Life in the Clearings versus the Bush

No gentler picture of society in a new country could be found, than the one exhibited by the inhabitants of Northport. The distinctions, unavoidable among persons of wealth and education, are hardly felt or recognised here. Every one is a neighbour in the strictest sense of the word and high and low meet occasionally at each other's houses. Even the domestics are removed by such a narrow line of demarcation, that they appear like members of one family.

The Prince Edward district, one of the wealthiest rural districts in Upper Canada, was settled about sixty years ago by U.E. loyalists; and its inhabitants are mainly composed of the descendants of Dutch and American families. They have among them a large sprinkling of Quakers, who are a happy, hospitable community, living in peace and brotherly kindness with all men.

The soil of this district is of the best quality for agricultural purposes; and though the march of improvement has been slow, when compared with the rapid advance of other places that possessed fewer local advantages, it has gone on steadily progressing, and the surface of a fine undulating country is dotted over with large well-cleared farms, and neat farmhouses.

One of the oldest and wealthiest inhabitants of Northport, Captain ---, is a fine specimen of the old school of Canadian settlers; one of nature's gentlemen, a man respected and beloved by all who know him, whose wise head, and keen organs of observation, have rendered him a highly intelligent and intellectual man, without having received the benefit of a college education. His house is always open for the reception of friends, neighbours, and strangers. He has no children of his own, but has adopted several orphan children, on whom he has bestowed all the affection and care of a real parent.

This system of adopting children in Canada is one of great benevolence, which cannot be too highly eulogized. Many an orphan child, who would be cast utterly friendless upon the world, finds a comfortable home with some good neighbour, and is treated with more consideration, and enjoys greater privileges, than if his own parents had lived. No difference is made between the adopted child and the young ones of the family; it is clothed, boarded, and educated with the same care, and a stranger would find it difficult to determine which was the real, which the transplanted scion of the house.

Captain --- seldom dines alone; some one is always going and coming, stepping in and taking pot-luck, by accident or invitation. But the Captain can afford it. Sociable, talkative, and the soul of hospitality, he entertains his guests like a prince. "Is he not a glorious old fellow?" said our beloved and excellent chief-justice Robinson; "Captain --- is a credit to the country." We echoed this sentiment with our whole heart. It is quite a treat to make one of his uninvited guests, and share the good-humoured sociability of his bountiful table.

You meet there men of all grades and conditions, of every party and creed,--the well-educated, well-dressed clergymen of the Establishment, and the travelling dispensers of gospel truths, with shabbier coats and less pretensions. No one is deemed an intruder--all find excellent cheer, and a hearty welcome.

Northport does not want its native poet, though the money-making merchants and farmers regard him with a suspicious and pitying eye. The manner in which they speak of his unhappy malady reminds me of what an old Quaker said to me regarding his nephew, Bernard Barton--"Friend Susanna, it is a great pity, but my nephew Bernard is sadly addicted to literature."

So Isaac N---, gentleman farmer of the township of Ameliasburgh, is sadly gifted with the genuine elements of poetry, and, like Burns, composes verses at the plough-tail. I have read with great pleasure some sweet lines by this rural Canadian bard; and were he now beside me, instead of "Big bay" lying so provokingly between, I would beg from him a specimen of his rhyming powers, just to prove to my readers that the genuine children of song are distinguished by the same unmistakeable characteristics in every clime.

I remember being greatly struck by an overcoat, worn by a clergyman I had the pleasure of meeting many years ago at this village, which seemed to me a pretty good substitute for the miraculous purse of Fortunatus. The garment to which I allude was long and wide, and cut round somewhat in the shape of a spencer. The inside lining formed one capacious pocket, into which the reverend gentleman could conveniently stow away newspapers, books, and sermons, and, on a pinch, a fat fowl, a bottle of wine, or a homebaked loaf of bread. On the present occasion, the kind mistress of the house took care that the owner should not travel with it empty; so, to keep him fairly balanced on his horse, she stowed away into this convenient garment such an assortment of good things, that I sat and watched the operation in curious amazement.

Some time after I happened to dine with a dissenting minister at Mr. ---'s hous e. The man had a very repulsive and animal expression; he ate so long and lustily of a very fat goose, that he began to look very uncomfortable, and complained very much of being troubled with dyspepsy after his meals. He was a great teetotaller, or professed to be one, but certainly had forgotten the text, "Be ye moderate in all things;" for he by no means applied the temperance system to the substantial creature comforts, of which he partook in a most immoderately voracious manner.

"I know what would cure you, Mr. R---," said my friend, who seemed to guess at a glance the real character of his visitor; "but then I know that you would never consent to make use of such a remedy."

"I would take anything that would do me good," said black-coat with a sigh.

"What think you of a small wine-glass of brandy just before taking dinner?"

"Against my principles, Sir; it would never do," with a lugubrious shake of the head.

"There is nothing on earth so good for your complaint."

"Do you reelly think it would serve me?" with a sudden twinkle of his heavy fishy eyes.

"Not a doubt of the fact" (pouring out a pretty large dram); "it will kill the heartburn, and do away with that uncomfortable feeling you experience after eating rich food. And as to principles, your pledge allows it in case of disease."

"True," said black-coat, coquetting with the glass; "still I should be sorry to try an alcoholic remedy while another could be found."

"Perhaps you would prefer eating less," said my friend slyly, "which, I have been told by a medical man, is generally a certain cure if persevered in."

"Oh, ah, yes. But, Sir, my constitution would never stand that. I think for once I will try the effect of your first prescription; but, remember, it is only medicinally."

The next moment the glass was returned to the table empty, and the good man took his leave.

"Now, Mr. ---, was it not too bad of you to make that man break his pledge?" observed a person at table.

"My dear Sir, that man requires very little temptation to do that. The total abstinence of a glutton is entirely for the public."

The houses built by the Dutch settlers have very little privacy, as one bed-chamber invariably opens into another. In some cases, the sleeping apartments all open into a common sitting-room occupied by the family. To English people, this is both an uncomfortable and very unpleasant arrangement.

I slept for two nights at Mr. ---'s house, with my husband, and our dormitory had no egress but through another bed-chamber; and as that happened to be occupied on the first night by a clergyman, I had to wait for an hour, after my husband was up and down stairs rejoicing in the fresh air of a lovely summer morning, before I could escape from my chamber,--my neighbour; who was young and very comely, taking a long time for his prayers, and the business of the toilet.

My husband laughed very heartily at my imprisonment, as he termed it; but the next day I had the laugh against him, for our sleeping neighbours happened to be a middle-aged Quaker, with a very sickly delicate wife. I, of course, was forced to go to bed when she did, or be obliged to pass through her chamber after brother Jonathan had retired for the night. This being by no means desirable, I left a very interesting argument, in which my husband, the Quaker, and the poet were fighting an animated battle on reform principles, against the clergyman and my very much respected Tory host. How they got on I don't know, for the debate was at its height when I was obliged to beat my retreat to bed.

After an hour or so I heard Jonathan tumble upstairs to bed, and while undressing he made the following very innocent remark to his wife,--"Truly, Hannah, I fear that I have used too many words tonight. My uncle is a man of many words, and one is apt to forget the rules of prudence when arguing with him."

If the use of many words was looked upon as a serious transgression by honest Jonathan, my husband, my friend, and the poet, must have been very guilty men, for they continued their argument until the "sma' hours ayont the twal."

My husband had to pass through the room occupied by the Friends, in order to reach mine, but he put a bold face upon the matter, and plunged at once through the difficulty, the Quaker's nose giving unmistakeable notice that he was in the land of Nod. The pale sickly woman just opened her dreamy black eyes, but hid them instantly beneath the bed-clothes, and the passage, not of arms, but of the bed-chamber, was won.

The next morning we had to rise early to take the boat, and Jonathan was up by the dawn of day; so that I went through as bold as a lion, and was busily employed in discussing an excellent breakfast, while my poor partner was sitting impatiently nursing his appetite at the foot of his bed, and wishing the pale Quakeress across the bay. The steamer was in sight before he was able to join us at the breakfast-table. I had now my revenge, and teased him all the way home on being kept a prisoner, with only a sickly woman for a jailor.

A young lady gave me an account of a funeral she witnessed in this primitive village, which may not be uninteresting to my English readers, as a picture of some of the customs of a new country.

The deceased was an old and very respectable resident in the township; and as the Canadians delight in large funerals, he was followed to his last home by nearly all the residents for miles round.

The use of the hearse is not known in rural districts, and, indeed, is seldom used in towns or cities here. The corpse is generally carried to the grave, the bearers being chosen from among the gentlemen of most note in the neighbourhood, who, to the honour of the country be it spoken, never refuse to act on these mournful occasions. These walking funerals are far more imposing and affecting spectacles than the hearse with its funeral plumes; and the simple fact of friends and neighbours conveying a departed brother to his long home, has a more solemn and touching effect upon the mind, than the train of hired mourners and empty state-carriages.

When a body is brought from a distance for interment, it is conveyed in a waggon, if in summer, spring, or autumn, and on a sleigh during the winter season, and is attended to the grave by all the respectable yeomen in the township.

I cannot resist the strong temptation of digressing from my present subject, in order to relate a very affecting instance I witnessed at one of these funerals of the attachment of a dog to his deceased master, which drew tears from my eyes, and from the eyes of my children.

The body of a farmer had been brought in a waggon from one of the back townships, a distance of twenty or thirty miles, and was, as usual in such cases, attended by a long train of country equipages. My house fronted the churchyard, and from the windows you could witness the whole of the funeral ceremonial, and hear the service pronounced over the grave. When the coffin was lifted by the stalwart sons of the deceased from the waggon, and the procession formed to carry it into the church, I observed a large, buff Flemish dog fall into the ranks of the mourners, and follow them into the sacred edifice, keeping as near the coffin as those about it would permit him. After the service in the church was ended, the creature persevered in following the beloved remains to the grave. When the crowd dispersed, the faithful animal retired to some distance, and laid himself quietly down upon a grave, until the sexton had finished his mournful task, and the last sod was placed upon the fresh heap that had closed for ever over the form he loved.

When the man retired, the dog proceeded to the spot, walked carefully round it, smelt the earth, lifted his head, and uttered the most unearthly howls. He then endeavoured to disinter the body, by digging a large hole at one end of the grave; but finding that he could not effect his purpose, he stretched himself at full length over it, as if to guard the spot, with his head buried between his fore-paws, his whole appearance betokening the most intense dejection.

All that day and night, and the next day and night, he never quitted his post for an instant, at intervals smelling the earth, and uttering those mournful, heart-rending cries. My boys took him bread and meat, and tried to coax him from the grave; but he rejected the food and their caresses. The creature appeared wasted and heartbroken with grief. Towards noon of the third day, the eldest son of his late master came in search of him; and the young man seemed deeply affected by this instance of the dog's attachment to his father. Even his well-known voice failed to entice him from the grave, and he was obliged to bring a collar and chain, and lift him by force into his waggon, to get him from his post.

Oh, human love! is thy memory and thy faith greater than the attachment of this poor, and, as we term him, unreasoning brute, to his dead master? His grief made an impression on my mind, and on that of my children, which will never be forgotten.

But to return to the village funeral. The body in this case was borne to the church by the near relatives of the deceased; and a clergyman of the establishment delivered a funeral sermon, in which he enumerated the good qualities of the departed, his long residence among them, and described the trials and hardships he had encountered as a first settler in that district, while it was yet in the wilderness. He extolled his conduct as a good citizen, and faithful Christian, and a public-spirited man. His sermon was a very complete piece of rural biography, very curious and graphic in its way, and was listened to with the deepest attention by the persons assembled.

When the discourse was concluded, and the blessing pronounced, one of the sons of the deceased rose and informed the persons present, that if any one wished to take a last look of the dear old man, now was the time.

He then led the way to the aisle, in which the coffin stood upon the tressels, and opening a small lid in the top, revealed to the astonishment of my young friend the pale, ghastly face of the dead. Almost every person present touched either the face, hands, or brow of the deceased; and after their curiosity had been fully satisfied, the procession followed the remains to their last resting-place. This part of the ceremony concluded, the indifferent spectators dispersed to their respective homes, while the friends and relations of the dead man returned to dine at the house of one of his sons, my friend making one of the party.

In solemn state the mourners discussed the merits of an excellent dinner,--the important business of eating being occasionally interrupted by remarks upon the appearance of the corpse, his age, the disease of which he died, the probable division of his property, and the merits of the funeral discourse. This was done in such a business-like matter-of-fact manner, that my friend was astonished how the blood relations of the deceased could join in these remarks.

After the great business of eating was concluded the spirits of the party began to flag. The master of the house perceiving how matters were going, left the room, and soon returned with a servant bearing a tray with plates and fork, and a large dish of hiccory nuts. The mourners dried their tears, and set seriously to work to discuss the nuts, and while deeply engaged with their mouse-like employment, forgot for awhile their sorrow for the dead, continuing to keep up their spirits until the announcement of tea turned their thoughts into a new channel. By the time all the rich pies, cakes, and preserves were eaten, their feelings seemed to have subsided into their accustomed everyday routine.

It is certain that death is looked upon by many Canadians more as a matter of business, and a change of property into other hands, than as a real domestic calamity. I have heard people talk of the approaching dissolution of their nearest ties with a calm philosophy which I never could comprehend. "Mother is old and delicate; we can't expect her to last long," says one. "My brother's death has been looked for these several months past; you know he's in the consumption." My husband asked the son of a respectable farmer, for whom he entertained an esteem, how his father was, for he had not seen him for some time? "I guess," was the reply, "that the old man's fixing for the other world." Another young man, being asked by my friend, Captain ---, to spend the evening at his house, replied--"No, can't--much obliged; but I'm afear'd that grandfather will give the last kicks while I'm away."

Canadians flock in crowds to visit the dying, and to gaze upon the dead. A doctor told me that being called into the country to visit a very sick man, he was surprised on finding the wife of his patient sitting alone before the fire ill the lower room, smoking a pipe. He naturally inquired if her husband was better?

"Oh, no, sir, far from that; he is dying!"

"Dying! and you here?"

"I can't help that, sir. The room is so crowded with the neighbours, that I can't get in to wait upon him."

"Follow me," said the doctor. "I'll soon make a clearance for you."

On ascending the stairs that led to the apartment of the sick man, he found them crowded with people struggling to get in, to take a peep at the poor man. It was only by telling them that he was the doctor, that he forced his way to the bedside. He found his patient in a high fever, greatly augmented by the bustle, confusion, and heat, occasioned by so many people round him. With great difficulty he cleared the room of these intruders, and told the brother of his patient to keep every one but the sick man's wife out of the house. The brother followed the doctor's advice, and the man cheated the curiosity of the death-seekers, and recovered.

The Canadians spend a great deal of money upon their dead. An old lady told me that her nephew, a very large farmer, who had the misfortune to lose his wife in childbed, had laid out a great deal of money--a little fortune she termed it--on her grave-clothes. "Oh, my dear," she said, "it is a thousand pities that you did not go and see her before she was buried. She was dressed so expensively, and she made such a beautiful corpse! Her cap was of real thread lace, trimmed with white French ribbons, and her linen the finest that could be bought in the country."

The more ostentatious the display of grief for the dead, the less I have always found of the reality. I heard two young ladies, who had recently lost a mother, not more than sixteen years older than the eldest of the twain, lamenting most pathetically that they could not go to a public ball, because they were in mourning for ma'! Oh, what a pitiful farce is this, of wearing mourning for the dead! But as I have a good deal to say to sensible people on that subject, I will defer my long lecture until the next chapter.

CHAPTER VIII
Wearing Mourning for the Dead

Among the many absurd customs that the sanction of time and the arbitrary laws of society have rendered indispensable, there is not one that is so much abused, and to which mankind so fondly clings, as that of wearing mourning for the dead!--from the ostentatious public mourning appointed by governments for the loss of their rulers, down to the plain black badge, worn by the humblest peasant for the death of parent or child.

To attempt to raise one feeble voice against a practice sanctioned by all nations, and hallowed by the most solemn religious rites, appears almost sacrilegious. There is something so beautiful, so poetical, so sacred, in this outward sign of a deep and heartfelt sorrow, that to deprive death of his sable habiliments--the melancholy hearse, funeral plumes, sombre pall, and a long array of drooping night-clad mourners, together with the awful clangour of the doleful bell--would rob the stern necessity of our nature of half its terrors, and tend greatly to destroy that religious dread which is so imposing, and which affords such a solemn lesson to the living.

Alas! Where is the need of all this black parade? Is it not a reproach to Him, who, in his wisdom, appointed death to pass upon all men? Were the sentence confined to the human species, we might have more reason for these extravagant demonstrations of grief; but in every object around us we see inscribed the mysterious law of change. The very mountains crumble and decay with years; the great sea shrinks and grows again; the lofty forest tree, that has drank the dews of heaven, laughed in the sunlight, and shook its branches at a thousand storms, yields to the same inscrutable destiny, and bows its tall forehead to the dust.

Life lives upon death, and death reproduces life, through endless circles of being, from the proud tyrant man down to the blind worm his iron heel tramples in the earth. Then wherefore should we hang out this black banner for those who are beyond the laws of change and chance?

It is the dismal adjuncts of death which have invested it with those superstitious terrors that we would fain see removed. The gloom arising from these melancholy pageants forms a black cloud, whose dense shadow obscures the light of life to the living. And why, we ask, should death be invested with such horror? Death in itself is not dreadful; it is but the change of one mode of being for another--the breaking forth of the winged soul from its earthly chrysalis; or, as an old Latin poet has so happily described it--

Nature presents in all her laws such a beautiful and wonderful harmony, that it is as impossible for death to produce discord among them, as for night to destroy, by the intervention of its shadow, the splendour of the coming day. Were men taught from infancy to regard death as a natural consequence, a fixed law of their being, instead as an awful pumshment for sin--as the friend and benefactor of mankind, not the remorseless tyrant and persecutor--to die would no longer be considered an evil. Let this hideous skeleton be banished into darkness, and replaced by a benignant angel, wiping away all tears, healing all pain, burying in oblivion all sorrow and care, calming every turbulent passion, and restoring man, reconciled to his Maker, to a state of purity and peace; young and old would then go forth to meet him with lighted torches, and hail his approach with songs of thanksgiving and welcome.

And this is really the case with all but the desperately wicked, who show that they despise the magnificent boon of life by the bad use they make of it, by their blasphemous defiance of God and good, and their unwillingness to be renewed in his image.

The death angel is generally met with more calmness by the dying than by surviving friends. By the former, the dreaded enemy is hailed as a messenger of peace, and they sink tranquilly into his arms, with a smile upon their lips.

The death of the Christian is a beautiful triumph over the fears of life. In Him who conquered death, and led captivity captive, he finds the fruition of his being, the eternal blessedness promised to him in the Gospel, which places him beyond the wants and woes of time. The death of such a man should be celebrated as a sacred festival, not lamented as a dreary execution,--as the era of a new birth, not the extinction of being.

It is true that death is a profound sleep, from which no one can awaken to tell his dreams. But why on that account should we doubt that it is less blessed than its twin brother, whose resemblance it bears, and whose presence we all sedulously court? Invest sleep, however, with the same dismal garb; let your bed be a coffin, your canopy a pall, your night-dress a shroud; let the sobs of mourners, and the tolling of bells lull you to repose,--and few persons would willingly, or tranquilly, close their eyes to sleep.

And then, this absurd fashion of wearing black for months and years for the dead; let us calmly consider the philosophy of the thing, its use and abuse. Does it confer any benefit on the dead? Does it afford any consolation to the living? Morally or physically, does it produce the least good? Does it soften one regretful pang, or dry one bitter tear, or make the wearers wiser or better? If it does not produce any ultimate benefit, it should be at once discarded as a superstitious relic of more barbarous times, when men could not gaze on the simple, unveiled face of truth, but obscured the clear daylight of her glance under a thousand fantastic masks.

The ancients were more consistent in their mourning than the civilized people of the present day. They sat upon the ground and fasted, with rent garments, and ashes strewn upon their heads. This mortification of the flesh was a sort of penance inflicted by the self-tortured mourner for his own sins, and those of the dead. If this grief were not of a deep or lasting nature, the mourner found relief for his mental agonies in humiliation and personal suffering. He did not array himself in silk, and wool, and fine linen, and garments cut in the most approved fashion of the day, like our modern beaux and belles, when they testify to the public their grief for the loss of relation or friend, in the most expensive and becoming manner.

Verily, if we must wear our sorrow upon our sleeve, why not return to the sackcloth and ashes, as the most consistent demonstration of that grief which, hidden in the heart, surpasseth show.

But, then, sackcloth is a most unmanageable material. A handsome figure would be lost, buried, annihilated, in a sackcloth gown; it would be so horribly rough; it would wound the delicate skin of a fine lady; it could not be confined in graceful folds by clasps of jet, and pearl, and ornaments in black and gold. "Sackcloth? Faugh!--away with it. It smells of the knotted scourge and the charnel-house." We, too, say, "Away with it!" True grief has no need of such miserable provocatives to woe.

The barbarians who cut and disfigured their faces for the dead, showed a noble contempt of the world, by destroying those personal attractions which the loss of the beloved had taught them to despise. But who now would have the fortitude and self-denial to imitate such an example? The mourners in crape, and silk, and French merino, would rather die themselves than sacrifice their beauty at the shrine of such a monstrous sorrow.

How often have I heard a knot of gossips exclaim, as some widow of a gentleman in fallen circumstances glided by in her rusty weeds, "What shabby black that woman wears for her husband! I should be ashamed to appear in public in such faded mourning."

And yet, the purchase of that shabby black may have cost the desolate mourner and her orphan children the price of many a necessary meal. Ah, this putting of a poor family into black, and all the funeral trappings for pallbearers and mourners, what a terrible affair it is! what anxious thoughts! what bitter heartaches it costs!

But the usages of society demand the sacrifice, and it must be made. The head of the family has suddenly been removed from his earthly toils, at a most complicated crisis of his affairs, which are so involved that scarcely enough can be collected to pay the expenses of the funeral, and put his family into decent mourning, but every exertion must be made to do this. The money that might, after the funeral was over, have paid the rent of a small house, and secured the widow and her young family from actual want, until she could look around and obtain some situation in which she could earn a living for herself and them, must all be sunk in conforming to a useless custom, upheld by pride and vanity in the name of grief.

"How will the funeral expenses ever be paid?" exclaims the anxious, weeping mother. "When it is all over, and the mourning bought, there will not remain a single copper to find us in bread." The sorrow of obtaining this useless outward show of grief engrosses all the available means of the family, and that is expended upon the dead which might, with careful management, have kept the living from starving. Oh, vanity of vanities! there is no folly on earth that exceeds the vanity of this!

There are many persons who put off their grief when they put on their mourning, and it is a miserable satire on mankind to see these somber-clad beings in festal halls mingling with the gay and happy, their melancholy garments affording a painful contrast to light laughter, and eyes sparkling with pleasure.

Their levity, however, must not be mistaken for hypocrisy. The world is in fault, not they. Their grief is already over,--gone like a cloud from before the sun; but they are forced to wear black for a given time. They are true to their nature, which teaches them that "no grief with man is permanent," that the storms of to-day will not darken the heavens to-morrow. It is complying with a lying custom makes them hypocrites; and, as the world always judges by appearances, it so happens that by adhering to one of its conventional rules, appearances in this instance are against them.

Nay, the very persons who, in the first genuine outburst of natural grief besought them to moderate their sorrow, to dry their tears, and be comforted for the loss they had sustained, are among the first to censure them for following advice so common and useless. Tears are as necessary to the afflicted as showers are to the parched earth, and are the best and sweetest remedy for excessive grief.

To the mourner we would say--Weep on; nature requires your tears. They are sent in mercy by Him who wept at the grave of his friend Lazarus. The man of sorrows himself taught us to weep.

We once heard a very beautiful volatile young lady exclaim, with something very like glee in her look and tone, after reading a letter she had received by the post, with its ominous black bordering and seal--"Grandmamma is dead! We shall have to go into deep mourning. I am so glad, for black is so becoming to me!"

An old aunt, who was present, expressed her surprise at this indecorous avowal; when the young lady replied, with great naïveté--"I never saw grandmamma in my life. I cannot be expected to feel any grief for her death."

"Perhaps not," said the aunt. "But why, then, make a show of that which you do not feel?"

"Oh, it's the custom of the world. You know we must. It would be considered shocking not to go into very deep mourning for such a near relation."

The young lady inherited a very nice legacy, too, from her grandmamma; and, had she spoken the truth, she would have said, "I cannot weep for joy."

Her mourning, in consequence, was of the deepest and most expensive kind; and she really did look charming in her "love of a black crape bonnet!" as she skipped before the glass, admiring herself and it, when it came home fresh from the milliner's.

In contrast to the pretty young heiress, we knew a sweet orphan girl whose grief for the death of her mother, to whom she was devotedly attached, lay deeper than this hollow tinsel show; and yet the painful thought that she was too poor to pay this mark of respect to the memory of her beloved parent, in a manner suited to her birth and station, added greatly to the poignancy of her sorrow.

A family who had long been burthened with a cross old aunt, who was a martyr to rheumatic gout, and whose violent temper kept the whole house in awe, and whom they dared not offend for fear of her leaving her wealth to strangers, were in the habit of devoutly wishing the old lady a happy release from her sufferings. When this long anticipated event at length took place, the very servants were put into the deepest mourning. What a solemn farce--we should say, lie--was this!

The daughters of a wealthy farmer had prepared everything to attend the great agricultural provincial show. Unfortunately, a grandfather to whom they all seemed greatly attached died most inconveniently the day before, and as they seldom keep a body in Canada over the second day, he was buried early in the morning of the one appointed for their journey. They attended the remains to the grave, but after the funeral was over they put off their black garments and started for the show, and did not resume them again until after their return. People may think this very shocking, but it was not the laying aside the black that was so, but the fact of their being able to go from a grave to a scene of confusion and gaiety. The black clothes had nothing to do with this want of feeling, which would have remained the same under a black or a scarlet vestment.

A gentleman in this neighbourhood, since dead, who attended a public ball the same week that he had seen a lovely child consigned to the earth, would have remained the same heartless parent dressed in the deepest sables.

No instance that I have narrated of the business-like manner in which Canadians treat death, is more ridiculously striking than the following:--

The wife of a rich mechanic had a brother lying, it was supposed, at the point of death. His sister sent a note to me, requesting me to relinquish an engagement I had made with a sewing girl in her favour, as she wanted her immediately to make up her mourning, the doctor having told her that her brother could not live many days.

"Mrs. --- is going to be beforehand with death," I said, as I gave the girl the desired release. "I have known instances of persons being too late with their mourning to attend a funeral, but this is the first time I ever heard of it being made in anticipation."

After a week the girl returned to her former employment.

"Well, Anne, is Mr. --- dead?"

"No, ma'am, nor likely to die this time; and his sister is so vexed that she bought such expensive mourning, and all for no purpose!"

The brother of this provident lady is alive to this day, the husband of a very pretty wife, and the father of a family, while she, poor body, has been consigned to the grave for more than three years.

During her own dying illness, a little girl greatly disturbed her sick mother with the noise she made. Her husband, as an inducement to keep the child quiet, said, "Mary, if you do not quit that, I'll whip you; but if you keep still like a good girl, you shall go to ma's funeral."

An artist cousin of mine was invited, with many other members of the Royal Academy, to attend the funeral of the celebrated Nollekens the sculptor. The party filled twelve mourning coaches, and were furnished with silk gloves, scarfs, and hatbands, and a dinner was provided after the funeral was over at one of the large hotels. "A merrier set than we were on that day," said my cousin, "I never saw. We all got jovial, and it was midnight before any of us reached our respective homes. The whole affair vividly brought to my mind that description of the 'Gondola,' given so graphically by Byron, that it

Some years ago I witnessed the funeral of a young lady, the only child of very wealthy parents, who resided in of Bedford-square. The heiress of their enviable riches was a very delicate, fragile-looking girl, and on the day that she attained her majority her parents gave a large dinner party, followed by a ball in the evening, to celebrate the event. It was during the winter; the night was very cold, the crowded rooms overheated, the young lady thinly but magnificently clad. She took a chill in leaving the close ballroom for the large, ill-warmed supper-room, and three days after, the hope of these rich people lay insensible on her bier.

I heard from every one that called upon Mrs. L---, the relative and friend with whom I was staying, of the magnificent funeral would be given to Miss C---. Ah, little heeded that pale crushed flower of yesterday, the pomp that was to convey her from the hot-bed of luxury to the cold, damp vault of St. Giles's melancholy looking church! I stood at Mrs. L---'s window, which commanded a view of the whole square, to watch the procession pass up Russell-street to the place of interment. The morning was intensely cold, and large snow-flakes fell lazily and heavily to the earth. The poor dingy sparrows, with their feathers ruffled up, hopped mournfully along the pavement in search of food; they,

The mutes that attended the long line of mourning coaches stood motionless, leaning on their long staffs wreathed with white, like so many figures that the frost-king had stiffened into stone. The hearse, with its snowy plumes, drawn by six milk-white horses, might have served for the regal car of his northern majesty, so ghost-like and chilly were its sepulchral trappings. At length the coffin, covered with black velvet, and a pall lined with white silk and fringed with silver, was borne from the house and deposited in the gloomy depths of the stately hearse. The hired mourners, in their sable dresses and long white hatbands and scarfs, rode slowly forward mounted on white horses, to attend this bride of death to her last resting place. The first three carriages that followed contained the family physician and surgeon, a clergyman, and the male servants of the house, in deep sables. The family carriage too was there, but empty, and of a procession in which 145 private carriages made a conspicuous show, all but those enumerated above were empty. Strangers drove strange horses to that vast funeral, and hired servants were the only members of the family that conducted the last scion of that family to the grave. Truly, it was the most dismal spectacle we ever witnessed, and we turned from it sick at heart, and with eyes moist with tears not shed for the dead, for she had escaped from this vexatious vanity, but from the heartless mockery of all this fictitious woe.

The expense of such a funeral probably involved many hundred pounds, which had been better bestowed on charitable purposes.

Another evil arising out of this absurd custom, is the high price attached to black clothing, on account of the necessity that compels people to wear it for so long a period after the death of a near relation, making it a matter of still greater difficulty for the poorer class to comply with the usages of society.

"But who cares about the poor, whether they go into mourning for their friends or no? it is a matter of no consequence."

Ah, there it is. And this is not the least forcible argument we have to advance against this useless custom. If it becomes a moral duty for the rich to put on black for the death of a friend, it must be morally necessary for the poor to do the same. We see no difference in the degrees of moral feeling; the soul of man is of no rank, but of equal value in our eyes, whether belonging to rich or poor. But this usage is so general, and the neglect of it considered such a disgrace, that it leaves a very wide door open for the entrance of false pride.

Poverty is an evil which most persons, however humble their stations may be, most carefully endeavour to conceal. To avoid an exposure of their real circumstances, they will deprive themselves of the common necessaries of life, and incur debts which they have no prospect of paying, rather than allow their neighbours to suspect that they cannot afford a handsome funeral and good mournings for any deceased member of their family. If such persons would but follow the dictates of true wisdom, honesty, and truth, no dread of the opinion of others should tempt them to do what they cannot afford. Their grief for the dead would not be less sincere if they followed the body of the beloved in their ordinary costume to the grave; nor is the spectacle less imposing divested of all the solemn foppery which attends the funeral of persons who move in respectable society.

Some years ago, when it was the fashion in England (and may be it remains the fashion still) to give black silk scarfs and hatbands at funerals, mean and covetous persons threw themselves in the way of picking up these stray loaves and fishes. A lady, who lived in the same town with me after I was married, boasted to me that her husband (who always contrived to be a necessary attendant on such occasions) found her in all the black silk she required for articles of dress, and that he had not purchased a pair of gloves for many years.

About two years before old King George the Third died, a report got about that he could not survive many days. There was a general rush among all ranks to obtain mourning. Up went the price of black goods; Norwich crapes and bombazines rose ten per cent, and those who were able to secure a black garment at any price, to shew their loyalty, were deemed very fortunate. And after all this fuss, and hurry, and confusion, the poor mad old king disappointed the speculators in sables, and lived on in darkness and mental aberration for two whole years. The mourning of some on that occasion was real, not imaginary. The sorrow with them was not for the kings' death, but that he had not died. On these public occasions of grief, great is the stir and bustle in economical families, who wish to show a decent concern for the death of the monarch, but who do not exactly like to go to the expense of buying new clothes for such a short period as a court mourning. All the old family stores are rummaged carefully over, and every stuff gown, worn ribbon, or shabby shawl, that can take a black dye, is handed over to the vat; and these second-hand black garments have a more mournful appearance than the glossy suits of the gay and wealthy, for it is actually humiliating to wear such, as they are both unbecoming to the young and old. Black, which is the most becoming and convenient colour for general wear, especially to the old and middle-aged; would no longer be regarded with religious horror as the type of mortality and decay, but would take its place on the same shelf with the gay tints that form the motley groups in our handsome stores. Could influential people be found to expose the folly and vanity of this practice, and refuse to comply with its demands, others would soon be glad to follow their example, and, before many years, it would sink into contempt and disuse.

If the Americans, the most practical people in the world, would but once take up the subject and publicly lecture on its absurdity, this dismal shadow of a darker age would no longer obscure our streets and scare our little ones. Men would wear their grief in their hearts and not around their hats; and widows would be better known by their serious deportment than by their weeds. I feel certain that every thinking person, who calmly investigates the subject, will be tempted to exclaim with me, "Oh, that the good sense of mankind would unite in banishing it for ever from the earth!"