Some old gipsies were complaining very much because the price of cocoa-nuts had been raised. “Until now,” said this lot of vagabond gipsies, “we could get cocoa-nuts at one pound per hundred; now we are, to-day, giving thirty shillings per hundred; and it is no joke when you get some of those old cricketers at work among them. They bowl them off like one o’clock.” “How do you do in such a case?” I asked. “Well, sometimes we let them go on till they get a belly-full, and sometimes we cries quits, and will have no more on ’em, and tell them to go somewhere else, we are quite satisfied. You know, sir, better than I can tell you that it is no joke to have your nuts bowled off like that. I feel sometimes,” said one gipsy, with clenched fist raised almost to my face and closed teeth, “that I should like to bowl their yeds off, and no mistake. I feel savage enough to punch their een out, and I could do it in a jiffy.” He now left me and bawled out, “Now, gents, try your luck, try your luck; all bad uns returned.” There was a brisk trade, and a lot of shoeless, dirty little gipsy children were scrambling after the balls, and throwing to the winners the nuts they had won; every now and then there would be a terrible row over a nut—whether it was properly hit, or who was the rightful owner. “Bang” went a ball from a big fellow against a cocoa-nut, sending it and the juice inside flying in all directions, and the youngsters scrambling after the pieces. And then there would be another bawl out by a gipsy woman, “Bowl again, gentlemen; try your luck, try your luck; all good uns and no bad uns; bad uns returned.” I left this lot of gipsies to pursue my way to the “Robin Hood,” where there was a pell-mell gathering of all sorts of human beings numbering thousands. In elbowing my way through the crowd, a sharp, business-kind of a gipsy-woman, well dressed and not bad looking, eyed me over, and, thinking that I was “Johnny” from the country, said to a woman who was near her, “You keep back, I mean to tell this gentleman his fortune.” Three or four steps forward she took, and then stood full in front of me. “A fine day, sir,” said the gipsy woman with a twinkle in her eye and a side laugh, nudging to another gipsy woman at her elbow. “Yes, a very fine day,” I said. She now drew a little nearer, and said in not very loud tones, “Would you like to have your fortune told you, my good gentleman? I could tell you something that would please you, I am sure. There is good luck in your face. Now, my dear good gentleman, do let me tell your fortune. You will become rich and have many friends, but will have many false friends and enemies.” Just as she was beginning to spin her yarn one of the B— gipsies came up. She was dressed in a glaring red Scotch plaid dress, with red, blue, green, and yellow ribbons flying about her head and shoulders; and in her arms was a baby which was dressed in white linen and needlework. This gipsy woman was stout, dark, and with round features, her black hair was waved like I have seen the manes of horses, and her eye the opposite of heavenly. She now turned to the gipsy woman who had accosted me and said, “Mrs. Smith, you need not tell this gentleman his fortune, he knows more than we both can tell him. This is Mr. Smith of Coalville, he had tea with us at K—.” “Oh,” said the gipsy woman named Smith, “this is Mr. Smith of Coalville, is it? I’ve heard a deal about him. I’ll go, or he’ll be putting me in a book. Goodbye.” She put out her hands to shake mine, and then vanished out of my sight, and I never saw her again in the forest during the day. I suppose she fancied that I should be bringing her to book for fortune-telling. I was now left with the gipsy B— and her baby. She threw aside her shawl in order that I might look at the child, who was apparently about four months old. Poor thing! it did not know that it was the child of sin, for its parents were living in adultery, as nearly all the gipsies do. This gipsy woman was earning money for herself, and an idle man she was keeping, by exhibiting her illegitimate offspring and telling silly girls their fortunes. Think about it lightly as we may, fortune-telling is vastly on the increase all over the country, producing most deadly and soul-crushing results. Just as I was touching the poor baby’s face and putting sixpence in its hand, a gentleman connected with the Ragged School Union came up with his two children. I found as we travelled up the hill together that I was talking to Mr. Curtiss, the organizing secretary of the Union, who was in the forest for an “outing,” and could, no doubt, with Dr. Grosart say—
“I wonder not, when ’mong the fresh, glad leaves,
I hear the early spring-birds sing;
I wonder not that ’neath the sunny eaves
The swallow flits with glancing wing.”
When we reached the top of the hill, I took a sharp turn to the left, and bid him and his two interesting sons goodbye.
I had not wandered far before I came upon a group of gipsy children, ragged, dirty, and filthy in the extreme. One of them ran after me for some “coppers.” I took the opportunity of having a chat with the poor child, whose clothes seemed to be literally alive with vermin. I asked him what his name was, and his answer was, “I don’t know, I’ve got so many names; sometimes they call me Smith, sometimes Brown, and lots of other names.” “Have you ever been washed in your life?” “Not that I know on, sir.” The feet of the poor lad seemed to have festering holes in them, in which there were vermin getting fat out of the sores, and the colour of his body was that of a tortoise, except patches of a little lighter yellow were to be seen here and there. “Do you ever say your prayers?” “Yes, sir, sometimes.” “What do you say when you say your prayers? Who teaches you them?” “My sister,” said the boy. “Tell me the first line and I will give you a penny.” “I cannot, I’ve forgotten them; and so has my sister.” “Can you read?” “No.” “Were you ever in a school?” “No.” “Did you ever hear of Jesus?” “I never heard of such a man. He does not live upon this forest.” “Where does God live?” “I don’t know; I never heard of him neither. There used to be a chap live in the forest named like it, but he’s been gone away a long time. I think he went a ‘hoppin’ in Kent two or three years ago.” At this juncture a Sunday-school teacher connected with College Green Chapel, Stepney, whom I knew, came up, and we entered into conversation together. The poor lad said he had not had anything to eat “since Saturday.” My young friend gave him some sandwiches, and I gave him some “coppers,” and we separated.
An old gipsy woman appeared upon the scene with two little ragged gipsy children at her heels and a long stick in her hand, reminding me of the “shepherd’s crook.” On her feet were two odd, old, and worn-out navvy’s boots stuffed with rags, pieces of which were trailing after her heels. Her dress—if it could be called dress—was short, and almost hung in shreds; crooked and disgustingly filthy, she strutted about telling fortunes. I said to the old hypocrite, “How old are you? you must be getting a good round age.” With a quivering lip, trembling voice, and a tottering limb and stick she replied, “If it please the Lord, I shall be seventy-five soon.” “Which tribe of the gipsies do you belong to?” “I belong to the Drapers.” She now altered the tone of her voice to that of earnestness and said, “My good gentleman, I hope you have got a penny for me; I’ve had nothing to eat to-day.” Her voice began to quaver again, and, looking up towards the bright blue sky, “Now, my dear good gentleman, please do give me a penny, and the Lord will bless you. I’ve had a large family—nineteen children, and only three are dead.” I said, “What will you charge me for telling me my fortune?” She seemed a different woman in a minute, and replied in sharp tones, “You know it better than I can tell you.” The old gipsy woman fancied that she “smelt a rat,” and she turned away, with some hellish language to the little gipsies, and was lost among the crowd of holiday-makers passing backwards and forwards, drinking, swearing, gambling, fighting, racing, frolicsome, funny, and thoughtful. The curtain was now drawn, and I left her to pursue her satanic work among the simple, gay, and serious.
For a few minutes I stood in meditation and wonder, while the crowds of gipsies were pursuing their work in fortune-telling and at the swings, cocoa-nuts, donkey-riding, steam horses, &c. One young fellow I saw among the gipsies was not of gipsy birth or gipsy extraction. It was quite evident from his manner and tattered, black cloth dress, that the young man was nearly at the bottom of a slippery inclined plane. His figure brought to me a familiar scene of some twenty-five years ago, and with which I was well acquainted. The young man reminded me of the only son of a Methodist local preacher who had had the sole management of extensive earthenware works in the — for a long term of years, and was highly respected in the district. The young man had been petted and almost idolized. This only son was highly educated, and in every way was being prepared to take his father’s place at the works some day. His sisters worked carpet slippers for him, and his mother warmed them before he went to bed; and “good-nights” were given in the midst of loving embraces, prayers, and kisses. Oftentimes they were given and said while tears of thankfulness to God for having given them, as they thought, a son who was to give them comfort, solace, and pride as they toddled down the hill together, while the shades of evening gathered round them. Every one in this Christian household thought no labour in winter or summer, night or day, too much to be bestowed upon their darling son. Alas! alas! this idolized boy, for whom thousands of prayers had been offered to Heaven on his behalf, in an evil hour ceased to pray for himself, and took the wrong turning or “sharp round to the left,” and the last I heard of him was that he had fallen in with a gang of gipsies, ended his days as a vagabond in a union in Yorkshire, and had brought his parents with their early grey hairs in sorrow to the grave. His loving sisters to-day are scattered to the winds. These recollections brought tears to my eyes and a deep, deep sigh from the bottom of my heart.
I hung down my head, for I thought by the smarting of my eyes they would tell a tale, and made my way on foot in the midst of clouds of dust to Chingford, at the edge of the Forest, where Easter Monday was being held in high glee. Among the people, gentle and simple, I met on my way was a cartload of drunken lads and screaming wenches being drawn to the “Robin Hood” and High Beech by a poor, bony, grey, old, worn-out pony, with knees large enough for two horses, owing to its many falls upon the hard stones without the option of choice. If it had not been that it had a load of donkeys and little live beer barrels with their vent pegs drawn, filling the air on this bright spring morning with
“We won’t go home till morning,
We won’t go home till morning,
Till daylight doth appear,”
it might have turned round and bawled out, “Am not I thine ass?” Unfortunately for the poor dumb animal there was no one in its load that had sense, except in response to a policeman’s cudgel, to understand the meaning of “Am not I thine ass?” And away it hobbled and limped till it was out of sight. By this time perhaps the poor thing has been made into sausages, and sold to the “poor” as a rich treat for Sunday only.
One of this load of young sinners stood up in their midst—or I should say was propped up—and, with his hat slouching backward in his neck, shouted, “Mates, let’s give three cheers for Epping Forest.” “All right,” they cried out, “Hip, hip, hurrah! hip, hip, hurrah!” Another bawled out, “Let’s give three cheers for Easter Monday.” “Bravo, Jack; that’s it!” shouted a third, as he lay “all of a heap” at the bottom of the cart. “Hip, hip, hurrah! hip, hip, hurrah! hip, hip, hip—” but they could not in this trial of strength get any farther. The “hurrah” was left for another Easter Monday. By this time, owing to the fumes of the beer barrel and the jolting of the cart, they had become such a “set out as I never did see.” Out of this pell-mell cartload of sin one of the crew, who needed a “slobbing bib,” cried out, “I—I—I say, Bill, let’s give three cheers for your old cat.” “You fool, we have no old cat,” said Bill. “I didn’t say you had.” “You did.” “I didn’t.” “You did,” said Bill. “If you say so again, I’ll punch you.” “Punch away,” said Bill. “Stop till we get to the ‘Robin Hood,’ and then I’ll show you who’s master.” “Sit down, you fool,” said Bill; “you have not the heart of a chicken.”
The Royal Road and Connaught Lake were beheld and passed over, and now, after observing and star-gazing right and left, I was among the gipsies to the left of the Forest Hotel. There was no mistaking them; for some of the poor women with their babies in their arms showed the usual signs of having been in the “wars,” by exhibiting here and there a “black eye;” and without any signs of the maiden and virgin modesty, romantic, backwood gipsy writers, who have never visited gipsy wigwams, say is one of the peculiar traits of gipsy character. Here there were droves of gipsies of all shades, caste, and colour, shouting, fighting, swearing, lying, and thieving to their heart’s content, with hordes of children exhibiting themselves in most disgusting positions in the midst of the boisterous laughter of their beastly parents.
At one of the cocoa-nut stalls stood a big, fat, coarse gipsy woman with black hair, big mouth, and a bare bosom. Hanging at one of her breasts was a poor baby, as thin as a herring, and with festering sores all over its face and body. To me they seemed to be the outcome of starvation, poverty, neglect, and dirt. The woman said that “teething” was the sole cause of the sores. This poor child ought to have been nourished in bed instead of being on its way to the grave, which may be at the back of some bush in the Forest, as I am told has been the case with numbers of gipsy children before. Hundreds, and I might say thousands, of them have been born among the low bushes, furze, and heather on Epping Forest without a tithe of the care which is bestowed upon cats and puppies. If children have been and are still being ushered into the world in such an unceremonious manner, it may be taken for granted that they have been and still are ushered out of the world “when they are not wanted” in an equally unceremonious manner. Queer things come to my ears sometimes. Gipsy morality, cleanliness, faithfulness, honesty, and industry exist only in moonshine—with some noble exceptions—and in the brain of some backwood romantic gipsy novelists, who have more than once been bewitched by the guile of gipsydom detrimental to their own interests and the welfare of our country. A “witching eye” has blindfolded hundreds to the putrifying mass of gipsyism; and a gipsy’s deceitful tongue has thrown thousands of “simple-minded” off their guard, and left them to flounder, struggle, and die in the mud of sin, with a future hope worse than that of a dog.
A tall fellow, almost like two six feet laths nailed together, now came near, and began to abuse the poor woman in a most fearful manner for having been away from the cocoa-nut stall attending to the needs of her child. The swearing was most blood-curdling and horrifying. I left this establishment to witness the cruel treatment the poor donkeys were receiving at the hands of these vagabond gipsies, which is almost beyond description. The thrashing, kicking, and striking with sharp pointed sticks, to make the poor donkeys go faster with their loads of big and little children on their backs, were enough to make one’s hair stand on end.
An English gipsy countess on the “look-out”
I now turned from this scene of human depravity to the Forest Hotel to recruit my inner man; this, after half an hour waiting, was accomplished in a gipsy fashion, and with much scrambling. While entering a few notes in my book, a gentleman, apparently of position and education, wheeled up on his tricycle opposite to my window. He had not long dismounted, lighted his pipe, and sauntered about for a rest, before a gipsy woman wanted to make friends with him, I suppose to tell his fortune. Fortunately he was proof against her “witching eyes,” forced smiles, and “My dear good gentleman,” and turned away from her in disgust. She did not understand rebuffs and scowling looks, and went away with her forced smile of gipsydom hanging upon her lips and in her eyes among the crowd to try her “practised” hand upon some one else not quite so wide-awake as this gentleman upon the tricycle.
A lively change was soon manifest. Dancing among a pother of dust was to be seen in earnest opposite the hotel windows, by a most motley crowd. Fat and thin, tall and lean, young and old, pretty and plain, lovely and ugly, danced round and round till they presented themselves, through sweat and dust, fit subjects for a Turkish bath. The old and fat panted, the young laughed, the giddy screamed, and the thin jumped about as nimble as kittens, and on they whirled towards eternity and the shades of long night.
I now retraced my steps along the Royal Road to the “Robin Hood,” and while doing so I tried to gather, from various sources, the probable number of gipsies, young and old, in Epping Forest on Easter Monday. Sometimes I counted, at other times I asked the royal verderers, gipsies, show people, and others; and, putting all things together, I may safely say that there were thirty gipsy women who were telling fortunes, four hundred gipsy children, and two hundred men and women, not half a dozen of whom could tell A from B. Most of the children were begging, and some few were at the “cocoa-nuts.” Some idea of the gipsy population in and around London may be formed from this estimate, when it is taken into account that holiday festivals were being held on the outskirts of London at the same time, and in all directions. Upon Wanstead Flats, Cherry Island, Barking Road, Canning Town, Hackney Flats, Hackney Marshes, Battersea, Wandsworth, Chelsea, Wardley Street, Notting Hill, and many other places, there must be fully 8000 gipsy children, nearly the whole of whom are illegitimate, growing up as ignorant as heathens, without any prospect of improvement or a lessening of numbers.
I had now arrived again at the High Beech and the “Robin Hood,” and found myself jostled, crushed, and crammed by a tremendous crowd of people. Publicans, fops, sharps, and flats, mounted upon all manner of steeds, varying in style and breed from “Bend Or” to the poor broken-kneed pony owned by a gipsy, were coming cantering, galloping, and trotting to the scene. “What is all this about?” I said to “Jack Poshcard,” my old friend the gipsy, who stood at my elbow. “Don’t you know, governor?” said he. “We are going to have a deer turned out directly, and these are the huntsmen, and pretty huntsmen they are, for I could run faster myself.” While the preparations were going on my friend Jack said to me, “Governor, if you will come up again some Sunday I will see that you have a fine hare to take back with you.” While we were talking a hare showed its white tail among the bushes on the side of the hill, and I fancied I heard Jack smacking his lips at this treat in store for him.
There was a tremendous move forward taking place. The deer was turned out, and these London quasi-huntsmen were after it as fast as their steeds could carry them, dressed in fashions, colours, and shapes, varying from that of a gipsy to a dandy cockney, holloaing and bellowing like a lot of madcaps from Bedlam and Broadmoor, after a creature they could neither catch, kill, cook, nor eat.
While the din and hubbub were echoing away among the lovely hills and valleys of the forest, I wended my way to the station and to Victoria Park in company, part of the way, with some policemen jostling some youths off to the police station for disgraceful assaults upon young girls.
I strolled in Victoria Park, in company with a friend, the Rev. R. Spears, but no discord nor discordant noises were to be seen or heard.
The Sunday-school children had been enjoying themselves to their heart’s content. The grass, in many places, was literally covered with sandwich papers; and here and there a group of Sunday-school teachers were resting after their hard day’s work to please and amuse the “little folks” in their friskings and gambols in the fresh air. All this brings to my mind most vividly the long term of years when I had had the charge of such interesting gatherings, with their enchanting singing, sweet voices, pleasant faces, and delightful chatter as the little ones danced and bounded to and fro around me with mesmeric influence too powerful to withstand; and at times I have felt an irresistible impulse prompting me to shout out, “God bless the children!”
I had now arrived at the park-keeper’s gate on my way home. The fogs were rising, the shades of evening were gathering around us, silence and solitude were stealing over the scene, and behind me were four young men singing, feelingly, as they followed me out of the park, in the old evening song tune—
“Swift to its close ebbs out life’s little day,
Earth’s joys grow dim, its glories pass away;
Change and decay in all around I see,
O Thou who changest not, abide with me.”
To which I said, Amen and Amen. “So mote it be.”
Easter Tuesday was cold, disagreeable, and damp. A London fog was hanging overhead as I turned early out of my lodgings to visit Wanstead Flats gipsy fair. Between the black fog and the rays of the sun a struggle seemed to be taking place as to which influence should rule London for the day, by imparting either darkness, gloom, and melancholy, or light, brightness, and cheerfulness to the millions of dwellers and toilers in London streets, shops, offices, garrets, cellars, mansions, and palaces. The struggle did not continue long. Fog and mist had to vanish into thin air at the bidding of the Spring sun’s rays, and black particles of soot had to drop upon the pavement to be swept into the London sewers by scavengers. For my own part I felt heavy all day through fog and sunshine.
I duly arrived at Forest Gate, and began to wander among the gipsies, “taking stock,” and indulging in other preliminaries before making a practical “survey” of the whole.
During my peregrinations among the Wanstead Gonjos, Poshpeérdos, Romani-chals, and Romany Ryes, I came upon a gentleman with whom I had a long interesting conversation about the best means, plans, and modes of dealing with our little street Arabs and other juveniles who have “gone wrong,” or are found in paths leading to it. From my friend I gleaned some interesting information relating to the early steps taken to bring them back into paths of honesty, industry, and uprightness. Mary Carpenter, of Bristol, worked hard, long, and successfully in this direction. Although she has passed away, the fruits of her labour are seen at Bristol and at other places in the country to-day, and will continue green till the last trumpet shall sound, and we are called home to live in an atmosphere where there is no sorrow, crying, wretchedness, poverty, misery, or death, and where gipsy and canal children’s rags will be transformed into angel robes, and their dirt and filth into angel brightness and seraphic splendour.
About a century ago, an institution was set on foot in the Borough of Southwark called the Philanthropic Society, date 1780, which provided a home for the children of prisoners, who would otherwise have been thrown upon the world to beg or steal as best they could. For a period of more than half a century, the benevolent character of the society secured for it a fair share of voluntary support from the public. For many years it gathered together and educated both boys and girls—some of whom were gipsy children. The former were taught trades, such as tailoring, shoe-making, and rope-making. The girls were taught laundry work and the duties of domestic life. It was found, however, by much experience, sometimes painful, that the presence of both sexes, although kept as separate as possible, was not advantageous, and therefore, early in the present century, boys only were received. These were non-criminals themselves—only the offspring of that class, and destitute.
When separate prisons were found necessary for the more successful reclaiming, as it was hoped, of juvenile offenders, Parkhurst prison in the Isle of Wight was used for that class. The experiment of keeping young criminals together and away from older ones was considered so far satisfactory that, in the year 1846, Sir George Grey, as Home Secretary, resolved—no doubt at the instigation of Mary Carpenter, and as the result of her agitation in this direction—on trying the experiment of relieving the pressure arising from increased numbers by drafting those who had the most reliable characters into an institution from which they might hope to have more liberty, and ultimately, by continued good conduct, be placed out in service, and so obtain their freedom. All the inmates of Parkhurst prison were under sentence of seven or ten years’ transportation. The Home Secretary had twenty-five of those young persons selected, and a conditional pardon from the Queen was obtained for each, that they might be placed in circumstances to work their way speedily to freedom. The buildings of the Philanthropic Society in Southwark were selected for the experiment, and those juvenile criminals were introduced to their new liberty, and associated with the non-criminal boys then in the Institution. By that action the society changed its character, and henceforth it became a Reformatory School, still retaining its original name.
The experiment was both bold and wise; and to insure success an entire change of management was required. Up to that time repression and terror were too much exercised by the officials who had the care of the inmates. A much more liberal and enlightened policy was resolved upon, and education and home training were to be the substitutes. A large schoolroom was erected on the premises, which were situated immediately behind the Blind Asylum, and extended from the London Road on the east to St. George’s Road on the west, all enclosed within high walls, having a large chapel on the south-west corner, which served for both the inmates of the institution and the general public. It was of the first importance that in making this experiment properly qualified persons should be placed in command. The Rev. Sydney Turner (the favourite son of Sharon Turner, the historian) was the chaplain. The head master and house superintendent was selected from St. John’s College, Battersea, and Mr. George John Stevenson, M.A., was appointed to the responsible position. Both the chaplain and the head master shared alike the deep sense of the responsibility involved in the undertaking, as any amount of failure would have been a disaster to be deplored in many ways. So that it required a strong resolution on the part of those officials to secure success. Mr. Stevenson had to assume the position of father of the family, superintending the food, clothing, recreation, and education of the inmates. A new and experienced matron took charge of the domestic arrangements, and thus, from the very commencement of the new plans, the inmates were made to share in the comforts designed to improve their moral and social condition. All the old régime was abandoned. It had broken down completely so far as either elevating the inmates or securing public patronage were concerned. The Government paid for each of their boys a fixed sum, which supplied the finances required for working the institution, and a cheerful prospect opened out from the beginning, which was shared alike by the officers and those under their care. That some of the more daring spirits should seek to trespass on the additional liberty thus afforded them was natural; that some few should give evidence of their innate desire for wrong-doing was not surprising. The first who violated their agreement to obedience soon found that the arrangements made with the police authorities were such as effectually broke down all their schemes for hastening their liberty. Five or six of the young rascals who escaped one Sunday evening just before bedtime were speedily brought back either by the police or by the superintendent of the institution early the next day, even when scattered over the metropolis; this had a very deterring effect on such efforts in future. They did not believe in what a writer in “The Christian Life” says—
“Obscured life sets down a type of bliss,
A mind content both crown and kingdom is;”
but rather in what a writer in The Sunday at Home for 1878 says—
“Then while the shadows lingering cloked us,
Down to the ghostly shore we sped.”
Those who exercised more patience and discretion were allowed to spend a day with their relatives and to begin to familiarize themselves with the sweets of liberty; and these, after a few months’ experience, were sent out into the world to make a new start in life in such occupations as they had learned during their confinement; or those who preferred a seafaring life were placed in the merchant service. A number of gipsy children, sad to relate, have found their way into our present-day reformatories, industrial schools, and like places.
When at Bristol in 1882, inspecting along with a number of ladies and gentlemen the training ship, the superintendent pointed out to me several little gipsies who had been placed under his charge to become either “men or mice.”
The first year’s experience was of the most gratifying character. The Home Secretary, the Earl of Carlisle, the Bishop of Oxford, and other distinguished persons, visited the institution; and, desiring to become acquainted with the details of the daily experience, sought an interview with Mr. Stevenson, on whom depended mainly the results of the experiment. The effect of those personal investigations was shown by the too early dispatch of a much more numerous company of young transports from Parkhurst. The design was to relieve a heavy pressure felt there; but it had the effect of increasing the difficulties in the Reformatory School in Southwark. With the enlarged operations the official staff had to be increased, and the same superintendence worked out the same results on a larger scale after a little undue tension on both mind and body. The young persons reclaimed by that process found ready openings all over London, and these were frequently visited by the superintendent during the hours the inmates were at work. The education, conducted by Mr. Stevenson and an assistant, did not occupy more than two or three hours daily, so that handicraft operations might have, as it required, more time for exercise.
The first reformatory school for young criminals in the metropolis was, at the end of two years’ experience, a marked and decided success. The mental strain on the superintendent was great and continuous, the duties allowed of no respite for vacation; but as great and permanent advantages were hoped for by the Home Government, all connected with the institution worked for that result, and they had the satisfaction of seeing it. At the end of two years it was resolved to give the institution a more agricultural character, after the example of one established at Mettray, in France, whose founder visited the Philanthropic, in Southwark, during its new experience. To carry out that plan the erection of the Philanthropic Farm School at Red Hill, Reigate, was undertaken. At that time the trustees of the old endowed school on Lambeth Green required a head master, and, unsolicited on his part, Mr. Stevenson was unanimously elected to that office, visiting only occasionally the new establishment, which required officers with agricultural experience; and it was gratifying to him to know that the foundations so broadly laid were successful on a larger scale in working the permanent reformation of juvenile criminals out in the open country than they could possibly be in the crowded metropolis.
The success of this plan for dealing with juvenile criminals makes it evident that a wise statesmanlike plan of educating the gipsy children would turn them into respectable and useful members of society, instead of their growing up to make society their prey.
To come back to the gipsies upon the “Flats,” I bade my friend good-bye, and began in earnest to carry out the object of my visit.
I had not been long on the ground—marshy flats—before I saw a young man scampering off to a tumble-down show with a loaf of bread and two red herrings in his arms. He had no hat upon his head, and his hair was cut short. His face was bloated, presenting a piebald appearance of red, white, and black, with a few blotches into the bargain. His foolish colouring paint, jokes, and antics had dyed his skin, stained his conscience, and blackened his heart. His clothing consisted of part of a filthy ragged shirt and a pair of patched and ragged breeches. They looked as if the owner and the tailor were combined in one being, and that the one who stood before me. The stitches in his breeches could not have presented a stranger appearance if they had been worked and made with a cobbler’s awl and a “tackening end.” His boots in better days might have done duty in a drawing-room, but were now transformed. With a laugh and a joke I captured my new friend, and notwithstanding that he had his dinner in his arms, we entered into a long chat together.
I soon found out that he was the “old fool” of the show, with which he was connected, and was known among his fraternity as “Old Bones,” although he did not seem to be over twenty years old. His salary for being the “old fool,” young fool, a fool to himself, and a fool for everybody, was four shillings a week and his “tommy,” or “grub,” which, as he said, was “not very delicious” at all times. I asked “Old Bones” why he was nicknamed “Old Bones.” He said, “Because some of our chaps saw me riding upon an old bony horse one day, with its bones sticking up enough to cut you through, and the more I wolloped it the more it stuck fast and would not go.” When I heard this, one of the ditties I know in the days of my child slavery in the brickfield came up as green as ever—
“If I had a donkey and it would not go,
Must I wollop it? No, no, no!”
“Our chaps,” said Bones, “laughed at me. I had to dismount and let the brute take its chance; and from that day I have been named ‘Old Bones.’” “I’m not very old, am I?” he said, and began to kick about on the ground. But I would not let him go, for I wanted to learn something of his antecedents. He had been a gutta percha shoemaker, and could earn his pound or more per week, but preferred to tramp the country as an “old fool,” live on red herrings, dress in rags, and sleep on straw under the stage. Before he had quite finished his story, another man, dressed in a suit of dirty, greasy, seedy-looking, threadbare, worn-out West of England black cloth, joined us. “Old Bones,” after a good shake of the hand, vanished to his show, red herrings, and “quid of baccy,” and I was left alone with my second acquaintance. I was not long in finding out, according to his statement, that he was a “converted Jew,” and had been to the “Cape” and lost £5000 in the diamond fields, and had come home to “pull up” again, instead of which, he had gone from bad to worse, and was now tramping the country with an old showman as a “fire king,” and sleeping under the stage among old boxes, rags, and straw. His real name was —, but was passing through the world as W—. Strange to say, I knew his brother-in-law, who is a leading man in one of the large English towns.
When I asked the “fire king” how he liked his new profession, he said, “Not at all; at first it was dreadful to get into the taste of the paraffin and oil. After you have put the blazing fusees into your mouth, they leave a taste that does not mix up very well with your food. Paraffin is a good thing for the rheumatics. I never have them now.” I questioned him as to the process the mouth underwent previous to the admission of lighted fusees. “If you keep your mouth wet,” he replied, “have plenty of courage, and breathe out freely, the blazing fire will not hurt you.” My new friend had much of a suspicious cast upon his features; so much so, indeed, that in one of his tramps from Norwich to Bury St. Edmunds, in one day he was taken up three times as “one who was wanted” by the policeman, for doing work not of an angelic kind.
In a van belonging to the owner of “a show of varieties,” there were eight children, besides man, wife, and mother-in-law. The showman could read, and chatter almost like a flock of crows; but none of the children, including several little ones, who assisted him in his performances, could either read or write, except one or two who had a “little smattering.” The showman quite gloried in having beaten the Durham School Board authorities, who had summoned him for not sending his children to school, while temporarily residing in the city. He defied them to produce the Act of Parliament compelling him as a traveller to send his children to school. The school authorities had sued him under their own by-laws, and as they could not produce the Act, he came off with flying colours.
Business was slack with this showman, and he undertook to introduce me to all the “showmen and shows” in the gipsy fair. Of course, I had only time to visit a few of the best specimens. The first show, which was to be a pattern of perfection, was “boarded.” I must confess I did not much like the idea of mounting the steps, in the face of thousands of sightseers, to pass through “fools,” jesters, mountebanks, and painted women dressed in little better than “tights,” and amidst the clash of gongs and drums. I kept my back to the crowd, slouched my cap, buttoned up my coat to the throat, hung down my head, and crept in to witness one of the “Sights of London.” After I had duly arrived inside, I was introduced to my friends the leading performers, amongst whom were the smallest huntsman in the world and the youngest jockey. While we were fraternizing, a row commenced between two of the leading women connected with the show. Two travelling showmen—brothers—had married two travelling showwomen—sisters—among whom jealousy had sprung up. Tears and oaths were likely to be followed by blows sharp and strong and a scattering of beautiful locks of hair. I seemed to be in a fair way for landing into the midst of a terrible row between the two masculine sisters, whose arms and legs indicated no small amount of muscular strength, while their eyes blazed with mischief. One of the dressed showmen, an acrobat, came to me and said, that I was not to think anything of the fracas, the women had had only a little chip out, they would be sobered down in a little time. The women came round me with their tale, but I thought it the wisest plan not to interfere in the matter, and kept “mum,” for fear that I might get my bones into trouble. Happily the policeman appeared upon the scene, and before the curtain dropped, and the performing pony had finished his antics, I had with my showman friend made myself scarce. He said he was very sorry, and apologized for having introduced me to his friends under such circumstances. I could see he was chopfallen at the result, as this was a “going concern” in which all parties engaged were to be held up to me as paragons of perfection in the performing and showing business.
My showman friend, according to his own statements, had been almost everything in the “show” line, ranging from that of a tramp to an “old fool.” To my mind he was well qualified for either, or anything else in this line of business, with will strong enough to drag his eight children after him; at any rate, himself and his large family were going fast to ruin.
I now visited wax-work shows, and saw the noble heads of the great and good arranged side by side with those of notorious murderers and scamps, reminding me very much of what is to be the lot of all of us in our last resting-place. I had the opportunity of seeing the greatest horse alive, “dog monkeys,” “tight-rope dancers,” performing “kanigros,” “white bears,” “stag hunt,” “slave market,” “working model of Jumbo,” “fat women,” acrobat dancers, female jugglers, Indian sack feat, female Blondin, cannon firing, and a lifeboat to the rescue. My friend wanted his tea, and left me now to pursue my way as best I could. For a few minutes I stood and looked at the scene; under the glare of their lamps actors pulled their faces, performed their megrims, danced their dances, chuckled, winked, shouted, and rattled their copper and silver, as the simpletons stepped upon the platform to “step in and take their places before the performance commenced.” Of course all the shows in the fair were not to be classed in the black list. In some of them useful information and knowledge were to be gained. It was the debasing surroundings that had such a demoralizing effect upon the young folks.
Turning from the shows I began again to visit the vans. In one van owned by a Mr. B. there were a man, woman, and nine children, four of whom were of school age. The woman had been a Sunday-school teacher in her early days, but, alas! in an evil hour, she had listened to the voice of the charmer, and down she began to travel on the path to ruin, and she is still travelling with post haste, unless God in His goodness and mercy hath opened her eyes. She told me that she would have sent four of the children to school last winter while they were staying with their van at Brentwood, but the school authorities would not allow them without an undertaking that the children should be sent for one year. They were on Chigwell Common all last winter, and could have sent their children to school. She said they were often a month in a place, and would be glad to send the children to school if means were adopted whereby the children could go as other children go. None of them except the poor woman could tell a letter. She had been brought up in a Church of England Sunday school, and could repeat the creeds, &c. “Sometimes,” she said, “I teach the children to say their prayers; but what use is it among all those bad children and bad folks? It is like mockery to teach children to pray when all about are swearing. I often have a good cry over my Sunday dinner,” said the poor woman, “when I hear the church bells ringing. The happy days of my childhood seem to rise up before me, and my Sunday-school hours, and the sweet tunes we used to sing seem to ring in my ears.”
And, with a deep-drawn sigh, she said, “Ah! they will never come again; no, never! I should like to meet all my children in heaven; but with a life like this it cannot, and I suppose will not be.” I gave the children some little books and some coppers, and then bade her good-bye with a sad and heavy heart, which I sometimes feel when I witness such sorrowful sights. Among the crowd of sightseers were, gaudily dressed in showy colours, a number of “gipsy girls,” anxious to tell simpletons “their fortunes;” and I rather fancy a goodly number listened to their bewitching tales and lies. Dr. Donne, in “Fuller’s Worthies,” says of gipsies—
“Take me a face as full of frawde and lyes
As gipsies in your common lottereyes,
That is more false and more sophisticate
Than our saints’ reliques, or man of state;
Yet such being glosed by the sleight of arte,
Faine admiration, wininge many a hart.”
I next came upon a gipsy tent, i.e., a few sticks stuck in the ground and partly covered with rags and old sheeting. The bed in this tent was a scattering of straw upon the damp, cold ground. Here were a man, woman, and four children. The woman and children were in a most pitiable condition. None could tell a letter. One of the children lay crouched upon a little straw—and it was a cold day—in one corner of the tent. Such a pitiable object I have never seen. It was very ill; it could not speak, stand, hear, or eat; and it was terribly emaciated. If ever sin in this world had blighted humanity, before me lay a little human being upon whom sin seemed to have poured forth its direful vengeance without stint or measure. With an aching heart I deeply sympathized with the gipsy woman and little gipsy children, whose sad condition is worse than the Rev. Mark Guy Pearse’s “Rob Rat,” which could scarcely be; and I did what I could to cheer them.
Two English gipsy princesses “at home”
I visited a number of tents, and wandered among the poor children and gipsy dogs that were squatting about in the dark upon the cold, wet ground. One fine-faced gipsy Lee and his good gipsy wife have had a family of nineteen children, all of whom were born on the roadside; most of whom are now grown up and have large families. It is fearful to contemplate the number of gipsy wanderers and hedgebottom travellers from this family who are neither doing themselves or the country any good.
There were on the “Flats” at the gipsy fair about one hundred and thirty families in tents and in vans; and of this number there would be forty families squatting about with their lurcher dogs, ready for any kind of game, big or little, black or white, bound by bars or as free as the air. As a rule a gipsy’s list of game includes, according to Asiatic notions and ideas, all the eatable live or dead stock in creation that either he or his dog can lay their hands upon or stick their teeth into.
There must have been over four hundred gipsy and other travelling children going without education, and not one could ever have been in a Sunday school.
It was about 10.30. The mouths and hearts of those who were left began to breed venomous, waspish words. At any rate, all the more steady and sensible part of the sightseers were wending their way homewards. Others were making for the beershops and public-houses, and the riff-raff were loitering about for what they could pick up. Policemen seemed to be creeping upon the ground, buttoned up to the throat, and ready for any emergency.
A few yards from where I was standing I noticed, by the aid of gas, naptha, and paraffin, a gipsyish-looking man standing, opposite one of the cottages, with his arms folded over the palings. I soon found out that he was a gipsy, but had recently taken to house-dwelling, and was now engaged in labourer’s work with bricklayers. He invited me into his comfortably furnished house, and introduced me to his tidy wife, who was not a gipsy, and two good-looking little children. I had a few minutes’ chat with them. He gave me a short account of the suffering, trials, and hardships which he endured while tramping the country, and living in tents, and under vans, and on the roadside. “In early life,” he said, “when I was quite a child, I was placed with my uncle, who is a gipsy horsedealer, to live with him and my aunt, in their van. For a time they behaved well to me, and I slept in the van at nights. From some cause or other, which I have never been able to make out, I was sent to sleep under the van with the dogs’, and to lie upon straw with but little covering. My food now was such as I could pick up—turnips, potatoes, or any mortal thing that I could lay my hands upon. In the winter time I have had to gnaw and nibble a cold turnip for my dinner like a sheep. I used to have to run about in all weathers to do the dirty work of my uncle, mind his horses, ponies, and donkeys in the lanes and fields, for which he would not give me either food, clothing, or lodgings, other than what I looked out for myself. My clothing I used to beg, and, when once put upon my back, there they stuck till they dropped off by pieces. I had a hard time of it for many years, I can tell you, and no mistake. My uncle is now a gentleman horsedealer, and keeps his carriage and his servants to wait upon him. He is well known in London. If he meets or sees me in the streets he turns his head another way, and won’t look at me, though I helped to make his fortune. Every dog has its day, and my turn may come. We gave up drink, and I go to the church and chapel when I have the chance, and I am all the better for it, thank God. I may be as well off as my cruel old uncle some day.” I shook hands with this gipsy family, and bade them God speed, and turned again into the fair and among the gipsy tents. Some of the gipsy and other travelling children were running about picking up scraps and crumbs that had fallen from the bad man’s table. Every piece of paper that had the appearance of having been folded up was eyed over with eager curiosity and wonder by the poor little urchins before they would believe that it was full of emptiness.
The women were putting the little gipsies to bed, and their evening prayers in many cases were oaths. They had never been taught to lisp the evening prayer—
“Jesus, tender Shepherd, hear me,
Bless Thy little lamb to-night;
Through the darkness be Thou near me,
Keep me safe till morning light.”
They threw off their outer garments, rolled under some old, dirty, filthy rags at one end of their little tent, crouching together like so many pigs, and snoozed and snored away till morning, except when they were trampled upon or wakened by their drunken gipsy parents. It is horrible to think that not one of this number, between six and seven hundred men, women, and children—so far as I have been able to make out—ever attended a place of worship on Sundays, or offered a prayer to God at eventide. Sin! sin! wretchedness, misery, and degradation from the year’s beginning to the year’s end! Would to God that a comet from His throne, as they sit under the starlight of heaven, would flash and flash upon their mental vision till they asked themselves the question, “Whither are we bound?” Christian England!
“The pangs of hell,” as the Rev. C. H. Spurgeon says in the Christian Herald, March 31, 1880, “do not alarm them, and the joys of heaven do not entice them” to do their duty. With tears of blood I would say, Oh that the voice of Parliament and the action of the Government were seen and heard taking steps to educate the poor gipsy children, so that they may be enabled to read and repeat prayers—even if their parents have lost parental regard and affection for their own offspring.
The business of the day was now over, and it was evident that the time had arrived for “paying off old scores.” The men and women had begun to collect together in groups. Murmurings and grumblings were heard. The tumult increased, and presently from one group shouts of “Give it him, Jock” were echoing in the air, disturbing the stillness of the night. Thumps, thuds, and shrieks followed each other in rapid succession. I closed in with the bystanders. Blood began to flow from the “millers,” who looked murderously savage at each other. Thus they went on “up and down Welsh fashion” for a few minutes, till one gipsy woman cried out, “He’s broken Jock’s nose, a beast him.” The policeman came now quietly along as if his visit would have done on the morrow. One woman shouted out, “Bobby is coming, now it is all over.” To me it looked as if “Bobby” did not like the job of quelling gipsy rows; if he had to quell them it would seem that he had rather they let off some of the steam got up by revenge, spite, and beer before he tackled them.
While this gang of gipsies were separating, another row was going on near to a large public-house, to which I hastened, and arrived in time to see one of them “throw up the sponge.” There were no less than half a dozen fights in less than half an hour. It was now half-past eleven, and I began to think that it was quite time that I looked out for my night’s lodging, so I entered into council with the policeman. We visited eating-houses, coffee-houses, lodging-houses, public-houses, and shops in Forest Gate without success. The policeman advised me to walk to Stratford. This I could not do, for I began to feel rather queer and giddy; my only prospect was either to pass the night at the station, on the “Flats,” or return by the last train. No time was to be lost. I hastily took my ticket, and almost rolled and tumbled down the steps and into the train, which took me to Fenchurch Street Station, in a somewhat bewildered state as to my next move forward. For a minute or two I stood still, lost in wonder. The policeman soon appeared on the scene with his “Please move on” and gruff voice. I told him I wanted to “move on,” if he would tell me where to move to. “There are,” answered the policeman, “plenty of shops to move into in London, if that is what you mean. It depends what sort of shop you want. If you have got plenty of money, there is the ‘Three Nuns.’” And he also pointed out one or two other first-class places in Aldgate. I bade the policeman good night, and went across the street to look at the “Three Nuns,” which was being closed for the night. The outside of the place indicated to me that I should have to dip more deeply into my pocket than my financial position would allow, and I turned to look for fresh quarters in Aldgate. It was now past twelve o’clock, and all the places, except one or two, were closed. On the door of an eating-house and coffee-shop I espied a light, and thither I went. Fortunately the servants were about, and the landlady was enjoying her midnight meal. A bed was promised, and after a long chat with the landlady and some supper, I was shown into my room, the appearance of which I did not like; but it was “Hobson’s choice, that or none.” There were two locks upon the door, and I had taken the precaution to have plenty of candles and matches with me. It looked as if a broken-down gentleman had been occupying it for some time, who had suddenly decamped, leaving no traces of his whereabouts. There was but little clothing upon the bed, and the springs were broken and “humpy.” I turned into it to do the best I could till morning. The smell of the room was that of sin. The rattling about the stairs during the whole of the night was not of a nature to produce a soothing sensation. I felt with Charles Wesley, when he wrote
“God of my life, whose gracious power
Through varied deaths my soul hath led,
Or turned aside the fatal hour,
Or lifted up my sinking head.”
It would have been helpful if I could have sung out in this miserable abode, for such it was to me—
“My song shall wake with opening light,
And cheer the dark and silent night.”
I tossed about nearly all night, and at seven o’clock I turned out to get an early breakfast, and to make my way back to “Wanstead Flats” to have a last peep at my gipsy friends. I arrived about eight o’clock. Some of the show folks and show keepers must have had but little sleep, for I found them moving off the Flats for a run out to their country seats, leaving behind them the seeds of sin, sown by ignorance, fostered by an evil heart, and watered by oaths and curses.
I turned in to have another chat with my gipsy friends, who had taken to house-dwelling, and to listen to their pretty little girl singing as only children can sing
“Whither, pilgrims, are you going?”
which caused me to undergo a process of screwing up my feeling, and winking and blinking to avoid any sign of weakness becoming visible.
What a blessed future there would be for our gipsies and other vagabonds, if all their children could sing with tear-fetching pathos, “Whither, pilgrims, are you going,” in a way that would bring their parents often to their knees!
I bade them good-bye, and made my way back to London and home. I was far from well, and it was fortunate I had sent word over-night to my wife, asking her to meet me part of the way from the station, as I was coming by the last train.
The night was dark, very dark and wet, and with a giddy sensation creeping over me, I stepped out of the train and began to wend my way home, reeling about like a drunken man. I staggered and walked fairly well for more than half the distance, till I felt that I must pull up or I should tumble. For a few minutes I stood by a gate, my forehead and hands felt as cold as a lobster, with a clammy sweat upon them. I felt at my pulse, but the deadness of my fingers rendered them insensible to the throbbings of the human gauge fixed in our wrists.
Not a star in the heavens was visible to send its little twinkling cheer. If the bright brilliant guiding lamps of heaven had receded ten degrees backwards into the dark boundless space, the heavens could not have been darker. Everything was as still as death, and I did not seem to be making any headway at all. Neither sound of man nor horse could be heard. Oh! how I did wish and pray that somebody would pass by to give me a lift. I made another start, and had got as far as a heap of stones on the side of the road, when I felt that if I were to swoon, or to have a fit, or die, it would be better to be off the road. I was just going to sit upon the heap of stones, and had dropped my “Gladstone bags,” when I heard the patter of some little feet in the distance. I pricked up my ears, and shouted out as loud as I could, “Halloo, who’s there.” The answer came from my wife and little folks, “It is we.” I was steadied home between them, and found to my joy a good fire and supper awaiting me. I then thanked God for all His mercies and retired to my couch, feeling as Richard Wilton, M.A., felt when he penned the following lines for the Christian Miscellany, 1882—
“Some fruit of labour will remain,
And bending ears shall whisper low,
Not all in vain.”
In the midst of doubts and perplexities, sometimes inspired with confidence and at other times full of misgivings, and with my future course completely hidden from me as if I had been encircled by the blackest midnight darkness, with only one little bright star to be seen, I mustered up the little courage left in me; and with great difficulty and many tears of sorrow and disappointment, I started by the first train, with as light a load of troubles as possible under the circumstances, to find my way to Northampton races, to pick up such facts and information relating to the poor little gipsy tramps that Providence placed in my way, or I could collect together.
After the usual jostling, crushing, and scrambling by road and rail, smoke, oaths, betting, gambling, and swearing, I found myself seated in a tramcar in company with one gentleman only, and, strange to say, of the name of “Smith,” but not a “gipsy Smith,” nor a racing “Smith,” of whom there are a few; in fact, there are more gipsies of the name of “Smith” than there are of any other name. It may be fortunate or unfortunate for me that I cannot trace my lineage to a “gipsy Smith,” and that my birthplace was not under some hedge bottom, with the wide, wide world as a larder that never needed replenishing by hard toil. All required of the “gipsy kings” of the ditch bank, now as in days of yore—so long as the present laws are winked at, and others intended to reach them are shelved—is to “rise, kill, and eat,” for to-morrow we die, and the devil take the hindmost. My friend Mr. Smith was left in the car, and I sped my way upon the course. I had not been long in wandering about before I was joined by a respectable-looking old man, who evidently had done his share of hard work on “leather and nails,” and was on the lookout for ease and fresh air during the remainder of his pilgrimage to the one of two places in store for him. After a few minutes’ conversation about the “ities” and “isms” rampant at Northampton, and our various views upon them, we separated at the edge of the gipsy encampment, wigwams, squalor, and filth. I took the right turning—at least I have no doubt about its proving so in the long run—and he took the left turning; and to this day we have not run against each other again.
The gipsies, Push-gipsies, and Gorgios were hard at work putting up their tents and establishments, and I in the meantime walked and trotted the course in a morning’s airing fashion, coming in contact occasionally with a sceptic, infidel, and freethinker. These were turned away in my rough fashion, and my wandering racing meditations brought forth some of the following seeds of thought as I paced backwards and forwards upon the turf. At any rate they are problems, maxims, and aphorisms—such as they are—that have appeared before my vision in my gipsy rambles as I have been working out my gipsy plans, and are, I think, as worthy of a place here as the misleading gipsy lore and lies we have read and heard of. Some of these will probably die as they bud into life, others may keep green for a little time, and there may be a few that will live and cause a few wanderers to take notes of the journey:
Little, cramped, and twisted ideas of God are the outcome of froth and foam, set in motion by thwarted conceit and mortified vanity.
Vaunted scepticism is the poisonous fungus of decaying minds and rotten ideas.
Infidelity is hellish divinity gone mad.
Nihilists and Fenians are crawlers, who crawl out of rotten heaps of wrongs, which the light of day turns into devil-flies, with fiery hate in their eyes and poisonous stings in their tails.
Socialists and Communists are the rotten toads of society, whose love for the country’s welfare consists in inflating themselves till they burst, like the frog in the fable.
Infidels and sceptics are the devil’s bats, with one of their wings cropped shorter than the other.
The froth, foams, and fumes of sceptics and infidels are only a little hellish mist that temporarily dims our eyeglasses, which the sun of truth dispels with laughing smiles.
The soft tears of love are the nightly mist-drops of heaven, which the dawn of the eternity turns into the everlasting snowdrops of paradise.
Our godly prayers sent heavenward are preserved by our heavenly Father, and will, on our arrival on the shores of paradise, become the merry pealing bells of heaven which will chime through eternal ages.
In the spirit of disobedience there is an unseen power that can draw down the greatest curse of Heaven.
The spirit of love is a heavenly wand that causes everything to laugh and dance that comes under its influence.
The spirit of hate is a Satanic rod of such baneful influence that it withers and kills everything that it touches.
Our loving, trickling tears of penitence and contrition are being collected by God to form the pure, transparent streams and rivers of joy and gladness which are to run through the celestial city; and those whose lot it has been to shed many upon earth will have increased happiness in heaven from the fact that they have contributed more largely to make heaven more beautiful and lovely by adding to the refreshing streams of paradise.
The prayers of trouble of God’s children upon earth are being reset in heaven to angelic music, which, on our landing upon the heavenly shores, are to be our songs of joy and praise.
Selfish, hollow, hypocritical, sleek-tongued deceivers are the four-faced and four-headed Satanic demons of society. Their home is among the mud; they can smile in the sunshine; but their deeds are dirty and poisonous. They are difficult to catch, but more difficult to hold when caught.
Pop-gun liberality, when it is the outcome of a little, bad heart, selfishness, and pride, may be compared to bubbles rising upon putrid waters. In the distance, and with a smiling sun, the various colours present a beautiful enchanting appearance; but as you near them the blackness, fitfulness, and stench is observable, and you turn away disgusted.
A double-headed face without eyes is he who spends a lifetime in wrecking others to hoard up ill-gotten gold, which, when in the last extremity and in fear of being wrecked himself, he throws overboard to some benevolent object, trusting to God’s lovingkindness and tender mercies to turn it into a lifeboat that will bring him safe to land.
As the sun is the centre of our solar system of heavenly bodies, giving light to the eleven illuminating planets of various colours, Mercury, Venus, Earth, Mars, Ceres, Pallas, Juno, Vesta, Jupiter, Saturn, and the Georgium Sidus moving round it, so in like manner is Love the centre of the heavenly graces, giving light and beauty to the eleven Christian characteristics, joy, peace, longsuffering, gentleness, goodness, faith, meekness, industry, honesty, temperance, and chastity.
Every action of retaliation is a bunch of hard prickles, and it has in the centre of it a wasps’ nest, and the buzzing of the wasps can be heard and their stings felt by the bystanders; while every act of love is a collection of perfumed, fragrance-scented oils, with a cooing dove on the top as a guard.
Retaliation and revenge are a dark cave, sending forth sulphurous fumes and the groans of hell; while forgiveness and love are a lovely garden of fragrant flowers, with cooing doves and rippling water-brooks in the midst, sending forth heavenly music.
As the process of “inoculation” applied to flowers gives to us the most beautiful coloured, tinted, edged, and lovely flowers, so in like manner it is with the Spirit of Christ. When once the Spirit of Christ is brought into contact with our human nature, refined sentiment and feelings—the Christian graces—soon become manifest.
As the wind and storm shake off the fruit which has the least hold upon the tree, so in like manner it is with the members of Christian Churches and the State. Those members and citizens the most careless, loveless, and cold, who have the least hold upon the Church, God, and the State, storms and persecution readily bring to the ground.
Death-wishers, with evil hearts, in pursuit of a good man, are the parents and life-bearers of immortal fame, which will sit upon the object of their malice, hate, and spite as a crown of precious jewels; and that which they intended and still intend to be the arrow of death God has turned and is turning into a tree of life, ever budding, blossoming, and teeming with endless delicious fruits.
Hope is the magic Luna of heaven let down and swinging to and fro in earth by golden cords, which answers to the call of young or old, rich or poor, wise or simple, learned or ignorant, and transfers darkness into light, hell into heaven, and devils into saints. Under its power poverty becomes riches, tears of sorrow songs of joy, sickness health, and death life.
The last man stands the first on a backward course.
An idle man is the devil’s standard-bearer, and works harder and does more service by his example than any man in the black force.
The first man who arrives at the top of a hill is the man to live the longest, see the most, and enjoy the most happiness.
Mysterious actions, according to the intent of the author, are either the seeds of life or the seeds of death.
As fire and cooking brings out the sweetness of food to make it digestible, so in like manner the fiery trials of affliction bring out the sweetness of a Christian character, making his path through life pleasant, agreeable, and profitable.
Private prayer is the Christian’s log, which indicates the rate he travels towards heaven, and Christlike acts of benevolence are the log-book in which his speed is registered.
When a professing Christian dances about among the members of Christian Churches solely for the sake of trade and filthy lucre, it may be taken as an indication that he has stuck a broom upon his masthead, and is open for sale to the highest bidder.
Birds, bees, and wasps pick the finest and sweetest fruit, so in like manner naughty men, women, and children pick at the sweetest children of heaven whom God loves and smiles upon.
False, misleading sentiment is the devil’s tonic sol-fa, set to music to suit his hearers.
To keep out of fogs is to live on a hill, so in like manner to keep out of damping thoughts and foggy doubts about God’s ways and doings is to live high up in His favour.
As atmospheric influences round marshy spots, rushy swamps, and low meadows produce a meteoric light called “Jack-o’-Lantern,” which in the distance looks beautiful to outsiders flitting about in the dark, carried by an unseen hand, but which is dangerous to follow, so in like manner it is with scientific Christianity apart from the Gospel.
A scientific Christian held up as a light without Christ is a “Will-o’-the Wisp” Christian.
Fawners and flatterers are like dogs that have worms in their tails and wag them to strangers; they are not to be trusted.
A backslider is a tree with three parts of the top cut down, leaving sufficient above ground to serve as a warning to others, or as a post upon which to hang a gate to prevent others passing that way.
If a writer wishes to add lustre to his literary fame, he will best succeed in his purpose by turning “French polisher,” instead of becoming a literary thief.