Piece of a cloister, which, in my opinion,
Gives the best echo that you ever heard:
So plain in the distinction of our words,
That many have supposed it a spirit
That answers.”
The parson went on to comment on a pleasing and fanciful appellation which the Jews of old gave to the echo, which they called Bath-kool, that is to say, “the daughter of the voice;” they considered it an oracle, supplying in the second temple the want of the urim and thummim, with which the first was honoured.5 The little man was just entering very largely and learnedly upon the subject, when we were startled by a prodigious bawling, shouting, and yelping. A flight of crows, alarmed by the approach of our forces, had suddenly risen from a meadow; a cry was put up by the rabble rout on foot—“Now, Christy! now is your time, Christy!” The Squire and Master Simon, who were beating up the river banks In quest of a heron, called out eagerly to Christy to keep quiet; the old man, vexed and bewildered by the confusion of voices, completely lost his head; in his flurry he slipped off the hood, cast off the falcon, and away flew the crows, and away soared the hawk.
5 (return)
[ Bekker’s Monde enchanté.]
I had paused on a rising ground, close to Lady Lillycraft and her escort, from whence I had a good view of the sport. I was pleased with the appearance of the party in the meadow, riding along in the direction that the bird flew; their bright beaming faces turned up to the bright skies as they watched the game; the attendants on foot scampering along, looking up, and calling out; and the dogs bounding and yelping with clamorous sympathy.
The hawk had singled out a quarry from among the carrion crew. It was curious to see the efforts of the two birds to get above each other; one to make the fatal swoop, the other to avoid it. Now they crossed athwart a bright feathery cloud, and now they were against the clear blue sky. I confess, being no sportsman, I was more interested for the poor bird that was striving for its life, than for the hawk that was playing the part of a mercenary soldier. At length the hawk got the upper hand, and made a rushing stoop at her quarry, but the latter made as sudden a surge downwards, and slanting up again, evaded the blow, screaming and making the best of his way for a dry tree on the brow of a neighbouring hill; while the hawk, disappointed of her blow, soared up again into the air, and appeared to be “raking” off. It was in vain old Christy called, and whistled, and endeavoured to lure her down: she paid no regard to him; and, indeed, his calls were drowned in the shouts and yelps of the army of militia that had followed him into the field.
Just then an exclamation from Lady Lillycraft made me turn my head. I beheld a complete confusion among the sportsmen in the little vale below us. They were galloping and running towards the edge of a bank; and I was shocked to see Miss Templeton’s horse galloping at large without his rider. I rode to the place to which the others were hurrying, and when I reached the bank, which almost overhung the stream, I saw at the foot of it, the fair Julia, pale, bleeding, and apparently lifeless, supported in the arms of her frantic lover.
In galloping heedlessly along, with her eyes turned upward, she had unwarily approached too near the bank; it had given way with her, and she and her horse had been precipitated to the pebbled margin of the river.
I never saw greater consternation. The captain was distracted; Lady Lillycraft fainting; the Squire in dismay, and Master Simon at his wit’s end. The beautiful creature at length showed signs of returning life; she opened her eyes; looked around her upon the anxious group, and comprehending in a moment the nature of the scene, gave a sweet smile, and putting her hand in her lover’s, exclaimed, feebly, “I am not much hurt, Guy!” I could have taken her to my heart for that single exclamation.
It was found, indeed, that she had escaped almost miraculously, with a contusion on the head, a sprained ankle, and some slight bruises. After her wound was stanched, she was taken to a neighbouring cottage, until a carriage could be summoned to convey her home; and when this had arrived, the cavalcade which had issued forth so gayly on this enterprise, returned slowly and pensively to the Hall.
I had been charmed by the generous spirit shown by this young creature, who, amidst pain and danger, had been anxious only to relieve the distress of those around her. I was gratified, therefore, by the universal concern displayed by the domestics on our return. They came crowding down the avenue, each eager to render assistance. The butler stood ready with some curiously delicate cordial; the old housekeeper was provided with half-a-dozen nostrums, prepared by her own hands, according to the family receipt-book; while her niece, the melting Phoebe, having no other way of assisting, stood wringing her hands, and weeping aloud.
The most material effect that is likely to follow this accident, is a postponement of the nuptials, which were close at hand. Though I commiserate the impatience of the captain on that account, yet I shall not otherwise be sorry at the delay, as it will give me a better opportunity of studying the characters here assembled, with which I grow more and more entertained.
I cannot but perceive that the worthy Squire is quite disconcerted at the unlucky result of his hawking experiment, and this unfortunate illustration of his eulogy on female equitation. Old Christy, too, is very waspish, having been sorely twitted by Master Simon for having let his hawk fly at carrion. As to the falcon, in the confusion occasioned by the fair Julia’s disaster, the bird was totally forgotten. I make no doubt she has made the best of her way back to the hospitable Hall of Sir Watkyn Williams Wynne; and may very possibly, at this present writing, be pluming her wings among the breezy bowers of Wynnstay.
ST. MARK’S EVE.
Or if to be, to wander after death!
To walk as spirits do, in brakes all day,
And, when the darkness comes, to glide in paths
That lead to graves; and in the silent vault,
Where lies your own pale shroud, to hover o’er it,
Striving to enter your forbidden corpse.
—DRYDEN.
The conversation this evening at the supper-table took a curious turn, on the subject of a superstition, formerly very prevalent in this part of the country, relative to the present night of the year, which is the Eve of St. Mark’s. It was believed, the parson informed us, that if any one would watch in the church porch on this eve, for three successive years, from eleven to one o’clock at night, he would see, on the third year, the shades of those of the parish who were to die in the course of the year, pass by him into church, clad in their usual apparel.
Dismal as such a sight would be, he assured us that it was formerly a frequent thing for persons to make the necessary vigils. He had known more than one instance in his time. One old woman, who pretended to have seen this phantom procession, was an object of great awe for the whole year afterwards, and caused much uneasiness and mischief. If she shook her head mysteriously at a person, it was like a death-warrant; and she had nearly caused the death of a sick person, by looking ruefully in at the window.
There was also an old man, not many years since, of a sullen, melancholy temperament, who had kept two vigils, and began to excite some talk in the village, when, fortunately for the public comfort, he died shortly after his third watching; very probably from a cold that he had taken, as the night was tempestuous. It was reported about the village, however, that he had seen his own phantom pass by him into the church.
This led to the mention of another superstition of an equally strange and melancholy kind, which, however, is chiefly confined to Wales. It is respecting what are called corpse-candles, little wandering fires, of a pale bluish light, that move about like tapers in the open air, and are supposed to designate the way some corpse is to go. One was seen at Lanyler, late at night, hovering up and down, along the bank of the Istwith, and was watched by the neighbours until they were tired, and went to bed. Not long afterwards there came a comely country lass, from Montgomeryshire, to see her friends, who dwelt on the opposite side of the river. She thought to ford the stream at the very place where the light had been first seen, but was dissuaded on account of the height of the flood. She walked to and fro along the bank, just where the candle had moved, waiting for the subsiding of the water. She at length endeavored to cross, but the poor girl was drowned in the attempt.6
6 (return)
[ Aubrey’s Miscel.]
There was something mournful in this little anecdote of rural superstition, that seemed to affect all the listeners. Indeed, it is curious to remark how completely a conversation of the kind will absorb the attention of a circle, and sober down its gayety, however boisterous. By degrees I noticed that every one was leaning forward over the table, with eyes earnestly fixed upon the parson; and at the mention of corpse-candles which had been seen about the chamber of a young lady who died on the eve of her wedding-day, Lady Lillycraft turned pale.
I have witnessed the introduction of stories of the kind into various evening circles; they were often commenced in jest, and listened to with smiles; but I never knew the most gay or the most enlightened of audiences, that were not, if the conversation continued for any length of time, completely and solemnly interested in it. There is, I believe, a degree of superstition lurking in every mind; and I doubt if any one can thoroughly examine all his secret notions and impulses, without detecting it, hidden, perhaps, even from himself. It seems, in fact, to be a part of our nature, like instinct in animals, acting independently of our reason. It is often found existing in lofty natures, especially those that are poetical and aspiring. A great and extraordinary poet of our day, whose life and writings evince a mind subject to powerful exaltations, is said to believe in omens and secret intimations. Caesar, it is well known, was greatly under the influence of such belief; and Napoleon had his good and evil days, and his presiding star.
As to the worthy parson, I have no doubt that he is strongly inclined to superstition. He is naturally credulous, and passes so much of his time searching out popular traditions and supernatural tales, that his mind has probably become infected by them. He has lately been immersed in the Demonolatria of Nicholas Remigus, concerning supernatural occurrences in Lorraine, and the writings of Joachimus Camerius, called by Vossius the Phoenix of Germany; and he entertains the ladies with stories from them, that make them almost afraid to go to bed at night. I have been charmed myself with some of the wild little superstitions which he has adduced from Blefkénius, Scheffer, and others, such as those of the Laplanders about the domestic spirits which wake them at night, and summon them to go and fish; of Thor, the deity of thunder, who has power of life and death, health and sickness, and who, armed with the rainbow, shoots his arrows at those evil demons that live on the tops of rocks and mountains, and infest the lakes; of the Jubles or Juhlafolket, vagrant troops of spirits, which roam the air, and wander up and down by forests and mountains, and the moonlight sides of hills.
The parson never openly professes his belief in ghosts, but I have remarked that he has a suspicious way of pressing great names into the defence of supernatural doctrines, and making philosophers and saints fight for him. He expatiates at large on the opinions of the ancient philosophers about larves, or nocturnal phantoms, the spirits of the wicked, which wandered like exiles about the earth; and about those spiritual beings which abode in the air, but descended occasionally to earth, and mingled among mortals, acting as agents between them and the gods. He quotes also from Philo the rabbi, the contemporary of the apostles, and, according to some, the friend of St. Paul, who says that the air is full of spirits of different ranks; some destined to exist for a time in mortal bodies, from which being emancipated, they pass and repass between heaven and earth, as agents or messengers in the service of the deity.
But the worthy little man assumes a bolder tone, when he quotes from the fathers of the church; such as St. Jerome, who gives it as the opinion of all the doctors, that the air is filled with powers opposed to each other; and Lactantius, who says that corrupt and dangerous spirits wander over the earth, and seek to console themselves for their own fall by effecting the ruin of the human race; and Clemens Alexandrinus, who is of opinion that the souls of the blessed have knowledge of what passes among men, the same as angels have.
I am now alone in my chamber, but these themes have taken such hold of my imagination, that I cannot sleep. The room in which I sit is just fitted to foster such a state of mind. The walls are hung with tapestry, the figures of which are faded, and look like unsubstantial shapes melting away from sight. Over the fire-place is the portrait of a lady, who, according to the housekeeper’s tradition, pined to death for the loss of her lover in the battle of Blenheim. She has a most pale and plaintive countenance, and seems to fix her eyes mournfully upon me. The family have long since retired. I have heard their steps die away, and the distant doors clap to after them. The murmur of voices, and the peal of remote laughter, no longer reach the ear. The clock from the church, in which so many of the former inhabitants of this house lie buried, has chimed the awful hour of midnight.
I have sat by the window and mused upon the dusky landscape, watching the lights disappearing, one by one, from the distant village; and the moon rising in her silent majesty, and leading up all the silver pomp of heaven. As I have gazed upon these quiet groves and shadowy lawns, silvered over, and imperfectly lighted by streaks of dewy moonshine, my mind has been crowded by “thick-coming fancies” concerning those spiritual beings which
Unseen, both when we wake and when we sleep.”
Are there, indeed, such beings? Is this space between us and the deity filled up by innumerable orders of spiritual beings, forming the same gradations between the human soul and divine perfection, that we see prevailing from humanity downwards to the meanest insect? It is a sublime and beautiful doctrine, inculcated by the early fathers, that there are guardian angels appointed to watch over cities and nations; to take care of the welfare of good men, and to guard and guide the steps of helpless infancy. “Nothing,” says St. Jerome, “gives up a greater idea of the dignity of our soul, than that God has given each of us, at the moment of our birth, an angel to have care of it.”
Even the doctrine of departed spirits returning to visit the scenes and beings which were dear to them during the body’s existence, though it has been debased by the absurd superstitions of the vulgar, in itself is awfully solemn and sublime.
However lightly it may be ridiculed, yet the attention involuntarily yielded to it whenever it is made the subject of serious discussion; its prevalence in all ages and countries, and even among newly-discovered nations, that have had no previous interchange of thought with other parts of the world, prove it to be one of those mysteries, and almost instinctive beliefs, to which, if left to ourselves, we should naturally incline.
In spite of all the pride of reason and philosophy, a vague doubt will still lurk in the mind, and perhaps will never be perfectly eradicated; as it is concerning a matter that does not admit of positive demonstration. Every thing connected with our spiritual nature is full of doubt and difficulty. “We are fearfully and wonderfully made;” we are surrounded by mysteries, and we are mysteries even to ourselves. Who yet has been able to comprehend and describe the nature of the soul, its connection with the body, or in what part of the frame it is situated? We know merely that it does exist; but whence it came, and when it entered into us, and how it is retained, and where it is seated, and how it operates, are all matters of mere speculation, and contradictory theories. If, then, we are thus ignorant of this spiritual essence, even while it forms a part of ourselves, and is continually present to our consciousness, how can we pretend to ascertain or to deny its powers and operations when released from its fleshy prison-house? It is more the manner, therefore, in which this superstition has been degraded, than its intrinsic absurdity, that has brought it into contempt. Raise it above the frivolous purposes to which it has been applied, strip it of the gloom and horror with which it has been surrounded, and there is none of the whole circle of visionary creeds that could more delightfully elevate the imagination, or more tenderly affect the heart. It would become a sovereign comfort at the bed of death, soothing the bitter tear wrung from us by the agony of our mortal separation. What could be more consoling than the idea, that the souls of those whom we once loved were permitted to return and watch over our welfare?—that affectionate and guardian spirits sat by our pillows when we slept, keeping a vigil over our most helpless hours?—that beauty and innocence which had languished into the tomb, yet smiled unseen around us, revealing themselves in those blest dreams wherein we live over again the hours of past endearment? A belief of this kind would, I should think, be a new incentive to virtue; rendering us circumspect even in our most secret moments, from the idea that those we once loved and honoured were invisible witnesses of all our actions.
It would take away, too, from that loneliness and destitution which we are apt to feel more and more as we get on in our pilgrimage through the wilderness of this world, and find that those who set forward with us, lovingly and cheerily, on the journey, have, one by one, dropped away from our side. Place the superstition in this light, and I confess I should like to be a believer in it. I see nothing in it that is incompatible with the tender and merciful nature of our religion, nor revolting to the wishes and affections of the heart.
There are departed beings that I have loved as I never again shall love in this world;—that have loved me as I never again shall be loved! If such beings do ever retain in their blessed spheres the attachments which they felt on earth—if they take an interest in the poor concerns of transient mortality, and are permitted to hold communion with those whom they have loved on earth, I feel as if now, at this deep hour of night, in this silence and solitude, I could receive their visitation with the most solemn, but unalloyed delight.
In truth, such visitations would be too happy for this world; they would be incompatible with the nature of this imperfect state of being. We are here placed in a mere scene of spiritual thraldom and restraint. Our souls are shut in and limited by bounds and barriers; shackled by mortal infirmities, and subject to all the gross impediments of matter. In vain would they seek to act independently of the body, and to mingle together in spiritual intercourse. They can only act here through their fleshy organs. Their earthly loves are made up of transient embraces and long separations. The most intimate friendship, of what brief and scattered portions of time does it consist! We take each other by the hand, and we exchange a few words and looks of kindness, and we rejoice together for a few short moments-and then days, months, years intervene, and we see and know nothing of each other. Or, granting that we dwell together for the full season of this our mortal life, the grave soon closes its gates between us, and then our spirits are doomed to remain in separation and widowhood; until they meet again in that more perfect state of being, where soul will dwell with soul in blissful communion, and there will be neither death, nor absence, nor any thing else to interrupt our felicity.
In the foregoing paper, I have alluded to the writings of some of the old Jewish rabbis. They abound with wild theories; but among them are many truly poetical flights; and their ideas are often very beautifully expressed. Their speculations on the nature of angels are curious and fanciful, though much resembling the doctrines of the ancient philosophers. In the writings of the Rabbi Eleazer is an account of the temptation of our first parents, and the fall of the angels, which the parson pointed out to me as having probably furnished some of the groundwork for “Paradise Lost.”
According to Eleazer, the ministering angels said to the Deity, “What is there in man, that thou makest him of such importance? Is he any thing else than vanity? for he can scarcely reason a little on terrestrial things.” To which God replied, “Do you imagine that I will be exalted and glorified only by you here above? I am the same below that I am here. Who is there among you that can call all the creatures by their names?” There was none found among them that could do so. At that moment Adam arose, and called all the creatures by their names. Seeing which, the ministering angels said among themselves, “Let us consult together how we may cause Adam to sin against the Creator, otherwise he will not fail to become our master.”
Sammaël, who was a great prince in the heavens, was present at this council, with the saints of the first order, and the seraphim of six bands. Sammaël chose several out of the twelve orders to accompany him, and descended below, for the purpose of visiting all the creatures which God had created. He found none more cunning and more fit to do evil than the serpent.
The Rabbi then treats of the seduction and the fall of man; of the consequent fall of the demon, and the punishment which God inflicted on Adam, Eve, and the serpent. “He made them all come before him; pronounced nine maledictions on Adam and Eve, and condemned them to suffer death; and he precipitated Sammaël and all his band from heaven. He cut off the feet of the serpent, which had before the figure of a camel (Sammaël having been mounted on him), and he cursed him among all beasts and animals.”
GENTILITY.
Of virtuous life, not in the fleshy line;
For bloud is knit, but Gentrie is divine.
—Mirror for Magistrates.
I have mentioned some peculiarities of the Squire in the education of his sons; but I would not have it thought that his instructions were directed chiefly to their personal accomplishments. He took great pains also to form their minds, and to inculcate what he calls good old English principles, such as are laid down in the writings of Peachem and his contemporaries. There is one author of whom he cannot speak without indignation, which is Chesterfield. He avers that he did much, for a time, to injure the true national character, and to introduce, instead of open, manly sincerity, a hollow, perfidious courtliness. “His maxims,” he affirms, “were calculated to chill the delightful enthusiasm of youth; to make them ashamed of that romance which is the dawn of generous manhood, and to impart to them a cold polish and a premature worldliness.
“Many of Lord Chesterfield’s maxims would make a young man a mere man of pleasure; but an English gentleman should not be a mere man of pleasure. He has no right to such selfish indulgence. His ease, his leisure, his opulence, are debts due to his country, which he must ever stand ready to discharge. He should be a man at all points; simple, frank, courteous, intelligent, accomplished, and informed; upright, intrepid, and disinterested; one that can mingle among freemen; that can cope with statesmen; that can champion his country and its rights, either at home or abroad. In a country like England, where there is such free and unbounded scope for the exertion of intellect, and where opinion and example have such weight with the people, every gentleman of fortune and leisure should feel himself bound to employ himself in some way towards promoting the prosperity or glory of the nation. In a country where intellect and action are trammelled and restrained, men of rank and fortune may become idlers and triflers with impunity; but an English coxcomb is inexcusable; and this, perhaps, is the reason why he is the most offensive and insupportable coxcomb in the world.”
The Squire, as Frank Bracebridge informs me, would often hold forth in this manner to his sons, when they were about leaving the paternal roof; one to travel abroad, one to go to the army, and one to the university. He used to have them with him in the library, which is hung with the portraits of Sidney, Surrey, Raleigh, Wyat, and others. “Look at those models of true English gentlemen, my sons,” he would say with enthusiasm; “those were men that wreathed the graces of the most delicate and refined taste around the stern virtues of the soldier; that mingled what was gentle and gracious, with what was hardy and manly; that possessed the true chivalry of spirit, which is the exalted essence of manhood. They are the lights by which the youth of the country should array themselves. They were the patterns and idols of their country at home; they were the illustrators of its dignity abroad. ‘Surrey,’ says Camden, ‘was the first nobleman that illustrated his high birth with the beauty of learning. He was acknowledged to be the gallantest man, the politest lover, and the completest gentleman of his time.’ And as to Wyat, his friend Surrey most amiably testifies of him, that his person was majestic and beautiful, his visage ‘stern and mild;’ that he sung, and played the lute with remarkable sweetness; spoke foreign languages with grace and fluency, and possessed an inexhaustible fund of wit. And see what a high commendation is passed upon these illustrious friends: ‘They were the two chieftains, who, having travelled into Italy, and there tasted the sweet and stately measures and style of the Italian poetry, greatly polished our rude and homely manner of vulgar poetry from what it had been before, and therefore may be justly called the reformers of our English poetry and style.’ And Sir Philip Sidney, who has left us such monuments of elegant thought, and generous sentiment, and who illustrated his chivalrous spirit so gloriously in the field. And Sir Walter Raleigh, the elegant courtier, the intrepid soldier, the enterprising discoverer, the enlightened philosopher, the magnanimous martyr. These are the men for English gentlemen to study. Chesterfield, with his cold and courtly maxims, would have chilled and impoverished such spirits. He would have blighted all the budding romance of their temperaments. Sidney would never have written his Arcadia, nor Surrey have challenged the world in vindication of the beauties of his Geraldine. “These are the men, my sons,” the Squire will continue, “that show to what our national character may be exalted, when its strong and powerful qualities are duly wrought up and refined. The solidest bodies are capable of the highest polish; and there is no character that may be wrought to a more exquisite and unsullied brightness, than that of the true English gentleman.”
When Guy was about to depart for the army, the Squire again took him aside, and gave him a long exhortation. He warned him against that affectation of cool-blooded indifference, which he was told was cultivated by the young British officers, among whom it was a study to “sink the soldier” in the mere man of fashion. “A soldier,” said he, “without pride and enthusiasm in his profession, is a mere sanguinary hireling. Nothing distinguishes him from the mercenary bravo, but a spirit of patriotism, or a thirst for glory. It is the fashion now-a-days, my son,” said he, “to laugh at the spirit of chivalry; when that spirit is really extinct, the profession of the soldier becomes a mere trade of blood.” He then set before him the conduct of Edward the Black Prince, who is his mirror of chivalry; valiant, generous, affable, humane; gallant in the field. But when he came to dwell on his courtesy toward his prisoner, the king of France; how he received him in his tent, rather as a conqueror than as a captive; attended on him at table like one of his retinue; rode uncovered beside him on his entry into London, mounted on a common palfrey, while his prisoner was mounted in state on a white steed of stately beauty; the tears of enthusiasm stood in the old gentleman’s eyes.
Finally, on taking leave, the good Squire put in his son’s hands, as a manual, one of his favourite old volumes, the life of the Chevalier Bayard, by Godefroy; on a blank page of which he had written an extract from the Morte d’Arthur, containing the eulogy of Sir Ector over the body of Sir Launcelot of the Lake, which the Squire considers as comprising the excellencies of a true soldier. “Ah, Sir Launcelot! thou wert head of all Christian knights; now there thou liest: thou wert never matched of none earthly knights-hands. And thou wert the curtiest knight that ever bare shield. And thou wert the truest friend to thy lover that ever bestrood horse; and thou wert the truest lover of a sinfull man that ever loved woman. And thou wert the kindest man that ever strook with sword; and thou wert the goodliest person that ever came among the presse of knights. And thou wert the meekest man and the gentlest that ever eate in hall among ladies. And thou wert the sternest knight to thy mortal foe that ever put speare in the rest.”
FORTUNE-TELLING.
Affords us either an alms or pillage.
And if the weather be cold and raw.
Then in a barn we tumble on straw.
If warm and fair, by yea-cock and nay-cock,
The fields will afford us a hedge or a hay-cock.
—Merry Beggars.
As I was walking one evening with the Oxonian, Master Simon, and the general, in a meadow not far from the village, we heard the sound of a fiddle, rudely played, and looking in the direction from whence it came, we saw a thread of smoke curling up from among the trees. The sound of music is always attractive; for, wherever there is music, there is good-humour, or good-will. We passed along a footpath, and had a peep through a break in the hedge, at the musician and his party, when the Oxonian gave us a wink, and told us that if we would follow him we should have some sport.
It proved to be a gipsy encampment, consisting of three or four little cabins, or tents, made of blankets and sail-cloth, spread over hoops that were stuck in the ground. It was on one side of a green lane, close under a hawthorn hedge, with a broad beech-tree spreading above it. A small rill tinkled along close by, through the fresh sward, that looked like a carpet.
A tea-kettle was hanging by a crooked piece of iron, over a fire made from dry sticks and leaves, and two old gipsies, in red cloaks, sat crouched on the grass, gossiping over their evening cup of tea; for these creatures, though they live in the open air, have their ideas of fireside comforts. There were two or three children sleeping on the straw with which the tents were littered; a couple of donkeys were grazing in the lane, and a thievish-looking dog was lying before the fire. Some of the younger gipsies were dancing to the music of a fiddle, played by a tall, slender stripling, in an old frock-coat, with a peacock’s feather stuck in his hat-band.
As we approached, a gipsy girl, with a pair of fine, roguish eyes, came up, and, as usual, offered to tell our fortunes. I could not but admire a certain degree of slattern elegance about the baggage. Her long black silken hair was curiously plaited in numerous small braids, and negligently put up in a picturesque style that a painter might have been proud to have devised.
Her dress was of figured chintz, rather ragged, and not over-clean but of a variety of most harmonious and agreeable colours; for these beings have a singularly fine eye for colours. Her straw hat was in her hand, and a red cloak thrown over one arm.
The Oxonian offered at once to have his fortune told, and the girl began with the usual volubility of her race; but he drew her on one side, near the hedge, as he said he had no idea of having his secrets overheard. I saw he was talking to her instead of she to him, and by his glancing towards us now and then, that he was giving the baggage some private hints. When they returned to us, he assumed a very serious air. “Zounds!” said he, “it’s very astonishing how these creatures come by their knowledge; this girl has told me some things that I thought no one knew but myself!” The girl now assailed the general: “Come, your honour,” said she, “I see by your face you’re a lucky man; but you’re not happy in your mind; you’re not, indeed, sir; but have a good heart, and give me a good piece of silver, and I’ll tell you a nice fortune.”
The general had received all her approaches with a banter, and had suffered her to get hold of his hand; but at the mention of the piece of silver, he hemmed, looked grave, and, turning to us, asked if we had not better continue our walk. “Come, my master,” said the girl, archly, “you’d not be in such a hurry, if you knew all that I could tell you about a fair lady that has a notion for you. Come, sir; old love burns strong; there’s many a one comes to see weddings, that go away brides themselves.”—Here the girl whispered something in a low voice, at which the general coloured up, was a little fluttered, and suffered himself to be drawn aside under the hedge, where he appeared to listen to her with great earnestness, and at the end paid her half-a-crown with the air of a man that has got the worth of his money. The girl next made her attack upon Master Simon, who, however, was too old a bird to be caught, knowing that it would end in an attack upon his purse, about which he is a little sensitive. As he has a great notion, however, of being considered a royster, he chucked her under the chin, played her off with rather broad jokes, and put on something of the rake-helly air, that we see now and then assumed on the stage, by the sad-boy gentleman of the old school. “Ah, your honour,” said the girl, with a malicious leer, “you were not in such a tantrum last year, when I told you about the widow, you know who; but if you had taken a friend’s advice, you’d never have come away from Doncaster races with a flea in your ear!” There was a secret sting in this speech, that seemed quite to disconcert Master Simon. He jerked away his hand in a pet, smacked his whip, whistled to his dogs, and intimated that it was high time to go home. The girl, however, was determined not to lose her harvest. She now turned upon me, and, as I have a weakness of spirit where there is a pretty face concerned, she soon wheedled me out of my money, and, in return, read me a fortune; which, if it prove true, and I am determined to believe it, will make me one of the luckiest men in the chronicles of Cupid.
I saw that the Oxonian was at the bottom of all this oracular mystery, and was disposed to amuse himself with the general, whose tender approaches to the widow have attracted the notice of the wag. I was a little curious, however, to know the meaning of the dark hints which had so suddenly disconcerted Master Simon; and took occasion to fall in the rear with the Oxonian on our way home, when he laughed heartily at my questions, and gave me ample information on the subject.
The truth of the matter is, that Master Simon has met with a sad rebuff since my Christmas visit to the Hall. He used at that time to be joked about a widow, a fine dashing woman, as he privately informed me. I had supposed the pleasure he betrayed on these occasions resulted from the usual fondness of old bachelors for being teased about getting married, and about flirting, and being fickle and false-hearted. I am assured, however, that Master Simon had really persuaded himself the widow had a kindness for him; in consequence of which he had been at some extraordinary expense in new clothes, and had actually got Frank Bracebridge to order him a coat from Stultz. He began to throw out hints about the importance of a man’s settling himself in life before he grew old; he would look grave, whenever the widow and matrimony were mentioned in the same sentence; and privately asked the opinion of the Squire and parson about the prudence of marrying a widow with a rich jointure, but who had several children.
An important member of a great family connexion cannot harp much upon the theme of matrimony, without its taking wind; and it soon got buzzed about that Mr. Simon Bracebridge was actually gone to Doncaster races, with a new horse; but that he meant to return in a curricle with a lady by his side. Master Simon did, indeed, go to the races, and that with a new horse; and the dashing widow did make her appearance in a curricle; but it was unfortunately driven by a strapping young Irish dragoon, with whom even Master Simon’s self-complacency would not allow him to venture into competition, and to whom she was married shortly after.
It was a matter of sore chagrin to Master Simon for several months, having never before been fully committed. The dullest head in the family had a joke upon him; and there is no one that likes less to be bantered than an absolute joker. He took refuge for a time at Lady Lillycraft’s, until the matter should blow over; and occupied himself by looking over her accounts, regulating the village choir, and inculcating loyalty into a pet bulfinch, by teaching him to whistle “God save the King.”
He has now pretty nearly recovered from the mortification; holds up his head, and laughs as much as any one; again affects to pity married men, and is particularly facetious about widows, when Lady Lillycraft is not by. His only time of trial is when the general gets hold of him, who is infinitely heavy and persevering in his waggery, and will interweave a dull joke through the various topics of a whole dinner-time. Master Simon often parries these attacks by a stanza from his old work of “Cupid’s Solicitor for Love:”
In once or twice her mind you may perceive;
Widows are subtle, be they old or young,
And by their wiles young men they will deceive.”
LOVE-CHARMS.
Forget him, pretty Pensiveness; there will
Come others, every day, as good as he.
—SIR J. SUCKLING.
The approach of a wedding in a family is always an event of great importance, but particularly so in a household like this, in a retired part of the country. Master Simon, who is a pervading spirit, and, through means of the butler and housekeeper, knows every thing that goes forward, tells me that the maid-servants are continually trying their fortunes, and that the servants’-hall has of late been quite a scene of incantation.
It is amusing to notice how the oddities of the head of a family flow down through all the branches. The Squire, in the indulgence of his love of every thing that smacks of old times, has held so many grave conversations with the parson at table, about popular superstitions and traditional rites, that they have been carried from the parlour to the kitchen by the listening domestics, and, being apparently sanctioned by such high authority, the whole house has become infected by them.
The servants are all versed in the common modes of trying luck, and the charms to insure constancy. They read their fortunes by drawing strokes in the ashes, or by repeating a form of words, and looking in a pail of water. St. Mark’s Eve, I am told, was a busy time with them; being an appointed night for certain mystic ceremonies. Several of them sowed hemp-seed to be reaped by their true lovers; and they even ventured upon the solemn and fearful preparation of the dumb-cake. This must be done fasting, and in silence. The ingredients are handed down in traditional form: “An eggshell full of salt, an eggshell full of malt, and an eggshell full of barley-meal.” When the cake is ready, it is put upon a pan over the fire, and the future husband will appear, turn the cake, and retire; but if a word is spoken or a fast is broken during this awful ceremony, there is no knowing what horrible consequences would ensue!
The experiments, in the present instance, came to no result; they that sowed the hemp-seed forgot the magic rhyme that they were to pronounce—so the true lover never appeared; and as to the dumb-cake, what between the awful stillness they had to keep, and the awfulness of the midnight hour, their hearts failed them when they had put the cake in the pan; so that, on the striking of the great house-clock in the servants’-hall, they were seized with a sudden panic, and ran out of the room, to which they did not return until morning, when they found the mystic cake burnt to a cinder.
The most persevering at these spells, however, is Phoebe Wilkins, the housekeeper’s niece. As she is a kind of privileged personage, and rather idle, she has more time to occupy herself with these matters. She has always had her head full of love and matrimony. She knows the dream-book by heart, and is quite an oracle among the little girls of the family, who always come to her to interpret their dreams in the mornings.
During the present gayety of the house, however, the poor girl has worn a face full of trouble; and, to use the housekeeper’s words, “has fallen into a sad hystericky way lately.” It seems that she was born and brought up in the village, where her father was parish-clerk, and she was an early playmate and sweetheart of young Jack Tibbets. Since she has come to live at the Hall, however, her head has been a little turned. Being very pretty, and naturally genteel, she has been much noticed and indulged; and being the housekeeper’s niece, she has held an equivocal station between a servant and a companion. She has learnt something of fashions and notions among the young ladies, which have effected quite a metamorphosis; insomuch that her finery at church on Sundays has given mortal offence to her former intimates in the village. This has occasioned the misrepresentations which have awakened the implacable family pride of Dame Tibbets. But what is worse, Phoebe, having a spice of coquetry in her disposition, showed it on one or two occasions to her lover, which produced a downright quarrel; and Jack, being very proud and fiery, has absolutely turned his back upon her for several successive Sundays.
The poor girl is full of sorrow and repentance, and would fain make up with her lover; but he feels his security, and stands aloof. In this he is doubtless encouraged by his mother, who is continually reminding him what he owes to his family; for this same family pride seems doomed to be the eternal bane of lovers.
As I hate to see a pretty face in trouble, I have felt quite concerned for the luckless Phoebe, ever since I heard her story. It is a sad thing to be thwarted in love at any time, but particularly so at this tender season of the year, when every living thing, even to the very butterfly, is sporting with its mate; and the green fields, and the budding groves, and the singing of the birds, and the sweet smell of the flowers, are enough to turn the head of a love-sick girl. I am told that the coolness of young Ready-Money lies very heavy at poor Phoebe’s heart. Instead of singing about the house as formerly, she goes about pale and sighing, and is apt to break into tears when her companions are full of merriment.
Mrs. Hannah, the vestal gentlewoman of my Lady Lillycraft, has had long talks and walks with Phoebe, up and down the avenue of an evening; and has endeavoured to squeeze some of her own verjuice into the other’s milky nature. She speaks with contempt and abhorrence of the whole sex, and advises Phoebe to despise all the men as heartily as she does. But Phoebe’s loving temper is not to be curdled; she has no such thing as hatred or contempt for mankind in her whole composition. She has all the simple fondness of heart of poor, weak, loving woman; and her only thoughts at present are how to conciliate and reclaim her wayward swain.
The spells and love-charms, which are matters of sport to the other domestics, are serious concerns with this love-stricken damsel. She is continually trying her fortune in a variety of ways. I am told that she has absolutely fasted for six Wednesdays and three Fridays successively, having understood that it was a sovereign charm to insure being married to one’s liking within the year. She carries about, also, a lock of her sweetheart’s hair, and a riband he once gave her, being a mode of producing constancy in a lover. She even went so far as to try her fortune by the moon, which has always had much to do with lovers’ dreams and fancies. For this purpose, she went out in the night of the full moon, knelt on a stone in the meadow, and repeated the old traditional rhyme: