Footprints of Former Men in Far Cornwall

by Robert Stephen Hawker

THE STORM

War! ’mid the ocean and the land!
The battle-field Morwenna’s strand,
Where rock and ridge the bulwark keep,
The giant warders of the deep!

They come! and shall they not prevail,
The seething surge, the gathering gale?
They fling their wild flag to the breeze,
The banner of a thousand seas!

They come, they mount, they charge in vain,
Thus far, incalculable main!
No more! thine hosts have not o’erthrown
The lichen on the barrier stone!

Have the rocks faith, that thus they stand
Unmoved, a grim and stately band,
And look, like warriors tried and brave,
Stern, silent, reckless, o’er the wave?

Have the proud billows thought and life
To feel the glory of the strife,
And trust one day, in battle bold,
To win the foeman’s haughty hold?

Mark, where they writhe with pride and shame,
Fierce valour, and the zeal of fame;
Hear how their din of madness raves,
The baffled army of the waves!

Thy way, O God! is in the sea;
Thy paths where awful waters be:
Thy Spirit thrills the conscious stone;
O Lord! Thy footsteps are not known.

BLACK JOHN[55]

“BLACK JOHN”

From a picture formerly belonging to R. S. Hawker, now in the possession of Mrs. Calmady

A picture hangs in my library—and it is one of my most treasured relics of old Cornwall—the full-length and “counterfeit presentment,” in oil, of a quaint and singular dwarf. It exhibits a squat figure, uncouth and original, just such a one as Frederick Taylor would delight to introduce in one of his out-of-door pieces of Elizabethan days, as an appendage to the rural lady’s state when she rode afield with her hawk on her wrist. His height is under four feet, hump-backed and misshapen; his head, with tangled elfy hair falling wildly on his shoulders, droops upon his chest. Negro features and a dark skin surround a loose and flabby mouth, which teeth have long ceased to harmonise and fill out. He is clad in a loose antique russet gaberdine, the fashion of a past century: one hand leans on a gnarled staff, and the other holds a wide-brimmed felt hat, with humble gesture and look, as though his master stood by.

The traditionary name of this well-remembered character on the Tamar-side is Black John. He lived from the commencement to the middle of the eighteenth century in the household of an honoured name, Arscott of Tetcott,[56] an ancestor of one of the distinguished families of Cornwall; and as his master was wellnigh the last of the jovial open-housed squires of the West of England, so was Black John the last of the jesters or makers of mirth. When the feast was over, and the “wrath of hunger”[57] had been assuaged, while the hare’s or fox’s head, the festive drinking-cup of silver, went round with the nectar of the Georgian era, “strong punch for strong heads,” the jester was called in to contribute by merry antic and jocose saying to the loud enjoyment of the guests. Such were the functions sustained by my pictured and storied dwarf, and many an anecdote still survives around us in hearth and hall of the feats and stories of the “Tetcott merry-man.” Two of his usual after-dinner achievements were better suited to the rude jollity and coarse mirth of our forefathers than to the refinements of our own time; although they are said to exist here and there, among the “underground men” and miners of Western Cornwall, even to this day. These were “sparrow-mumbling” and swallowing living mice, which were tethered to a string to ensure their safe return to light and life. In the first of these accomplishments, a sparrow, alive, was fastened to the teeth of the artist with a cord, and he was expected to mumble off the feathers from the fluttering and astonished bird, with his lips alone, until he was plucked quite bare without the assistance or touch of finger or hand. A couple of projecting tusks or fangs, such as are called by the Italians Bourbon teeth, were of singular value as sparrow-holders to Black John; but these were one day drawn by violence from his mouth by an exasperated blacksmith, whose kitten had been slain, and who had been persuaded by a wretch, who was himself the actual assassin, that it was the jester who had guillotined the poor creature with his formidable jaws. The passage of the mouse was accomplished very often, amid roars of rude applause, down and up the gullet of the dwarf.

A tale is told of him, that one day, after he had for some time amused the guests, and had drank his full share of the ale, he fell, or seemed to fall, asleep. On a sudden he started up with a loud and terrified cry. Questioned as to the cause of his alarm, he answered, “O sir,” to his master, “I was in a sog [sleep], and I had such a dreadful dream! I thought I was dead, and I went where the wicked people go!”

“Ha, John,” said Arscott of Tetcott, in his grim voice, wide awake for a jest or a tale, “then tell us all about what you heard and saw.”

“Well, master, nothing particular.”

“Indeed, John!”

“No, sir; things was going on just as they do upon airth—here in Tetcott Hall—the gentlefolks nearest the fire.”

His master’s house was surrounded with all kinds of tame animals and birds so bold and confiding, from long safety and intercourse, that the rooks would come down at a call and pick up food like pigeons at the very feet of a man. Among the familiar creatures of the Hall were two enormous toads: these were especial favourites with Mr. Arscott, who was a very Chinese in his fondness for the bat and the toad, and who used to feed them very often with his own hands. One morning the family were aroused by sounds near the porch, of battle and fight. A guest from a distant town, who had arrived the night before on a visit, was discovered prone upon the grass, and over him stood as conqueror Black John, belabouring him with his staff. His story was, when rescued and set upon his feet, that on going out to breathe the morning air he had encountered and slain a fierce and venomous reptile—a big bloated creature that came towards him with open mouth. It turned out to be one of the enormous toads, an old and especial pet of master and man, who had heard a sound of feet, and came as usual to be fed, and was ruthlessly put to death; not, however, unavenged, for a wild man of the woods (so the townsman averred) had rushed upon him and knocked him down. When Mr. Arscott had heard the story, he turned on his heel, and never greeted his guest[58] with one farewell word. Black John sobbed and muttered vengeance in his den for many a day for the death of “Old Dawty”—the household name of the toad.

ARSCOTT OF TETCOTT

“The good old Squire! once more along the glen,
Oh, for the scenes of old! the former men!”

R. S. Hawker

From the picture by F. Northcote, R.A.

Black John’s lair was a rude hut, which he had wattled for a snug abode, close to the kennel. He loved to retire to it, and sleep near his chosen companions, the hounds. When they were unkennelled, he accompanied and ran with them afoot, and so sinewy and so swift was his stunted form that he was very often in their midst at the death. Then, with the brush of the fox elaborately disposed as the crest of his felt hat, John would make his appearance on the following Sunday at church, where it was displayed, and pompously hung up above his accustomed seat, to his own great delight and the envy of many among the congregation. When the pack found the fox, and the huntsman’s ear was gladdened by their shrill and sudden burst into full cry, Black John’s shout would be heard in the field, with his standing jest, “There they go! there they go! like our missus at home in one of her storms!” As he grew older, and less equal to the exertion of his strong and youthful days, John took to wandering, gipsy-fashion, about the country-side; and he found food and welcome at every cottage and farmhouse. His usual couch was among the reeds or fern of some sheltering brake or wood, and he slept, as he himself used to express it, “rolled up, as warm as a hedgeboar, round his own nose.” One day, in bitter snowy weather, he was found wanting from his accustomed haunts—“one morn they missed him on the usual hill”—and after long search he was discovered shrouded in snow, cold, stiffened, and to all outward appearance dead. He was carried home, and in due course was coffined and borne towards the grave. But there, just as the clergyman[59] who read the service had reached the solemn words which commit the body to the ground, a loud thumping noise was heard within the coffin. The bystanders rent open the lid in hot haste, and up started Black John alive, in amazement, and in furious wrath. He had been in a long deliquium, or death-trance,[60] from cold, and had been restored to life by the motion and warmth of his own funeral ride. As he told the astonished mourners, “He heard the words ‘dust to dust,’ and then,” said he, “I thought it was high time to bumpy.” His words passed into a proverb; and to this very day, when Cornish men in these parts are placed in some sudden extremity, and it becomes necessary to take strong and immediate measures for extrication, the saying is, “It is time to bumpy, as Black John said.” In his anger and mental confusion, Black John ever after attributed his attempted burial to the conspiracy and ill-will of the clergyman, whose words he had interrupted by his sudden resurrection. More than once the reverend gentleman was suddenly assaulted in his walks by a stone hurled at him from a hedge, followed by an angry outcry, in a well-known voice, of “Ha! old Dust-to-dust; here I be, alive and kicking!”

It may be easily believed that Black John was a very refractory subject for clerical interference and admonition. The result of frequent clerical attempts to reform his habits, was a rooted dislike on his part of the black coat and white neckcloth in all its shades and denominations. The visit of the first field-preacher to the precincts of the Hall was signalised by an exhibition of this feeling. John waylaid the poor unsuspecting man, and offered to guide him on his road by a short cut across the park, which, John alleged, would save him a “considerable bit of way.” The treacherous guide led him along a narrow path into a paddock, wherein was shut up for safety Mr. Arscott’s perilous favourite bull. This animal had grown up from calf-hood the wanton but docile companion of Black John, whose wonderful skill in taming all manner of wild animals had made the “sire of the herd” so familiar with his strange warder, that he would follow him and obey his signals and voice like a dog. What took place between the bull and the preacher could only be guessed at.[61] A rush was heard by a passer-by, and a yell; then the rustling of the branches of a tree, and finally a dead thud upon the grass. From the paddock gate some little time after emerged Black John with a fragment of a white cravat in his hand, and this was all, so he steadfastly averred, that ever he could find of “the preacher’s body.” Actually, it was the sole relic of his arrival and existence that survived in those wild parts. He was never heard of more in that region. And although there were rural sceptics who doubted that the bull could have made such quick work of a full-grown man, the story was fearful enough to scare away all wandering preachers from that district while the dwarf lived. On the Sunday following the terrific interview between the preacher and the bull, John took his usual place in church, but, to the astonishment of those who were not in the secret, instead of the usual fox’s brush, a jaunty pennon of white rag floated as the crest of the well-known felt hat.

Black John was long and fondly cherished by his generous master. Mr. Arscott lived like Adam in the garden, surrounded by his animals and pets, each with its familiar and household name; and no man ever more fully realised the truth of the saying that “love makes love,” and that the surest way to kindle kindness is to be kind. Accurately has it been said of him—

“Oh, for the Squire! that shook at break of morn
Dew from the trees with echo of his horn!
The gathering scene, where Arscott’s lightest word
Went, like a trumpet, to the hearts that heard;
The dogs, that knew the meaning of his voice,
From the grim foxhound to my lady’s choice:
The steed that waited till his hand caressed:
And old Black John that gave and bare the jest!”[62]

None, high or low, during the lifetime of the squire, were allowed with impunity to injure or harass his cross-grained jester, and many a mischievous escapade was hushed up, and the sufferer soothed or pacified by money or influence. When gout and old age had imprisoned Mr. Arscott in his easy-chair, Black John snoozed among the ashes of the vast wood fires of the hearth, or lay coiled upon his rug like some faithful mastiff, watching every look and gesture of his master; starting up to fill the pipe or the tankard of old ale, and then crouching again.

“This lasted long; it fain would last
Till autumn rustled on the blast,”[63]

and the good old squire, in the language of the Tamar-side, “passed out of it.” At his death and funeral, the agony of his misshapen retainer was unappeasable. He had to be removed by force from the door of the vault, and then he utterly refused to depart from the neighbourhood of the grave. He made himself another lair, near the churchyard wall, and there he sobbed away the brief remnant of his days, in honest and unavailing grief for the protector whom he had so loved in life, and from whom in death he would not be divided. Thus and there, not long after, he died, as the old men of the parish used to relate, for the “second and last time.” He had what is called in those parts a decent funeral, for his master had bequeathed to him an ample allowance for life and death in his last will. The mourners ate of the fat and drank of the strong, as their Celtic impulses would suggest; and although some among them, who remembered John’s former funeral, may have listened again for a token or sign, poor Black John, alas for him! had no master to come back to now, and declined “to bumpy” any more.

A singular and striking circumstance attended the final funeral of Black John. An aged crone, bent and tottering, “worn Nature’s mournful monument,” was observed following the bier, and the people heard her muttering ever and anon, “Oh, is he really dead? He came to life again once you know, and lived long after.” When assured that all indeed was over, even her wild hope, she cried with a great sob, “O poor dear Johnny! he was so good-looking and so steady till they spoilt him up at the Hall!” Her words recalled her to the memory of some old men who were there, and they knew her as a certain Aunty Bridget, who had been teased and worried, long years agone, at markets and fairs, as “Black John’s sweetheart.”

DANIEL GUMB’S ROCK[64]

There is no part of our native country of England so little known, no region so seldom trodden by the feet of the tourist or the traveller, as the middle moorland of old Cornwall. A stretch of wild heath and stunted gorse, dotted with swelling hills, and interspersed with rugged rocks, either of native granite or rough-hewn pillar, the rude memorial of ancient art, spreads from the Severn Sea on the west to the tall ridge of Carradon on the east, and from Warbstow Barrow on the north to the southern civilisation of Bodmin and Liskeard. Throughout this district there is, even in these days, but very scanty sign of settled habitation. Two or three recent and solitary roads traverse the boundaries; here and there the shafts and machinery of a mine announce the existence of underground life; a few clustered cottages, or huts, for the shepherds, are sprinkled along the waste; but the vast and uncultured surface of the soil is suggestive of the bleak steppes of Tartary or the far wilds of Australia, and that in the very heart of modern England. Yet is there no scenery that can be sought by the antiquary or the artist that will so kindle the imagination or requite the eye or the mind of the wanderer as this Cornish solitude. If he travel from our storied Dundagel, eastward, Rowter,[65] the Red Tor, so named from its purple tapestry of heather and heath, and Brunguillie,[66] the Golden Hill, crested with yellow gorse like a crown, will win his approach and reward, with their majestic horizon, the first efforts of his pilgrimage. The summits and sides of these mountains of the west are studded with many a logan-rock[67] or shuddering-stone of the old superstition. This was the pillar of ordeal in Druid times, so poised that while it shook at the slight faint touch of the innocent finger, it firmly withstood the assailing strength of the guilty man.

Passing onward, the traveller will pause amid a winding outline of unhewn granite pillars, and he will gradually discover that these are set up to represent the coils of a gigantic serpent, traced, as it were, in stone. This is a memorial of the dragon-crest of a Viking, or the demon-idol and shrine of an older antiquity. Not far off there gleams a moorland lake or mimic sea, with its rippling laugh of waters—the Dozmere Pool[68] of many an antique legend and tale, the mystic scene[69] of the shadowy vessel and the Mort d’Arthur of our living bard. A sheep-track—for no other visible path will render guidance along the moor—leads on to Kilmarth Tor, from the brow of which lofty crag the eye can embrace the expanse of the two seas which are the boundaries of Cornwall on the right and left. There, too, looms in the distance rocky Carradon, with the valley of the Hurlers at its foot. These tall shapes of granite, grim and grotesque, were once, as local legends say, nine bold upstanding Cornish men who disdained the Sabbath-day; and as they pursued their daring pastime and “put the stone” in spite of the warning of the priest, they were changed, by a sudden doom, where they stood up to play, and so were fixed for ever in monumental rock. Above them lowers the Devil’s Wring, a pile of granite masses, lifted, as though by giant or demon strength, one upon another; but the upper rocks vast and unwieldy, and the lower gradually lessening downward, until they rest, poised, on a pivot of stone so slender and small that it seems as though the wind sweeping over the moor would overtopple it with a breath; and yet centuries many and long have rolled over the heath, and still it stands unshaken and unswerved. Its name is derived from the similitude of the rocky structure to the press wherein the ancient housewives of rude Cornwall were accustomed to “wring” out the milk from their cheese.

The Cheesewring (or The Devil’s Wring).

Not far off from this singular monument of “ages long ago” there is found to this day a rough and rude assemblage of moorstone slabs, some cast down and others erect, but manifestly brought together and arranged by human hands and skill. There is still traceable amid the fragments the outline of a human habitation, once divided into cells, and this was the origin and purpose of this solitary abode. It was the work and the home of a remarkable man—an eccentric and original character among the worthies of the west—and the place has borne ever since the early years of the last century the name of Daniel Gumb’s Rock. He was a native Cornishman, born in a cottage that bordered on the moor, and in the lowlier ranks of labouring life. In his father’s household he was always accounted a strange and unsocial boy. In his childhood he kept aloof from all pastime and play, and while his companions resorted to their youthful amusements and sports, Daniel was usually seen alone with a book or a slate whereon he worked, at a very early age, the axioms of algebra or the diagrams of Euclid. He had mastered with marvellous rapidity all the books of the country-side, and he had even exhausted the instructions of the schoolmaster of the neighbouring town. Then it became his chosen delight to wander on the moors with some favourite volume in his hand, and a crust from his mother’s loaf in his bag; with his inseparable tools, also, the chisel and the mallet, wherewithal to chip and gather the geological specimens of his own district. Often he would be absent whole nights, and when he was questioned as to his place of shelter, he would reply, “Where John the Baptist slept,” or “At Roche, in the hermit’s bed;” for the ruined cell of a Christian anchorite stood, and yet stands, above the scenery of the wanderings of that solitary boy.

But Daniel’s principal ambition was to know and name the planets and the stars. It was at the time when the discoveries of foreign astronomers had peopled the heavens with fresh imagery, and our own Newton had given to the ethereal phenomena of the sky a “local habitation and a name.” It is very striking to discover when the minds of any nation are flooded with new ideas and original trains of thought, how soon the strange tidings will reach the very skirts of the population, and borne, how we know not, will thrill the hamlet and the village with the wonders that have roused and instructed the far-off and civilised city. Thus even Daniel’s distant district became aware of the novel science of the stars, and this intelligence failed not to excite and foster the faculties of his original mind. Local legends still record and identify the tall and craggy places where the youthful “scholar” was wont to ascend and to rest all night with his face turned upward to the sky, “learning the customs of the stars,” and “finding out by the planets things to come.” Nor were his studies unassisted and alone. A master-mind of those days, Cookworthy[70] of Plymouth, a learned and scientific man, still famous in the west, found out and fostered the genius of the intelligent youth. He gave him access to his library, and allowed him to visit his orrery and other scientific instruments; and the result of this kindness was shown in the tastes and future peculiarities of the mind of Gumb. The stern necessities of life demanded, in the course of time, that Daniel should fulfil the destiny of his birth, and win his bread by the sweat of his brow; for the meagre resources of his cottage-home had to be augmented by his youthful labour. In the choice of an occupation his early habits were not without their influence. He selected the craft of a hewer of stone, a very common calling on the surrounding moors; and there he toiled for several years of his succeeding life, amid the cyclopean models of the early ages. The pillared rocks of that wild domain were the monoliths of Celtic history, and the vast piles of the native moor were the heaped and unhewn pyramids of an ancient and nameless people. All these surrounding scenes acted on his tastes and impulses. “So the foundations of his mind were laid!” His father died, and Daniel became his own master, and had to hew his way through the rugged world by what the Cornish call “the pith of his bones.” That he did so his future history will attest; but it was not unsoothed nor alone; nor was it without the usual incident of human existence. No man ever yet became happily great or joyfully distinguished without that kindling strength, the affectionate presence of a woman.

“He who Joy would win,
Must share it: Happiness was born a twin.”

Such was the solace that arrived to soothe the dreary path of Daniel Gumb. He wooed and won a maiden of his native village, who, amid the rugged rocks and appellatives of Cornwall, had the soft Italian name of Florence. But where, amid the utter poverty of his position and prospects, could he find the peaceful and happy wedding-roof that should bend over him and his bride? His friends were few, and they too poor and lowly to aid his start in life. He himself had inherited nothing save a strong head and heart, and two stalwart hands. He looked around him and afar off, and there was no avenue for house or home. Suddenly he recalled to mind his wandering days and his houseless nights, the scanty food, the absorbing meditation, and the kindly shelter of many a nook in the hollow places of the granite rock. He formed his plan, and made it known to his future and faithful bride; she assented with the full-hearted strength and trusting sacrifice of a woman’s love. Then he went forth in the might of his simple and strong resolve,—his tools in his scrip, and a loaf or two of his accustomed household bread. He sought the well-known slope under Carradon, searched many a mass of Druid rock, and paced around cromlech and pillared stone of old memorial,[71] until he discovered a primeval assemblage of granite slabs suited to his toil. One of these, grounded upon several others, the vast boulders of some diluvian flood, had the rude semblance of a roof. Underneath this shelving rock he scooped away the soil, finding, as he dug on, more than one upright slice of moorstone, which he left to stand as an inner and natural wall. At last, at the end of a few laborious days, Daniel stood before a large cavern of the rocks, divided into chambers by upstanding granite, and sheltered at a steep angle by a mountainous mass of stone. Nerved and sustained by the hopeful visions which crowded on his mind, and of which he firmly trusted that this place would be the future scene, he toiled on until he had finally framed a giant abode such as that wherein Cyclops shut in Ulysses and his companions, and promised to “devour No-man the last.” Materials for the pavement and for closing up the inner walls were scattered abundantly around—nay, the very furniture for that mountain-home was at once ready for his hand; for as Agag,[72] king of the Amalekites, had his vaunted iron bed, so did Gumb frame and hew for himself and Florence, his wife, table and seat and a bedstead of native stone. Then he smoothed out and shot into a groove a thick and heavy door, so that, closed like an Eastern sepulchre, it demanded no common strength to roll away the stone. When all had been prepared, the bridegroom and the bride met at a distant church; the simple wedding-feast was held at her father’s house; and that night the husband led the maiden of his vows, the bride of his youth, to their wedding-rock! If he had known the ode, he might have chanted, in Horatian[73] verse, that day—

“Nunc scio quid sit amor, duris in cotibus illum”

“Now know I what true love is; in rugged dens he dwells.”

Here the wedded pair dwelt in peace long and happy years, mingling the imagery of old romance with the sterner duties of practical life. As a far-famed hewer of stone, the skill and energy of this singular man never lacked employ, nor failed to supply the necessities of his moorland abode. Like a patriarch in his tent amid the solitudes of Syria, he was his own king, prophet, and priest. He paid neither rent, nor taxes, nor tithe. When children were born to him, he exercised unwittingly the power of lay-baptism which was granted in the primitive Church to the inhabitants of a wilderness, afar from the ministry of the priesthood, and his wife was content to be “churched” by her own cherished husband, among the altars of unhewn stone that surrounded their solitary cell. Who shall say that this simple worship of the father and the mother with their household, amid the paradise of hills, was not as sweet, with the balsam of the soul, as the incense-breathing psalm of the cathedral choir? Rightly or wrongly, it is known that Daniel entertained an infinite contempt for “the parsons” whose territories bordered on the moor. Not one of them, it was his wont to aver, could cross the Asses’ Bridge of his favourite Euclid, a feat he had himself accomplished in very early youth; nor could the most learned among them all unravel the mysteries of his chosen companions, the wandering stars that travelled over Carradon every night. Long and frequent were his vigils for astronomical researches and delight. To this day the traveller will encounter on the face of some solitary rock a mathematical diagram carefully carved by some chisel and hand unknown; and while speculation has often been rife as to the Druidical origin of the mystic figure, or the scientific knowledge of the early Kelts, the local antiquary is aware that these are the simple records of the patient studies of Daniel Gumb.

When the writer of this article visited the neighbourhood in 183-, there still survived relics and remembrances of this singular man. There were a few written fragments[74] of his thoughts and studies still treasured up in the existing families of himself and his wife. Here is a transcript: “Mr. Cookworthy told me, when I saw him last, that astronomers in foreign parts, and our great man Sir Isaac here at home, had thought that the planets were so vast, and so like our earth in their ways, that they might have been inhabited by men; but he said, ‘their elements and atmosphere are thought to be unfit for human life and breath.’ But surely God would not have so wasted His worlds as to have made such great bright masses of His creation to roll along all barren, as it were, like desert places of light in the sky. There must be people of some kind there: how I should like to see them, and to go there when I die!”

Another entry on the same leaf: “Florence asked me to-day if I thought that our souls, after we are dead, would know the stars and other wise things better than we can now. And I answered her, Yes; and if I could—that is, if I was allowed to—the first thing I would try should be to square the circle true, and then, if I could, I would mark it and work it out somewhere hereabouts on a flat rock, that my son might find it there, and so make his fortune and be a great man. N.B.—Florence asked me to write this down.”

On a thick sheet of pasteboard, with a ground-plan of a building on the other side, he had written: “January 16, 1756.—A terrible storm last night. Thunder and lightning and hail, with a tempest of wind. Saw several dead sheep on the moor. Shipwrecks, no doubt, at sea. A thought came into my mind, Why should such harm be allowed to be done? I read some reasons once in a book that Mr. Cookworthy lent me, called ‘The Origin of Evil;’ but I could not understand a word of it. My notion is, that when evil somehow came into the world, God did not destroy it at once, because He is so almighty that He let it go on, to make manifest His power and majesty; and so He rules over all things, and turns them into good at the last. N.B.—The devil is called in the Bible the Prince of the Powers of the Air: so he may be, but he must obey his Master. The poor wretch is but a slave after all!”

On the fly-leaves of an old account-book the following strange statement appears: “June 23, 1764.—To-day, at bright noon, as I was at my work upon the moor, I looked up, and saw all at once a stranger standing on the turf, just above my block. He was dressed like an old picture I remember in the windows of St. Neot’s Church, in a long brown garment, with a girdle; and his head was uncovered and grizzled with long hair. He spoke to me, and he said, in a low, clear voice, ‘Daniel, that work is hard!’ I wondered that he should know my name, and I answered, ‘Yes, sir; but I am used to it, and don’t mind it, for the sake of the faces at home.’ Then he said, sounding his words like a psalm, ‘Man goeth forth to his work and to his labour until the evening; when will it be night with Daniel Gumb?’ I began to feel queer; it seemed to me that there was something awful about the unknown man. I even shook. Then he said again, ‘Fear nothing. The happiest man in all the earth is he that wins his daily bread by his daily sweat, if he will but fear God and do no man wrong.’ I bent down my head like any one confounded, and I greatly wondered who this strange appearance could be. He was not like a preacher, for he looked me full in the face; nor a bit like a parson, for he seemed very meek and kind. I began to think it was a spirit, only such ones always come by night, and here was I at noonday, and at work. So I made up my mind to drop my hammer and step up and ask his name right out. But when I looked up he was gone, and that clear out of my sight, on the bare wide moor suddenly.[75] I only wish that I had gone forward at once and felt him with my hand, and found out if he was a real man or only a resemblance. What could it mean! Mem. to ask Mr. C.”

This event is recorded in a more formal and painful handwriting than the other MSS. which survive. Nothing could be further removed from superstition or fear than this man’s whole character and mind. Hard as one of his native rocks, and accurate as a diagram, yet here is a tinge of that large and artless belief which is so inseparable from a Keltic origin, and which is so often manifested by the strongest and loftiest minds. Another paragraph, written on the blank page of an almanac, runs thus: “Found to-day, in the very heart of a slab rock that came out below the granite, the bony skeleton of a strange animal, or rather some kind of fish. The stone had never been broken into before, and looked ages older than the rocks above. Now, how came this creature to get in, and to die and harden there? Was it before Adam’s time, or since? What date was it? But what can we tell about dates after all? Time is nothing but Adam’s clock—a measurement that men invented to reckon by. This very rock with the creature in it was made, perhaps, before there was any such thing as time. In eternity may be—that is, before there were any dates begun. At all events, when God did make the rock, He must have put the creature there.” This appears to be a singular and rude anticipation of modern discovery, and a simple solution of a question of science in our own and later time. It is to be lamented that these surviving details of a thoughtful and original life are so few and far between.

Gumb appears to have united in his native character the simplicity of an ancient hermit and the stern contempt of the solitary student for the busy hum of men, with the brave resolution and independent energy of mind which have won success and fame for some of our self-made sons of science and skill. But his opportunities were few, and the severance of his life and abode from contact with his fellow-men forbade that access to the discoveries and researches of his kind which might have rendered him, in other days, the Hugh Miller of the rocks, or the Stephenson or Watt of a scientific solitude. He and his wife inhabited their wedded cell for many years and long. The mother on her stony couch gladdened her anxious husband with sons and daughters; but she had the courage to brave her woman’s trials alone, for neither midwife nor doctor were ever summoned to “the rock.” These, as may well be imagined, were all literally educated at home; but only one of their children—his name was John—appears to have inherited his father’s habits or energy. He succeeded to the caverned home after Daniel’s death, and when his mother had returned to her native village to die also, the existence of John Gumb is casually seen recorded as one of the skilful hewers of stone at the foot of Carradon. But Daniel died “an old man full of days,” and he was carried after all ad plures, and to the silent society of men, in the churchyard of the parish wherein stood afar off his rocky home. He won and he still deserves a nook of remembrance among the legendary sons of the west, “the giants” of Keltic race, “the mighty men that were of old, the men of renown.” His mind, though rough-hewn, like a block of his native granite, must have been well balanced: resolute and firm reliance on a man’s own resources, and disdain of external succour, have ever been a signal of native genius. To be able to live alone, according to the adage of an ancient sage, a man must be either an angel or a demon. Gumb was neither, but a simple, strong-hearted, and intellectual man. He had the “mens sana in corpore sano” of the poet’s aspiration. A scenic taste and a mind “to enjoy the universe” he revealed in the very choice of his abode. In utter scorn of the pent-up city, and dislike for the reek of the multitude, he built like “the Kenite, his nest in the rock;”[76] nor did he pitch his stony tent by chance, or in a casual place in the wild. He chose and he fixed his home where his eye could command and exult in a stretch of circumferent scenery a hundred and fifty miles in surrounding extent. In the east, he greeted the morning sun, as he mounted the rugged saddle of Dartmoor and Exmoor for his daily career. To the west, Roche, the rock of the ruined hermitage, lifted a bold and craggy crest to the sky, where long centuries before another solitary of more ascetic mind lay, like the patriarch on his pillow of granite, and reared a ladder to heaven by the energy of nightly prayer. Far, far away to the westward the haughty sun of England went into the storied sea of Arthur and his knights, and touched caressingly the heights of grim Dundagel with a lingering halo of light. These were the visions that soothed and surrounded the worker at his daily toil, and roused and strengthened the energies of the self-sustaining man. The lessons of the legend of Daniel Gumb are simple and earnest and strong. The words of supernatural wisdom might be graven as an added superscription on his rock, “Whatsoever thou doest, do it with all thine heart.” If thou be a man friendless and alone, the slave of the hammer or the axe, and doomed to the sweat of labour day by day till the night shall come that no man can work, “aide-toi et Dieu t’aidera”—aid thyself and God will succour thee.

ANTONY PAYNE, A CORNISH GIANT[77]

On the brow of a lofty hill, crested with stag-horned trees, commanding a deep and woodland gorge wherein “the Crooks of Combe”[78] (the curves of a winding river) urge onward to the “Severn Sea,” still survive the remains of famous old Stowe,—that historic abode of the loyal and glorious Sir Beville,[79] the Bayard of old Cornwall, “sans peur et sans reproche,” in the thrilling Stuart wars. No mansion on the Tamar-side ever accumulated so rich and varied a store of association and event. Thither the sons of the Cornish gentry were accustomed to resort, to be nurtured and brought up with the children of Sir Beville Granville and Lady Grace; for the noble knight was literally the “glass wherein” the youth of those ancient times “did dress themselves.” There their graver studies were relieved by manly pastime and athletic exercise. Like the children of the Persians, they were taught “to ride, to bend the bow, and to speak the truth.” At hearth and hall every time-honoured usage and festive celebration was carefully and reverently preserved. Around the walls branched the massive antlers of the red deer of the moors, the trophies of many a bold achievement with horse and hound. At the buttery-hatch hung a tankard marked with the guests’ and the travellers’ peg, and a manchet, flanked with native cheese, stood ready on a trencher for any sudden visitant who might choose to lift the latch; for the Granville motto was, “An open door and a greeting hand.” A troop of retainers, servants, grooms, and varlets of the yard, stood each in his place, and under orders to receive with a welcome the unknown stranger, as well as their master’s kinsman and friend.

Antony Payne’s House, Stratton, now the Tree Inn.

Among these, at the beginning of the seventeenth century, appeared a remarkable personage. He was the son of an old tenant on the estate, who occupied the manor-house of Stratton, a neighbouring town. His parents were of the yeoman rank in life, and possessed no singularity of personal aspect or frame, although both were comely. But Antony, their son, was from his earliest years a wonderful boy. He shot up into preternatural stature and strength. His proportions were so vast that, when he was a mere lad, his schoolmates were accustomed to “borrow his back,” and, for sport, to work out their geography lessons or arithmetic on that broad disc in chalk; so that, to his mother’s amazement and dismay, he more than once brought home, like Atlas, the world on his shoulders, for her to rub out. His strength and skill in every boyish game were marvellous, and, unlike many other large men, his mental and intellectual faculties increased with his amazing growth.

It was Antony Payne’s delight to select two of his stoutest companions, whom he termed “his kittens,” and, with one under each arm, to climb some perilous crag or cliff in the neighbourhood of the sea, “to show them the world,” as he said. He was called in the school “Uncle Tony,” for the Cornish to this day employ the names “uncle and aunt” as titles of endearment and respect. Another relic of his boyhood is extant still: the country lads, when they describe anything of excessive dimensions, call it, “As long as Tony Payne’s foot.”

He grew on gradually, and in accurate proportion of sinews and thews, until, at the age of twenty-one, he was taken into the establishment at Stowe. He then measured seven feet two inches without his shoes,[80] and he afterwards added a couple of inches more to his stately growth. Wide-chested, full-armed, and pillared like a rock on lower limbs of ample and exact symmetry, he would have gladdened the critical eyes of Queen Elizabeth, whose Tudor taste led her to exult in “looking on a man.” If his lot had fallen in later days, he might have been hired by some wonder-monger to astonish the provincial mind, or the intellect of cities, as the Cornish Chang. But in good, old, honest, simple-hearted England, they utilised their giants, and deemed that when a cubit was added to the stature of a man, it was for some wise good end, and they looked upon their loftier brother with added honour and respect.

So for many years Payne continued to fulfil his various duties as Sir Beville’s chief retainer at Stowe. He it was who was the leader and the authority in every masculine sport. He embowelled and flayed the hunted deer, and carried the carcass on his own shoulders to the Hall, where he received as his guerdon the horns and the hide. The antlers, cleansed and polished, were hoisted as a trophy on the panelled wall; and the skins, dressed and prepared, were shaped into a jerkin for his goodly chest. It took the spoils of three full-grown red deer to make the garment complete. His master’s sons and their companions, the very pride of the West, who were housed and instructed at Stowe, when released from their graver studies, were under his especial charge. He taught them to shoot, and fish, and to handle arms. Tilt-yard and bowling-green, and the hurler’s ground, can still be identified at Stowe. In the latter, the poising-place and the mark survive, and a rough block of graywacke is called to this day “Payne’s cast;” it lies full ten paces beyond the reach whereat the ordinary players could “put the stone.”

It is said that one Christmas-eve the fire languished in the Hall. A boy with an ass had been sent to the woodland for logs, and the driver loitered on his homeward way. Lady Grace lost patience, and was displeased. All at once a sudden outcry was heard at the gate, and Sir Beville’s Giant appeared with the loaded animal on his mighty back. He threw down his burden in triumph at the hearth-side, shouting merrily, “Ass and fardel! ass and fardel for my lady’s Yule!” Another time he strode along the path from Kilkhampton village to Stowe with a bacon-hog of three hundredweight thrown across his shoulders, and merely because a taunting butcher had doubted his strength for the feat. Among the excellences of Sir Beville’s Giant, it is told of him that he was by no means clumsy or uncouth, as men of unusual size sometimes are, but as nimble and elastic, and as capable of swift and dexterous movement, as a light and muscular man. Added to this, his was a strong and acute intellect; so happy also in his language, and of such a ready wit, that he was called by a writer[81] of the last century, from his resemblance, in these points only, to Shakespeare’s knight, “the Falstaff of the West.”

But a great and sudden change was about to come over the happy halls of Stowe. The king and his Parliament were at fatal strife; and there could be but one place in the land for the true-hearted and chivalrous Sir Beville, and that was at his royal master’s side.[82] The well-known rallying cry went through the hills and valleys of Cornwall, “Granville’s up!” and the hearts and hands of many a noble knight and man-at-arms turned towards old Stowe. Mounted messengers rode to and fro. Strange and stalwart forms arrived to claim a place in the ranks. Retainers were enrolled day and night; and the smooth sward of the bowling-green and the Fawn’s Paddock were dinted by the hoofs of horses and the tread of serried men. Foremost among these scenes we find, as body-guard of his master, the bulky form of Antony Payne. He marshalled and manœuvred the rude levies from the western mines, “the underground men.” He served out arms and rations, and established order, by the mere terror of his presence and strength, among the wild and mixed multitude that gathered “for the king and land.”

Instead of the glad and hospitable scenery of former times, Stowe became in those days like a garrison surrounded by a camp. At last, one day tidings arrived that the battalions of the Parliament, led by Lord Stamford, were on their way northwards, and not many miles off. A picked and goodly company marched forth from the avenue of Stowe, and among them Payne, on his Cornish cob Samson, of pure Guinhilly breed. The next day, eight miles towards the south, the battle of Stratton Hill was fought and won by the royal troops. The Earl of Stamford was repulsed, and fled, bequeathing, by a strange mischance, his own name, though the defeated commander, to the field of battle. It is called to this day Stamford Hill.[83] Sir Beville returned that night to Stowe, but his Giant remained with some other soldiers to bury the dead. He had caused certain large trenches to be laid open, each to hold ten bodies side by side. There he and his followers carried in the slain. On one occasion they had laid down nine corpses, and Payne was bringing in another, tucked under his arm, like one of “the kittens” of his schoolboy days, when all at once the supposed dead man was heard pleading earnestly with him, and expostulating, “Surely you wouldn’t bury me, Mr. Payne, before I am dead?” “I tell thee, man,” was the grim reply, “our trench was dug for ten, and there’s nine in already; you must take your place.” “But I bean’t dead, I say; I haven’t done living yet; be massyful, Mr. Payne—don’t ye hurry a poor fellow into the earth before his time.” “I won’t hurry thee: I mean to put thee down quietly and cover thee up, and then thee canst die at thy leisure.” Payne’s purpose, however, was kinder than his speech. He carried his suppliant carefully to his own cottage not far off, and charged his wife to stanch, if possible, her husband’s rebellious blood. The man lived, and his descendants are among the principal inhabitants of the town of Stratton to this day.[84]

That same year the battle of Lansdown, near Bath, was fought. The forces of the Parliament prevailed, and Sir Beville nobly died. Payne was still at his side, and, when his master fell, he mounted young John Granville, a youth of sixteen, whom he had always in charge, on his father’s horse, and he led the Granville troop into the fight. A letter[85] which the faithful retainer wrote to his lady at Stowe still survives. It breathes in the quaint language of the day a noble strain of sympathy and homage. Thus it ran:—

“Honoured Madam,—Ill news flieth apace. The heavy tidings no doubt hath already travelled to Stowe that we have lost our blessed master by the enemy’s advantage. You must not, dear lady, grieve too much for your noble spouse. You know, as we all believe, that his soul was in heaven before his bones were cold. He fell, as he did often tell us he wished to die, in the great Stuart cause, for his country and his king. He delivered to me his last commands, and with such tender words for you and for his children as are not to be set down with my poor pen, but must come to your ears upon my best heart’s breath. Master John, when I mounted him on his father’s horse, rode him into the war like a young prince, as he is, and our men followed him with their swords drawn and with tears in their eyes. They did say they would kill a rebel for every hair of Sir Beville’s beard. But I bade them remember their good master’s word, when he wiped his sword after Stamford fight; how he said, when their cry was, ‘Stab and slay!’ ‘Halt, men! God will avenge.’ I am coming down with the mournfullest load that ever a poor servant did bear, to bring the great heart that is cold to Kilkhampton vault. Oh, my lady, how shall I ever brook your weeping face? But I will be trothful to the living and to the dead.

“These, honoured madam, from thy saddest, truest servant,

“Antony Payne.”

ANTONY PAYNE (p. 118)

From the picture by Sir Godfrey Kneller

At the Restoration the Stowe Giant reappears upon the scene in attendance on his young master, John Granville. Sir Beville’s son had been instrumental in the return of the king, and had received from Charles II. largess of money, great offices, and the earldom of Bath. Among other places of trust, he was appointed Governor of the Garrison at Plymouth. There Payne received the appointment of Halberdier of the Guns, and the king, who held him in singular favour, commanded his portrait to be painted by the Court artist, Sir Godfrey Kneller.[86] The fate of this picture was one of great vicissitude. It hung in state for some years in the great gallery at Stowe; thence, when that mansion was dismantled at the death of the Earl of Bath, it was removed to Penheale, another manor-house of the Granvilles, in Cornwall; but it ceased to be highly esteemed, from ignorance of the people and the oblivion of years, insomuch so that when Gilbert, the Cornish historian, travelled through the county to collect materials for his work, he discovered the portrait rolled up in an empty room, and described by the farmer’s wife as “a carpet with the effigy of a large man upon it.” It was a gift to her husband, she said, from the landlord’s steward, and she was glad to sell it as she did for £8! When Gilbert died his collection of antique curiosities was sold by auction at Devonport, where he lived, and this portrait of Payne, which had been engraved as the frontispiece to the second volume of his “History of Cornwall,” was bought by a stranger who was passing through the town, and who had strolled in to look at the sale, at the price of forty guineas. The value had been apparently enhanced by oil, and varnish, and frame. This stranger proved to be a connoisseur in paintings: he conveyed it to London, and there it was ascertained to be one of the masterpieces of Kneller; it was resold for the enormous sum of £800. This picture, or even the engraving in Gilbert’s work, reveals still to the eye the Giant of Old Stowe, “in his natural presentment” as he lived. There he stands before the eye, a stalwart soldier of the guard. One hand is placed upon a cannon, and the other wields the tall halberd of his rank and office as yeoman of the guns. By a strange accident this very weapon[87] and a large flask or flagon,[88] sheathed in wicker-work, which is said to have held “Antony’s allowance,” a gallon of wine, and which is placed in the picture on the ground at his feet—both these relics of the time and the man are now in the possession of the writer of this article, in the Vicarage House, near Stowe. It was in Plymouth garrison, and in his later days, that an event is recorded of Payne which testifies that even after long years “his eye had not grown dim, neither was his natural force abated.” The Revolution had come and gone, and William and Mary had been enthroned. At the mess-table of the regiment in garrison, on the anniversary of the day when Charles I. had been beheaded, a sub-officer of Payne’s own rank had ordered a calf’s head to be served up in a “William-and-Mary dish.” This, in those days of new devotion to the house of Hanover, was a coarse and common annual mockery of the beheaded king; and delf, with the faces of these two sovereigns for ornament, was a valued ware (the writer has one large dish). When Payne entered the room, his comrades pointed out to him the insulting and practical jest—to him, too, most offensive, for he was a Stuart man. With a ready and indignant gesture he threw out of the window the symbolic platter and its contents.

FIG. 3

ANTONY PAYNE’S FLAGON (P. 120)

A fierce quarrel ensued and a challenge, and at break of day Payne and his antagonist fought with swords on the ramparts. After a strong contest—for the offender was a master of his weapon—Payne ran his adversary through the sword-arm and disabled him. He is said to have accompanied the successful thrust with the taunting shout, “There’s sauce for thy calf’s head!” When the strong man at last began to bow himself down at the approach of one stronger than he, the Giant of Stowe obtained leave to retire. He returned to Stratton, his native place, and found shelter and repose in the very house and chamber wherein he was born.

After his death, neither the door nor the stairs would afford egress for the large and coffined corpse. The joists had to be sawn through, and the floor lowered with rope and pulley, to enable the Giant to pass out towards his mighty grave. Relays of strong bier-men carried him to his rest, and the bells of the tower, by his own express desire, “chimed him home.” He was buried outside the southern wall of Stratton church.[89] When the writer was a boy, the sexton one day broke, by accident, through the side wall of a vast but empty sepulchre. Many went to see the sight, and there, marked by a stone in the wall, was a vault, like the tomb of the Anakim, large enough in these days for the interment of three or four of our degenerate dead. But it was empty, desolate, and bare. No mammoth bones nor mysterious relics of the unknown dead. A massive heap of silent dust!

CRUEL COPPINGER[90]

A record of the wild, strange, lawless characters that roamed along the north coast of Cornwall during the middle and latter years of the last century would be a volume full of interest for the student of local history and semi-barbarous life. Therein would be found depicted the rough sea-captain, half smuggler, half pirate, who ran his lugger by beacon-light into some rugged cove among the massive headlands of the shore, and was relieved of his freight by the active and diligent “country-side.” This was the name allotted to that chosen troop of native sympathisers who were always ready to rescue and conceal the stores that had escaped the degradation of the gauger’s brand. Men yet alive relate with glee how they used to rush at some well-known signal to the strand, their small active horses shaved from forelock to tail, smoother than any modern clip, well soaped or greased from head to foot, so as to slip easily out of any hostile grasp; and then, with a double keg or pack slung on to every nag by a single girth, away went the whole herd, led by some swift well-trained mare, to the inland cave or rocky hold, the shelter of their spoil. There was a famous dun mare—she lived to the age of thirty-seven, and died within legal memory—almost human in her craft and fidelity, who is said to have led a bevy of loaded pack-horses, unassisted by driver or guide, from Bossinney Haun to Roughtor Point. But beside these travellers by sea, there would be found ever and anon, in some solitary farmhouse inaccessible by wheels, and only to be approached by some treacherous foot-path along bog and mire, a strange and nameless guest—often a foreigner in language and apparel—who had sought refuge with the native family, and who paid in strange but golden coins for his shelter and food; some political or private adventurer, perchance, to whom secrecy and concealment were safety and life, and who more than once lived and died in his solitary hiding-place on the moor.

Interior of Galsham, once the home of Cruel Coppinger.

There is a bedstead of carved oak still in existence at Trevotter—a farm among the midland hills—whereon for long years an unknown stranger slept. None ever knew his nation or name. He occupied a solitary room, and only emerged now and then for a walk in the evening air. An oaken chest of small size contained his personal possessions and gold of foreign coinage, which he paid into the hands of his host with the solemn charge to conceal it until he was gone thence or dead—a request which the simple-hearted people faithfully fulfilled. His linen was beautifully fine, and his garments richly embroidered. After some time he sickened and died, refusing firmly the visits of the local clergyman, and bequeathing to the farmer the contents of his chest. He wrote some words, they said, for his own tombstone, which, however, were not allowed to be engraved, but they were simply these—“H. De R. Equees & Ecsul.” The same sentence was found, after his death, carved on the ledge of his bed, and the letters are, or lately were, still traceable on the mouldering wood.

But among the legends of local renown a prominent place has always been allotted to a personage whose name has descended to our times linked to a weird and graphic epithet—“Cruel Coppinger.” There was a ballad in existence within human memory which was founded on the history of this singular man, but of which the first verse[91] only can now be recovered. It runs—

“Will you hear of the Cruel Coppinger?
He came from a foreign kind;
He was brought to us by the salt-water,
He was carried away by the wind.”

His arrival on the north coast of Cornwall was signalised by a terrific hurricane. The storm came up Channel from the south-west. The shore and the heights were dotted with watchers for wreck—those daring gleaners of the harvest of the sea. It was just such a scene as is sought for in the proverb of the West—

“A savage sea and a shattering wind,
The cliffs before, and the gale behind.”

As suddenly as if a phantom ship had loomed in the distance, a strange vessel of foreign rig was discovered in fierce struggle with the waves of Harty Race. She was deeply laden or waterlogged, and rolled heavily in the trough of the sea, nearing the shore as she felt the tide. Gradually the pale and dismayed faces of the crew became visible, and among them one man of herculean height and mould, who stood near the wheel with a speaking-trumpet in his hand. The sails were blown to rags, and the rudder was apparently lashed for running ashore. But the suck of the current and the set of the wind were too strong for the vessel, and she appeared to have lost her chance of reaching Harty Pool. It was seen that the tall seaman, who was manifestly the skipper of the boat, had cast off his garments, and stood prepared upon the deck to encounter a battle with the surges for life and rescue. He plunged over the bulwarks, and arose to sight buffeting the seas. With stalwart arm and powerful chest he made his way through the surf, rode manfully from billow to billow, until with a bound he stood at last upright upon the sand, a fine stately semblance of one of the old Vikings of the northern seas. A crowd of people had gathered from the land, on horseback and on foot, women as well as men, drawn together by the tidings of a probable wreck. Into their midst, and to their astonished dismay, rushed the dripping stranger: he snatched from a terrified old dame her red Welsh cloak, cast it loosely around him, and bounded suddenly upon the crupper of a young damsel, who had ridden her father’s horse down to the beach to see the sight. He grasped her bridle, and, shouting aloud in some foreign language, urged on the double-laden animal into full speed, and the horse naturally took his homeward way. Strange and wild were the outcries that greeted the rider, Miss Dinah Hamlyn, when, thus escorted, she reached her father’s door in the very embrace of a wild, rough, tall man, who announced himself by a name—never afterwards forgotten in those parts—as Coppinger, a Dane. He arrayed himself without the smallest scruple in the Sunday suit of his host. The long-skirted coat of purple velveteen with large buttons, the embroidered vest, and nether garments to match, became him well. So thought the lady of his sudden choice. She, no doubt, forgave his onslaught on her and on her horse for the compliment it conveyed. He took his immediate place at the family board, and on the settle by the hearth, as though he had been the most welcome and long-invited guest in the land. Strange to say, the vessel disappeared immediately he had left her deck, nor was she ever after traced by land or sea. At first the stranger subdued all the fierce phases of his savage character, and appeared deeply grateful for all the kindness he received at the hands of his simple-hearted host. Certain letters which he addressed to persons of high name in Denmark were, or were alleged to be, duly answered, and remittances from his friends were supposed to be received. He announced himself as of a wealthy family and superior rank in his native country, and gave out that it was to avoid a marriage with a titled lady that he had left his father’s house and gone to sea. All this recommended him to the unsuspecting Dinah, whose affections he completely won. Her father’s sudden illness postponed their marriage. The good old man died to be spared much evil to come.

The Dane succeeded almost naturally to the management and control of the house, and the widow held only an apparent influence in domestic affairs. He soon persuaded the daughter to become his wife, and immediately afterwards his evil nature, so long smouldering, broke out like a wild beast uncaged. All at once the house became the den and refuge of every lawless character on the coast. All kinds of wild uproar and reckless revelry appalled the neighbourhood day and night. It was discovered that an organised band of desperadoes, smugglers, wreckers, and poachers were embarked in a system of bold adventure, and that “Cruel Coppinger” was their captain. In those days, and in that unknown and far-away region, the peaceable inhabitants were totally unprotected. There was not a single resident gentleman of property or weight in the entire district; and the clergyman, quite insulated from associates of his own standing, was cowed into silence and submission. No revenue officer durst exercise vigilance west of the Tamar; and to put an end to all such surveillance at once, it was well known that one of the “Cruel” gang had chopped off a gauger’s head on the gunwale of a boat, and carried the body off to sea.[92]

Amid such scenes Coppinger pursued his unlawful impulses without check or restraint. Strange vessels began to appear at regular intervals on the coast, and signals were duly flashed from the headlands to lead them into the safest creek or cove. If the ground-sea were too strong to allow them to run in, they anchored outside the surf, and boats prepared for that service were rowed or hauled to and fro, freighted with illegal spoil. Amongst these vessels, one, a full-rigged schooner, soon became ominously conspicuous. She bore the name of the Black Prince, and was the private property of the Dane, built to his own order in a dockyard of Denmark. She was for a long time the chief terror of the Cornish Channel. Once with Coppinger on board, when under chase, she led a revenue cutter into an intricate channel near the Gull Rock, where, from knowledge of the bearings, the Black Prince escaped scathless, while the king’s vessel perished with all on board. In those times, if any landsman became obnoxious to Coppinger’s men, he was either seized by violence or by craft, and borne away handcuffed to the deck of the Black Prince; where, to save his life, he had to enrol himself, under fearful oaths, as one of the crew. In 1835, an old man of the age of ninety-seven related to the writer that, when a youth, he had been so abducted, and after two years’ service had been ransomed by his friends with a large sum. “And all,” said the old man, very simply, “because I happened to see one man kill another, and they thought I should mention it.”

Amid such practices ill-gotten gold began to flow and ebb in the hands of Coppinger. At one time he chanced to hold enough money to purchase a freehold farm bordering on the sea. When the day of transfer arrived, he and one of his followers appeared before the astonished lawyer with bags filled with various kinds of foreign coin. Dollars and ducats, doubloons and pistoles, guineas—the coinage of every foreign country with a seaboard—were displayed on the table. The man of law at first demurred to such purchase-money; but after some controversy, and an ominous oath or two of “that or none,” the lawyer agreed to take it by weight. The document bearing Coppinger’s name is still extant. His signature is traced in stern, bold, fierce characters, as if every letter had been stabbed upon the parchment with the point of a dirk. Underneath his autograph, also in his own writing, is the word “Thuro.”[93]

Long impunity increased Coppinger’s daring. There were certain byways and bridle-roads along the fields over which he exercised exclusive control. Although every one had a perfect right by law to use these ways, he issued orders that no man was to pass over them by night, and accordingly from that hour none ever did. They were called “Coppinger’s Tracks.” They all converged at a headland which had the name of Steeple Brink. Here the cliff sheered off, and stood three hundred feet of perpendicular height, a precipice of smooth rock toward the beach, with an overhanging face one hundred feet down from the brow. There was a hollow entrance into the cliff, like a huge cathedral door, crowned and surrounded with natural Saxon arches, curved by the strata of native stone. Within was an arched and vaulted cave, vast and gloomy; it ran a long way into the heart of the land, and was as large and tall—so the country-people said—as Kilkhampton church. This stronghold was inaccessible by natural means, and could only be approached by a cable-ladder lowered from above and made fast below on a projecting crag. It received the name of “Coppinger’s Cave,” and was long the scene of fierce and secret revelry that would be utterly inconceivable to the educated mind of the nineteenth century. Here sheep were tethered to the rock, and fed on stolen hay and corn till their flesh was required for a feast: kegs of brandy and hollands were piled around; chests of tea; and iron-bound sea-chests contained the chattels and the revenues of the Coppinger royalty of the sea. No man ever essayed the perilous descent into the cavern except the captain’s own troop, and their loyalty was secured, not only by their participation in his crimes, but by a terrible oath.

The terror linked with Coppinger’s name throughout the coast was so extreme that the people themselves, wild and lawless as they were, submitted to his sway as though he had been the lord of the soil and they his vassals. Such a household as Coppinger’s was of course far from happy or calm. Although when his wife’s father died he had insensibly acquired possession of the stock and farm, there remained in the hands of the widow a considerable amount of money as her dower. This he obtained from the poor helpless woman by instalments; and when pretext and entreaty alike failed, he resorted to a novel mode of levy. He fastened his wife to the pillar of her oak bedstead, and called her mother into the room. He then explained that it was his purpose to flog Dinah with the sea-cat, which he flourished in his hand, until her mother had transferred to him such an amount as he required of her reserved property. This deed of atrocity he repeated until he had utterly exhausted the widow’s store. He had a favourite mare, so fierce and indomitable that none but Coppinger himself could venture on her back, and so fleet and strong that he owed his escape from more than one menacing peril by her speed and endurance. The clergyman had spoken above his breath of the evil doings in the cave, and had thus aroused his wrath and vengeance.[94] On a certain day he was jogging homeward on his parish cob, and had reached the middle of a wide and desolate heath. All at once he heard behind him the clattering of horse-hoofs and a yell such as might have burst from the throat of the visible demon when he hurled the battle on the ancient saint. It was Cruel Coppinger with his double-thonged whip, mounted on his terrible mare. Down came the fearful scourge on his victim’s shuddering shoulders. Escape was impossible. The poor parson knew too well the difference between his own ambling galloway, that never essayed any swifter pace than a jog-trot, and that awful steed behind him with footsteps like the storm. Circling, doubling like a hare, twisting aside, crying aloud for mercy,—all was vain. He arrived at last at his own house, striped like a zebra, and as he rushed in at the gate he heard the parting scoff of his assailant, “There, parson, I have paid my tithe in full; never mind the receipt!”

It was on the self-same animal that Coppinger performed another freak. He had passed a festive evening at a farmhouse, and was about to take his departure, when he spied at the corner of the hearth a little old tailor of the country-side, who went from house to house to exercise his calling. He was a half-witted, harmless old fellow, and answered to the name of Uncle Tom Tape.

“Ha, Uncle Tom!” cried Coppinger; “we both travel the same road, and I don’t mind giving thee a hoist behind me on the mare.”

The old man cowered in the settle. He would not encumber the gentleman,—was unaccustomed to ride such a spirited horse. But all his excuses were overborne. The other guests, entering into the joke, assisted the trembling old man to mount the crupper of the capering mare. Off she bounded, and Uncle Tom, with his arms cast with the strong gripe of terror around his bulky companion, held on like grim death. Unbuckling his belt, Coppinger passed it around Uncle Tom’s thin haggard body, and buckled it on his own front. When he had firmly secured his victim, he loosened his reins, and urged the mare with thong and spur into a furious gallop. Onward they rushed till they fled past the tailor’s own door at the roadside, where his startled wife, who was on the watch, afterwards declared “she caught sight of her husband clinging on to a rainbow.” Loud and piteous were the outcries of Tailor Tom, and earnest his shrieks of entreaty that he might be told where he was to be carried that night, and for what doom he had been buckled on. At last, in a relaxation of their pace going up a steep hill, Coppinger made him a confidential communication.

“I have been,” he said, “under a long promise to the devil that I would bring him a tailor to make and mend for him, poor man; and as sure as I breathe, Uncle Tom, I mean to keep my word to-night!”

The agony of terror produced by this revelation produced such convulsive spasms, that at last the belt gave way, and the tailor fell off like a log among the gorse at the roadside. There he was found next morning in a semi-delirious state, muttering at intervals, “No, no; I never will. Let him mend his breeches with his own drag-chain, as the saying is. I will never so much as thread a needle for Coppinger nor his friend.”

One boy was the only fruit of poor Dinah’s marriage with the Dane. But his birth brought neither gladness nor solace to his mother’s miserable hearth. He was fair and golden-haired, and had his father’s fierce, flashing eyes. But though perfectly well formed and healthful, he was born deaf and dumb. He was mischievous and ungovernable from his birth. His cruelty to animals, birds, and to other children was intense. Any living thing that he could torture appeared to yield him delight. With savage gestures and jabbering moans he haunted the rocks along the shore, and seemed like some uncouth creature cast up by the sea. When he was only six years old he was found one day upon the brink of a tall cliff, bounding with joy, and pointing downward towards the beach with convulsions of delight. There, mangled by the fall and dead, they found the body of a neighbour’s child of his own age, who was his frequent companion, and whom, as it was inferred, he had drawn towards the steep precipice, and urged over by stratagem or force. The spot where this occurred was ever afterwards his favourite haunt. He would draw the notice of any passer-by to the place, and then point downward where the murdered child was found with fierce exultant mockery. It was a saying evermore in the district, that, as a judgment on his father’s cruelty, his child had been born without a human soul. He lived to be the pestilent scourge of the neighbourhood.

But the end arrived. Money had become scarce, and the resources of the cave began to fail. More than one armed king’s cutter were seen day and night hovering off the land. Foreigners visited the house with tidings of peril. So he “who came with the water went with the wind.” His disappearance, like his arrival, was commemorated by a turbulent storm. A wrecker, who had gone to watch the shore, saw, as the sun went down, a full-rigged vessel standing off and on. By-and-by a rocket hissed up from the Gull Rock, a small islet with a creek on the landward side which had been the scene of many a run of smuggled cargo. A gun from the ship answered it, and again both signals were exchanged. At last a well-known and burly form stood on the topmost crag of the island rock. He waved his sword, and the light flashed back from the steel. A boat put off from the vessel with two hands at every oar—for the tide runs with double violence through Harty Race. They neared the rocks, rowed daringly through the surf, and were steered by some practised coxswain into the Gull Greek. There they found their man. Coppinger leaped on board the boat, and assumed the command. They made with strong efforts for their ship. It was a path of peril through that boiling surf. Still, bending at the oar like chained giants, the man watched them till they forced their way through the battling waters. Once, as they drew off the shore, one of the rowers, either from ebbing strength or loss of courage, drooped at his oar. In a moment a cutlass gleamed over his head, and a fierce stern stroke cut him down. It was the last blow of Cruel Coppinger. He and his boat’s crew boarded the vessel, and she was out of sight in a moment, like a spectre or a ghost. Thunder, lightning, and hail ensued. Trees were rent up by the roots around the pirate’s abode. Poor Dinah watched, and held in her shuddering arms her idiot-boy, and, strange to say, a meteoric stone, called in that country a storm-bolt, fell through the roof into the room at the very feet of Cruel Coppinger’s vacant chair.

THOMASINE BONAVENTURE[95]

The aspect of rural England during the fifteenth and sixteenth centuries must have presented a strange and striking contrast, in the eye of a traveller, to the agricultural scenery of our own time. Thinly peopled—for the three millions of our chief city nowadays are in excess of the total population of the whole land of the Edwards and the Henrys—the inhabitants occupied hamlets few and far between, and a farm or grange signified usually a moated house amid a cluster of cultivated fields, gathered within fences from the surrounding forest or wold, and gleaming in the distance with rich or green enclosures, rescued from the wilderness, to give “fodder to the cattle, and bread to strengthen the heart of man.” But the great domains of the land for the most part expanded into woodland and marsh and moor, with glades or grassy avenues here and there for access to the lair of the red deer or the wild boar, or other native game, which afforded in that day a principal supply of human food. Yonder in the distance appeared ever and anon a beacon-tower, which marked the place and ward for the warning of hostile advances by night, and for the gathering rest of the hobbelars or horsemen, whose office it was to scour the country and to keep in awe the enemies of God and the king. Wheel-roads, except in the neighbourhood of cities or on the line of a royal progress, there were none; and among the bridle-paths men urged their difficult path in companies, for it was seldom safe for an honest or well-to-do man to travel alone. Rivers glided in silence to the sea without a sail or an oar to ruffle their waters; and there were whole regions, that now are loud with populous life, that might then have been called void places of the uninhabited earth. But more especially did this character of uncultured desolation pervade the extreme borders of the west of England, the country between the Tamar and the sea. There dwelt in scattered villages, or town-places as they are called to this day, the bold and hardy Keltic people, few in number, but, like the race of the Eastern wild man, never taught to bear the yoke. Long after other parts of England had settled into an improved agriculture, and submitted to the discipline of more civilised life, the Cornish were wont to hew their resources out of the bowels of their mother earth, or to haul into their nets the native harvest of the sea. Thus the merchandise of fish, tin, and copper became the vaunted staple of their land. These, the rich productions of their native county, were, even in remote periods of our history, in perpetual request, and formed, together with the wool of their moorland flocks, the great trade of the Cornish people. From all parts, and especially from that storied city whose merchants were then, as now, princes of the land, men were wont to encounter the perilous journey from the Thames to the Tamar, to pursue their traffic with the “underground folk,” as they termed the inhabitants of Cornwall, that rocky land of strangers, as, when literally interpreted, is the exact meaning of its name.

It was in the year 1463, when Edward IV. occupied the English throne, that a tall and portly merchant, in the distinctive apparel of the times, rode along the wilds of a Cornish moor. He sat high and firm upon his horse, a bony gelding, with demipique saddle. A broad beaver, or, as it was then called, a Flanders hat, shaded a grave and thoughtful countenance, wherein shrewdness and good-humour struggled for the mastery and the latter prevailed, and his full brown beard was forked—a happy omen, as it was always held, of prosperous life. His riding garb displayed that contrast of colours which was then so valued by native taste, insomuch that the phrase “motley” had in its origin a complimentary and not an invidious sound. Behind him and near rode his servant, a stout and active-looking knave, armed to the teeth.

The traveller had crossed the ford of a moorland stream, when he halted and reined up at a scene that greeted him on the bank. There, on a green and rushy knoll and underneath a gnarled and wind-swept tree, a damsel in the blossom of youth stood leaning on her shepherd-staff: her companion, a peasant boy, drew back, half shaded by a rock. Sheep of the native breed, the long-forgotten Cornish Knott, gathered around. As he drew nigh, the stranger discovered that the maiden was tall and well formed, and that her rounded limbs had the mould and movement of a natural grace that only health and exercise could develop or bestow. The sure evidence of her Keltic origin was testified by her eyes of violet-blue and abundant hair of rich and radiant brown—the hue that Italian poets delight to describe as the colour of the ripe chestnut,[96] or the stalks and fibres of the maidenhair fern. She had also the bashful nose that appears to retreat from the lip with the unmistakable curve of the Kelt. She was clad in a grey kirtle of native wool, and her bodice also was knitted at the hearth by homely hands. The merchant was first to speak.

“Be not scared,” said he, “fair damsel, by a stranger’s voice. My name is John Bunsby, of the city of London, and I am bound for the hostel of Wike St. Marie, which must be somewhere nigh this moor. What did thy gossips call thee, maiden, at the font?”

“My name, kind sir,” she answered, modestly, “is Thomasine Bonaventure, and my father’s house is hard by at Wike. These are my master’s sheep.”

“The evening falls fast,” said the traveller; “I would fain hire safe guidance to yonder inn.”

She beckoned to the youth and whispered a word in his ear, to which, however, he seemed to listen with reluctance or dislike, and then, with her crook still in her hand, she herself went on to guide the stranger on his way. They arrived in due course at the hostel-door, at the sign of the Rose: but it was the Rose, mere, and without an epithet; for mine host had wisely omitted, in those dangerous days, to designate the hue of that symbolic flower. The traveller dismounted at the door, thanked and requited his gentle guide, and signified that as soon as his leisure allowed he would find his way to her father’s house. After a strict command to his own servant and the varlet of the stable that his horses should receive due vigilance and abundant food, Master Bunsby at last entered the inn. A hecatomb of wood blazed on the earth, shedding light as well as heat around the panelled room—for in those times of old simplicity a single apartment was allotted for household purposes and for the entertainment of guests. The traveller took an offered seat on the carved oak settle, in the place of honour by the fire, and looked on with interest at the homely but original scene. At his right hand a vast oven, with an entrance not unlike a church-door, was about to disgorge its manifold contents. Rye-loaves led the way, sweet and tasty to the final crust (wheat was in those days a luxury unknown in Cornwall); barley-bread and oaten cakes came forth in due procession from the steaming cave; and, last of all, the merchant’s sight and nostrils were greeted by the arrival of a huge and mysterious pie from its depths. The achievements of the dame, who was both cook and hostess in her own person, were duly and triumphantly arrayed upon the board, and the stranger-guest took the accustomed seat at the right hand of “mine host.” His eyes were fixed with curiosity and interest on the hillock of brown dough which stood before him, and reeked like a small volcano with steaming puffs of savoury vapour. At last, when the massive crust which lay like a tombstone over the mighty dish had been broken up, the pie revealed its strange contents. Conger-eels, pilchards, and oysters were mingled piecemeal in the mass beneath, their intervals slushed with melted butter and clotted cream, and the whole well seasoned, not without a savour of garlic, with spices, pepper, and salt. The stranger’s astonishment was manifest in gesture and look, although he by no means repulsed the trencher which came towards him loaded with his bountiful share.

“Sir guest,” said the host, “you doubtless know the byword—‘The Cornish cooks make everything into a pie.’ Our grandames say that the devil never dared cross the Tamar, or he would have been verily put under a crust.”

Satisfied with his fare, the merchant now inquired for the dwelling-place of his guide. It was not far off. The parents of the shepherdess inhabited a thatched hut in the village, with the usual walls of beaten cob, moulded of native clay: all within and without bespoke extreme poverty and want, but there Master John Bunsby soon found himself an honoured visitor seated by the hearth, with a blazing fire of dry gorse gathered from the moor to greet his arrival. There, while the mother stood by her turn or wheel, and span, and the maiden’s nimble fingers flashed her knitting-needles to and fro by the fitful light of the fire, the old man her father and the merchant conversed in a low voice far into the night, on a theme of deep interest to both. The talk was of Thomasine, the child of the house. The merchant related his own prosperous affairs, and spoke of his goodly house in London, governed by a thrifty and diligent wife: the household was one of grave and decent demeanour, with good repute in the vast city wherein dwelt the king. He had taken an immediate interest, he declared, in the old man’s daughter, and desired to rescue her from the life she led on the bleak, unsheltered moor. He pledged himself, if they should consent, to convey her in safety to London, and to place her in especial attendance on his wife; and there, if her conduct were in unison with her looks, he doubted not she would win many friends, and secure a happy livelihood for the rest of her days. He would await their decision at the inn, where he should be detained by business two or three days. Earnest and anxious were their thoughts and their language in the cottage that night and the next day. The aspect and speech of the rich patron were such as invited confidence and trust; but there were the love and fear of two aged hearts to satisfy and subdue. There was the fierce and stubborn repugnance also of the youth, the companion of the maid, who stood with her under the tree upon the moor. He was her cousin, John Dineham,[97] of Swannacote, and they had grown up together from childhood, till, unconsciously to themselves, the tenderness of kindred had strengthened into love. The damsel herself could not conceal a natural longing to visit the great city, where, they said, but it might be untrue, “that the houses were stuck as close together as Wike St. Marie church and tower;” but she would at all events behold for once in her life the dwelling-place of the king. “She would store up every coin, and come back with money enow to buy a flock of sheep of her own, which she and John would tend together, as aforetime, on the moor.” All this shook the scale.

When the merchant arrived to seek their decision, it was made, and in favour of his wish. A pillion or padded seat was obtained from some neighbouring farm, and belted behind the saddle of the merchant’s man. Thereon, with a small fardel in her hand, which held all her worldly goods and gear, mounted Thomasine Bonaventure, while all the villagers came around to bid her farewell—all but one, and it was her cousin John. He had gone, as he had told her, to the moor, and there among the branches of the tree which marked the greeting-place of Master Bunsby the youth waited to watch her out of sight. He lifted up his hand and waved it as she passed on with a gesture of warning, but which she interpreted and returned as a silent caress.

The travellers arrived at their journey’s end after being only a fortnight on the road—a speed so satisfactory and unusual, that it was Dame Bunsby’s emphatic remark that she verily thought they must have flown.

Her mistress received Thomasine with a kind and hearty welcome, and ratified, by her everyday approval, her husband’s choice of the Cornish maid. When she was first told that her name was Bonaventure, and her husband explained that it signified good luck, she said, “Well, sweetheart, when I was a girl they used to say that the name was a fore-sign of the life, and God grant that thine may turn out [so] to be.”

Time passed on, and in a year or two the wild Cornish lass had grown into a frame of thorough symmetry, firmness, and health. Her strong thews, of country origin, rendered her capable of long and active labour, and she had acquired with gradual ease the habits and appliances of city life. She was very soon the favoured and the favourite manager of the household. Her mistress, born and reared in a town, had been long a frail and delicate woman; and life in London in those days, as now, was fraught with the manifold perils of pestilent disease. To one of those ancient scourges of the population, the sweating-sickness, Dame Bunsby succumbed. Her death drew nigh, and, with the touching simplicity of the times, she told her true and tender husband, with smiling tears, that she thought he could not do better than, if they so agreed, to put Thomasine in her place when she was gone. “Tell her it was my last wish.”

This gentle desire so uttered—her strong and grateful feelings towards the master who had taken her, as she expressed it in her rural speech, lean from the moor, and fed her, so that her very bones belonged to him—her happy home, and the power she would acquire to make the latter days in the cottage at Wike St. Marie prosperous and calm,—all these impulses flocked into Thomasine’s heart, and controlled for the time even the remembrance of Cousin John. That poor young man, when the tidings came that she was about to become her master’s wedded wife, suddenly disappeared, and for a while the place of his retreat was unknown; but it afterwards transpired that he had crossed the moor to a “house of religious men,” called the White Monks of St. Cleer, and pleaded for reception there as a needy novice of the gate. His earnest entreaties had prevailed; and six months after his first love, and his last, had put on her silks as a city dame, and begun her rule as the mistress of a goodly house in London, her cousin had taken the vows of his novitiate, and received the first tonsure of St. John.

Her married life did not, however, long endure. Three years after the master became the husband, he took the “plague sore,” and died. They were childless; but he bequeathed “all his goods and chattel property, and his well-furnished mansion, to his dear wife Thomasine Bonaventure, now Bunsby;” and the maid of the moor became one of the wealthy widows of London city. Among the MSS. which still survive, there is a letter which announces the event of her husband’s death and bequest, and then proceeds to notify her solemn donation, as a year’s-mind of Master Bunsby, of ten marks to the Reeve of Wike St. Marie, “to the intent that he shall cause skeelful masons to build a bridge at the Ford of Green-a-Moor: yea, and with stout stonework well laid; and see,” she wrote, “that they do no harm to that tree which standeth fast by the brook, neither dispoyle they the rushes and plants that grow thereby; for there did I passe many goodly hours when I was a simple mayde, and there did I first see the kind face of a fathful frend.” But in another missive to her mother, about the same date, there is a touch of tenderness which shows that her woman’s nature survived all changes, and was strong within her still. She writes: “I know that Cousin John is engaged to the monks of St. Cleer. Hath he been shorn, as they do call it, for the second time? Inquire, I beseech, if he seeketh to dispart from that cell? And will red gold help him away? I am prospered in pouch and coffer, and he need not shame to be indebted unto me, that owe so much to him.” But this frank and kindly effort—“the late remorse of love”—did not avail. John had broken the last link that bound him to the world, and was lost to love and her. Reckless thenceforward, therefore, if not fancy-free, and it may be somewhat schooled by the habits and associations of city life, she did not wear the widow’s wimple long. After an interval of years, we find her the honoured wife “of that worshipful merchant-adventurer, Master John Gall of St. Lawrence, Milk Street.”

Gall was very rich, and he appears to have emptied his money-bags into his wife’s lap, as the gossip of the city ran, for it is on record that soon after her second marriage she manifested her prosperity like a true-hearted Cornish woman by ample “gifts” and largess to the borough of St. Marie, “my native place.” Twenty acres of woodland copse in the neighbourhood were bought and conveyed by that kind and gracious lady, Dame Thomasine Gall, to feoffees and trust-men for the perpetual use of the poor of the paroche, “for fewel to be hewn in parcels once a-year, and justly and equally divided for evermore on the vigil of St. Thomas the twin.” To her mother she sends by “a waggon which has gone on an enterprise into Cornwall for woollen merchandise, a chest with array of clothing, fair weather and foul, head-gear and body raiment to boot, all the choice and costly gifts to my loving parents of my goodman Gall, and in remembrance, as he chargeth me to say, that ye have reared for him a kindly and loving wife.” But the graphic and touching passage in this letter is the message which succeeds: “Lo! I do send you also herewithal in the coffer a litel boke: it is for a gift to my Cousin John. Tell him it is not written as the whilom usage was, and he was wont to teach me my Christ Cross Rhime;[98] but it is what they do call emprinted with a strange device of an iron engin brought from forrin parts. Bid him not despise it, for although it is so small that it will lie on the palm of your hand, yet it did cost me full five marks in exchange.” But her marriage life was doomed to bring her only brief and transitory intervals of wedded happiness. Five years after the date of her letter above quoted, she was again alone in the house. Master Gall died, but not until he had endowed his “tender wife with all and singular his moneys and plate, bills, bonds, and ventures now at sea,” etc., with a long inventory of the “precious things beneath the moon,” too long to rehearse, but each and all to the sole use, enjoyment, and behoof of Dame Thomasine, whose maiden name of Bonaventure was literally interpreted and fulfilled in every successive change of station.

We greet her then once more as a rich and buxom widow of city fame. Her wealth, added to her comeliness—for she was still in the prime of life—brought many “a potent, grave, and reverend seignor” to her feet, and to sue for her hand. Nor did she long linger in her choice. The favoured suitor now was Sir John Perceval, goldsmith and usurer—that is to say, banker, in the phrase of that day; very wealthy, of high repute, alderman of his ward, and in such a position of civic advancement that he would have been described in modern language as next the chair. He wooed and won the “Golden Widow”—for so, because of her double inheritance of the wealth of two rich husbands, she was merrily named. Their wedding was a kind of public festival, and the bride, in acknowledgment of her own large possessions, was invested with a stately dower at the church-door. One year after their marriage her husband, Sir John, was elected to that honourable office which is still supposed by foreign nations to be only second in rank to that of the monarch on the throne, Lord Mayor of the city of London.

Thus, by a strange succession of singular events, the barefooted shepherdess of a Cornish moorland became the Lady Mayoress of metropolitan fame; and the legend of Thomasine Bonaventure—for it was now well known—was the popular theme of royal and noble interest among the lords and ladies of the Court. She demeaned herself bravely and decorously in her ascent among the great and lofty ones of the land. Like all noble natures, her spirit rose with her personal elevation, and took equal place with her compeers of each superior rank. Nor did her true and simple woman’s nature undergo any depreciation or change. It breathes and survives in every sentence of her family letters, transcripts of which have been perpetuated and preserved to our own times. One part of her personal history is illustrative of a scene of life and manners when Henry VII. was king.

“Sweet mother,” she wrote, “thy daughter hath seen the face of the king. We were bidden to a banket at the royal palace, and Sir John and I dared not choose but go. There was such a blaze of lords and ladies in silks and samite, and jewels and gold, that it was like the city of New Jerusalem in the Scriptures; and I, thy maid Thomasine, was arrayed so fine, that they brought up the saying that I was dressed like an altar. When we were led into the chamber of dais, where his highness stood, the king did kiss me on the cheek, as the manner is, and he seemed gentle and kind. But then did he turn to my good lord and husband, and say, with a look stark and stern enow, ‘Ha, Sir John! see to it that thy fair dame be liege and true, for she comes of the burly Cornish kind, and they be ever rebels in blood and bone. Even now they be one and all for that knave Warbeck,[99] who is among them in the West.’ You will gesse, dear mother, how my heart did beat. But withal the king did drink to me at the banket, and did merrily call, ‘Health to our Lady Mayoress, Dame Thomasine Perceval, which now feedeth her flock in the rich pastures of our city of London.’ And thereat they did laugh, and fleer, and shout, and there was flashing of tankards and jingling of cups all down the hall.”

The Tower of St. Stephen’s Church, Dunheved, to which Dame Thomasine Perceval contributed 40 marks.

With increase of wealth came also many a renewed token of affectionate regard and sterling bounty to her old and well-beloved dwelling-place of Wike St. Marie. As her wedding-gift of remembrance she directed that “a firm and steadfast road should be laid down with stones,” at her whole cost, along the midst of Green-a-Moor, and fit for man and beast to travel on, with their lawful occasions, from Lanstaphadon to the sea. At another time, and for a New Year’s gift, she gave the sum of forty marks towards the building of a tower for St. Stephen’s church, above the causeway of Dunheved; and it was her desire that they should carry their pinnacles so tall that “they might be seen from Swannacote Cross, by the moor, to the intent that they who do behold it from the Burgage Mound may remember the poor maid which is now a wedded dame of London citie.”

During her three marriages she had no children, and it was her singular lot to survive her third husband, Sir John: it was in long widowhood after him that she lived and died. Her will, bearing date the vigil of the Feast of Christmas, A.D. 1510, is a singular document, for therein the memory and the impulses of her early life are recalled and condensed. She bequeaths large sums of money to be laid out and invested in land for the welfare of the village borough, whereto, amid all the strange vicissitudes of her existence, her heart had always clung with fond and lingering regret. She directs that a chantry[100] with cloisters was to be built near the church of Wike St. Marie, at the discretion and under the control of her executor and cousin, John Dineham, the unforgotten priest. She endows it with thirty marks by the year, and provides that there shall be established therein “a schole for young children born in the paroche of Wike St. Marie; and such to be always preferred as are friendless and poor.” They are to be “taught to read with their fescue from a boke of horn, and also to write, and both as the manner was in that country when I was young.” The well-remembered days of her girlhood appear to tinge every line of her last will. Her very codicil is softened with a touch of her first and fondest love. In it she gives to the priest of the church, where she well knew that her cousin John would serve and sing,[101] “the silver chalice gilt, which good Master Maskelyne the goldsmith had devised for her behoof, with a leetle blue flower which they do call a forget-me-not wrought in Turkess at the bottom of the bowl, to the intent that whensoever it is used the minister may remember her who was once a simple shepherd-maid by the wayside of Wike St. Marie, and who was so wonderfully brought by many great changes to be the Mayoress of London citie before she died.”

Doorway of old College, Week St. Mary.

THE BOTATHEN GHOST[102]

There was something very painful and peculiar in the position of the clergy in the west of England throughout the seventeenth century. The Church of those days was in a transitory state, and her ministers, like her formularies, embodied a strange mixture of the old belief with the new interpretation. Their wide severance also from the great metropolis of life and manners, the city of London (which in those times was civilised England, much as the Paris of our own day is France), divested the Cornish clergy in particular of all personal access to the masterminds of their age and body. Then, too, the barrier interposed by the rude rough roads of their country, and by their abode in wilds that were almost inaccessible, rendered the existence of a bishop rather a doctrine suggested to their belief than a fact revealed to the actual vision of each in his generation. Hence it came to pass that the Cornish clergyman, insulated within his own limited sphere, often without even the presence of a country squire (and unchecked by the influence of the Fourth Estate—for until the beginning of this nineteenth century, Flindell’s Weekly Miscellany distributed from house to house from the pannier of a mule, was the only light of the West), became developed about middle life into an original mind and man, sole and absolute within his parish boundary, eccentric when compared with his brethren in civilised regions, and yet, in German phrase, “a whole and seldom man” in his dominion of souls. He was “the parson,” in canonical phrase—that is to say, The Person, the somebody of consequence among his own people. These men were not, however, smoothed down into a monotonous aspect of life and manners by this remote and secluded existence. They imbibed, each in his own peculiar circle, the hue of surrounding objects, and were tinged into distinctive colouring and character by many a contrast of scenery and people.[103] There was the “light of other days,” the curate by the sea-shore, who professed to check the turbulence of the “smugglers’ landing” by his presence on the sands, and who “held the lantern” for the guidance of his flock when the nights were dark, as the only proper ecclesiastical part he could take in the proceedings.[104] He was soothed and silenced by the gift of a keg of hollands or a chest of tea. There was the merry minister of the mines, whose cure was honeycombed by the underground men. He must needs have been artist and poet in his way, for he had to enliven his people three or four times a-year, by mastering the arrangements of a “guary,” or religious mystery, which was duly performed in the topmost hollow of a green barrow or hill, of which many survive, scooped out into vast amphitheatres and surrounded by benches of turf, which held two thousand spectators. Such were the historic plays, “The Creation” and “Noe’s Flood,” which still exist in the original Celtic as well as the English text, and suggest what critics and antiquaries Cornish curates, masters of such revels, must have been,—for the native language of Cornwall did not lapse into silence until the end of the seventeenth century. Then, moreover, here and there would be one parson more learned than his kind in the mysteries of a deep and thrilling lore of peculiar fascination. He was a man so highly honoured at college for natural gifts and knowledge of learned books which nobody else could read, that when he “took his second orders” the bishop gave him a mantle of scarlet silk to wear upon his shoulders in church, and his lordship had put such power into it that, when the parson had it rightly on, he could “govern any ghost or evil spirit,” and even “stop an earthquake.”

Such a powerful minister, in combat with supernatural visitations, was one Parson Rudall,[105] of Launceston, whose existence and exploits we gather from the local tradition of his time, from surviving letters and other memoranda, and indeed from his own “diurnal”[106] which fell by chance into the hands of the present writer. Indeed the legend of Parson Rudall and the Botathen Ghost will be recognised by many Cornish people as a local remembrance of their boyhood.

“PARSON RUDALL” (P. 161)

It appears, then, from the diary of this learned master of the grammar-school—for such was his office as well as perpetual curate of the parish—“that a pestilential disease did break forth in our town in the beginning of the year A.D. 1665; yea, and it likewise invaded my school, insomuch that therewithal certain of the chief scholars sickened and died.” “Among others who yielded to the malign influence was Master John Eliot, the eldest son and the worshipful heir of Edward Eliot, Esquire of Trebursey, a stripling of sixteen years of age, but of uncommon parts and hopeful ingenuity.[107] At his own especial motion and earnest desire I did consent to preach his funeral sermon.” It should be remembered here that, howsoever strange and singular it may sound to us that a mere lad should formally solicit such a performance at the hands of his master, it was in consonance with the habitual usage of those times. The old services for the dead had been abolished by law, and in the stead of sacrament and ceremony, month’s mind and year’s mind, the sole substitute which survived was the general desire “to partake,” as they called it, of a posthumous discourse, replete with lofty eulogy and flattering remembrance of the living and the dead. The diary proceeds:—

“I fulfilled my undertaking, and preached over the coffin in the presence of a full assemblage of mourners and lachrymose friends. An ancient gentleman, who was then and there in the church, a Mr. Bligh of Botathen,[108] was much affected with my discourse, and he was heard to repeat to himself certain parentheses therefrom, especially a phrase from Maro Virgilius, which I had applied to the deceased youth, ‘Et puer ipse fuit cantari dignus.’

“The cause wherefore this old gentleman was thus moved by my applications was this: He had a first-born and only son—a child who, but a very few months before, had been not unworthy the character I drew of young Master Eliot, but who, by some strange accident, had of late quite fallen away from his parent’s hopes, and become moody, and sullen, and distraught. When the funeral obsequies were over, I had no sooner come out of church than I was accosted by this aged parent, and he besought me incontinently, with a singular energy, that I would resort with him forthwith to his abode at Botathen that very night; nor could I have delivered myself from his importunity, had not Mr. Eliot urged his claim to enjoy my company at his own house. Hereupon I got loose, but not until I had pledged a fast assurance that I would pay him, faithfully, an early visit the next day.”

“The Place” of Botathen.

“The Place,” as it was called, of Botathen, where old Mr. Bligh resided, was a low-roofed gabled manor-house of the fifteenth century, walled and mullioned, and with clustered chimneys of dark-grey stone from the neighbouring quarries of Ventor-gan. The mansion was flanked by a pleasaunce or enclosure in one space, of garden and lawn, and it was surrounded by a solemn grove of stag-horned trees. It had the sombre aspect of age and of solitude, and looked the very scene of strange and supernatural events. A legend might well belong to every gloomy glade around, and there must surely be a haunted room somewhere within its walls. Hither, according to his appointment, on the morrow, Parson Rudall betook himself. Another clergyman, as it appeared, had been invited to meet him, who, very soon after his arrival, proposed a walk together in the pleasaunce, on the pretext of showing him, as a stranger, the walks and trees, until the dinner-bell should strike. There, with much prolixity, and with many a solemn pause, his brother minister proceeded to “unfold the mystery.”

“A singular infelicity,” he declared, “had befallen young Master Bligh, once the hopeful heir of his parents and of the lands of Botathen. Whereas he had been from childhood a blithe and merry boy, ‘the gladness,’ like Isaac of old, of his father’s age, he had suddenly, and of late, become morose and silent—nay, even austere and stern—dwelling apart, always solemn, often in tears. The lad had at first repulsed all questions as to the origin of this great change, but of late he had yielded to the importunate researches of his parents, and had disclosed the secret cause. It appeared that he resorted, every day, by a pathway across the fields, to this very clergyman’s house, who had charge of his education, and grounded him in the studies suitable to his age. In the course of his daily walk he had to pass a certain heath or down where the road wound along through tall blocks of granite with open spaces of grassy sward between. There in a certain spot, and always in one and the same place, the lad declared that he encountered, every day, a woman with a pale and troubled face, clothed in a long loose garment of frieze, with one hand always stretched forth, and the other pressed against her side. Her name, he said, was Dorothy Dinglet,[109] for he had known her well from his childhood, and she often used to come to his parents’ house; but that which troubled him was, that she had now been dead three years, and he himself had been with the neighbours at her burial; so that, as the youth alleged, with great simplicity, since he had seen her body laid in the grave, this that he saw every day must needs be her soul or ghost. ‘Questioned again and again,’ said the clergyman, ‘he never contradicts himself; but he relates the same and the simple tale as a thing that cannot be gainsaid. Indeed, the lad’s observance is keen and calm for a boy of his age. The hair of the appearance, sayeth he, is not like anything alive, but it is so soft and light that it seemeth to melt away while you look; but her eyes are set, and never blink—no, not when the sun shineth full upon her face. She maketh no steps, but seemeth to swim along the top of the grass; and her hand, which is stretched out alway, seemeth to point at something far away, out of sight. It is her continual coming; for she never faileth to meet him, and to pass on, that hath quenched his spirits; and although he never seeth her by night, yet cannot he get his natural rest.’

“Thus far the clergyman; whereupon the dinner clock did sound, and we went into the house. After dinner, when young Master Bligh had withdrawn with his tutor, under excuse of their books, the parents did forthwith beset me as to my thoughts about their son. Said I, warily, ‘The case is strange, but by no means impossible. It is one that I will study, and fear not to handle, if the lad will be free with me, and fulfil all that I desire.’ The mother was overjoyed, but I perceived that old Mr. Bligh turned pale, and was downcast with some thought which, however, he did not express. Then they bade that Master Bligh should be called to meet me in the pleasaunce forthwith. The boy came, and he rehearsed to me his tale with an open countenance, and, withal, a modesty of speech. Verily he seemed ‘ingenui vultus puer ingenuique pudoris.’ Then I signified to him my purpose. ‘To-morrow,’ said I, ‘we will go together to the place; and if, as I doubt not, the woman shall appear, it will be for me to proceed according to knowledge, and by rules laid down in my books.’”

The unaltered scenery of the legend still survives, and, like the field of the forty footsteps in another history, the place is still visited by those who take interest in the supernatural tales of old. The pathway leads along a moorland waste, where large masses of rock stand up here and there from the grassy turf, and clumps of heath and gorse weave their tapestry of golden and purple garniture on every side. Amidst all these, and winding along between the rocks, is a natural footway worn by the scant, rare tread of the village traveller. Just midway, a somewhat larger stretch than usual of green sod expands, which is skirted by the path, and which is still identified as the legendary haunt of the phantom, by the name of Parson Rudall’s Ghost.

But we must draw the record of the first interview between the minister and Dorothy from his own words. “We met,” thus he writes, “in the pleasaunce very early, and before any others in the house were awake; and together the lad and myself proceeded towards the field. The youth was quite composed, and carried his Bible under his arm, from whence he read to me verses, which he said he had lately picked out, to have always in his mind. These were Job vii. 14, ‘Thou scarest me with dreams, and terrifiest me through visions;’ and Deuteronomy xxviii. 67, ‘In the morning thou shalt say, Would to God it were evening, and in the evening thou shalt say, Would to God it were morning; for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see.’

“I was much pleased with the lad’s ingenuity in these pious applications, but for mine own part I was somewhat anxious and out of cheer. For aught I knew this might be a dæmonium meridianum, the most stubborn spirit to govern and guide that any man can meet, and the most perilous withal. We had hardly reached the accustomed spot, when we both saw her at once gliding towards us; punctually as the ancient writers describe the motion of their ‘lemures, which swoon along the ground, neither marking the sand nor bending the herbage.’ The aspect of the woman was exactly that which had been related by the lad. There was the pale and stony face, the strange and misty hair, the eyes firm and fixed, that gazed, yet not on us, but on something that they saw far, far away; one hand and arm stretched out, and the other grasping the girdle of her waist. She floated along the field like a sail upon a stream, and glided past the spot where we stood, pausingly. But so deep was the awe that overcame me, as I stood there in the light of day, face to face with a human soul separate from her bones and flesh, that my heart and purpose both failed me. I had resolved to speak to the spectre in the appointed form of words, but I did not. I stood like one amazed and speechless, until she had passed clean out of sight. One thing remarkable came to pass. A spaniel dog, the favourite of young Master Bligh, had followed us, and lo! when the woman drew nigh, the poor creature began to yell and bark piteously, and ran backward and away, like a thing dismayed and appalled. We returned to the house, and after I had said all that I could to pacify the lad, and to soothe the aged people, I took my leave for that time, with a promise that when I had fulfilled certain business elsewhere, which I then alleged, I would return and take orders to assuage these disturbances and their cause.

“January 7, 1665.—At my own house, I find, by my books, what is expedient to be done; and then, Apage, Sathanas!

“January 9, 1665.—This day I took leave of my wife and family, under pretext of engagements elsewhere, and made my secret journey to our diocesan city, wherein the good and venerable bishop then abode.

“January 10.—Deo gratias, in safe arrival at Exeter; craved and obtained immediate audience of his lordship; pleading it was for counsel and admonition on a weighty and pressing cause; called to the presence; made obeisance; and then by command stated my case—the Botathen perplexity—which I moved with strong and earnest instances and solemn asseverations of that which I had myself seen and heard. Demanded by his lordship, what was the succour that I had come to entreat at his hands? Replied, licence for my exorcism, that so I might, ministerially, allay this spiritual visitant, and thus render to the living and the dead release from this surprise. ‘But,’ said our bishop, ‘on what authority do you allege that I am intrusted with faculty so to do? Our Church, as is well known, hath abjured certain branches of her ancient power, on grounds of perversion and abuse.’ ‘Nay, my lord,’ I humbly answered, ‘under favour, the seventy-second of the canons ratified and enjoined on us, the clergy, anno Domini 1604, doth expressly provide, that “no minister, unless he hath the licence of his diocesan bishop, shall essay to exorcise a spirit, evil or good.” Therefore it was,’ I did here mildly allege, ‘that I did not presume to enter on such a work without lawful privilege under your lordship’s hand and seal.’ Hereupon did our wise and learned bishop, sitting in his chair, condescend upon the theme at some length with many gracious interpretations from ancient writers and from Holy Scripture, and I did humbly rejoin and reply, till the upshot was that he did call in his secretary and command him to draw the aforesaid faculty, forthwith and without further delay, assigning him a form, insomuch that the matter was incontinently done; and after I had disbursed into the secretary’s hands certain moneys for signitary purposes, as the manner of such officers hath always been, the bishop did himself affix his signature under the sigillum of his see, and deliver the document into my hands. When I knelt down to receive his benediction, he softly said, ‘Let it be secret, Mr. R. Weak brethren! weak brethren!’”

This interview with the bishop, and the success with which he vanquished his lordship’s scruples, would seem to have confirmed Parson Rudall very strongly in his own esteem, and to have invested him with that courage which he evidently lacked at his first encounter with the ghost.

The entries proceed: “January 11, 1665.—Therewithal did I hasten home and prepare my instruments, and cast my figures for the onset of the next day. Took out my ring of brass, and put it on the index-finger of my right hand, with the scutum Davidis[110] traced thereon.

“January 12, 1665.—Rode into the gateway at Botathen, armed at all points, but not with Saul’s armour, and ready. There is danger from the demons, but so there is in the surrounding air every day. At early morning then, and alone,—for so the usage ordains,—I betook me towards the field. It was void, and I had thereby due time to prepare. First, I paced and measured out my circle on the grass. Then did I mark my pentacle[111] in the very midst, and at the intersection of the five angles I did set up and fix my crutch of raun[112] [rowan]. Lastly, I took my station south, at the true line of the meridian, and stood facing due north.[113] I waited and watched for a long time. At last there was a kind of trouble in the air, a soft and rippling sound, and all at once the shape appeared, and came on towards me gradually. I opened my parchment-scroll, and read aloud the command. She paused, and seemed to waver and doubt; stood still; then I rehearsed the sentence again, sounding out every syllable like a chant. She drew near my ring, but halted at first outside, on the brink. I sounded again, and now at the third time I gave the signal in Syriac—the speech which is used, they say, where such ones dwell and converse in thoughts that glide.

“She was at last obedient, and swam into the midst of the circle, and there stood still, suddenly.[114] I saw, moreover, that she drew back her pointing hand. All this while I do confess that my knees shook under me, and the drops of sweat ran down my flesh like rain. But now, although face to face with the spirit, my heart grew calm, and my mind was composed. I knew that the pentacle would govern her, and the ring must bind, until I gave the word. Then I called to mind the rule laid down of old, that no angel or fiend, no spirit, good or evil, will ever speak until they have been first spoken to. N.B.—This is the great law of prayer. God Himself will not yield reply until man hath made vocal entreaty, once and again. So I went on to demand, as the books advise; and the phantom made answer, willingly. Questioned wherefore not at rest? Unquiet, because of a certain sin. Asked what, and by whom? Revealed it; but it is sub sigillo, and therefore nefas dictu; more anon. Inquired, what sign she could give that she was a true spirit and not a false fiend? Stated, before next Yule-tide a fearful pestilence would lay waste the land and myriads of souls would be loosened from their flesh, until, as she piteously said, ‘our valleys will be full.’ Asked again, why she so terrified the lad? Replied: ‘It is the law: we must seek a youth or a maiden of clean life, and under age, to receive messages and admonitions.’ We conversed with many more words, but it is not lawful for me to set them down. Pen and ink would degrade and defile the thoughts she uttered, and which my mind received that day. I broke the ring, and she passed, but to return once more next day. At even-song, a long discourse with that ancient transgressor, Mr. B. Great horror and remorse; entire atonement and penance; whatsoever I enjoin; full acknowledgment before pardon.

“January 13, 1665.—At sunrise I was again in the field. She came in at once, and, as it seemed, with freedom. Inquired if she knew my thoughts, and what I was going to relate? Answered, ‘Nay, we only know what we perceive and hear; we cannot see the heart.’ Then I rehearsed the penitent words of the man she had come up to denounce, and the satisfaction he would perform. Then said she, ‘Peace in our midst.’ I went through the proper forms of dismissal, and fulfilled all as it was set down and written in my memoranda; and then, with certain fixed rites, I did dismiss that troubled ghost, until she peacefully withdrew, gliding towards the west. Neither did she ever afterward appear, but was allayed until she shall come in her second flesh to the valley of Armageddon on the last day.”

These quaint and curious details from the “diurnal” of a simple-hearted clergyman of the seventeenth century appear to betoken his personal persuasion of the truth of what he saw and said, although the statements are strongly tinged with what some may term the superstition, and others the excessive belief, of those times. It is a singular fact, however, that the canon which authorises exorcism under episcopal licence, is still a part of the ecclesiastical law of the Anglican Church, although it might have a singular effect on the nerves of certain of our bishops[115] if their clergy were to resort to them for the faculty which Parson Rudall obtained. The general facts stated in his diary are to this day matters of belief in that neighbourhood; and it has been always accounted a strong proof of the veracity of the Parson and the Ghost, that the plague, fatal to so many thousands, did break out in London at the close of that very year. We may well excuse a triumphant entry, on a subsequent page of the “diurnal,” with the date of July 10, 1665: “How sorely must the infidels and heretics of this generation be dismayed when they know that this Black Death, which is now swallowing its thousands in the streets of the great city, was foretold six months agone, under the exorcisms of a country minister, by a visible and suppliant ghost! And what pleasures and improvements do such deny themselves who scorn and avoid all opportunity of intercourse with souls separate, and the spirits, glad and sorrowful, which inhabit the unseen world!”

A RIDE FROM BUDE TO BOSS[116]
BY TWO OXFORD MEN[117]

Dear old Oxford![118] amid the brawl and uproar of the latter days, and with many a frailty in the curtains of the Ark which the weapons of the Philistines have found and pierced, yet alma mater, mother mild, like our native England, “with all thy faults I love thee still.” And when I recall my own undergraduate life of thirty years and upwards agone, I feel, notwithstanding modern vaunt, the laudator temporis acti earnest within me yet and strong. Nowadays, as it seems to me, there is but little originality of character in the still famous University; a dread of eccentric reputation appears to pervade College and Hall; every “Oxford man,” to adopt the well-known name, is subdued into sameness within and without, controlled as it were into copyism and mediocrity by the smoothing-iron of the nineteenth century.[119] Whereas in my time, and before it, there were distinguished names, famous in every mouth for original achievements and “deeds of daring-do.” There were giants in those days—men of varied renown—and they arose and won for themselves, in strange fields of fame, record and place. Each became in his day a hero of the “Iliad” or “Odyssey” of Oxford life—a kind of Homeric man. Once and again in the course of every term, the whole University would ring with some fearless and practical jest, conceived and executed with a dash of original genius which betokened future victories in the war of wit and the world of men. How well do I remember a bold travesty of discipline[120] which once set the common-rooms in a roar, and even among “mine ancients,” made it

“merry in hall
Where beards wagged all”!

A decree had been issued by the “authorities” of a well-known College (it was in the pre-ritual days) that no undergraduate should present himself at morning chapel service with his scarlet hunting-coat underneath his surplice—a costume neither utterly secular nor completely ecclesiastical, and therefore a motley garb which it did not seem unjust or unreasonable to forbid in a sacred place. However, the order was implicitly obeyed at the ensuing matins, with solemn and suspicious exactitude. Alas! it was “the torrent’s smoothness ere it dash below;” for on the third morning, when the College servants arrived to take down the shutters and to light the fires, they discovered that “a change had come over the spirit of their dream.” Every one of the panelled doors throughout the Quadrangle of the Canons, the very seat of hoar and reverend authority, had been artistically painted during the night with the hue of Nimrod, a glowing hunter’s red! The gates were immediately closed and barred, and every member of the College convened before a grand divan of the Dons, to undergo immediate scrutiny on the origin of that which some of the undergraduates irreverently termed this ultra-observance of the rubric (their wit would be obscure to those who are unaware that rubrica, the etymon of our Church rules, signifies ruddy or red). The authors of this outrage escaped detection, although every painter in Oxford was summoned for examination, and all the dealers in colours and oils. It was subsequently whispered among the initiated that the artist, with his brushes and materials, had been brought down from London in a post-chaise-and-four, secretly introduced through an unnoted postern, and when his work was done, hospitably feasted and paid, and then sent back at full speed through the night to town.

Another “merrie jest,” but with a lowlier scene and an humbler dramatis personæ, raised the laugh of many a common-room and wine-party about the same period of my own undergraduate recollections. There was an ancient woman, blear-eyed and dim-sighted, “worn nature’s mournful monument,”[121] who had the far and wide repute of witchcraft among the College servants and the “baser sort” in the suburbs of the town; but in reality she was a mere “wreck of eld,” a harmless and helpless old creature, who stood at more than one college-gate for alms. Her well-known name was Nanny Heale. Her cottage, or rather decayed old hut, leaned against a steep mound by the castle-wall, and was so hugged in by the ground that, from a path along the ramparts a passer-by might cast a bird’s-eye look down Nanny’s chimney, and watch well her hearth and home. One winter evening certain frolicsome wights, out of College in search of a channel for the exuberant spirits of their age, were pacing, like Hardicanute, the wall east and west, when a glance down the witch’s chimney revealed a quaint and simple scene of humble life. There she crouched, close by the smoking embers, peering into the fire; and before her very nose there hung, just over the fire, a round iron vessel, called in the western counties a crock, filled to the brim with potatoes, and without a cover or lid. This utensil was suspended by its swing-handle to an iron bar, which went from side to side of the chimney-wall. To see and to assail the weak point in a field of battle is evermore the signal of a great captain. The onslaught was instantly planned. A rope, with a hook of iron at the end, was slowly and noiselessly lowered down the chimney, and, unnoted by poor Nanny’s blinking sight, the handle of the iron pot was softly grasped by the crook, and the vessel with its mealy contents began to ascend in silent majesty towards the upper air. Thoroughly roused by this unnatural and ungrateful demeanour of her lifelong companion of the hearth, old Nanny arose from her stool, peered anxiously upward to watch the ascent, and shouted at the top of her voice: “Massy ’pon my sinful soul! art gwain off—taties and all?”[122]

The vessel was quietly grasped, carried down in hot haste, and planted upright outside the cottage-door. A knock, given for the purpose, summoned the inmate, who hurried out and stumbled over, as she afterwards interpreted the event, her penitent crock.

“So then,” was her joyful greeting—“so then! theer’t come back to holt, then! Ay, ’tis a cold out o’ doors.”

Good came out of evil; for her story, which she rehearsed again and again, with all the energy and firm persuasion of truth, at last reached the ears of the parish authorities, and they, on inquiry into the evidence, forthwith decreed the addition of a shilling a-week to poor old Nanny’s allowance, on the plea that her faculties had quite failed her, and that she required greater charity because of her wandering mind. Yet the fact which she testified met the criterion of evidence demanded by Hume, for the event occurred within the experience of the witness herself.

It was by outbreaks of animal spirits such as these that the monotony of collegiate life in those days was relieved, for the University supplied but little excitement of mental kind. The battle-cries of High Church and Low Church—“that bleating of the sheep and that lowing of the oxen” which nowadays we hear—had not yet begun to rouse the Oxford mind;[123] and the only war about vestments that I recollect was our hot fierce struggle after a festive assembly to get first out into the lobby, and to grasp as a spoil the best caps and gowns one by one, until the unhappy freshman who arrived last had to put up with such ragged specimens of University costume as would hardly have satisfied the veriest Puritan for the performance of divine service.

Well, for us two—the subjects of this paper—the life of Oxford, with its freaks and its discipline, for a time was over; we had each passed the final examination so graphically named “the Great Go;” and that so as to be, what man so seldom is in this world, satisfied. In high heart, and with spirits running over, my friend and I appointed a tryst in a small watering-place on the north coast of Cornwall as a starting-point for a ride “all down the thundering shores of Bude and Boss.” In due time, and on a glorious summer day, we mounted our “Galloway nags,” and, like the knights of ancient ballad, “we laughed as we rode away.” The start was from Bude, and we made our first halt at a place twelve miles towards the south-west; a scene of general local renown, and which bears the parochial name of Warbstow Barrow. It stands upon a lofty hill that soars and swells upward into a vast circular mound, enthroned, as it were, amid a wild and boundless stretch of heathy and gorsy moorland. It was soothing to the sight to look down and around on the tapestry of purple and gold intermingled in natural woof, and flowing away in free undulation on every side. The view from this mountain-top was of wonderful extent, but wild, desolate, and bare. Beneath, on three sides, spread the moor, dotted here and there with a grey old church, that crouched toward the shadow of its low Saxon battlemented tower, as if it still sought shelter, after so many ages, from the perils of surrounding barbarism. On the fourth side swelled the sea. But the brow of this hill, like that of many others in the west, dropped into the shape of a mighty circular bowl—a kind of hollow valley turfed with grass, and surrounded by a rim; an amphitheatre, however, large enough to hold five thousand people at once.[124] On the flat level floor of this round crater, and in the exact midst, still swells up uninjured the outline of a viking’s grave, unlike other burial-mounds[125] so common in Cornwall and elsewhere,

“Where the brown barrow curves its sullen breast
Above the bones of some dead gentile’s soul,”[126]

and that on every hillside and plain. The shape of the great hillock at Warbstow is neither oval nor round, but survives the exact image of the dragon-ship of northern piracy and war.[127] Moreover, not the shape only, but the size of the ancient vessel of the dead, is perpetuated here. Measured and graduated by scale, this oblong, curved, and narrow grave would yield the dimensions of a boat of fifty tons, which would be about the weight of a Scandinavian serpent of the sea.

We saw that an effort had been made to open this barrow at one of the ends; but an old woman, whom we found at a cottage not far off, assured us “that they that tried it were soon forced to give up their digging and flee, for the thunders came for ’em, and the lightnings also.”

We endeavoured to sound the local mind of our informant as to the history of the place and origin of the grave; but all we could drag out of her, after questions again and again, was “great warriors, supposing, in old times.” Such was the dirge of the mighty dead, and their requiem, at Warbstow Barrow. But the sun had begun to lean, and we were bound for Boscastle, the breviate of Bottreau[128] Castle, and the abode of the earls[129] of that name.

Boscastle Harbour.

Strange, striking, and utterly unique is the first aspect of this village by the sea. The gorge or valley lies between two vast and precipitous hills, that yawn asunder as though they had been cleft by the spells of some giant warlock[130] of the West, like the Eildon Hill by Michael Scott.[131] As you descend the hill from the north you discover on the opposite side clusters of quaint old-fashioned houses, grotesque and gabled, that appear as though they clung together for mutual support on the slope of that perilous cliff. Between the houses, and sheer down the mountain side, descended, or rather fell, a steep and ugly road; which led, however, to the “safety of the vale,” and landed the traveller at last in a deep cut or gash between the hills, where the creek ebbed and flowed, which was called by strangers in their courtesy, and by the inhabitants, with aboriginal pride, “the Harbour”—Cornice “Hawn.” There “went the ships,” so that they did not exceed sixty tons in freight; and thither arrived, at certain intervals, coals and timber in bulk and quantity, which can be ascertained, no doubt, by the return of imports laid before Parliament by the Chancellor of the Exchequer.

We reached in safety our bourn for the night at the bottom of the hill, and discovered the hostelry by the sign which swung above the door. This appeared to us to represent a man’s shoe; but when we had read the legend, we found that it signified the Ship Inn, and was the “actual effigy” of a vessel which belonged to the port. Here we received a smiling welcome from the hostess, a ruddy-visaged widow,—Joan Treworgy was her Keltic name—fubby and interjectional in figure, and manifestly better adapted for her abode at the foot of the hill than at any mansion further up. She was born, as she afterwards related, two doors off: and, except that she had travelled up the hill to Forraburry church to be married there, it appeared that a diameter of five yards would have defined the total circumference of her wandering life.

As soon as we arrived, she called up from some vasty deep underneath her house a grim and shaggy shape, who answered to the name of Tim, but whom we identified as Caliban on the spot, and charged him to take proper care of the Captains’ horses (for by that title all strangers in sound garments and whole hats are saluted in the land of the quarry and the mine), and to be sure that they had plenty of whuts. She then invited us to enter her “parrolar,” a room rather cosy than magnificent; for when our landlady had followed in her two guests, and stood at the door, no one beside could have forced an entrance any more than a cannon-ball could cleave through a feather-bed. We then proceeded to confer about beds for the night, and, not without misgiving, inquired if she could supply a couple of those indispensable places of repose. A demur ensued. All the gentry in the town, she declared, were accustomed to sleep “two in a bed,” and the officers that travelled the country, and stopped at her house, would mostly do the same; but, however, if we commanded two beds for only two people, two we must have; only, although they were both in the same room, we must certainly pay for two, and sixpence a piece was her regular price. We assented, and then went on to entreat that we might dine. She graciously agreed; but to all questions as to our fare her sole response was, “Meat—meat and taties.” “Some call ’em,” she added, in a scornful tone, “‘purtaties,’ but we always say ‘taties’ here.” The specific differences between beef, mutton, veal, etc., seemed to be utterly or artfully ignored, and to every frenzied inquiry her calm inexorable reply was, “Meat—nice wholesome meat and taties.”

In due time we sat down in that happy ignorance as to the nature of our viands which a French cook is said to desire; and although we both made a not unsatisfactory meal, it is a wretched truth that by no effort could we ascertain what it was that was roasted for us that day by widow Treworgy, hostess of the Ship, and which we consumed. Was it a piece of Boscastle baby? as I suggested to my companion in the midst of his enjoyment; and the question caused him to arise and rush out to inquire once again, and insist on knowing the whole truth; but he soon came back baffled, and shouting, “Meat and taties!” There was not a vestige of bone nor any outline that could identify the joint, and the not unsavoury taste was something like tender veal. It was not until years afterwards that light was thrown on our mysterious dinner that day by a passage which I accidentally turned up in an ancient history of Cornwall. Therein I read “that the sillie people of Bouscastle and Boussiney do catch in the summer seas divers young soyles [seals], which, doubtful if they be fish or flesh, conynge housewives will nevertheless roast, and do make thereof very savoury meat.” “Ay, ay,” said my friend and fellow-traveller, when I had transcribed and sent him this extract—“Ay! clear as day—meat and taties; how I wish I had old mother Treworgy now by the throat! I would make her walk up that hill every day for a month, and stop her meat and taties till she was the size of other people.” When the hour arrived that should have been the time of rest, we mounted a cabin-ladder, which our hostess assured us was “the stairs.” We found the two beds which had been allotted to us, but, as it was foretold, in one small, hot, stuffy room. As we entered the narrow door, a solitary casement twinkled on one side of the opposite wall, flanked by a glazed cupboard door, paned to match, on the other. This latter, the false light, my friend opened by mistake—he was near-sighted, and our single dip was dim—to sniff, as he said, the evening air; but he shut it up again in quick disgust, declaring that the whole atmosphere of the village was impregnated with onions and cheese. To bed, but not to rest. Every cubic inch of ozone was exhausted long before midnight, and, as the small hours struck on the kitchen clock below, we found that “Boscastle had murdered sleep, and therefore Oxford could sleep no more.” With the first faint glimmer of day we arose and stole gently out into the dawn. Before us stood the one-arched bridge spanning the river bed. Lower down the creek the mast and rigging of a sloop at anchor was visible, like network traced upon the morning sky. But the lowly level had no attraction for our path: there lay the sluggish mist of night, and it seemed to our distempered fancy like the dull heavy breath of the snorers in that village glen; but above and upwards stretched the tall ascending road, like Jacob’s ladder resting on the earth and reaching to the sky. Surely on the brow of that mountain top there must be breath and room. We turned, therefore, to climb, and for once “vaulting ambition did not o’erleap itself.” Slow and difficult was the way, but cooler and more bracing the air every yard that we achieved.

We stood at last on the brow of the vast gorge, and full five hundred feet above the sea, where church and tower crowned the cliff like a crest. The scene we looked upon was indeed exhilarating, stately, and grand. On the right hand, and to the west, arose and stood the craggy heights of Dundagel, island and main, ennobled by the legends of old historic time. To the left, a boundless reach of granite-sprinkled moor, where barrow, logan rock, and cromlech stood, the mute memorials of Keltic antiquity.[132] Beneath, and afar off, the sea, at that silent hour, like some boundless lake, “its glad waves murmuring all around the soul;” near, and at our feet, the jumbled village, crouching on either side of the steepy road, and clinging to its banks as if the inhabitants sought to secure access for escape when the earthquake should rend or the volcano pour. We prepared to return and descend; but this was by no means an easy feat, from the extreme angle at which the roadway fell. At the first look on the inclined plane it seemed easier to sit down and slide; but on the whole we thought it better to walk, and pause, and creep.

Another and a new feature in the scene now met our gaze. Annexed to every human abode a small hut had been stuck on to the walls for the home of the “gentleman” that, in Cornwall as in Ireland, pays the rent—Keltice, the pig. The hovels of these bristly vassals, like the castles of their lords, were cabined and circumscribed in the extreme. There was just room enough to breathe, but not to snore without impediment of tone. A sudden inspiration awoke in our minds. Surely it would be an act of humanity and kindness to enable these poor suffocating creatures once in their lives to taste the balmy breath of a summer morning. It will be to us, we said and thought, a personal delight to see them emerge from their close and festering abodes and rush out in the free, soft radiance of the dawn! Action followed close on thought. Hastily, busily, every rude rough bar was drawn back, door and substitute for door unclosed; and a general jail-delivery of imprisoned swine was ruled and accomplished on the spot. Undetected by a single human witness, without interruption from slumbering master or lazy hind, the total deed was done. Gradually descending the hill, and scattering, like ancient heroes and modern patriots, freedom and deliverance as we went, never did the children of liberty so exult in their unshackled deliverance as these Boscastle hordes. There was one result, however, which we had not foreseen, and its perilous consequences had quite escaped anticipation. The inmates of every sty, as soon as their opportunities of egress had been ascertained by marching out of their prison-doors and arriving unchecked at the roadside—when they looked upward and surveyed the steep and difficult ascent, and counted mentally the cost of attempting to surmount the steep, they all, as with one hoof and mind, turned down the hill. Sire and dam, lean and corpulent, farrow and suckling, all uno impetu, selected and rushed down the facilis descensus Averni; and although, in all likelihood, they had never pondered the contrast of the Roman poet, yet they spontaneously moved and seconded, and carried the unanimous resolution that revocare gradum, his labor, hoc opus est. The consequence of this choice of way was too soon apparent. Just as we had drawn the last bar, and were approaching the bottom of the steep, we looked back and saw that we were pursued, and should speedily be surrounded, by a mixed multitude of porcine advocates for free discussion in the open air, such as might have gladdened the heart of any critic on the original and cultivated breeds of the west of England. Prominent among them the old Cornish razor-back asserted its pre-eminence of height and bone, nor were punchy representatives of the Berkshire[133] and Suffolk genealogies absent on this festive occasion. Growing now apprehensive of the consequences of discovery, if an early rising owner should ascertain the authors of this daring effort to “deliver their dungeons from the captive,” we hastened to secure ourselves in the shelter of our hostelry of the Ship, and fortunately found, on reaching our “little chamber on the wall,” that the widow and her household were still fast asleep. We fastened the door and listened for results. The outcries and yells were fearful. By-and-by human voices began to mingle with the tumult; there were shouts of inquiry and surprise, then sounds of apparent expostulation and entreaty, and again a “storm of hate and wrath and wakening fear.” Many a battle of soldiers must have fought and ended with less uproar. At last the tumult pierced even the ears of our hostess Joan Treworgy. We heard her puff and blow, and call for Tim. At last, after waiting a prudent time, we thought it best to call aloud for shaving-water, and to inquire with astonishment into the cause of that horrible disturbance which had roused us from our morning sleep. This brought the widow in hot haste to our door.

“Why, they do say, Captain,” was her doleful response, “that all the pegs up-town have a-rebelled, and they’ve a-be, and let one the wother out, and they be all a-gwain to sea huz-a-muz, bang!”

Although this statement was somewhat obscure in its phraseology, and the Keltic byword at the close, wherein the “sense is kindred to the sound,” yet we understood too well that the main facts of the history were as true as if Macaulay had recorded them; so we pretended to dress in great haste, and hurried down to see the war. It was indeed an original scene;

“For chief intent on deeds of strife,
Or bard of martial lay,
’Twere worth ten years of peaceful life,
One glance at their array!”

Here a decently dressed woman made many fruitless endeavours to coax out of the brawl five or six squealing farrows, the offspring of a gaunt old dam that, like the felon sow of Rokeby,[134] was “so distraught with noise” that “her own children she mought clean devour.” There a stalwart quarryman, finding all other efforts fruitless, had seized his full-grown porker by the legs and hoisted him on his shoulders to ride home pickaback uttering all the while yells of fierce expostulation and defiance. One hot little man, with a red face and gesticulating hands, had grasped a long pole, and laid about him in mad fury, promiscuously, until a tall and bristly hog rushed at him from behind, and carried him off down the hill seated at full charge like a knight of King Arthur’s Court, with “semblance of a spear,” and tilted him at last head over heels in the bed of the stream. But some way up the hill we came suddenly upon a scene which demanded all our sympathy; help there was none. A panting old woman had singled out her hog and separated him from the crowd; and a fine fat animal he was—four hundred-weight at least—and so unfitted for the slightest exertion, that unless he had resorted to sliding and rolling, it was difficult to conceive how he had accomplished even his downhill journey from the sty. But up hill—as his obdurate mistress appeared to propose,—no, no. There was a look in his eye, as he glanced back at his despairing owner, that seemed to suggest a grunt in strong German emphasis, das geht nicht. He had thrust his snout and half his nose through the bars of a gate; and there he stuck, and manifestly meant to stick fast, while she belaboured him with strokes like a flail. She paused as we approached the spot, and with an appealing look for our assent, she piteously exclaimed, “My peg’s surely mazed, maister, or he’s ill-wished; some ennemie hath a-dond it!” My thought responded to her charge; it was certainly no enemy of the pig that “dond it,” whatsoever he might be to his owner.

We left “her alone in her glory,” and returned to the inn, communing as we went on the store of legend, tale, and history we had laid up for future generations in thus opening a field of achievement for the Boscastle swine. What themes of marvel would travel down by the cottage hearth, there to be rehearsed by wrinkled eld!—the wondrous things always the more believed as they became more incredible. Doubtless the local event would very soon be resolved into demoniac agency, because, ever since the miracle of Gadara, the people have always linked the association of demons and swine; and they refer to the five small dark punctures always visible on the hoof of the hog as the points of entrance and departure for the fiend.[135]

Once in after-life did this fitful freak[136] recur to our minds. We separated, my companion of this ride and myself—I to a country cure, and my friend back to Oxford, “to climb the steep where fame’s proud temple shines afar.” He ascended step by step until he became Dean of the College[137] to which we both belonged. In course of time, after the usual interval, I went up to take my M.A. degree. Now the custom was, and is, that the Dean takes the candidate by the hand, leads him up to the chair of the Vice-Chancellor, and presents him for his degree in a Latin speech. We were all assembled in the appointed place, the Dean, my friend, taking us up in turn one by one. Among the group was a stout burly man, a gentleman commoner, sleek and fat, and manifestly well-to-do in life. With him the Dean had trouble; unwieldy and confused and slow, it was difficult to get him through the crowd and up to his place in time. They passed me in a kind of struggle,—the Dean leading and endeavouring to guide, the candidate hanging back and getting pitched in the throng. Just then I managed to whisper—

“Why, your peg’s surely mazed, maister!”

I was hardly prepared for the result when I “struck the electric chain wherewith we are darkly bound.” The association came back; the words called up the scene among the swine; and when the crowd gave way, there stood the Dean before the Vice-Chancellor’s chair, greeting him, not with a Latin form, but in spasms of uncontrollable laughter!

To return to the original scene. We ordered Caliban with our ponies to be ready at the door, and we in the meanwhile called on our hostess to produce her bill. She hum’d and ha’d and hesitated, and seemed at a loss to produce the “little dockyment,” which is usually supposed to be a matter of very fluent composition at an inn. It was not until we had again and again explained that we desired her to state in writing what we had to pay, that she seemed at last to comprehend. A deal of scuffling about the kitchen ensued. There was a quick passing to and fro, in and out; there were several muttered discussions of the lower house; a neighbour, who appeared to be a glazier, was sent for; and at last the door opened, and our red pursy little hostess bustled in, bobbed a curtsey, and presented for our perusal her small account, chalked upon the upper lid of the kitchen bellows, which she gracefully held towards us by the snout. Poor old Joan Treworgy! how utterly did thy rough simplicity put to shame the vaunting tariff and the “establishment charges” of this nineteenth century of Messrs. Brag and Sham! The bill, which we duly transcribed, and which was then paid and rubbed out, thus ran:—

Captens.
s.		d.
T for 2	0	6
Sleep for 2	1	0
Meat and Taties and Bier	1	6
Bresks	1	6

Four shillings and sixpence for bed and board for two wolfish appetites for a night and a day, to say nothing of the pantomime performed gratuitously for our behoof, at a very early hour, by Boscastle amateurs! Good day, Mrs. Treworgy! good day! “To-morrow to fresh woods and pastures new.”