words. No words have any particular power over horses or other animals who have never heard them before—how, should they? But certain animals connect ideas of misery or enjoyment with particular words which they are acquainted with. I’ll give you an example. I knew a cob in Ireland that could be driven to a state of kicking madness by a particular word, used by a particular person, in a particular tone; but that word was connected with a very painful operation which had been performed upon him by that individual, who had frequently employed it at a certain period whilst the animal had been under his treatment. The same cob could be soothed in a moment by another word, used by the same individual in a very different kind of tone; the word was deaghblasda, or sweet tasted. Some time after the operation, whilst the cob was yet under his hands, the fellow—who was what the Irish call a fairy smith—had done all he could to soothe the creature, and had at last succeeded by giving it gingerbread-buttons, of which the cob became passionately fond. Invariably, however, before giving it a button, he said, ‘Deaghblasda,’ with which word the cob by degrees associated an idea of unmixed enjoyment: so if he could rouse the cob to madness by the word which recalled the torture to its remembrance, he could as easily soothe it by the other word, which the cob knew would be instantly followed by the button, which the smith never failed to give him after using the word deaghblasda.”
“There is nothing wonderful to be done,” said the jockey, “without a good deal of preparation, as I know myself. Folks stare and wonder at certain things which they would only laugh at if they knew how they were done; and to prove what I say is true, I will give you one or two examples. Can either of you lend me a handkerchief? That won’t do,” said he, as I presented him with a silk one. “I wish for a delicate white handkerchief. That’s just the kind of thing,” said he, as the Hungarian offered him a fine white cambric handkerchief, beautifully worked with gold at the hems; “now you shall see me set this handkerchief on fire.” “Don’t let him do so by any means,” said the Hungarian, speaking to me in German, “it is the gift of a lady whom I highly admire, and I would not have it burnt for the world.” “He has no occasion to be under any apprehension,” said the jockey, after I had interpreted to him what the Hungarian had said, “I will restore it to him uninjured,
“How do I do that?” said he, addressing himself to me. “I really do not know,” said I, “unless it is by the motion of your arm.” “The motion of my nonsense,” said the jockey, and, making a dreadful grimace, the shilling hopped upon his knee, and began to run up his thigh and to climb up his breast. “How is that done?” said he again. “By witchcraft, I suppose,” said I. “There you are right,” said the jockey; “by the witchcraft of one of Miss Berners’ hairs; the end of one of her long hairs is tied to that shilling by means of a hole in it, and the other end goes round my neck by means of a loop; so that, when I draw back my head, the shilling follows it. I suppose you wish to know how I got the hair,” said he, grinning at me. “I will tell you. I once, in the course of my ridings, saw Miss Berners beneath a hedge, combing out her long hair, and, being rather a modest kind of person, what must I do but get off my horse, tie him to a gate, go up to her, and endeavour to enter into conversation with her. After giving her the sele of the day, and complimenting her on her hair, I asked her to give me one of the threads; whereupon she gave me such a look, and, calling me fellow, told me to take myself off. ‘I must have a hair first,’ said I, making a snatch at one. I believe I hurt her; but, whether I did or not,
“One day, whilst in trouble, I was visited by a person I had occasionally met at sporting-dinners. He came to look after a Suffolk Punch, the best horse, by the bye, that anybody can purchase to drive, it being the only animal of the horse kind in England that will pull twice at a dead weight. I told him that I had none at that time that I could recommend; in fact, that every horse in my stable was sick. He then invited me to dine with him at an inn close by, and I was glad to go with him, in the hope of
“Well, some are born to be hanged, and some are not; and many of those who are not hanged are much worse than those who are. Jack, with many a good quality, is hanged, whilst that fellow of a lord, who wanted to get the horse from you at about two-thirds of his value, without a single good quality in the world, is not hanged, and probably will remain so. You ask the reason why, perhaps. I’ll tell you; the lack of a certain quality called courage, which Jack possessed in abundance, will preserve him; from the love which he bears his own neck he will do nothing which can bring him to the gallows. In my rough way I’ll draw their characters from their childhood, and then ask whether Jack was not the best character of the two. Jack was a rough, audacious boy, fond of fighting, going a birds’-nesting, but I never heard he did anything particularly cruel save once, I believe, tying a canister to a butcher’s dog’s tail; whilst this fellow of a lord was by nature a savage beast, and when a boy would in winter pluck poor fowls naked, and set them running on the ice and in the snow, and was particularly fond of burning cats alive in the fire. Jack, when a lad, gets a commission on board a ship as an officer of horse marines, and in two or three engagements behaves quite up to the mark—at least of a marine; the marines having no particular character for courage, you know—never having run to the guns and fired them like madmen after the blue jackets had had more than enough. Oh, dear me, no! My lord gets into the valorous British army, where cowardice—Oh, dear me!—is a thing almost entirely unknown; and being on the field of Waterloo the day before the battle, falls off his horse, and, pretending to be hurt in the back, gets himself put on the sick list—a pretty excuse—hurting his back—for not being present at such a fight. Old Benbow, after part of both his legs had been shot away in a sea-fight, made the carpenter make him a cradle to hold his bloody stumps, and continued on deck, cheering his men till he died. Jack returns home, and gets into trouble, and having nothing to subsist by but his wits, gets his living by the ring and the turf, doing many an odd kind of thing, I dare say, but not half those laid to his charge. My lord does much the same without the excuse for doing so which Jack had, for he had plenty of means, is a leg, and a black, only in a more polished way, and with more cunning, and I may say success, having done many a rascally thing never laid to his charge. Jack at last cuts the throat of a villain who had cheated him of all he had in the world, and who, I am told, was in many points the counterpart of this screw and white feather, is taken up, tried, and executed; and certainly taking away a man’s life is a dreadful thing; but is there nothing as bad? Whitefeather will cut no person’s throat—I will not say who has cheated him, for, being a cheat himself, he will take good care that nobody cheats him, but he’ll
Now list to a ditty both funny and true! —
Merrily moves the dance along —
A ditty that tells of a coward and screw,
My Lord-Lieutenant so free and young.
Sir Plume, though not liking a bullet at all, —
Merrily moves the dance along —
Had yet resolution to go to a Ball,
My Lord-Lieutenant so free and young.
“Woulez wous danser, mademoiselle?” —
Merrily moves the dance along; —
Said she, “Sir, to dance I should like very
well,”
My Lord-Lieutenant so free and young.
They danc’d to the left, and they danc’d
to the right, —
Merrily moves the dance along; —
And her troth the fair damsel bestow’d on the
knight,
My Lord-Lieutenant so free and young.
“Now what shall I fetch you, mademoiselle?”
—
Merrily moves the dance along; —
Said she, “Sir, an ice I should like very well,”
My Lord-Lieutenant so free and young.
But the ice, when he’d got it, he instantly
ate, —
Merrily moves the dance along; —
Although his poor partner was all in a fret,
My Lord-Lieutenant so free and young.
He ate up the ice like a prudent young lord, —
Merrily moves the dance along; —
For he saw ’t was the very last ice on the board,
—
My Lord-Lieutenant so free and young.
“Now, when shall we marry?” the gentleman
cried; —
Merrily moves the dance along; —
“Sir, get you to Jordan,” the damsel replied,
My Lord-Lieutenant so free and young.
“I never will wed with the pitiful elf”
—
Merrily moves the dance along —
“Who ate up the ice which I wanted myself,”
My Lord-Lieutenant so free and young.
“I’d pardon your backing from red Waterloo,”
—
Merrily moves the dance along —
“But I never will wed with a coward and screw,”
My Lord-Lieutenant so free and young.
The Church.
The next morning I began to think of departing; I had sewed up the money which I had received for the horse in a portion of my clothing, where I entertained no fears for its safety, with the exception of a small sum in notes, gold, and silver, which I carried in my pocket. Ere departing, however, I determined to stroll about and examine the town, and observe more particularly the humours of the fair than I had hitherto an opportunity of doing. The town, when I examined it, offered no object worthy of attention but its church—an edifice of some antiquity; under the guidance of an old man, who officiated as sexton, I inspected its interior attentively, occasionally conversing with my guide, who, however, seemed much more disposed to talk about horses than the church. “No good horses in the fair this time, measter,” said he; “none but one brought hither by a chap whom nobody knows, and bought by a foreigneering man, who came here with Jack Dale. The horse fetched a good swinging price, which is said, however, to be much less than its worth; for the horse is a regular clipper; not such a one, ’tis said, has been seen in the fair for several summers. Lord Whitefeather says that he believes the fellow who brought him to be a highwayman, and talks of having him taken up, but Lord Whitefeather is only in a rage because he could not get him for himself. The chap would not sell it to un; Lord Screw wanted to beat him down, and the chap took huff, said he wouldn’t sell it to him at no price, and accepted the offer of the foreigneering man, or of Jack, who was his ’terpreter, and who scorned to higgle about such a hanimal, because Jack is a gentleman, though bred a dickey-boy, whilst t’other, though bred a lord, is a screw and a whitefeather. Every one says the cove was
An Old Acquaintance.
Leaving the church, I strolled through the fair, looking at the horses, listening to the chaffering of the buyers and sellers, and occasionally putting in a word of my own, which was not always received with much deference; suddenly, however, on a whisper arising that I was the young cove who had brought the wonderful horse to the fair which Jack Dale had bought for the foreigneering man, I found myself an object of the greatest attention; those who had before replied with stuff! and nonsense! to what I said, now listened with the greatest eagerness to any nonsense I wished to utter, and I did not fail to utter a great deal; presently, however, becoming disgusted with the beings about me, I forced my way, not very civilly, through my crowd of admirers; and passing through an alley and a back street, at last reached an outskirt of the fair, where no person appeared to know me. Here I stood, looking vacantly on what was going on, musing on the strange infatuation of my species, who judge of a person’s words, not from their intrinsic merit, but from the opinion—generally an erroneous one—which they have formed of the person. From this reverie I was roused by certain words which sounded near me, uttered in a strange tone, and in a strange cadence—the words were, “them that finds, wins; and them
The tumult over, Jack gone, and the rabble dispersed, I followed the discomfited adventurer at a distance, who, leaving the town, went slowly on, carrying his dilapidated piece of furniture; till coming to an old wall by the roadside, he placed it on the ground, and sat down, seemingly in deep despondency, holding his thumb to his mouth. Going nearly up to him, I stood still, whereupon he looked up, and perceiving I was looking steadfastly at him, he said, in an angry tone, “Arrah! what for are you staring at me so? By my shoul, I think you are one of the thaives who are after robbing me. I think I saw you among them, and if I were only sure of it, I would take the liberty of trying to give you a big bating.” “You have had enough of trying to give people
“This giant, whose name was Darmod David Odeen, was not a respectable person at all, but a big old vagabond. He was twice the size of the other giant, who, though bigger than any man, was not a big giant; for, as there are great and small men, so there are great and small giants—I mean some are small when compared with the others. Well, Finn served this giant a considerable time, doing all kinds of hard and unreasonable service for him, and receiving all kinds of hard words, and many a hard knock and kick to boot—sorrow befall the old vagabond who could thus ill-treat a helpless foundling. It chanced that one day the giant caught a salmon, near a salmon-leap upon his estate—for, though a big ould blackguard, he was a person of considerable landed property, and high sheriff for the county Cork. Well, the giant brings home the salmon by the gills, and delivers it to Finn, telling him to roast it for the giant’s dinner; ‘but take care, ye young blackguard,’ he added, ’that in roasting it—and I expect ye to roast it well—you do not let a blister come upon its nice satin skin, for if ye do, I will cut the head off your shoulders.’ ‘Well,’ thinks Finn, ’this is a hard task; however, as I have done many hard tasks for him, I will try and do this too, though I was never set to do anything yet half so difficult.’ So he prepared his fire, and put his gridiron upon it, and lays the salmon fairly and softly upon the gridiron, and then he roasts it, turning it from one side to the other just in the nick of time, before the soft satin skin could be blistered. However, on turning it over the eleventh time—and twelve would have settled the business—he found he had delayed a little bit of time too long in turning it over, and that there was a small, tiny blister on the soft outer skin. Well, Finn was in a mighty panic, remembering the threats of the ould giant; however, he did not lose heart, but clapped his thumb upon the blister in order to smooth it down. Now the salmon, Shorsha, was nearly done, and the flesh thoroughly hot, so Finn’s thumb was scalt, and he, clapping it to his mouth, sucked it, in order to draw out the pain, and in a moment—hubbuboo!—became imbued with all the wisdom of the world.
Myself. Stop, Murtagh! stop!
Murtagh. All the witchcraft, Shorsha.
Myself. How wonderful!
Murtagh. Was it not, Shorsha? The salmon, do you see, was a fairy salmon.
Myself. What a strange coincidence
Murtagh. A what, Shorsha?
Myself. Why, that the very same tale should be told of Finn-ma-Coul, which is related of Sigurd Fafnisbane.
“What thief was that, Shorsha?”
“Thief! ’Tis true, he took the treasure of Fafnir. Sigurd was the hero of the North, Murtagh, even as Finn is the great hero of Ireland. He, too, according to one account, was an exposed child, and came floating in a casket to a wild shore, where he was suckled by a hind, and afterwards found and fostered by Mimir, a fairy blacksmith; he, too, sucked wisdom from a burn. According to the Edda, he burnt his finger whilst feeling of the heart of Fafnir, which he was roasting, and putting it into his mouth in order to suck out the pain, became imbued with all the wisdom of the world, the knowledge of the language of birds, and what not. I have heard you tell the tale of Finn a dozen times in the blessed days of old, but its identity with the tale of Sigurd never occurred to me till now. It is true, when I knew you of old, I had never read the tale of Sigurd, and have since almost dismissed matters of Ireland from my mind; but as soon as you told me again about Finn’s burning his finger, the coincidence struck me. I say, Murtagh, the Irish owe much to the Danes—”
“Devil a bit, Shorsha, do they owe to the thaives, except many a bloody bating and plundering, which they never paid them back. Och, Shorsha! you, edicated in ould Ireland, to say that the Irish owes anything good to the plundering villains—the Siol Loughlin.”
“They owe them half their traditions, Murtagh, and amongst others, Finn-ma-Coul and the burnt finger; and if ever I publish the Loughlin songs, I’ll tell the world so.”
“But, Shorsha, the world will never believe ye—to say nothing of the Irish part of it.”
“Then the world, Murtagh—to say nothing of the Irish part of it— will be a fool, even as I have often thought it; the grand thing, Murtagh, is to be able to believe oneself, and respect oneself. How few whom the world believes believe and respect themselves.”
“Och, Shorsha! shall I go on with the tale of Finn?”
“I’d rather you should not, Murtagh; I know all about it already.”
“Then why did you bother me to tell it at first, Shorsha? Och, it was doing my ownself good, and making me forget my own sorrowful state, when ye interrupted me with your thaives of Danes! Och, Shorsha! let me tell you how Finn, by means of sucking his thumb, and the witchcraft he imbibed from it, contrived to pull off the arm of the ould wagabone, Darmod David Odeen, whilst shaking hands with him—for Finn could do no feat of strength without sucking his thumb, Shorsha, as Conan the Bald told the son of Oisin in the song which I used to sing ye in Dungarvon times of old;” and here Murtagh repeated certain Irish words to the following effect: —
“O little the foolish words I heed
O Oisin’s son, from thy lips which come;
No strength were in Finn for valorous deed,
Unless to the gristle he suck’d his thumb.”
“Enough is as good as a feast, Murtagh, I am no longer in the cue for Finn. I would rather hear your own history. Now tell us, man, all that has happened to ye since Dungarvon times of old?”
“Och, Shorsha, it would be merely bringing all my sorrows back upon me!”
“Well, if I know all your sorrows, perhaps I shall be able to find a help for them. I owe you much, Murtagh; you taught me Irish, and I will do all I can to help you.”
“Why, then, Shorsha, I’ll tell ye my history. Here goes!”
Murtagh’s Tale.
“Well, Shorsha, about a year and a half after you left us—and a sorrowful hour for us it was when ye left us, losing, as we did, your funny stories of your snake—and the battles of your military--they sent me to Paris and Salamanca, in order to make a saggart of me.”
“Pray excuse me,” said I, “for interrupting you, but what kind of place is Salamanca?”
“Divil a bit did I ever see of it, Shorsha!”
“Then why did ye say ye were sent there? Well, what kind of place is Paris? Not that I care much about Paris.”
“Sorrow a bit did I ever see of either them, Shorsha, for no one sent me to either. When we says at home a person is going to Paris and Salamanca, it manes that he is going abroad to study to be a saggart, whether he goes to them places or not. No, I never saw either—bad luck to them—I was shipped away from Cork up the straits to a place called Leghorn, from which I was sent to—to a religious house, where I was to be instructed in saggarting till they had made me fit to cut a dacent figure in Ireland. We had a long and tedious voyage, Shorsha; not so tedious, however, as it would have been had I been fool enough to lave your pack of cards behind me, as the thaif, my brother Denis, wanted to persuade me to do, in order that he might play with them himself. With the cards I managed to have many a nice game with the sailors, winning from them ha’pennies and sixpences until the captain said I was ruining his men, and keeping them from their duty; and, being a heretic and a Dutchman, swore that unless I gave over he would tie me up to the mast and give me a round dozen. This threat obliged me to be more on my guard, though I occasionally contrived to get a game at night, and to win sixpennies and ha’pennies.
“We reached Leghorn at last, and glad I was to leave the ship and the master, who gave me a kick as I was getting over the side, bad luck to the dirty heretic for kicking a son of the church, for I have always been a true son of the church, Shorsha, and never quarrelled with it unless it interfered with me in my playing at cards. I left Leghorn with certain muleteers, with whom I played at cards at the baiting-houses, and who speedily won from me all the ha’pennies and sixpences I had won from the sailors. I got my money’s worth, however, for I learnt from the muleteers all kind of quaint tricks upon the cards, which I knew nothing of before; so I did not grudge them what they chated me of, and when we parted we did so in kindness on both sides. On getting to—I was received into the religious house for Irishes. It was the Irish house, Shorsha, into which I was taken, for I do not wish ye to suppose that I was in the English religious house which there is in that city, in which a purty set are educated, and in which purty doings are going on if all tales be true.
“In this Irish house I commenced my studies, learning to sing and to read the Latin prayers of the church. ’Faith, Shorsha, many’s the sorrowful day I passed in that house learning the prayers and litanies, being half-starved, with no earthly diversion at all, at all; until I took the cards out of my chest and began instructing in card-playing the chum which I had with me in my cell; then I had plenty of diversion along with him during the times when I was not engaged in singing, and chanting, and saying the prayers of the church; there was, however, some drawback in playing with my chum, for though he was very clever in learning, divil a sixpence had he to play with, in which respect he was like myself, the master who taught him, who had lost all my money to the muleteers who taught me the tricks upon the cards; by degrees, however, it began to be noised about the religious house that Murtagh, from Hibrodary, {1} had a pack of cards with which he played with his chum in the cell; whereupon other scholars of the religious house came to me, some to be taught and others to play, so with some I played, and others I taught, but neither to those who could play, or to those who could not, did I teach the elegant tricks which I learnt from the muleteers. Well, the scholars came to me for the sake of the cards, and the porter and cook of the religious house, who could both play very well, came also; at last I became tired of playing for nothing, so I borrowed a few bits of silver from the cook, and played against the porter, and by means of my tricks I won money from the porter, and then I paid the cook the bits of silver which I had borrowed of him; and played with him, and won a little of his money, which I let him win back again, as I had lived long enough in a religious house to know that it is dangerous to take money from the cook. In a little time, Shorsha, there was scarcely anything
“I soon found that his reverence knew quite as much about card-playing as I did. Divil a trick was there connected with cards that his reverence did not seem awake to. As, however, we were not playing for money, this circumstance did not give me much uneasiness; so we played game after game for two hours, when his reverence, having business, told me I might go, so I took up my cards, make my obedience, and left him. The next day I had other games with him, and so on for a very long time, still playing for nothing. At last his reverence grew tired of playing for nothing, and proposed that we should play for money. Now, I had no desire to play with his reverence for money, as I knew that doing so would bring on a quarrel. As long as we were playing for nothing, I could afford to let his reverence use what tricks he pleased; but if we played for money, I couldn’t do so. If he played his tricks, I must play mine, and use every advantage to save my money; and there was one I possessed which his reverence did not. The cards being my own, I had put some delicate little marks on the trump cards, just at
“In this melancholy state, with respect to myself, things continued a long time, when suddenly there was a report that his Holiness the Pope intended to pay a visit to the religious house in order to examine into its discipline. When I heard this I was glad, for I determined after the Pope had done what he had come to do, to fall upon my knees before him, and make a regular complaint of the treatment I had received, to tell him of the cheating at cards of the rector, and to beg him to make the ould thaif give me back my pack again. So the day of the visit came, and his Holiness made his appearance with his attendants, and, having looked over the religious house, he went into the rector’s room with the
In this part of his history I interrupted Murtagh, saying that I was afraid he was telling untruths, and that it was highly improbable that the Pope would leave the Vatican to play cards with Irish at their religious house, and that I was sure, if on his, Murtagh’s authority, I were to tell the world so, the world would never believe it.
“Then the world, Shorsha, would be a fool, even as you were just now saying you had frequently believed it to be; the grand thing, Shorsha, is to be able to believe oneself; if ye can do that, it matters very little whether the world believe ye or no. But a purty thing for you and the world to stickle at the Pope’s playing at cards at a religious house of Irish; och! if I were to tell you and the world, what the Pope has been sometimes at, at the religious house of English thaives, I would excuse you and the world for turning up your eyes. However, I wish to say nothing against the Pope. I am a son of the church, and if the Pope don’t interfere with my cards, divil a bit will I have to say against him; but I saw the Pope playing, or about to play, with the pack which had been taken from me, and when I told the Pope, the Pope did not—Ye had better let me go on with my history, Shorsha; whether you or the world believe it or not, I am sure it is quite as true as your tale of the snake, or saying that Finn got his burnt finger from the thaives of Loughlin; and whatever you may say, I am sure the world will think so too.”
I apologized to Murtagh for interrupting him, and telling him that his history, whether true or not, was infinitely diverting, begged him to continue it.
Murtagh’s Story continued—The Priest, Exorcist, and Thimble-engro--How to Check a Rebellion.
I was telling ye, Shorsha, when ye interrupted me, that I found the Pope, the rector, the sub-rector, and the almoner seated at the table, the rector with my pack of cards in his hands, about to deal out to the Pope and the rest, not forgetting himself, for whom he intended all the trump-cards, no doubt. No sooner did they perceive me than they seemed taken all aback; but the rector, suddenly starting up with the cards in his hand, asked me what I did there, threatening to have me well disciplined if I did not go about my business; ‘I am come for my pack,’
“In the old dungeon I was fastened to the wall by a chain, and there I was disciplined once every other day for the first three weeks, and then I was left to myself, and my chain, and hunger; and there I sat in the dungeon, sometimes screeching, sometimes hallooing, for I soon became frighted, having nothing in the cell to divert me. At last the cook found his way to me by stealth, and comforted me a little,
“One day, being at a place called the Escurial, I took stock, as the tradesmen say, and found I possessed the sum of eighty dollars won by playing at cards, for though I could not play so well with the foreign cards as with the pack you gave me, Shorsha, I had yet contrived to win money from the priests and soldiers of the Faith. Finding myself possessed of such a capital, I determined to leave the service, and to make the best of my way to Ireland; so I deserted, but coming in an evil hour to a place they calls Torre Lodones, I found the priest playing at cards with his parishioners. The sight of the cards made me stop, and then, fool like, notwithstanding the treasure I had about me, I must wish to play, so not being able to speak their language, I made signs to them to let me play, and the priest and his thaives consented willingly; so I sat down to cards with the priest and two of his parishioners, and in a little time had won plenty of their money, but I had better never have done any such thing, for suddenly the priest and all his parishioners set upon me and bate me, and took from me all I had, and cast me out of the village more dead than alive. Och! it’s a bad village that, and if I had known what it was I would have avoided it, or run straight through it, though I saw all the card-playing in the world going on in it. There is a proverb about it, as I was afterwards told, old as the time of the Moors, which holds good to the present day—it is, that in Torre Lodones there are twenty-four housekeepers, and twenty-five thieves, maning that all the people are thaives, and the clergyman to boot, who is not reckoned a housekeeper; and troth I found the clergyman the greatest thaif of the lot. After being cast out of that village I travelled for nearly a month, subsisting by begging tolerably well, for though most of the Spanish are thaives, they are rather charitable; but though charitable thaives they do not like their own being taken from them without leave being asked, as I found to my cost; for on my entering a garden near Seville, without leave,
“And now I was in London with five shillings in my pocket—all I had in the world—and that did not last for long; and when it was gone I begged in the streets, but I did not get much by that, except a month’s hard labour in the correction-house; and when I came out I knew not what to do, but thought I would take a walk in the country, for it was spring-time, and the weather was fine, so I took a walk about seven miles from London, and came to a place where a great fair was being held; and there I begged, but got nothing but a halfpenny, and was thinking of going farther, when I saw a man with a table, like that of mine, playing with thimbles, as you saw me. I looked at the play, and saw him win money, and run away, and hunted by constables more than once. I kept following the man, and at last entered into conversation with him; and learning from him that he was in want of a companion to help him, I offered to help him if he would pay me; he looked at me from top to toe, and did not wish at first to have anything to do with me, as he said my appearance was against me. ’Faith, Shorsha, he had better have looked at home, for his appearance was not much in his favour: he looked very much like a Jew, Shorsha. However, he at last agreed to take me to be his companion, or bonnet as he called it; and I was to keep a look-out, and let him know when constables were coming, and to spake a good word for him occasionally, whilst he was chating folks with his thimbles and his pea. So I became his bonnet, and assisted him in the fair, and in many other fairs beside; but I did not like my occupation much, or rather my master, who, though not a big man, was a big thaif, and an unkind one, for do all I could I could never give him pleasure; and he was continually calling me fool and bogtrotter, and twitting me because I could not learn his thaives’ Latin, and discourse with him in it, and comparing me with another acquaintance, or bit of a pal of his, whom he said he had parted with in the fair, and of whom he was fond of saying all kinds of wonderful things, amongst others, that he knew the grammar of all tongues. At last, wearied with being twitted by him with not being able to learn his thaives’ Greek, I proposed that I should teach him Irish, that we should spake it together when we had anything to say in secret. To that he consented willingly; but, och! a purty hand he made with Irish, ‘faith, not much better than I did with his thaives’ Hebrew. Then
“Well, after having been wid him about two months, I quitted him without noise, taking away one of his tables, and some peas and thimbles; and that I did with a safe conscience, for he paid me nothing, and was not over free with the meat and the drink, though I must say of him that he was a clever fellow, and perfect master of his trade, by which he made a power of money, and bating his not being able to learn Irish, and a certain Jewish lisp which he had, a great master of his tongue, of which he was very proud; so much so, that he once told me that when he had saved a certain sum of money he meant to leave off the thimbling business, and enter Parliament; into which, he said, he could get at any time, through the interest of a friend of his, a Tory Peer—my Lord Whitefeather, with whom, he said, he had occasionally done business. With the table, and other things which I had taken, I commenced trade on my own account, having contrived to learn a few of his tricks. My only capital was the change for half-a-guinea, which he had once let fall, and which I picked up, which was all I could ever get from him: for it was impossible to stale any money from him, he was so awake, being up to all the tricks of thaives, having followed the diving trade, as he called it, for a considerable time. My wish was to make enough by my table to enable me to return with credit to ould Ireland, where I had no doubt of being able to get myself ordained as priest; and, in troth, notwithstanding I was a beginner, and without any companion to help me, I did tolerably well, getting my meat and drink, and increasing my small capital, till I came to this unlucky place of Horncastle, where I was utterly ruined by the thaif in the rider’s dress. And now, Shorsha, I am after telling you my history; perhaps you will now be telling me something about yourself?”
I told Murtagh all about myself that I deemed necessary to relate, and then asked him what he intended to do; he repeated that he was utterly ruined, and that he had no prospect before him but starving, or making away with himself. I inquired “How much would take him to Ireland, and establish him there with credit.” “Five pounds,” he answered, adding, “but who in the world would be fool enough to tend me five pounds, unless it be yourself, Shorsha, who, may be, have not got it; for when you told me about yourself, you made no boast of the state of your affairs.” “I am not very rich,” I replied, “but I think I can accommodate you with what you want. I consider
Murtagh and I then went into the town, where we had some refreshment together, and then parted on our several ways. I heard nothing of him for nearly a quarter of a century, when a person who knew him well, coming from Ireland, and staying at my humble house, told me a great deal about him. He reached Ireland in safety, soon reconciled himself with his Church, and was ordained a priest; in the priestly office he acquitted himself in a way very satisfactory, upon the whole, to his superiors, having, as he frequently said, learned wisdom abroad. The Popish Church never fails to turn to account any particular gift which its servants may possess; and discovering soon that Murtagh was endowed with considerable manual dexterity—proof of which he frequently gave at cards, and at a singular game which he occasionally played at thimbles—it selected him as a very fit person to play the part of exorcist; and accordingly he travelled through a great part of Ireland, casting out devils from people possessed, which he afterwards exhibited, sometimes in the shape of rabbits, and occasionally birds and fishes. There is a holy island in a lake in Ireland, to which the people
Murtagh and the leaders then played various games with this pack, more especially one called by the initiated “blind hockey,” the result being that at the end of about two hours the leaders found they had lost one-half of their funds; they now looked serious, and talked of leaving the house, but Murtagh begging them to stay to supper, they consented. After supper, at which the guests drank rather freely, Murtagh said that, as he had not the least wish to win their money, he intended to give them their revenge; he would not play at cards with them, he added, but at a funny game of thimbles, at which they would be sure of winning back their own; then going out, he brought in a table, tall and narrow, on which placing certain thimbles and a pea, he proposed that they should stake whatever they pleased on the almost certainty of finding the pea under the thimbles. The leaders, after some hesitation, consented, and were at first eminently successful, winning back the greater part of what they had lost; after some time, however, Fortune, or rather Murtagh, turned against them, and then, instead of leaving off, they doubled and trebled their stakes, and continued doing so until they had lost nearly the whole of their funds. Quite furious, they now swore that Murtagh had cheated them, and insisted on having their property restored to them. Murtagh, without a word of reply, went to the door, and shouting into the passage something in Irish, the room was instantly filled with bogtrotters, each at least six feet high, with a stout shillelah in his hand. Murtagh then turning to his guests, asked them what they meant by insulting an anointed priest; telling them that it was not for the likes of them to avenge the wrongs of Ireland. “I have been clane mistaken in the whole of ye,” said he, “I supposed ye Irish, but have found, to my sorrow, that ye are nothing of the kind; purty fellows to pretend to be Irish, when there is not a word of Irish on the tongue of any of ye, divil a ha’porth; the illigant young gentleman to whom I taught Irish, in Dungarvon times of old, though not born in Ireland, has more Irish in him than any ten of ye. He is the boy to avenge the wrongs of Ireland, if ever foreigner is to do it.” Then saying something to the bogtrotters, they instantly cleared the room of the young Irelanders, who retired sadly disconcerted; nevertheless, being very silly young fellows, they hoisted the standard of rebellion; few, however, joining them, partly because they had no money, and partly because the priests abused them with might and main, their rebellion ended in a lamentable manner; themselves being seized and tried, and though convicted, not deemed of sufficient importance to be sent to the scaffold, where they might have had the satisfaction of saying —
“Dulce et decorum est pro patria mori.”
My visitor, after saying that of the money won, Murtagh retained a considerable portion, that a part went to the hierarchy for what were called church purposes, and that the—took the remainder, which it employed in establishing a newspaper, in which the private characters of the worthiest and most loyal Protestants in Ireland were traduced and vilified, concluded his account by observing, that it was the common belief that Murtagh, having by his services, ecclesiastical and political, acquired the confidence of the priesthood and favour of the Government, would, on the first vacancy, be appointed to the high office of Popish Primate of Ireland.
Departure from Horncastle—Recruiting Sergeant—Kauloes and Lolloes.
Leaving Horncastle I bent my steps in the direction of the east. I walked at a brisk rate, and late in the evening reached a large town, situate at the entrance of an extensive firth, or arm of the sea, which prevented my farther progress eastward. Sleeping that night in the suburbs of the town, I departed early next morning in the direction of the south. A walk of about twenty miles brought me to another large town, situated on a river, where I again turned towards the east. At the end of the town I was accosted by a fiery-faced individual, somewhat under the middle size, dressed as a recruiting sergeant.
“Young man,” said the recruiting sergeant, “you are just the kind of person to serve the Honourable East India Company.”
“I had rather the Honourable Company should serve me,” said I.
“Of course, young man. Well, the Honourable East India Company shall serve you—that’s reasonable. Here, take this shilling; ’tis service-money. The Honourable Company engages to serve you, and you the Honourable Company; both parties shall be thus served; that’s just and reasonable.”
“And what must I do for the Company?”
“Only go to India; that’s all.”
“And what should I do in India?”
“Fight, my brave boy! fight, my youthful hero!”
“What kind of country is India?”
“The finest country in the world! Rivers, bigger than the Ouse. Hills, higher than anything near Spalding! Trees—you never saw such trees! Fruits—you never saw such fruits!”
“And the people—what kind of folk are they?”
“Pah! Kauloes—blacks—a set of rascals not worth regarding.”
“Kauloes!” said I; “blacks!”
“Yes,” said the recruiting sergeant; “and they call us lolloes, which, in their beastly gibberish, means red.”
“Lolloes!” said I; “reds!”
“Yes,” said the recruiting sergeant, “kauloes and lolloes; and all the lolloes have to do is to kick and cut down the kauloes, and take from them their rupees, which mean silver money. Why do you stare so?”
“Why,” said I, “this is the very language of Mr. Petulengro.”
“Mr. Pet-?”
“Yes,” said I, “and Tawno Chikno.”
“Tawno Chik-? I say, young fellow, I don’t like your way of speaking; no, nor your way of looking. You are mad, sir; you are mad; and what’s this? Why, your hair is grey! You won’t do for the Honourable Company—they like red. I’m glad I didn’t give you the shilling. Good day to you.”
“I shouldn’t wonder,” said I, as I proceeded rapidly along a broad causeway, in the direction of the east, “if Mr. Petulengro and Tawno Chikno came originally from India. I think I’ll go there.”
A Word for Lavengro.
Lavengro is the history up to a certain period of one of rather a peculiar mind and system of nerves, with an exterior shy and cold, under which lurk much curiosity, especially with regard to what is wild and extraordinary, a considerable quantity of energy and industry, and an unconquerable love of independence. It narrates his earliest dreams and feelings, dwells with minuteness on the ways, words, and characters of his father, mother, and brother, lingers on the occasional resting-places of his wandering half military childhood, describes the gradual hardening of his bodily frame by robust exercises, his successive struggles, after his family and himself have settled down in a small local capital, to obtain knowledge of every kind, but more particularly philological lore; his visits to the tent of the Romany chal, and the parlour of the Anglo-German philosopher; the effect produced upon his character by his flinging himself into contact with people all widely differing from each other, but all extraordinary; his reluctance to settle down to the ordinary pursuits of life; his struggles after moral truth; his glimpses of God and the obscuration of the Divine Being, to his mind’s eye; and his being cast upon the world of London by the death of his father, at the age of nineteen. In the world within a world, the world of London, it shows him playing his part for some time as he best can, in the capacity of a writer for reviews and magazines, and describes what he saw and underwent whilst labouring in that capacity; it represents him, however, as never forgetting that he is the son of a brave but poor gentleman, and that if he is a hack author, he is likewise a scholar. It shows him doing no dishonourable jobs, and proves that if he occasionally associates with low characters, he does so chiefly to gratify the curiosity of a scholar. In his conversations with the apple-woman of London Bridge, the scholar is ever apparent, so again in his acquaintance with the man of the table, for the book is no raker up of the uncleanness of London, and if it gives what at first sight appears refuse, it invariably shows that a pearl of some kind, generally a philological
In the country it shows him leading a life of roving adventure, becoming tinker, gypsy, postillion, ostler; associating with various kinds of people, chiefly of the lower classes, whose ways and habits are described; but, though leading this erratic life, we gather from the book that his habits are neither vulgar nor vicious, that he still follows to a certain extent his favourite pursuits, hunting after strange characters, or analysing strange words and names. At the conclusion of the last chapter, which terminates the first part of the history, it hints that he is about to quit his native land on a grand philological expedition.
Those who read this book with attention—and the author begs to observe that it would be of little utility to read it hurriedly— may derive much information with respect to matters of philology and literature; it will be found treating of most of the principal languages from Ireland to China, and of the literature which they contain; and it is particularly minute with regard to the ways, manners, and speech of the English section of the most extraordinary and mysterious clan or tribe of people to be found in the whole world—the children of Roma. But it contains matters of much more importance than anything in connection with philology, and the literature and manners of nations. Perhaps no work was ever offered to the public in which the kindness and providence of God have been set forth by more striking examples, or the machinations of priestcraft been more truly and lucidly exposed, or the dangers which result to a nation when it abandons itself to effeminacy, and a rage for what is novel and fashionable, than the present.
With respect to the kindness and providence of God, are they not exemplified in the case of the old apple-woman and her son? These are beings in many points bad, but with warm affections, who, after an agonizing separation, are restored to each other, but not until the hearts of both are changed and purified by the influence of affliction. Are they not exemplified in the case of the rich gentleman, who touches objects in order to avert the evil chance? This being has great gifts and many amiable qualifies, but does not everybody see that his besetting sin is selfishness? He fixes his mind on certain objects, and takes inordinate interest in them, because they are his own, and those very objects, through the providence of God, which is kindness in disguise, become snakes and scorpions to whip him. Tired of various pursuits, he at
Then, again, in the tale of Peter Williams, is not the hand of Providence to be seen? This person commits a sin in his childhood, utters words of blasphemy, the remembrance of which, in after life, preying upon his imagination, unfits him for quiet pursuits, to which he seems to have been naturally inclined; but for the remembrance of that sin, he would have been Peter Williams the quiet and respectable Welsh farmer, somewhat fond of reading the ancient literature of his country in winter evenings, after his work was done. God, however, was aware that there was something in Peter Williams to entitle him to assume
And now with respect to the old man who knew Chinese, but could not tell what was o’clock. This individual was a man whose natural powers would have been utterly buried and lost beneath a mountain of sloth and laziness, had not God determined otherwise. He had in his early years chalked out for himself a plan of life in which he had his own ease and self-indulgence solely in view; he had no particular bad passions to gratify, he only wished to live a happy quiet life, just as if the business of this mighty world could be carried on by innocent people fond of ease or quiet, or that Providence would permit innocent quiet drones to occupy any portion of the earth and to cumber it. God had at any rate decreed that this man should not cumber it as a drone. He brings a certain affliction upon him, the agony of which produces that terrible whirling of the brain which, unless it is stopped in time, produces madness; he suffers indescribable misery for a period, until one morning his attention is arrested, and his curiosity is aroused, by certain Chinese letters on a teapot; his curiosity increases more and more, and, of course, in proportion as his curiosity is increased with respect to the Chinese marks, the misery in his brain, produced by his mental affliction, decreases. He sets about learning Chinese, and after the lapse of many years, during which his mind subsides into a certain state of tranquillity, he acquires sufficient knowledge of Chinese to be able to translate with ease the inscriptions to be found on its singular crockery. Yes, the laziest of human beings, through the Providence of God, a being too of rather inferior capacity, acquires the written part of a language so difficult that, as Lavengro said on a former occasion, none but the cleverest people in Europe, the French, are able to acquire it. But God did not intend that man should merely acquire Chinese. He intended that he should be of use to his species, and by the instrumentality of the first Chinese inscription which he translates, the one which first arrested his curiosity, he is taught the duty of hospitality; yes, by means of an
But, above all, the care and providence of God are manifested in the case of Lavengro himself, by the manner in which he is enabled to make his way in the world up to a certain period, without falling a prey either to vice or poverty. In his history, there is a wonderful illustration of part of the text, quoted by his mother, “I have been young, but now am old, yet never saw I the righteous forsaken, or his seed begging his bread.” He is the son of good and honourable parents, but at the critical period of life, that of entering into the world, he finds himself without any earthly friend to help him, yet he manages to make his way; he does not become a Captain in the Life Guards, it is true, nor does
On Priestcraft.
The writer will now say a few words about priestcraft, and the machinations of Rome, and will afterwards say something about himself, and his motives for writing against them.
With respect to Rome, and her machinations, much valuable information can be obtained from particular parts of Lavengro, and its sequel. Shortly before the time when the hero of the book is launched into the world, the Popish agitation in England had commenced. The Popish propaganda had determined to make a grand attempt on England; Popish priests were scattered over the land, doing the best they could to make converts to the old superstition. With the plans of Rome, and her hopes, and the reasons on which those hopes are grounded, the hero of the book becomes acquainted, during an expedition which he makes into the country, from certain conversations which he holds with a priest in a dingle, in which the hero had taken up his residence; he likewise learns from the same person much of the secret history of the Roman See, and many matters connected with the origin and progress of the Popish superstition. The individual with whom he holds these conversations is a learned, intelligent, but highly-unprincipled person, of a character however very common amongst the priests of Rome, who in general are people void of all religion, and who, notwithstanding they are tied to Rome by a band which they have neither the power nor wish to break, turn her and her practices, over their cups with their confidential associates, to a ridicule only exceeded by that to which they turn those who become the dupes of their mistress and themselves.
It is now necessary that the writer should say something with respect to himself, and his motives for waging war against Rome. First of all, with respect to himself, he wishes to state, that to the very last moment of his life, he will do and say all that in his power may be to hold up to contempt and execration the priestcraft and practices of Rome; there is, perhaps, no person better acquainted than himself, not even among the choicest spirits of the priesthood, with the origin and history of Popery. From what he saw and heard of Popery in England, at a very early period of his life, his curiosity was aroused, and he spared himself no trouble, either by travel or study, to make himself well acquainted with it in all its phases, the result being a hatred of it, which he hopes and trusts he shall retain till the moment when his spirit quits the body. Popery is the great lie of the world; a source from which more misery and social degradation have flowed upon the human race, than from all the other sources from which those evils come. It is the oldest of all superstitions; and though in Europe it assumes the name of Christianity, it existed and flourished amidst the Himalayan hills at least two thousand years before the real Christ was born in Bethlehem of Judea; in a word, it is Buddhism; and let those who may be disposed to doubt this assertion, compare the Popery of Rome, and the superstitious practices of its followers, with the doings of the priests who surround the grand Lama; and the mouthings,
And now a few words with respect to the motives of the writer for expressing a hatred for Rome.
This expressed abhorrence of the author for Rome might be entitled to little regard, provided it were possible to attribute it to any self-interested motive. There have been professed enemies of Rome, or of this or that system; but their professed enmity may frequently be traced to some cause which does them little credit; but the writer of these lines has no motive, and can have no motive, for his enmity to Rome, save the abhorrence of an honest heart for what is false, base, and cruel. A certain clergyman wrote with much heat against the Papists in the time of—who was known to favour the Papists, but was not expected to continue long in office, and whose supposed successor, the person, indeed, who did succeed him, was thought to be hostile to the Papists. This divine, who obtained a rich benefice from the successor of—who during -’s time had always opposed him in everything he proposed to do, and who, of course, during that time affected to be very inimical to Popery—this divine might well be suspected of having a motive equally creditable for writing against the Papists, as that which induced him to write for them, as soon as his patron, who eventually did something more for him, had espoused their cause; but what motive, save an honest one, can the present writer have, for expressing an abhorrence of Popery? He is no clergyman, and consequently can expect neither benefices nor bishoprics, supposing it were the fashion of the present, or likely to be the fashion of any future administration, to reward clergymen with benefices or bishoprics, who, in the defence of the religion of their country write, or shall write, against Popery, and not to reward those who write, or shall write, in favour of it, and all its nonsense and abominations.
“But if not a clergyman, he is the servant of a certain society, which has the overthrow of Popery in view, and therefore,” etc. This assertion, which has been frequently made, is incorrect, even as those who have made it probably knew it to be. He is the servant of no society whatever. He eats his own bread, and is one of the very few men in England who are independent in every sense of the word.
It is true he went to Spain with the colours of that society on his hat—oh! the blood glows in his veins! oh! the marrow awakes in his old bones when he thinks of what he accomplished in Spain in the cause of religion and civilization with the colours of that society in his hat, and its weapon in his hand, even the sword of the word of God; how with that weapon he hewed left and right, making the priests fly before him, and run away squeaking: “Vaya! que demonio es este!” Ay, and when he thinks of the plenty of Bible swords which he left behind him, destined to prove, and which have already proved, pretty calthrops in the heels of Popery. “Halloo! Batuschca,” he exclaimed the other night, on reading an article in a newspaper; “what do you think of the present doings in Spain? Your old friend the zingaro, the gitano who rode about Spain, to say nothing of Galicia, with the Greek Buchini behind him as his squire, had a hand in bringing them about; there are many brave Spaniards connected with the present movement who took Bibles from his hands, and read them and profited by them, learning from the inspired page the duties of one man towards another, and the real value of a priesthood and their head, who set at nought the word of God, and think only of their own temporal interests; ay, and who learned Gitano—their own Gitano—from the lips of the London Caloro, and also songs in the said Gitano, very fit to dumbfounder your semi-Buddhist priests when they attempt to bewilder people’s minds with their school-logic and pseudo-ecclesiastical nonsense, songs such as —
“Un Erajai
Sinaba chibando un sermon—.”
- But with that society he has long since ceased to have any connection; he bade it adieu with feelings of love and admiration more than fourteen years ago; so, in continuing to assault Popery, no hopes of interest founded on that society can sway his mind— interest! who, with worldly interest in view, would ever have anything to do with that society? It is poor and supported, like its founder Christ, by poor people; and so far from having political influence, it is in such disfavour, and has ever been, with the dastardly great, to whom the government of England has for many years past been confided, that they having borne its colours only for a month would be sufficient to exclude any man, whatever his talents, his learning, or his courage may be, from the slightest chance of being permitted to serve his country either for fee, or without. A fellow who unites in himself the bankrupt trader, the broken author, or rather book-maker, and the laughed-down single speech spouter of the House of Commons, may look forward, always supposing that at one time he has been a foaming radical, to the government of an important colony. Ay, an ancient fox who has lost his tail may, provided he has a score of radical friends, who will swear that he can bark Chinese, though Chinese is not barked but sung, be forced upon a Chinese colony, though it
No! were the author influenced by hopes of fee or reward, he would, instead of writing against Popery, write for it; all the trumpery titled—he will not call them great again—would then be for him, and their masters the radicals, with their hosts of newspapers, would be for him, more especially if he would commence maligning the society whose colours he had once on his hat—a society which, as the priest says in the text, is one of the very few Protestant institutions for which the Popish Church entertains any fear, and consequently respect, as it respects nothing which it does not fear. The writer said that certain “rulers” would never forgive him for having been connected with that society; he went perhaps too far in saying “never.” It is probable that they would take him into favour on one condition, which is, that he should turn his pen and his voice against that society; such a mark “of a better way of thinking” would perhaps induce them to give him a government, nearly as good as that which they gave to a certain ancient radical fox at the intercession of his radical friends (who were bound to keep him from the pauper’s kennel), after he had promised to foam, bark, and snarl at corruption no more; he might even entertain hopes of succeeding, nay, of superseding, the ancient creature in his government; but even were he as badly off as he is well off, he would do no such thing. He would rather exist on crusts and water; he has often done so, and been happy; nay, he would rather starve than be a rogue—for even the feeling of starvation is happiness compared with what he feels who knows himself to be a rogue, provided he has any feeling at all. What is the use of a mitre or knighthood to a man who has betrayed his principles? What is the use of a gilt collar, nay, even of a pair of scarlet breeches, to a fox who has lost his tail? Oh! the horror which haunts the mind of a fox who has lost his tail; and with reason, for his very mate loathes him, and more especially if, like himself, she has lost her brush. Oh! the horror which haunts the mind of the two-legged rogue who has parted with his principles, or those which he professed—for what? We’ll suppose a government. What’s the use of a government, if the next day after you have received it, you are obliged for very shame to scurry off to it with the hoot of every honest man sounding in your ears?
“Lightly liar leaped and away ran.”
Piers Plowman.
But bigotry, it has been said, makes the author write against Popery; and thorough-going bigotry, indeed, will make a person say or do anything. But the writer is a very pretty bigot truly! Where will the public find traces of bigotry in anything he has written? He has written against Rome with all his heart, with all his mind, with all his soul, and with all his strength; but as a person may be quite honest, and speak and write against Rome, in like manner he may speak and write against her, and be quite free from bigotry; though it is impossible for any one but a bigot or a bad man to write or speak in her praise; her doctrines, actions, and machinations being what they are.
Bigotry! The author was born, and has always continued in the wrong church for bigotry, the quiet, unpretending Church of England; a church which, had it been a bigoted church, and not long suffering almost to a fault, might with its opportunities, as the priest says in the text, have stood in a very different position from that which it occupies at present. No! let those who are in search of bigotry, seek for it in a church very different from the inoffensive Church of England, which never encourages cruelty or calumny. Let them seek for it amongst the members of the Church of Rome, and more especially amongst those who have renegaded to it. There is nothing, however false and horrible, which a pervert to Rome will not say for his church, and which his priests will not encourage him in saying; and there is nothing, however horrible— the more horrible indeed and revolting to human nature, the more eager he would be to do it—which he will not do for it, and which his priests will not encourage him in doing.
Of the readiness which converts to Popery exhibit to sacrifice all the ties of blood and affection on the shrine of their newly-adopted religion, there is a curious illustration in the work of Luigi Pulci. This man, who was born at Florence in the year 1432, and who was deeply versed in the Bible, composed a poem, called the “Morgante Maggiore,” which he recited at the table of Lorenzo de Medici, the great patron of Italian genius. It is a mock-heroic and religious poem, in which the legends of knight-errantry, and of the Popish Church, are turned to unbounded ridicule. The pretended hero of it is a converted giant, called Morgante; though his adventures do not occupy the twentieth part of the poem, the principal personages being Charlemagne, Orlando, and his cousin Rinaldo of Montalban. Morgante has two brothers, both of them giants, and in the first canto of the poem, Morgante is represented with his brothers as carrying on a feud with the abbot and monks of a certain convent, built upon the confines of heathenesse; the giants being in the habit of flinging down stones, or rather huge rocks, on the convent. Orlando, however, who is banished from the court of Charlemagne, arriving at the convent, undertakes to destroy them, and, accordingly, kills Passamonte and Alabastro, and converts Morgante, whose mind had been previously softened by a vision, in which the “Blessed Virgin” figures. No sooner is he converted than, as a sign of his penitence, what does he do, but hastens and cuts off the hands of his two brothers, saying —
“Io vo’ tagliar le mani a tutti quanti
E porterolle a que’ monaci santi.”
And he does cut off the hands of his brethren, and carries them to the abbot, who blesses him for so doing. Pulci here is holding up to ridicule and execration the horrid butchery or betrayal of friends by popish converts, and the encouragement they receive from the priest. No sooner is a person converted to Popery, than his principal thought is how he can bring the hands and feet of his brethren, however harmless they may be, and different from the giants, to the “holy priests,” who, if he manages to do so, never fail to praise him, saying to the miserable wretch, as the abbot said to Morgante:-
“Tu sarai or perfetto e vero amico
A Cristo, quanto tu gli eri nemico.”
Can the English public deny the justice of Pulci’s illustration, after something which it has lately witnessed? Has it not seen equivalents for the hands and feet of brothers carried by popish perverts to the “holy priests,” and has it not seen the manner in which the offering has been received? Let those who are in quest of bigotry seek for it among the perverts to Rome, and not amongst those who, born in the pale of the Church of England, have always continued in it.
On Foreign Nonsense.
With respect to the third point, various lessons which the book reads to the nation at large, and which it would be well for the nation to ponder and profit by.
There are many species of nonsense to which the nation is much addicted, and of which the perusal of Lavengro ought to give them a wholesome shame. First of all, with respect to the foreign nonsense so prevalent now in England. The hero is a scholar; but, though possessed of a great many tongues, he affects to be neither Frenchman, nor German, nor this or that foreigner; he is one who loves his country, and the language and literature of his country, and speaks up for each and all when there is occasion to do so. Now what is the case with nine out of ten amongst those of the English who study foreign languages? No sooner have they picked up a smattering of this or that speech than they begin to abuse their own country, and everything connected with it, more especially its language. This is particularly the case with those who call themselves German students. It is said, and the writer believes with truth, that when a woman falls in love with a particularly ugly fellow, she squeezes him with ten times more zest than she would a handsome one, if captivated by him. So it is with these German students; no sooner have they taken German in hand than there is nothing like German. Oh, the dear delightful German! How proud I am that it is now my own, and that its divine literature is within my reach! And all this whilst mumbling the most uncouth speech, and crunching the most crabbed literature in Europe.
The madness, or rather foolery, of the English for foreign customs, dresses, and languages, is not an affair of to-day, or yesterday— it is of very ancient date, and was very properly exposed nearly three centuries ago by one Andrew Borde, who under the picture of a “Naked man, with a pair of shears in one hand, and a roll of cloth in the other,” {3} inserted the following lines along with others:-
“I am an Englishman, and naked I stand here,
Musing in my mind what garment I shall weare;
For now I will weare this, and now I will weare that,
Now I will weare, I cannot tell what.
All new fashions be pleasant to mee,
I will have them, whether I thrive or thee;
What do I care if all the world me fail?
I will have a garment reach to my taile;
Then am I a minion, for I wear the new guise.
The next yeare after I hope to be wise,
Not only in wearing my gorgeous array,
For I will go to learning a whole summer’s day;
I will learn Latine, Hebrew, Greek, and French,
And I will learn Dutch, sitting on my bench.
I had no peere if to myself I were true,
Because I am not so, divers times do I rue.
Yet I lacke nothing, I have all things at will
If I were wise and would hold myself still,
And meddle with no matters but to me pertaining,
But ever to be true to God and my king.
But I have such matters rowling in my pate,
That I will and do—I cannot tell what,”
etc.
On Gentility Nonsense—Illustrations of Gentility.
What is gentility? People in different stations in England— entertain different ideas of what is genteel, {4} but it must be something gorgeous, glittering, or tawdry, to be considered genteel by any of them. The beau-ideal of the English aristocracy, of course with some exceptions, is some young fellow with an imperial title, a military personage of course, for what is military is so particularly genteel, with flaming epaulets, a cocked hat and plume, a prancing charger, and a band of fellows called generals and colonels, with flaming epaulets, cocked hats and plumes, and prancing chargers vapouring behind him. It was but lately that the daughter of an English marquis was heard to say, that the sole remaining wish of her heart—she had known misfortunes, and was not far from fifty—was to be introduced to—whom? The Emperor of Austria! The sole remaining wish of the heart of one who ought to have been thinking of the grave and judgment, was
Subject of Gentility continued.
In the last chapter have been exhibited specimens of gentility, so considered by different classes; by one class power, youth, and epaulets are considered the ne plus ultra of gentility; by another class pride, stateliness, and title; by another, wealth and flaming tawdriness. But what constitutes a gentleman? It is easy to say at once what constitutes a gentleman, and there are no distinctions in what is gentlemanly, {5} as there are in what is genteel. The characteristics of a gentleman are high feeling—a determination never to take a cowardly advantage of another—a liberal education--absence of narrow views—generosity and courage, propriety of behaviour. Now a person may be genteel according to one or another of the three standards described above, and not possess one of the characteristics of a gentleman. Is the emperor a gentleman, with spatters of blood on his clothes, scourged from the backs of noble Hungarian
The indifference exhibited by Lavengro for what is merely genteel, compared with his solicitude never to infringe the strict laws of honour, should read a salutary lesson. The generality of his countrymen are far more careful not to transgress the customs of what they call gentility, than to violate the laws of honour or morality. They will shrink from carrying their own carpet-bag, and from speaking to a person in seedy raiment, whilst to matters of much higher importance they are shamelessly indifferent. Not so Lavengro; he will do anything that he deems convenient, or which strikes his fancy, provided it does not outrage decency, or is unallied to profligacy; is not ashamed to speak to a beggar in rags, and will
Again as to associates: if he holds communion when a boy with Murtagh, the scarecrow of an Irish academy, he associates in after life with Francis Ardry, a rich and talented young Irish gentleman about town. If he accepts an invitation from Mr. Petulengro to his tent, he has no objection to go home with a rich genius to dinner; who then will say that he prizes a thing or a person because they are ungenteel? That he is not ready to take up with everything that is ungenteel he gives a proof, when he refuses, though on the brink of starvation, to become bonnet to the thimble-man, an office, which, though profitable, is positively ungenteel. Ah! but some sticker-up for gentility will exclaim, “The hero did not refuse this office from an insurmountable dislike to its ungentility, but merely from a feeling of principle.” Well! the writer is not fond of argument, and he will admit that such was the case; he admits that it was a love of principle, rather than an over-regard for gentility, which prevented the hero from accepting, when on the brink of starvation, an ungenteel though lucrative office, an office which, the writer begs leave to observe, many a person with a great regard for gentility, and no particular regard for principle, would in a similar strait have accepted; for when did a mere love for gentility keep a person from being a dirty scoundrel, when the alternatives were “either be a dirty scoundrel or starve?” One thing, however, is certain, which is, that Lavengro did not accept the office, which if a love for what is low had been his ruling passion he certainly would have done; consequently, he refuses to do one thing which no genteel person would willingly do, even as he does
“Nine arts have I, all noble;
I play at chess so free,
At ravelling runes I’m ready,
At books and smithery;
I’m skilled o’er ice at skimming
On skates, I shoot and row,
And few at harping match me,
Or minstrelsy, I trow.”
But though Lavengro takes up smithery, which, though the Orcadian ranks it with chess-playing and harping, is certainly somewhat of a grimy art, there can be no doubt that, had he been wealthy and not so forlorn as he was, he would have turned to many things, honourable, of course, in preference. He has no objection to ride a fine horse when he has the opportunity: he has his day-dream of making a fortune of two hundred thousand pounds by becoming a merchant and doing business after the Armenian fashion; and there can be no doubt that he would have been glad to wear fine clothes, provided he had had sufficient funds to authorize him in wearing them. For the sake of wandering the country and plying the hammer and tongs, he would not have refused a commission in the service of that illustrious monarch George the Fourth, provided he had thought that he could live on his pay, and not be forced to run in debt to tradesmen, without any hope of paying them, for clothes and luxuries, as many highly genteel officers in that honourable service were in the habit of doing. For the sake of tinkering, he would certainly not have refused a secretaryship of an embassy to Persia, in which he might have turned his acquaintance with Persian, Arabic, and the Lord only knows what other languages, to account. He took to tinkering and smithery, because no better employments were at his command. No war is waged in the book against rank, wealth, fine clothes, or dignified employments; it is shown, however, that
Millions, however, seem to think otherwise, by their servile adoration of people whom without rank, wealth, and fine clothes they would consider infamous, but whom possessed of rank, wealth, and glittering habiliments they seem to admire all the more for their profligacy and crimes. Does not a blood-spot, or a lust-spot, on the clothes of a blooming emperor, give a kind of zest to the genteel young god? Do not the pride, superciliousness, and selfishness of a certain aristocracy make it all the more regarded by its worshippers? and do not the clownish and gutter-blood admirers of Mr. Flamson like him all the more because they are conscious that he is a knave? If such is the case —and, alas! is it not the case?—they cannot be too frequently told that fine clothes, wealth, and titles adorn a person in proportion as he adorns them; that if worn by the magnanimous and good they are ornaments indeed, but if by the vile and profligate they are merely san benitos, and only serve to make their infamy doubly apparent; and that a person in seedy raiment and tattered hat, possessed of courage, kindness, and virtue, is entitled to more respect from those to whom his virtues are manifested than any cruel profligate emperor, selfish aristocrat, or knavish millionaire in the world.
The writer has no intention of saying that all in England are affected with the absurd mania for gentility; nor is such a statement made in the book; it is shown therein that individuals of certain classes can prize a gentleman, notwithstanding seedy raiment, dusty shoes or tattered hat,—for example, the young Irishman, the rich genius, the postillion, and his employer. Again, when the life of the hero is given to the world, amidst the howl about its lowness and vulgarity, raised by the servile crew whom its independence of sentiment has stung, more than one powerful voice has been heard testifying approbation of its learning and the purity of its morality. That there is some salt in England, minds not swayed by mere externals, he is fully convinced; if he were not, he would spare himself the trouble of writing; but to the fact that the generality of his countrymen are basely grovelling before the shrine of what they are pleased to call gentility, he cannot shut his eyes.
Oh! what a clever person that Cockney was, who, travelling in the Aberdeen railroad carriage, after edifying the company with his remarks on various subjects, gave it as his opinion that Lieutenant P—– would, in future, be shunned by all respectable society! And what a simple person that elderly gentleman was, who, abruptly starting, asked in rather an authoritative voice, “and why should Lieutenant P—– be shunned by respectable society?” and who, after entering into what was said to be a masterly analysis of the entire evidence of the case, concluded by stating, “that having been accustomed to all kinds of evidence all his life, he had never known a case in which the accused had obtained a more complete and triumphant justification than Lieutenant P—– had done in the late trial.”
Now the Cockney, who is said to have been a very foppish Cockney, was perfectly right in what he said, and therein manifested a knowledge of the English mind and character, and likewise of the modern English language, to which his catechist, who, it seems, was a distinguished member of the Scottish bar, could lay no pretensions. The Cockney knew what the Lord of Session knew not, that the British public is gentility crazy, and he knew, moreover, that gentility and respectability are synonymous. No one in England is genteel or respectable that is “looked at,” who is the victim of oppression; he may be pitied for a time, but when did not pity terminate in contempt? A poor, harmless young officer—but why enter into the details of the infamous case? they are but too well known, and if ever cruelty, pride, and cowardice, and things much worse than even cruelty, cowardice, and pride were brought to light, and, at the same time, countenanced, they were in that case. What availed the triumphant justification of the poor victim? There was at first a roar of indignation against his oppressors, but how long did it last? He had been turned out of the service, they remained in it with their red coats and epaulets; he was merely the son of a man who had rendered good service to his country, they were, for the most part, highly connected—they were in the extremest degree genteel, he quite the reverse; so the nation wavered, considered, thought the genteel side was the safest after all, and then with the cry of, “Oh! there is nothing like gentility,” ratted bodily. Newspaper and public turned against the victim, scouted him, apologized for the—what should they be called?—who were not only admitted into the most respectable society, but courted to come, the spots not merely of wine on their military clothes, giving them a kind of poignancy. But there is a God in heaven; the British glories are tarnished—Providence has never smiled on British arms since that case—oh! Balaklava! thy name interpreted is net of fishes, and well dost thou deserve that name. How many a scarlet golden fish has of late perished in the mud amidst thee, cursing the genteel service, and the genteel leader which brought him to such a doom.
Whether the rage for gentility is most prevalent amongst the upper, middle, or lower classes it is difficult to say; the priest in the text seems to think that it is exhibited in the most decided manner in the middle class; it is the writer’s opinion, however, that in no class is it more strongly developed than in the lower: what they call being well-born goes a great way amongst them, but the possession of money much farther, whence Mr. Flamson’s influence over them. Their rage against, and scorn for, any person who by his courage and talents has advanced himself in life, and still remains poor, are indescribable; “he is no better than ourselves,” they say, “why should he be above us?”—for they have no conception that anybody has a right to ascendency over themselves except by birth or money. This feeling amongst the vulgar has been, to a certain extent, the bane of two services, naval and military. The writer does not make this assertion rashly; he observed this feeling at work in the army when a child, and he has good reason for believing that it was as strongly at work in the navy at the same time, and is still as prevalent in both. Why are not brave men raised from the ranks? is frequently the cry; why are not brave sailors promoted? The Lord help brave soldiers and sailors who are promoted; they have less to undergo from the high airs of their brother officers, and those are hard enough to endure, than from the insolence of the men. Soldiers and sailors promoted to command are said to be in general tyrants; in nine cases out of ten, when they are tyrants, they have been obliged to have recourse to extreme severity in order to protect themselves from the insolence and mutinous spirit of the men,—“He is no better than ourselves: shoot him, bayonet him, or fling him overboard!” they say of some obnoxious individual raised above them by his merit. Soldiers and sailors, in general, will bear any amount of tyranny from a lordly sot, or the son of a man who has “plenty of brass”—their own term--but will mutiny against the just orders of a skilful and brave officer who “is no better than themselves.” There was the affair of the “Bounty,” for example: Bligh was one of the best seamen that ever trod deck, and one of the bravest of men; proofs of his seamanship he gave by steering, amidst dreadful weather, a deeply-laden boat for nearly four thousand miles over an almost unknown ocean—of his bravery, at the fight of Copenhagen, one of the most desperate ever fought, of which after Nelson he was the hero: he was, moreover, not an unkind man; but the crew of the “Bounty” mutinied against him, and set him half naked in an open boat, with certain of his men who remained faithful to him, and ran away with the ship. Their principal motive for doing so was an idea, whether true or groundless the writer cannot say, that Bligh was “no better than themselves;” he was certainly neither a lord’s illegitimate, nor possessed of twenty
The wonderful power of gentility in England is exemplified in nothing more than in what it is producing amongst Jews, Gypsies, and Quakers. It is breaking up their venerable communities. All the better, some one will say. Alas! alas! It is making the wealthy Jews forsake the synagogue for the opera-house, or the gentility chapel, in which a disciple of Mr. Platitude, in a white surplice, preaches a sermon at noon-day from a desk, on each side of which is a flaming taper. It is making them abandon their ancient literature, their “Mischna,” their “Gemara,” their “Zohar,” for gentility novels, “The Young Duke,” the most unexceptionably genteel book ever written, being the principal favourite. It makes the young Jew ashamed of the young Jewess, it makes her ashamed of the young Jew. The young Jew marries an opera-dancer, or if the dancer will not have him, as is frequently the case, the cast-off Miss of the Honourable Spencer So-and-so. It makes the young Jewess accept the honourable offer of a cashiered lieutenant of the Bengal Native Infantry; or, if such a person does not come forward, the dishonourable offer of a cornet of a regiment of crack hussars. It makes poor
The Priest in the book has much to say on the subject of this gentility-nonsense; no person can possibly despise it more thoroughly than that very remarkable individual seems to do, yet he hails its prevalence with pleasure, knowing the benefits which will result from it to the church of which he is the sneering slave. “The English are mad after gentility,” says he; “well, all the better for us; their religion for a long time past has been a plain and simple one, and consequently by no means genteel; they’ll quit it for ours, which is the perfection of what they admire; with which Templars, Hospitalers, mitred abbots, Gothic abbeys, long-drawn aisles, golden censers, incense, et cetera, are connected; nothing, or next to nothing, of Christ, it is true, but weighed in the balance against gentility, where will Christianity be? why, kicking against the beam—ho! ho!” And in connection with the gentility-nonsense, he
On Scotch Gentility-Nonsense—Charlie o’er the Waterism.
Of the literature just alluded to Scott was the inventor. It is founded on the fortunes and misfortunes of the Stuart family, of which Scott was the zealous defender and apologist, doing all that in his power lay to represent the members of it as noble, chivalrous, high-minded, unfortunate princes; though, perhaps, of all the royal families that ever existed upon the earth, this family was the worst. It was unfortunate enough, it is true; but it owed its misfortunes entirely to its crimes, viciousness, bad faith, and cowardice. Nothing will be said of it here until it made its appearance in England to occupy the English throne.
The first of the family which we have to do with, James, was a dirty, cowardly miscreant, of whom the less said the better. His son, Charles the First, was a tyrant—exceedingly cruel and revengeful, but weak and dastardly; he caused a poor fellow to be hanged in London, who was not his subject, because he had heard that the unfortunate creature had once bitten his own glove at Cadiz, in Spain, at the mention of his name; and he permitted his own bull-dog, Strafford, to be executed by his own enemies, though the only crime of Strafford was, that he had barked furiously at those enemies, and had worried two or three of them, when Charles shouted, “Fetch ’em.” He was a bitter, but yet a despicable enemy, and the coldest and most worthless of friends; for though he always hoped to be able, some time or other, to hang his enemies, he was always ready to curry favour with them, more especially if he could do so at the expense of his friends. He was the haughtiest, yet meanest of mankind. He once caned a young nobleman for appearing before him in the drawing-room not dressed exactly according to the court etiquette; yet he condescended to flatter and compliment him who, from principle, was his bitterest enemy, namely, Harrison, when the republican colonel was conducting him as a prisoner to London. His bad faith was notorious; it was from abhorrence of the first public instance which he gave of his bad faith, his breaking his word to the Infanta of Spain, that the poor Hiberno-Spaniard bit his glove at Cadiz; and it was his notorious bad faith which eventually cost him his head; for the Republicans would gladly have spared him, provided they could put the slightest confidence in any promise,
His son, Charles the Second, though he passed his youth in the school of adversity, learned no other lesson from it than the following one—take care of yourself, and never do an action, either good or bad, which is likely to bring you into any great difficulty; and this maxim he acted up to as soon as he came to the throne. He was a Papist, but took especial care not to acknowledge his religion, at which he frequently scoffed, till just before his last gasp, when he knew that he could lose nothing, and hoped to gain everything by it. He was always in want of money, but took care not to tax the country beyond all endurable bounds; preferring to such a bold and dangerous course, to become the pensioner of Louis, to whom, in return for his gold, he sacrificed the honour and interests of Britain. He was too lazy and sensual to delight in playing the part of a tyrant himself; but he never checked tyranny in others save in one instance. He permitted beastly butchers to commit unmentionable horrors on the feeble, unarmed, and disunited Covenanters of Scotland, but checked them when they would fain have endeavoured to play the same game on the numerous united, dogged, and warlike Independents of England. To show his filial piety, he bade the hangman dishonour the corpses of some of his father’s judges, before whom, when alive, he ran like a screaming hare; but permitted those who had lost their all in supporting his father’s cause, to pine in misery and want. He would give to a painted harlot a thousand pounds for a loathsome embrace, and to a player or buffoon a hundred for a trumpery pun, but would refuse a penny to the widow or orphan of an old Royalist soldier. He was the personification of selfishness; and as he loved and cared for no one, so did no one love or care for him. So little had he gained the respect or affection of those who surrounded him, that after his body had undergone an after-death examination, parts of it were thrown down the sinks of the palace, to become eventually the prey of the swine and ducks of Westminster.
His brother, who succeeded him, James the Second, was a Papist, but sufficiently honest to acknowledge his Popery, but upon the whole, he was a poor creature; though a tyrant, he was cowardly, had he not been a coward he would never have lost his throne. There were plenty of lovers of tyranny in England who would have stood by him, provided he would have stood by them, and would, though not Papists, have encouraged him in his attempt to bring back England beneath the sway of Rome, and perhaps would eventually
His son, generally called the Old Pretender, though born in England, was carried in his infancy to France, where he was brought up in the strictest principles of Popery, which principles, however, did not prevent him becoming (when did they ever prevent any one?) a worthless and profligate scoundrel; there are some doubts as to the reality of his being a son of James, which doubts are probably unfounded, the grand proof of his legitimacy being the thorough baseness of his character. It was said of his father that he could speak well, and it may be said of him that he could write well, the only thing he could do which was worth doing, always supposing that there is any merit in being able to write. He was of a mean appearance, and, like his father, pusillanimous to a degree. The meanness of his appearance disgusted, and his pusillanimity discouraged the Scotch when he made his appearance amongst them in the year 1715, some time after the standard of rebellion had been hoisted by Mar. He only stayed a short time in Scotland, and then, seized with panic, retreated to France, leaving his friends to shift for themselves as they best could. He died a pensioner of the Pope.
The son of this man, Charles Edward, of whom so much in later years has been said and written, was a worthless ignorant youth, and a profligate and illiterate old man. When young, the best that can be said of him is, that he had occasionally springs of courage, invariably at the wrong time and place, which merely served to lead his friends into inextricable difficulties. When old, he was loathsome and contemptible to both friend and foe. His wife loathed him, and for the most terrible of reasons; she did not pollute
The Jacobite farce, or tragedy, was speedily brought to a close by the battle of Culloden; there did Charlie wish himself back again o’er the water, exhibiting the most unmistakable signs of pusillanimity; there were the clans cut to pieces, at least those who could be brought to the charge, and there fell Giles Mac Bean, or as he was called in Gaelic, Giliosa Mac Beathan, a kind of giant, six feet four inches and a quarter high, “than whom,” as his wife said in a coronach she made upon him, “no man who stood at Cuiloitr was taller”—Giles Mac Bean the Major of the clan Cattan— a great drinker—a great fisher—a great shooter, and the champion of the Highland host.
The last of the Stuarts was a cardinal.
Such were the Stuarts, such their miserable history. They were dead and buried in every sense of the word until Scott resuscitated them—how? by the power of fine writing and by calling to his aid that strange divinity, gentility. He wrote splendid novels about the Stuarts, in which he represents them as unlike what they really were as the graceful and beautiful papillon is unlike the hideous and filthy worm. In a word, he made them genteel, and that was enough to give them paramount sway over the minds of the British people. The public became Stuart-mad, and everybody, specially the women, said, “What a pity it was that we hadn’t a Stuart to govern.” All parties, Whig, Tory, or Radical, became Jacobite at heart, and admirers of absolute power. The Whigs talked about the liberty of the subject, and the Radicals about the rights of man still, but neither party cared a straw for what it talked about, and mentally swore that, as soon as by means of such stuff they could get places, and fill their pockets, they would be as Jacobite as the Jacobs themselves. As for Tories, no great change in them was necessary; everything favouring absolutism and slavery being congenial to them. So the whole nation, that is, the reading part of the nation, with some exceptions, for thank God there has always been some salt in England, went over the water to Charlie. But going over to Charlie was not enough, they must, or at least a considerable part of them, go over to Rome too, or have a hankering to do so. As the Priest sarcastically observes in the text, “As all the Jacobs were Papists, so the good folks who through Scott’s novels admire the Jacobs must be Papists too.” An idea got about that the religion of such genteel people as the Stuarts must be the climax of gentility, and that idea was quite sufficient. Only let a thing, whether temporal or spiritual, be considered genteel in England, and if it be not followed it is strange indeed; so Scott’s writings not only made the greater part of the nation Jacobite, but Popish.
Here some people will exclaim—whose opinions remain sound and uncontaminated—what you say is perhaps true with respect to the Jacobite nonsense at present so prevalent being derived from Scott’s novels, but the Popish nonsense, which people of the genteeler classes are so fond of, is derived from Oxford. We sent our sons to Oxford nice honest lads, educated in the principles of the Church of England, and at the end of the first term they came home puppies, talking Popish nonsense, which they had learned from the pedants to whose care we had entrusted them; ay, not only Popery but Jacobitism, which they hardly carried with them from home, for we never heard them talking Jacobitism before they had been at Oxford; but now their conversation is a farrago of Popish and Jacobite stuff—“Complines and Claverse.” Now, what these honest folks say is, to a certain extent, founded on fact; the Popery which has overflowed the land during the last
So the respectable people, whose opinions are still sound, are, to a certain extent, right when they say that the tide of Popery, which has flowed over the land, has come from Oxford. It did come immediately from Oxford, but how did it get to Oxford? Why, from Scott’s novels. Oh! that sermon which was the first manifestation of Oxford feeling, preached at Oxford some time in the year ’38 by a divine of a weak and confused intellect, in which Popery was mixed up with Jacobitism! The present writer remembers perfectly well, on reading some extracts from it at the time in a newspaper, on the top of a coach, exclaiming—“Why, the simpleton has been pilfering from Walter Scott’s novels!”
O Oxford pedants! Oxford pedants! ye whose politics and religion are both derived from Scott’s novels! what a pity it is that some lad of honest parents, whose mind ye are endeavouring to stultify with your nonsense about “Complines and Claverse,” has not the spirit to start up and cry, “Confound your gibberish! I’ll have none of it. Hurrah for the Church, and the principles of my father!”
Same Subject continued.
Now what could have induced Scott to write novels tending to make people Papists and Jacobites, and in love with arbitrary power? Did he think that Christianity was a gaudy mummery? He did not, he could not, for he had read the Bible; yet was he fond of gaudy mummeries, fond of talking about them. Did he believe that the Stuarts were a good family, and fit to govern a country like Britain? He knew that they were a vicious, worthless crew, and that Britain was a degraded country as long as they swayed the sceptre; but for those facts he cared nothing, they governed in a way which he liked, for he had an abstract love of despotism, and an abhorrence of everything savouring of freedom and the rights of man in general. His favourite political picture was a joking, profligate, careless king, nominally absolute—the heads of great houses paying court to, but in reality governing, that king, whilst revelling with him on the plunder of a nation, and a set of crouching, grovelling vassals (the literal meaning of vassal is a wretch), who, after allowing themselves to be horsewhipped, would take a bone if flung to them, and be grateful; so that in love with mummery, though he knew what Christianity was, no wonder he admired such a church as that of Rome, and that which Laud set up; and by nature formed to be the holder of the candle to ancient worm-eaten and profligate families, no wonder that all his sympathies were with the Stuarts and their dissipated insolent party, and all his hatred directed against those who endeavoured to check them in their proceedings, and to raise the generality of mankind something above a state of vassalage, that is, wretchedness. Those who were born great, were, if he could have had his will, always to remain great, however worthless their characters. Those who were born low, were always to remain so, however great their talents; though, if that rule were carried out, where would he have been himself?
In the book which he called the “History of Napoleon Bonaparte,” in which he plays the sycophant to all the legitimate crowned heads in Europe, whatever their crimes, vices, or miserable imbecilities, he, in his abhorrence of everything low which by its own vigour makes itself illustrious, calls Murat of the sabre the son of a pastry-cook, of a Marseilleise pastry-cook. It is a pity that people who give themselves hoity-toity airs—and the Scotch in general are wonderfully addicted to giving themselves hoity-toity airs, and checking people better than themselves with their birth {6} and their country—it is a great pity that such people do not look at home-son of a pastry-cook, of a Marseilleise pastry-cook! Well, and what was Scott himself? Why, son of a pettifogger, of an Edinburgh pettifogger. “Oh, but Scott was descended from the old cow-stealers of Buccleuch, and therefore—” descended from old cow-stealers, was he? Well, had he nothing to boast of beyond such a pedigree, he would have lived and died the son of a pettifogger, and
So, owing to his rage for gentility, Scott must needs become the apologist of the Stuarts and their party; but God made this man pay dearly for taking the part of the wicked against the good; for lauding up to the skies the miscreants and robbers, and calumniating the noble spirits of Britain, the salt of England, and his own country. As God had driven the Stuarts from their throne, and their followers from their estates, making them vagabonds and beggars on the face of the earth, taking from them all that they cared for, so did that same God, who knows perfectly well how and where to strike, deprive the apologist
“Retain my altar,
I care nothing for it—but, oh! touch not
my beard.”
PORNY’S War of the Gods.
He dies, his children die too, and then comes the crowning judgment of God on what remains of his race and the house which he had built. He was not a Papist himself, nor did he wish any one belonging to him to be Popish, for he had read enough of the Bible to know that no one can be saved through Popery, yet had he a sneaking affection for it, and would at times in an underhand manner, give it a good word both in writing and discourse, because it was a gaudy kind of worship, and ignorance and vassalage prevailed so long as it flourished—but he certainly did not wish any of his people to become Papists, nor the house which he had built to become a Popish house, though the very name he gave it savoured of Popery; but Popery becomes fashionable through his novels and poems—the only one that remains of his race, a female grandchild, marries a person who, following the fashion, becomes a Papist, and makes her a Papist too. Money abounds with the husband, who buys the house, and then the house becomes the rankest Popish house in Britain. A superstitious person might almost imagine that one of the old Scottish Covenanters, whilst the grand house was being built from the profits resulting from the sale of writings favouring Popery and persecution, and calumniatory of Scotland’s saints and martyrs, had risen from the grave, and banned Scott, his race, and his house, by reading a certain psalm.
In saying what he has said about Scott, the author has not been influenced by any feeling of malice or ill-will, but simply by a regard for truth, and a desire to point out to his countrymen the harm which has resulted from the perusal of his works;—he is not one of those who would depreciate the talents of Scott—he admires his talents, both as a prose writer and a poet; as a poet especially he admires him, and believes him to have been by far the greatest, with perhaps the exception of Mickiewicz, who only wrote for unfortunate Poland, that Europe has given birth to during the last hundred years. As a prose writer he admires him, less, it is true, but his admiration for him in that capacity is very high, and he only laments that he prostituted his talents to the cause of the Stuarts and gentility. What book of fiction of the present century can you read twice, with the exception of “Waverley” and “Rob Roy?” There is “Pelham,” it is true, which the writer of these lines has seen a Jewess reading in the steppe of Debreczin, and which a young Prussian Baron, a great traveller, whom he met at Constantinople in ’44 told him he always carried in his valise. And, in conclusion, he will say, in order to show the opinion which he entertains of the power of Scott as a writer, that he did for the sceptre of the wretched Pretender what all the kings of Europe could not do for his body—placed it on the throne of these realms; and for Popery, what Popes and Cardinals strove in vain to do for three centuries— brought back its mummeries and nonsense into the temples of the British Isles.
Scott during his lifetime had a crowd of imitators, who, whether they wrote history so called—poetry so called—or novels—nobody would call a book a novel if he could call it anything else—wrote Charlie o’er the water nonsense; and now that he has been dead nearly a quarter of a century, there are others daily springing up who are striving to imitate Scott in his Charlie o’er the water nonsense—for nonsense it is, even when flowing from his pen. They, too, must write Jacobite histories, Jacobite songs, and Jacobite novels, and much the same figure as the scoundrel menials in the comedy cut when personating their masters, and retailing their masters’ conversation, do they cut as Walter Scotts. In their histories, they too talk about the Prince and Glenfinnan, and the pibroch; and in their songs about “Claverse” and “Bonny Dundee.” But though they may be Scots, they are not Walter Scotts. But it is perhaps chiefly in the novel that you see the veritable hog in armour; the time of the novel is of course the ’15 or ’45; the hero a Jacobite, and connected with one or other of the enterprises of those periods; and the author, to show how unprejudiced he is, and what original views he takes of subjects, must needs speak up for Popery, whenever he has occasion to mention it; though, with all his originality, when he brings his hero and the vagabonds with which he is concerned before a barricadoed house, belonging to the Whigs, he can make them get into it by no other method than that which Scott makes his rioters employ to get into the Tolbooth, burning down the door.
To express the more than utter foolishness of this latter Charlie o’er the water nonsense, whether in rhyme or prose, there is but one word, and that word a Scotch word. Scotch, the sorriest of jargons, compared with which even Roth Welsch is dignified and expressive, has yet one word to express what would be inexpressible by any word or combination of words in any language, or in any other jargon in the world; and very properly; for as the nonsense is properly Scotch, so should the word be Scotch which expresses it—that word is “fushionless,” pronounced fooshionless; and when the writer has called the nonsense fooshionless—and he does call it fooshionless—he has nothing more to say, but leaves the nonsense to its fate.
On Canting Nonsense.
The writer now wishes to say something on the subject of canting nonsense, of which there is a great deal in England. There are various cants in England, amongst which is the religious cant. He is not going to discuss the subject of religious cant: lest, however, he should be misunderstood, he begs leave to repeat that he is a sincere member of the Church of England, in which he believes there is more religion, and consequently less cant, than in any other church in the world; nor is he going to discuss many other cants; he shall content himself with saying something about two—the temperance cant and the unmanly cant. Temperance canters say that “it is unlawful to drink a glass of ale.” Unmanly canters say that “it is unlawful to use one’s fists.” The writer begs leave to tell both these species of canters that they do not speak words of truth.
It is very lawful to take a cup of ale, or wine, for the purpose of cheering or invigorating yourself when you are faint and down-hearted; and likewise to give a cup of ale or wine to others when they are in a similar condition. The Holy Scripture sayeth nothing to the contrary, but rather encourageth people in so doing by the text, “Wine maketh glad the heart of man.” But it is not lawful to intoxicate yourself with frequent cups of ale or wine, nor to make others intoxicated, nor does the Holy Scripture say it is. The Holy Scripture no more says that it is lawful to intoxicate yourself or others, than it says that it is unlawful to take a cup of ale or wine yourself, or to give one to others. Noah is not commended in the Scripture for making himself drunken on the wine he brewed. Nor is it said that the Saviour, when he supplied the guests with first-rate wine at the marriage-feast, told them to make themselves drunk upon it. He is said to have supplied them with first-rate wine, but He doubtless left the quantity which each should drink to each party’s reason and discretion. When you set a good dinner before your guests, you do not expect that they should gorge themselves with the victuals you set before them. Wine may be abused, and so may a leg of mutton.
Second. It is lawful for any one to use his fists in his own defence, or in the defence of others, provided they can’t help themselves; but it is not lawful to use them for purposes of tyranny or brutality. If you are attacked by a ruffian, as the elderly individual in Lavengro is in the inn-yard, it is quite lawful, if you can, to give him as good a thrashing as the elderly individual gave the brutal coachman; and if you see a helpless woman—perhaps your own sister—set upon by a drunken lord, a drunken coachman, or a drunken coalheaver, or a brute of any description, either drunk or sober, it is not only lawful but laudable, to give them, if you can, a good drubbing; but it is not lawful because you have a strong pair of fists, and know how to use them, to go swaggering through a fair, jostling against unoffending individuals; should you do so, you would be served quite right if you were to get a drubbing, more particularly if you were served out by some one less strong, but more skilful than yourself—even as the coachman was served out by a pupil of the immortal Broughton—sixty years old, it is true, but possessed of Broughton’s guard and chop. Moses is not blamed in the Scripture for taking part with the oppressed, and killing an Egyptian persecutor. We are not told how Moses killed the Egyptian; but it is quite as creditable to Moses to suppose that he killed the Egyptian by giving him a buffet under the left ear, as by stabbing him with a knife. It is true that the Saviour in the New Testament tells His disciples to turn the left cheek to be smitten, after they had received a blow on the right; but He was speaking to people divinely inspired, or whom He intended divinely to inspire— people selected by God for a particular purpose. He likewise tells these people to part with various articles of raiment when asked for them, and to go a-travelling without money, and take no thought of the morrow. Are those exhortations carried out by very good people in the present day? Do Quakers, when smitten on the right cheek, turn the left to the smiter? When asked for their coat, do they say, “Friend, take my shirt also?” Has the Dean of Salisbury no purse? Does the Archbishop of Canterbury go to an inn, run up a reckoning, and then say to his landlady, “Mistress, I have no coin?” Assuredly the Dean has a purse, and a tolerably well-filled one; and, assuredly, the Archbishop, on departing from an inn, not only settles his reckoning, but leaves something handsome for the servants, and does not say that he is forbidden by the gospel to pay for what he has eaten, or the trouble he has given, as a certain Spanish cavalier said he was forbidden by the statutes of chivalry. Now, to take the part of yourself, or the part of the oppressed, with your fists, is quite as lawful in the present day as it is to refuse your coat and shirt also to any vagabond who may ask for them, and not to refuse to pay for supper, bed, and breakfast, at the Feathers, or any other inn, after you have had the benefit of all three.
The conduct of Lavengro with respect to drink may, upon the whole, serve as a model. He is no drunkard, nor is he fond of intoxicating other people; yet when the horrors are upon him he has no objection to go to a public-house and call for a pint of ale, nor does he shrink from recommending ale to others when they are faint and downcast. In one instance, it is true, he does what cannot be exactly justified; he encourages the Priest in the dingle, in more instances than one, in drinking more hollands and water than is consistent with decorum. He has a motive indeed in doing so; a desire to learn from the knave in his cups the plans and hopes of the Propaganda of Rome. Such conduct, however, was inconsistent with strict fair dealing and openness; and the author advises all those whose consciences never reproach them for a single unfair or covert act committed by them, to abuse him heartily for administering hollands and water to the Priest of Rome. In that instance the hero is certainly wrong; yet in all other cases with regard to drink, he is manifestly right. To tell people that they are never to drink a glass of ale or wine themselves, or to give one to others, is cant; and the writer has no toleration for cant of any description. Some cants are not dangerous; but the writer believes that a more dangerous cant than the temperance cant, or as it is generally called, teetotalism, is scarcely to be found. The writer is willing to believe that it originated with well meaning, though weak people; but there can be no doubt that it was quickly turned to account by people who were neither well meaning nor weak. Let the reader note particularly the purpose to which this cry has been turned in America; the land, indeed, par excellence, of humbug and humbug cries. It is there continually in the mouth of the most violent political party, and is made an instrument of almost unexampled persecution. The writer would say more on the temperance cant, both in England and America, but want of space prevents him. There is one point on which he cannot avoid making a few brief remarks—that is, the inconsistent conduct of its apostles in general. The teetotal apostle says, it is a dreadful thing to be drunk. So it is, teetotaller; but if so, why do you get drunk? I get drunk? Yes, unhappy man, why do you get drunk on smoke and passion? Why are your garments impregnated with the odour of the Indian weed? Why is there a pipe or a cigar always in your mouth? Why is your language more dreadful than that of a Poissarde? Tobacco-smoke is more deleterious than ale, teetotaller; bile more potent than brandy. You are fond of telling your hearers what an awful thing it is to die drunken. So it is, teetotaller. Then take good care that you do not die with smoke and passion, drunken, and with temperance language on your lips; that is, abuse and calumny against all those who differ from you. One word of sense you have been heard to say, which is, that spirits
If the conduct of Lavengro with retard to drink is open to little censure, assuredly the use which he makes of his fists is entitled to none at all. Because he has a pair of tolerably strong fists, and knows to a certain extent how to use them, is he a swaggerer or oppressor? To what ill account does he turn them? Who more quiet, gentle, and inoffensive than he? He beats off a ruffian who attacks him in a dingle; has a kind of friendly tuzzle with Mr. Petulengro, and behold the extent of his fistic exploits.
Ay, but he associates with prize-fighters; and that very fellow, Petulengro, is a prize-fighter, and has fought for a stake in a ring. Well, and if he had not associated with prize-fighters, how could he have used his fists? Oh, anybody can use his fists in his own defence, without being taught by prize-fighters. Can they? Then why does not the Italian, or Spaniard, or Affghan use his fists when insulted or outraged, instead of having recourse to the weapons which he has recourse to? Nobody can use his fists without being taught the use of them by those who have themselves been taught, no more than any one can “whiffle” without being taught by a master of the art. Now let any man of the present day try to whiffle. Would not any one who wished to whiffle have to go to a master of the art? Assuredly! but where would he find one at the present day? The last of the whifflers hanged himself about a fortnight ago on a bell-rope in a church steeple of “the old town,” from pure grief that there was no further demand for the exhibition of his art, there being no demand for whiffling since the discontinuation of Guildhall banquets. Whiffling is lost. The old chap left his sword behind him; let any one take up the old chap’s sword and try to whiffle. Now much the same hand as he would make who should take up the whiffler’s sword and try to whiffle, would he who should try to use his fists who had never had the advantage of a master. Let no one think that men use their fists naturally in their own disputes—men have naturally recourse to any other thing to defend themselves or to offend others; they fly to the stick, to the stone, to the murderous and cowardly knife, or to abuse as cowardly as the knife, and occasionally
One word more about the race, all but extinct, of the people opprobriously called prize-fighters. Some of them have been as noble, kindly men as the world ever produced. Can the rolls of the English aristocracy exhibit names belonging to more noble, more heroic men than those who were called respectively Pearce, Cribb, and Spring? Did ever one of the English aristocracy contract the seeds of fatal consumption by rushing up the stairs of a burning edifice, even to the topmost garret, and rescuing a woman from seemingly inevitable destruction? The writer says no. A woman was rescued from the top of a burning house; but the man who rescued her was no aristocrat; it was Pearce, not Percy, who ran up the burning stairs. Did ever one of those glittering ones save a fainting female from the libidinous rage of six ruffians? The writer believes not. A woman was rescued
In conclusion, the writer would advise those of his country-folks who read his book to have nothing to do with the two kinds of canting nonsense described above, but in their progress through life to enjoy as well as they can, but always with moderation, the good things of this world, to put confidence in God, to be as independent as possible, and to take their own parts. If they are low-spirited, let them not make themselves foolish by putting on sackcloth, drinking water, or chewing ashes, but let them take wholesome exercise, and eat the most generous food they can get, taking up and reading occasionally, not the lives of Ignatius Loyola and Francis Spira, but something more agreeable; for example, the life and adventures of Mr. Duncan Campbell, the deaf and dumb gentleman; the travels of Captain Falconer in America, and the journal of John Randall, who went to Virginia and married an Indian wife; not forgetting, amidst their eating and drinking, their walks over heaths, and by the sea-side, and their agreeable literature, to be charitable to the poor, to read the Psalms and to go to church twice on a Sunday. In their dealings with people, to be courteous to everybody, as Lavengro was, but always independent like him; and if people meddle with them, to give them as good as they bring, even as he and Isopel Berners were in the habit of doing; and it will be as well for him to observe that he by no means advises women to be too womanly, but bearing the conduct of Isopel Berners in mind, to take their own parts, and if anybody strikes them, to strike again.
Beating of women by the lords of the creation has become very prevalent in England since pugilism has been discountenanced. Now the writer strongly advises any woman who is struck by a ruffian to strike him again; or if she cannot clench her fists, and he advises all women in these singular times to learn to clench their fists, to go at him with tooth and nail, and not to be afraid of the result, for any fellow who is dastard enough to strike a woman, would allow himself to be beaten by a woman, were she to make at him in self-defence, even if, instead of possessing
The writer is perfectly well aware that, by the plain language which he has used in speaking of the various kinds of nonsense prevalent in England, he shall make himself a multitude of enemies; but he is not going to conceal the truth or to tamper with nonsense, from the fear of provoking hostility. He has a duty to perform and he will perform it resolutely; he is the person who carried the Bible to Spain; and as resolutely as he spoke in Spain against the superstitions of Spain, will he speak in England against the nonsense of his own native land. He is not one of those who, before they sit down to write a book, say to themselves, what cry shall we take up? what principles shall we advocate? what principles shall we abuse? before we put pen to paper we must find out what cry is the loudest, what principle has the most advocates, otherwise, after having written our book, we may find ourselves on the weaker side.
A sailor of the “Bounty,” waked from his sleep by the noise of the mutiny, lay still in his hammock for some time, quite undecided whether to take part with the captain or to join the mutineers. “I must mind what I do,” said he to himself, “lest, in the end, I find myself on the weaker side;” finally, on hearing that the mutineers were successful, he went on deck, and seeing Bligh pinioned to the mast, he put his fist to his nose, and otherwise insulted him. Now, there are many writers of the present day whose conduct is very similar to that of the sailor. They lie listening in their corners till they have ascertained which principle has most advocates; then, presently, they make their appearance on the deck of the world with their book; if truth has been victorious, then has truth the hurrah! but if truth is pinioned against the mast, then is their fist thrust against the nose of truth, and their gibe and their insult spirted in her face. The strongest party had the sailor, and the strongest party has almost invariably the writer of the present day.
Pseudo-Critics.
A certain set of individuals calling themselves critics have attacked Lavengro with much virulence and malice. If what they call criticism had been founded on truth, the author would have had nothing to say. The book contains plenty of blemishes, some of them, by the bye, wilful ones, as the writer will presently show; not one of these, however, has been detected and pointed out; but the best passages in the book, indeed whatever was calculated to make the book valuable, have been assailed with abuse and misrepresentation. The duty of the true critic is to play the part of a leech, and not of a viper. Upon true and upon malignant criticism there is an excellent fable by the Spaniard Iriarte. The viper says to the leech, “Why do people invite your bite, and flee from mine?” “Because,” says the leech, “people receive health from my bite, and poison from yours.” “There is as much difference,” says the clever Spaniard, “between true and malignant criticism, as between poison and medicine.” Certainly a great many meritorious writers have allowed themselves to be poisoned by malignant criticism; the writer, however, is not one of those who allow themselves to be poisoned by pseudo-critics; no! no! he will rather hold them up by their tails, and show the creatures wriggling, blood and foam streaming from their broken jaws. First of all, however, he will notice one of their objections. “The book isn’t true,” say they. Now one of the principal reasons with those that have attacked Lavengro for their abuse of it is, that it is particularly true in one instance, namely, that it exposes their own nonsense, their love of humbug, their slavishness, their dressings, their goings out, their scraping and bowing to great people; it is the showing up of “gentility-nonsense” in Lavengro that has been one principal reason for raising the above cry; for in Lavengro is denounced the besetting folly of the English people, a folly which those who call themselves guardians of the public taste are far from being above. “We can’t abide anything that isn’t true!” they exclaim. Can’t they? Then why are they so enraptured with any fiction that is adapted to purposes of humbug, which tends to make them satisfied with their own proceedings, with their own nonsense, which does not tell them to reform, to become more alive to their own failings, and less sensitive about the tyrannical goings on of the masters, and the degraded condition, the sufferings, and the trials of the serfs in the star Jupiter? Had Lavengro, instead of being the work of an independent mind, been written in order to further any of the thousand and one cants, and species of nonsense prevalent in England, the author would have heard much less about its not being true, both from public detractors and private censurers.
“But Lavengro pretends to be an autobiography,” say the critics; and here the writer begs leave to observe, that it would be well for people who profess to have a regard for truth, not to exhibit in every assertion which they make a most profligate disregard of it; this assertion of theirs is a falsehood, and they know it to be a falsehood. In the preface Lavengro is stated to be a dream; and the writer takes this opportunity of stating that he never said it was an autobiography; never authorized any person to say that it was one; and that he has in innumerable instances declared in public and private, both before and after the work was published, that it was not what is generally termed an autobiography: but a set of people who pretend to write criticisms on books, hating the author for various reasons,—amongst others, because, having the proper pride of a gentleman and a scholar, he did not, in the year ’43, choose to permit himself to be exhibited and made a zany of in London, and especially because he will neither associate with, nor curry favour with, them who are neither gentlemen nor scholars,— attack his book with abuse and calumny. He is, perhaps, condescending too much when he takes any notice of such people; as, however, the English public is wonderfully led by cries and shouts, and generally ready to take part against any person who is either unwilling or unable to defend himself, he deems it advisable not to be altogether quiet with those who assail him. The best way to deal with vipers is to tear out their teeth; and the best way to deal with pseudo-critics is to deprive them of their poison-bag, which is easily done by exposing their ignorance. The writer knew perfectly well the description of people with whom he would have to do, he therefore very quietly prepared a stratagem, by means of which he could at any time exhibit them, powerless and helpless, in his hand. Critics, when they review books, ought to have a competent knowledge of the subjects which those books discuss.
Lavengro is a philological book, a poem if you choose to call it so. Now, what a fine triumph it would have been for those who wished to vilify the book and its author, provided they could have detected the latter tripping in his philology—they might have instantly said that he was an ignorant pretender to philology—they laughed at the idea of his taking up a viper by its tail, a trick which hundreds of country urchins do every September, but they were silent about the really wonderful part of the book, the philological matter—they thought philology was his stronghold, and that it would be useless to attack him there; they of course would give him no credit as a philologist, for anything like fair treatment towards him was not to be expected at their hands, but they were afraid to attack his philology—yet that was the point, and the only point in which they might have attacked him successfully; he was vulnerable there. How was this?
The writer wishes to ask here, what do you think of all this, Messieurs les Critiques? Were ye ever served so before? But don’t you richly deserve it? Haven’t you been for years past bullying and insulting everybody whom you deemed weak, and currying favour with everybody whom you thought strong? “We approve of this. We disapprove of that. Oh, this will never do. These are fine lines!” The lines perhaps some horrid sycophantic rubbish addressed to Wellington, or Lord So-and-so. To have your ignorance thus exposed, to be shown up in this manner, and by whom? A gypsy! Ay, a gypsy was the very right person to do it. But is it not galling, after all?
“Ah, but we don’t understand Armenian, it cannot be expected that we should understand Armenian, or Welsh, or—Hey, what’s this? The mighty we not understand Armenian or Welsh, or—Then why does the mighty we pretend to review a book like Lavengro? From the arrogance with which it continually delivers itself, one would think that the mighty we is omniscient; that it understands every language; is versed in every literature; yet the mighty we does not even know the word for bread in Armenian. It knows bread well enough by name in England, and frequently bread in England only by its name, but the truth is, that the mighty we, with all its pretension, is in general a very sorry creature, who, instead of saying nous disons, should rather say nous dis: Porny in his “Guerre des Dieux,” very profanely makes the three in one say, Je faisons; now, Lavengro, who is anything but profane, would suggest that critics, especially magazine and Sunday newspaper critics, should commence with nous dis, as the first word would be significant of the conceit and assumption of the critic, and the second of the extent of the critic’s information. The we says its say, but when fawning sycophancy or vulgar abuse are taken from that say, what remains? Why a blank, a void like Ginnungagap.
As the writer, of his own accord, has exposed some of the blemishes of his book—a task, which a competent critic ought to have done— he will now point out two or three of its merits, which any critic, not altogether blinded with ignorance might have done, or not replete with gall and envy would have been glad to do. The book has the merit of communicating a fact connected with physiology, which in all the pages of the multitude of books was never previously mentioned—the mysterious practice of touching objects to baffle the evil chance. The miserable detractor will, of course, instantly begin to rave about such a habit being common: well and good; but was it ever before described in print, or all connected with it dissected? He may then vociferate something about Johnson having touched:- the writer cares not whether Johnson, who, by the bye, during the last twenty or thirty years, owing to people having become ultra Tory mad from reading Scott’s novels and the “Quarterly Review,” has been a mighty favourite, especially with some who were in the habit of calling him a half crazy old fool—touched, or whether he did or not; but he asks where did Johnson ever describe the feelings which induced him to perform the magic touch, even supposing that he did perform it? Again, the history gives an account of a certain book called the “Sleeping Bard,” the most remarkable prose work of the most difficult language but one, of modern Europe,—a book, for a notice of which, he believes, one might turn over in vain the pages of any review printed in England, or, indeed, elsewhere.—So here are two facts, one literary and the other physiological,
The writer might here conclude, and, he believes, most triumphantly; as, however, he is in the cue for writing, which he seldom is, he will for his own gratification, and for the sake of others, dropping metaphors about vipers and serpents, show up in particular two or three sets or cliques of people, who, he is happy to say, have been particularly virulent against him and his work, for nothing indeed could have given him greater mortification than their praise.
In the first place, he wishes to dispose of certain individuals who call themselves men of wit and fashion—about town—who he is told have abused his book “vaustly”—their own word. These people paint their cheeks, wear white kid gloves, and dabble in literature, or what they conceive to be literature. For abuse from such people, the writer was prepared. Does any one imagine that the writer was not well aware, before he published his book, that, whenever he gave it to the world, he should be attacked by every literary coxcomb in England who had influence enough to procure the insertion of a scurrilous article in a magazine or newspaper! He has been in Spain, and has seen how invariably the mule attacks the horse; now why does the mule attack the horse? Why, because the latter carries about with him that which the envious hermaphrodite does not possess.
They consider, forsooth, that his book is low—but he is not going to waste words about them—one or two of whom, he is told, have written very duncie books about Spain, and are highly enraged with him, because certain books which he wrote about Spain were not considered duncie. No, he is not going to waste words upon them, for verily he dislikes their company, and so he’ll pass them by, and proceed to others.
The Scotch Charlie o’er the water people have been very loud in the abuse of Lavengro—this again might be expected; the sarcasms of the Priest about the Charlie o’er the water nonsense of course stung them. Oh! it is one of the claims which Lavengro has to respect, that it is the first, if not the only work, in which that nonsense is, to a certain extent, exposed. Two or three of their remarks on passages of Lavengro, he will reproduce and laugh at. Of course your Charlie o’er the water people are genteel exceedingly, and cannot abide anything low. Gypsyism they think is particularly low, and the use of gypsy words in literature beneath its gentility; so they object to gypsy words being used in Lavengro where gypsies are introduced speaking—“What
A Charlie o’er the water person attempts to be witty, because the writer has said that perhaps a certain old Edinburgh High-School porter, of the name of Boee, was perhaps of the same blood as a certain Bui, a Northern Kemp who distinguished himself at the battle of Horinger Bay. A pretty matter, forsooth, to excite the ridicule of a Scotchman! Why, is there a beggar or trumpery fellow in Scotland, who does not pretend to be somebody, or related to somebody? Is not every Scotchman descended from some king, kemp, or cow-stealer of old, by his own account at least? Why, the writer would even go so far as to bet a trifle that the poor creature, who ridicules Boee’s supposed ancestry, has one of his own, at least as grand and as apocryphal as old Boee’s of the High School.
The same Charlie o’er the water person is mightily indignant that Lavengro should have spoken disrespectfully of William Wallace; Lavengro, when he speaks of that personage, being a child of about ten years old, and repeating merely what he had heard. All the Scotch, by the bye, for a great many years past, have been great admirers of William Wallace, particularly the Charlie o’er the water people, who in their nonsense-verses about Charlie generally contrive to bring in the name of William, Willie, or Wullie Wallace. The writer begs leave to say that he by no means wishes to bear hard against William Wallace, but he cannot help asking why, if William, Willie, or Wullie Wallace was such a particularly nice person, did his brother Scots betray him to a certain renowned southern warrior, called Edward Longshanks, who caused him to be hanged and cut into four in London, and his quarters to be placed over the gates of certain towns? They got gold, it is true, and titles, very nice things, no doubt; but, surely, the life of a patriot is better than all the gold and titles in the world—at least Lavengro thinks so—but Lavengro has lived more with gypsies than Scotchmen, and gypsies do not betray their brothers. It would be some time before a gypsy would hand over his brother to the harum-beck, even supposing you would not only make him a king, but a justice of the peace, and not only give him the world, but the best farm on the Holkham estate; but gypsies are wild foxes, and there is certainly a wonderful difference between the way of thinking of the wild fox who retains his brush, and that of the scurvy kennel creature who has lost his tail.
Ah! but thousands of Scotch, and particularly the Charlie o’er the water people, will say, “We didn’t sell Willie Wallace, it was our forbears who sold Willie Wallace—If Edward Longshanks had asked us to sell Wullie Wallace, we would soon have shown him that—” Lord better ye, ye poor trumpery set of creatures, ye would not have acted a bit better than your forefathers; remember how ye have ever treated the few amongst ye who, though born in the kennel, have shown something of the spirit of the wood. Many of ye are still alive who delivered over men, quite as honest and patriotic as William Wallace, into the hands of an English minister, to be chained and transported for merely venturing to speak and write in the cause of humanity, at the time when Europe was beginning to fling off the chains imposed by kings and priests. And it is not so very long since Burns, to whom ye are now building up obelisks rather higher than he deserves, was permitted by his countrymen to die in poverty and misery, because he would not join with them in songs of adulation to kings and the trumpery great. So say not that ye would have acted with respect to William Wallace one whit better than your fathers—and you in particular, ye children of Charlie, whom do ye write nonsense-verses about? A family of dastard despots, who did their best, during a century and more, to tread out the few sparks of independent feeling still glowing in Scotland—but enough has been said about ye.
Amongst those who have been prodigal in abuse and defamation of Lavengro, have been your modern Radicals, and particularly a set of people who filled the country with noise against the King and Queen, Wellington, and the Tories, in ’32. About these people the writer will presently have occasion to say a good deal, and also of real Radicals. As, however, it may be supposed that he is one of those who delight to play the sycophant to kings and queens, to curry favour with Tories, and to bepraise Wellington, he begs leave to state that such is not the case.
About kings and queens he has nothing to say; about Tories, simply that he believes them to be a bad set; about Wellington, however, it will be necessary for him to say a good deal, of mixed import, as he will subsequently frequently have occasion to mention him in connection with what he has to say about pseudo-Radicals.
Pseudo-Radicals.
About Wellington, then, he says, that he believes him at the present day to be infinitely overrated. But there certainly was a time when he was shamefully underrated. Now what time was that? Why the time of pseudo-Radicalism, par excellence, from ’20 to ’32. Oh, the abuse that was heaped on Wellington by those who traded in Radical cant—your newspaper editors and review writers! and how he was sneered at then by your Whigs, and how faintly supported he was by your Tories, who were
Now, after the above statement, no one will venture to say, if the writer should be disposed to bear hard upon Radicals, that he would be influenced by a desire to pay court to princes, or to curry favour with Tories, or from being a blind admirer of the Duke of Wellington; but the writer is not going to declaim against Radicals, that is, real Republicans, or their principles; upon the whole, he is something of an admirer of both. The writer has always had as much admiration for everything that is real and honest as he has had contempt for the opposite. Now real Republicanism is certainly a very fine thing, a much finer thing than Toryism, a system of common robbery, which is nevertheless far better than Whiggism {7}—a compound of petty larceny, popular instruction, and receiving of stolen goods. Yes, real Republicanism is certainly a very fine thing, and your real Radicals and Republicans are certainly very fine fellows, or rather were fine fellows, for the Lord only knows where to find them at the present day—the writer does not. If he did, he would at any time go five miles to invite one of them to dinner, even supposing that he had to go to a workhouse in order to find the person he wished to invite.
Now, these people were humbugs, which Thistlewood and Ings were not. They raved and foamed against kings, queens, Wellington, the aristocracy, and what not, till they had got the Whigs into power, with whom they were in secret alliance, and with whom they afterwards openly joined in a system of robbery and corruption, more flagitious than the old Tory one, because there was more cant about it; for themselves they got consulships, commissionerships, and in some instances governments; for their sons clerkships in public offices; and there you may see those sons with the never-failing badge of the low scoundrel-puppy, the gilt chain at the waistcoat pocket; and there you may hear and see them using the languishing tones, and employing the airs and graces which wenches use and employ, who, without being in the family way, wish to make their keepers believe that they are in the family way. Assuredly great is the cleverness of your Radicals of ’32, in providing for themselves and their families. Yet, clever as they are, there is one thing they cannot do—they get governments for themselves, commissionerships for their brothers, clerkships for their sons, but there is one thing beyond their craft—they cannot get husbands for their daughters, who, too ugly for marriage, and with their heads filled with the nonsense they have imbibed from gentility-novels, go over from Socinus to the Pope, becoming sisters in fusty convents, or having heard a few sermons in Mr. Platitude’s “chapelle,” seek for admission at the establishment of mother S—–, who, after employing them for a time in various menial offices, and making them pluck off their eyebrows hair by hair, generally dismisses them on the plea of sluttishness; whereupon they return to their papas to eat the bread of the country, with the comfortable prospect of eating it still in the shape of a pension
“Wir waren wahrlich auch nicht dumm,
Und thaten oft was wir nicht sollten;
Doch jetzo kehrt sich alles um und um,
Und eben da wir’s fest erhalten wollten.”
We were no fools, as every one discern’d,
And stopp’d at nought our projects in fulfilling;
But now the world seems topsy-turvy turn’d,
To keep it quiet just when we were willing.
Now, this class of individuals entertain a mortal hatred for Lavengro and its writer, and never lose an opportunity of vituperating both. It is true that such hatred is by no means surprising. There is certainly a great deal of difference between Lavengro and their own sons; the one thinking of independence and philology, whilst he is clinking away at kettles, and hammering horse-shoes in dingles; the others stuck up at public offices with gilt chains at their waistcoat-pockets, and giving themselves the airs and graces of females of a certain description. And there certainly is a great deal of difference between the author of Lavengro and themselves—he retaining his principles and his brush; they with scarlet breeches on, it is true, but without their Republicanism, and their tails. Oh, the writer can well afford to be vituperated by your pseudo-Radicals of ’32!
Some time ago the writer was set upon by an old Radical and his wife; but the matter is too rich not to require a chapter to itself.
The Old Radical.
“This very dirty man, with his very dirty face, Would do any dirty act, which would get him a place.”
Some time ago the writer was set upon by an old Radical and his wife; but before he relates the manner in which they set upon him, it will be as well to enter upon a few particulars tending to elucidate their reasons for so doing.
The writer had just entered into his eighteenth year, when he met at the table of a certain Anglo-Germanist an individual, apparently somewhat under thirty, of middle stature, a thin and weaselly figure, a sallow complexion, a certain obliquity of vision, and a large pair of spectacles. This person, who had lately come from abroad, and had published a volume of translations, had attracted some slight notice in the literary world, and was looked upon as a kind of lion in a small provincial capital. After dinner he argued a great deal, spoke vehemently against the church, and uttered the most desperate Radicalism that was perhaps ever heard, saying, he hoped that in a short time there would not be a king or queen in Europe, and inveighing bitterly against the English aristocracy, and against the Duke of Wellington in particular, whom he said, if he himself was ever president of an English republic—an event which he seemed to think by no means improbable—he would hang for certain infamous acts of profligacy and bloodshed which he had perpetrated in Spain. Being informed that the writer was something of a philologist, to which character the individual in question laid great pretensions, he came and sat down by him, and talked about languages and literature. The writer, who was only a boy, was a little frightened at first, but, not wishing to appear a child of absolute ignorance, he summoned what little learning he had, and began to blunder out something about the Celtic languages and literature, and asked the Lion who he conceived Finn-Ma-Coul to be? and whether he did not consider the “Ode to the Fox,” by Red Rhys of Eryry, to be a masterpiece of pleasantry? Receiving no answer to these questions from the Lion, who, singular enough, would frequently, when the writer put a question to him, look across the table, and flatly contradict some one who was talking to some other person, the writer dropped the Celtic languages and literature, and asked him whether he did not think it a funny thing that Temugin, generally called Genghis Khan, should have married the daughter of Prester John? {8} The Lion, after giving a side-glance at the writer through his left spectacle glass, seemed about to reply, but was unfortunately prevented, being seized with an irresistible impulse to contradict a respectable doctor of medicine, who was engaged in conversation with the master of the house at the upper and farther end of the table, the writer being a poor ignorant lad, sitting of course at the bottom. The doctor, who had served in the Peninsula, having observed that Ferdinand the Seventh was not quite so bad as had been represented, the Lion vociferated that he was ten times worse, and that he hoped to see him and the Duke of Wellington hanged together. The doctor, who, being a Welshman, was somewhat of a warm temper, growing rather red, said that at any rate he had been informed that Ferdinand the Seventh knew sometimes how to behave himself like a gentleman—this
Years rolled by—the writer was a good deal about, sometimes in London, sometimes in the country, sometimes abroad; in London he occasionally met the man of the spectacles, who was always very civil to him, and, indeed, cultivated his acquaintance. The writer thought it rather odd that, after he himself had become acquainted with the Sclavonian languages and literature, the man of the spectacles talked little or nothing about them. In a little time, however, the matter ceased to cause him the slightest surprise, for he had discovered a key to the mystery. In the mean time the man of spectacles was busy enough; he speculated in commerce, failed, and paid his creditors twenty pennies in the pound; published translations, of which the public at length became heartily tired; having, indeed, got an inkling of the manner in which those translations were got up. He managed, however, to ride out many a storm, having one trusty sheet-anchor—Radicalism. This he turned to the best advantage—writing pamphlets and articles in reviews, all in the Radical interest,
The literary project having come to nothing,—in which, by the bye, the writer was to have all the labour, and his friend all the credit, provided any credit should accrue from it,—the writer did not see the latter for some years, during which time considerable political changes took place; the Tories were driven from, and the Whigs placed in, office, both events being brought about by the Radicals coalescing with the Whigs, over whom they possessed great influence for the services which they had rendered. When the writer next visited his friend, he found him very much altered; his opinions were by no means so exalted as they had been—he was not disposed even to be rancorous against the Duke of Wellington, saying that there were worse men than he, and giving him some credit as a general; a hankering after gentility seeming to pervade the whole family, father and sons, wife and daughters, all of whom talked about genteel diversions—gentility novels, and even seemed to look with favour on High Churchism, having in former years, to all appearance, been bigoted Dissenters. In a little time the writer went abroad; as, indeed, did his friend; not, however, like the writer, at his own expense, but at that of the country—the Whigs having given him a travelling appointment, which he held for some years, during which he received upwards of twelve thousand pounds of the money of the country, for services which will, perhaps, be found inscribed on certain tablets, when another Astolfo shall visit the moon. This appointment, however, he lost on the Tories resuming power—when the writer found him almost as Radical and patriotic as ever, just engaged in trying to get into Parliament, into which he got by the assistance of his Radical friends, who, in conjunction with the Whigs, were just getting up a crusade against the Tories, which they intended should be a conclusive one.
A little time after the publication of “The Bible in Spain,” the Tories being still in power, this individual, full of the most disinterested friendship for the author, was particularly anxious that he should be presented with an official situation, in a certain region a great many miles off. “You are the only person for that appointment,” said he; “you understand a great deal about the country, and are better acquainted with the two languages spoken there than any one in England. Now I love my
The writer begged his friend to give himself no trouble about the matter, as he was not desirous of the appointment, being in tolerably easy circumstances, and willing to take some rest after a life of labour. All, however, that he could say was of no use, his friend indignantly observing, that the matter ought to be taken entirely out of his hands, and the appointment thrust upon him for the credit of the country. “But may not many people be far more worthy of the appointment than myself?” said the writer. “Where?” said the friendly Radical. “If you don’t get it, it will be made a job of, given to the son of some steward, or, perhaps, to some quack who has done dirty work; I tell you what, I shall ask it for you, in spite of you; I shall, indeed!” and his eyes flashed with friendly and patriotic fervour through the large pair of spectacles which he wore.
And, in fact, it would appear that the honest and friendly patriot put his threat into execution. “I have spoken,” said he, “more than once to this and that individual in Parliament, and everybody seems to think that the appointment should be given to you. Nay, that you should be forced to accept it. I intend next to speak to Lord A—– " And so he did, at least it would appear so. On the writer calling upon him one evening, about a week afterwards, in order to take leave of him, as the writer was about to take a long journey for the sake of his health, his friend no sooner saw him than he started up in a violent fit of agitation, and glancing about the room, in which there were several people, amongst others two Whig members of Parliament, said, “I am glad you are come, I was just speaking about you. This,” said he, addressing the two members, “is so and so, the author of so and so, the well-known philologist; as I was telling you, I spoke to Lord A—– this day about him, and said that he ought forthwith to have the head appointment in—and what did the fellow say? Why, that there was no necessity for such an appointment at all, and if there were, why—and then he hummed and ha’d. Yes,” said he, looking at the writer, “he did indeed. What a scandal! what an infamy! But I see how it will be, it will be a job. The place will be given to some son of a steward or to some quack, as I said before. Oh, these Tories! Well, if this does not make one— " Here he stopped short, crunched his teeth, and looked the image of desperation.
Seeing the poor man in this distressed condition, the writer begged him to be comforted, and not to take the matter so much to heart; but the indignant Radical took the matter very much to heart, and refused all comfort whatever, bouncing about the room, and, whilst his spectacles flashed in the light of four spermaceti candles, exclaiming, “It will be a job—a Tory job! I see it all, I see it all, I see it all!”
And a job it proved, and a very pretty job, but no Tory job. Shortly afterwards the Tories were out, and the Whigs were in. From that time the writer heard not a word about the injustice done to the country in not presenting him with the appointment to -; the Radical, however, was busy enough to obtain the appointment, not for the writer, but for himself, and eventually succeeded, partly through Radical influence, and partly through that of a certain Whig lord, for whom the Radical had done, on a particular occasion, work of a particular kind. So, though the place was given to a quack, and the whole affair a very pretty job, it was one in which the Tories had certainly no hand.
In the meanwhile, however, the friendly Radical did not drop the writer. Oh, no! On various occasions he obtained from the writer all the information about the country in question, and was particularly anxious to obtain from the writer, and eventually did obtain, a copy of a work written in the court language of that country, edited by the writer, a language exceedingly difficult, which the writer, at the expense of a considerable portion of his eyesight, had acquired, at least as far as by the eyesight it could be acquired. What use the writer’s friend made of the knowledge he had gained from him, and what use he made of the book, the writer can only guess; but he has little doubt that when the question of sending a person to—was mooted in a Parliamentary Committee—which it was at the instigation of the writer’s friend—the Radical on being examined about the country, gave the information which he had obtained from the writer as his own, and flashed the book and its singular characters in the eyes of the Committee; and then of course his Radical friends would instantly say, “This is the man! there is no one like him. See what information he possesses; and see that book written by himself in the court language of Serendib. This is the only man to send there. What a glory, what a triumph it would be to Britain, to send out a man so deeply versed in the mysterious lore of—as our illustrious countryman; a person who with his knowledge could beat with their own weapons the wise men of— Is such an opportunity to be lost? Oh, no! surely not; if it is, it will be an eternal disgrace to England, and the world will see that Whigs are no better than Tories.”
Let no one think the writer uncharitable in these suppositions. The writer is only too well acquainted with the antecedents of the individual, to entertain much doubt that he would shrink from any such conduct, provided he thought that his temporal interest would be forwarded by it. The writer is aware of more than one instance in which he has passed off the literature of friendless young men for his own, after making them a slight pecuniary compensation and deforming what was originally excellent by interpolations of his own. This was his especial practice with regard to translation, of which he would fain be esteemed the king. This Radical literato is slightly acquainted with four or five of the easier dialects of Europe, on the strength of which knowledge be would fain pass for a universal linguist, publishing translations of pieces originally written in various difficult languages; which translations, however, were either made by himself from literal renderings done for him into French or German, or had been made from the originals into English, by friendless young men, and then deformed by his alterations.
Well, the Radical got the appointment, and the writer certainly did not grudge it him. He, of course, was aware that his friend had behaved in a very base manner towards him, but he bore him no ill-will, and invariably when he heard him spoken against, which was frequently the case, took his part when no other person would; indeed, he could well afford to bear him no ill-will. He had never sought for the appointment, nor wished for it, nor, indeed, ever believed himself to be qualified for it. He was conscious, it is true, that he was not altogether unacquainted with the language and literature of the country with which the appointment was connected. He was likewise aware that he was not altogether deficient in courage and in propriety of behaviour. He knew that his appearance was not particularly against him; his face not being like that of a convicted pickpocket, nor his gait resembling that of a fox who has lost his tail; yet he never believed himself adapted for the appointment, being aware that he had no aptitude for the doing of dirty work, if called to do it, nor pliancy which would enable him to submit to scurvy treatment, whether he did dirty work or not— requisites, at the time of which he is speaking, indispensable in every British official; requisites, by the bye, which his friend the Radical possessed in a high degree; but though he bore no ill-will towards his friend, his friend bore anything but good-will towards him; for from the moment that he had obtained the appointment for himself, his mind was filled with the most bitter malignity against the writer, and naturally enough; for no one ever yet behaved in a base manner towards another, without forthwith conceiving a mortal hatred against him. You wrong another, know yourself to have acted basely, and are enraged, not against yourself—for no one hates himself—but against the innocent cause of your baseness; reasoning very plausibly, “But for that fellow, I should never have been base; for had he not existed I could not have been so, at any rate against him;” and this hatred is all the more bitter, when you reflect that you have been needlessly base.
Whilst the Tories are in power the writer’s friend, of his own accord, raves against the Tories because they do not give the writer a certain appointment, and makes, or says he makes, desperate exertions to make them do so; but no sooner are the Tories out, with whom he has no influence, and the Whigs in, with whom he, or rather his party, has influence, than he gets the place for himself, though, according to his own expressed opinion—an opinion with which the writer does not, and never did, concur—the writer was the only person competent to hold it. Now had he, without saying a word to the writer, or about the writer with respect to the employment, got the place for himself when he had an opportunity, knowing, as he very well knew, himself to be utterly unqualified for it, the transaction, though a piece of jobbery, would not have merited the title of a base transaction; as the matter stands, however, who can avoid calling the whole affair not only a piece of—come, come, out with the word—scoundrelism on the part of the writer’s friend, but a most curious piece of uncalled-for scoundrelism? and who, with any knowledge of fallen human nature, can wonder at the writer’s friend entertaining towards him a considerable portion of gall and malignity?
This feeling on the part of the writer’s friend was wonderfully increased by the appearance of Lavengro, many passages of which the Radical in his foreign appointment applied to himself and family— one or two of his children having gone over to Popery, the rest become members of Mr. Platitude’s chapel, and the minds of all being filled with ultra notions of gentility.
The writer, hearing that his old friend had returned to England, to apply, he believes, for an increase of salary, and for a title, called upon him, unwillingly, it is true, for he had no wish to see a person for whom, though he bore him no ill-will, he could not avoid feeling a considerable portion of contempt; the truth is, that his sole object in calling was to endeavour to get back a piece of literary property which his friend had obtained from him many years previously, and which, though he had frequently applied for it, he never could get back. Well, the writer called; he did not get his property, which, indeed, he had scarcely time to press for, being almost instantly attacked by his good friend and his wife—yes, it was then that the author was set upon by an old Radical and his wife—the wife, who looked the very image of shame and malignity, did not say much, it is true, but encouraged her husband in all he said. Both of their own accord introduced the subject of Lavengro. The Radical called the writer a grumbler, just as if there had ever been a greater grumbler than himself until, by the means above described, he had obtained a place: he said that the book contained a melancholy view of human nature— just as if anybody could look in his face without having a melancholy view of human nature. On the writer quietly observing that
The Radical, probably observing something in the writer’s eye which he did not like, became all on a sudden abjectly submissive, and, professing the highest admiration for the writer, begged him to visit him in his government; this the writer promised faithfully to do, and he takes the present opportunity of performing his promise.
This is one of the pseudo-Radical calumniators of Lavengro and its author; were the writer on his deathbed he would lay his hand on his heart and say, that he does not believe that there is one trait of exaggeration in the portrait which he has drawn. This is one of the pseudo-Radical calumniators of Lavengro and its author; and this is one of the genus, who, after having railed against jobbery for perhaps a quarter of a century, at present batten on large official salaries which they do not earn. England is a great country, and her interests require that she should have many a well-paid official both at home and abroad; but will England long continue a great country if the care of her interests, both at home and abroad, is in many instances intrusted to beings like him described above, whose only recommendation for an official appointment was that he was deeply versed in the secrets of his party and of the Whigs?
Before he concludes, the writer will take the liberty of saying of Lavengro that it is a book written for the express purpose of inculcating virtue, love of country, learning, manly pursuits, and genuine religion, for example, that of the Church of England, and for awakening a contempt for nonsense of every kind, and a hatred for priestcraft, more especially that of Rome.
And in conclusion, with respect to many passages of his book in which he has expressed himself in terms neither measured nor mealy, he will beg leave to observe, in the words of a great poet, who lived a profligate life, it is true, but who died a sincere penitent—thanks, after God, to good Bishop Burnet —
“All this with indignation I have hurl’d
At the pretending part of this proud world,
Who, swollen with selfish vanity, devise
False freedoms, formal cheats, and holy lies,
Over their fellow fools to tyrannize.”
Rochester.
{1} Tipperary.
{2} An obscene oath.
{3} See “Muses’ Library,” pp. 86, 87. London, 1738.
{4} Genteel with them seems to be synonymous with Gentile and Gentoo; if so, the manner in which it has been applied for ages ceases to surprise, for genteel is heathenish. Ideas of barbaric pearl and gold, glittering armour, plumes, tortures, blood-shedding, and lust, should always be connected with it. Wace, in his grand Norman poem, calls the Baron genteel:-
“La furent li gentil Baron,” etc.
And he certainly could not have applied the word better than to the strong Norman thief, armed cap-a-pie, without one particle of truth or generosity; for a person to be a pink of gentility, that is heathenism, should have no such feelings; and, indeed, the admirers of gentility seldom or never associate any such feelings with it. It was from the Norman, the worst of all robbers and miscreants, who built strong castles, garrisoned them with devils, and tore out poor wretches’ eyes, as the Saxon Chronicle says, that the English got their detestable word genteel. What could ever have made the English such admirers of gentility, it would be difficult to say; for, during three hundred years, they suffered enough by it. Their genteel Norman landlords were their scourgers, their torturers, the plunderers of their homes, the dishonourers of their wives, and the deflourers of their daughters. Perhaps, after all, fear is at the root of the English veneration for gentility.
{5} Gentle and gentlemanly may be derived from the same root as genteel; but nothing can be more distinct from the mere genteel, than the ideas which enlightened minds associate with these words. Gentle and gentlemanly mean something kind and genial; genteel, that which is glittering or gaudy. A person can be a gentleman in rags, but nobody can be genteel.
{6} The writer has been checked in print by the Scotch with being a Norfolk man. Surely, surely, these latter times have not been exactly the ones in which it was expedient for Scotchmen to check the children of any county in England with the place of their birth, more especially those who have had the honour of being born in Norfolk—times in which British fleets, commanded by Scotchmen, have returned laden with anything but laurels from foreign shores. It would have been well for Britain had she had the old Norfolk man to dispatch to the Baltic or the Black sea, lately, instead of Scotch admirals.
{7} As the present work will come out in the midst of a vehement political contest, people may be led to suppose that the above was written expressly for the time. The writer therefore begs to state that it was written in the year 1854. He cannot help adding that he is neither Whig, Tory, nor Radical, and cares not a straw what party governs England, provided it is governed well. But he has no
{8} A fact.
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