Library of the World's Best Literature, Ancient and Modern — Volume 04

by Unknown

(1834-)

he Rev. Sabine Baring-Gould was born in Exeter, England, in 1834. The addition of Gould to the name of Baring came in the time of his great-grandfather, a brother of Sir Francis Baring, who married an only daughter and heiress of W.D. Gould of Devonshire. Much of the early life of Baring-Gould was passed in Germany and France, and at Clare College, Cambridge, where he graduated in 1854, taking orders ten years later, and in 1881 becoming rector of Lew Trenchard, Devonshire, where he holds estates and privileges belonging to his family.

He has worked in many fields, and in all with so much acceptance that a list of his books would be the best exposition of the range of his untiring pen. To a gift of ready words and ready illustration, whether he concerns himself with diversities of early Christian belief, the course of country-dances in England, or the growth of mediaeval legends, he adds the grace of telling a tale and drawing a character. He has published nearly a hundred volumes, not one of them unreadable. But no one man may write with equal pen of German history, of comparative mythology and philology, of theological dissertations, and of the pleasures of English rural life, while he adds to these a long list of novels.

His secret of popularity lies not in his treatment, which is neither critical nor scientific, but rather in a clever, easy, diffuse, jovial, amusing way of saying clearly what at the moment comes to him to say. His books have a certain raciness and spirit that recall the English squire of tradition. They rarely smell of the lamp. Now and then appears a strain of sturdy scholarship, leading the reader to wonder what his author might have accomplished had he not enjoyed the comfortable ease of a country justice of the peace, and a rector with large landed estates, to whom his poorer neighbors appear a sort of dancing puppets.

Between 1857 and 1870, Baring-Gould had published nine volumes, the best known of these being 'Curious Myths of the Middle Ages.' From 1870 to 1890 his name appeared as author on the title-page of forty-three books: sermons, lectures, essays, archaeological treatises, memoirs, curiosities of literature, histories, and fiction; sixteen novels, tales, and romances being included. From 1890 to 1896 he published seventeen more novels, and many of his books have passed through several editions. His most successful novels are 'Mehalah; a Tale of the Salt Marshes,' 'In the Roar of the Sea,' 'Red Spider,' 'Richard Cable,' and 'Noémi; a Story of Rock-Dwellers.'

In an essay upon his fiction, Mr. J.M. Barrie writes in The Contemporary Review (February, 1890):--

"Of our eight or ten living novelists who are popular by merit, few have greater ability than Mr. Baring-Gould. His characters are bold and forcible figures, his wit is as ready as his figures of speech are apt. He has a powerful imagination, and is quaintly fanciful. When he describes a storm, we can see his trees breaking in the gale. So enormous and accurate is his general information that there is no trade or profession with which he does not seem familiar. So far as scientific knowledge is concerned, he is obviously better equipped than any contemporary writer of fiction. Yet one rises from his books with a feeling of repulsion, or at least with the glad conviction that his ignoble views of life are as untrue as the characters who illustrate them. Here is a melancholy case of a novelist, not only clever but sincere, undone by want of sympathy. . . . The author's want of sympathy prevents 'Mehalah's' rising to the highest art; for though we shudder at the end, there the effect of the story stops. It illustrates the futility of battling with fate, but the theme is not allowable to writers with the modern notion of a Supreme Power. . . . But 'Mehalah' is still one of the most powerful romances of recent years."

ST. PATRICK'S PURGATORY

From 'Curious Myths of the Middle Ages'

In that charming mediaeval romance 'Fortunatus and his Sons,' which by the way is a treasury of popular mythology, is an account of a visit paid by the favored youth to that cave of mystery in Lough Derg, the Purgatory of St. Patrick.

Fortunatus, we are told, had heard in his travels of how two days' journey from the town Valdric, in Ireland, was a town, Vernic, where was the entrance to the Purgatory; so thither he went with many servants. He found a great abbey, and behind the altar of the church a door, which led into the dark cave which is called the Purgatory of St. Patrick. In order to enter it, leave had to be obtained from the abbot; consequently Leopold, servant to Fortunatus, betook himself to that worthy and made known to him that a nobleman from Cyprus desired to enter the mysterious cavern. The abbot at once requested Leopold to bring his master to supper with him. Fortunatus bought a large jar of wine and sent it as a present to the monastery, and followed at the meal-time.

"Venerable sir!" said Fortunatus, "I understand the Purgatory of St. Patrick is here: is it so?"

The abbot replied, "It is so indeed. Many hundred years ago, this place, where stand the abbey and the town, was a howling wilderness. Not far off, however, lived a venerable hermit, Patrick by name, who often sought the desert for the purpose of therein exercising his austerities. One day he lighted on this cave, which is of vast extent. He entered it, and wandering on in the dark, lost his way, so that he could no more find how to return to the light of day. After long ramblings through the gloomy passages, he fell on his knees and besought Almighty God, if it were His will, to deliver him from the great peril wherein he lay. Whilst Patrick thus prayed, he was ware of piteous cries issuing from the depths of the cave, just such as would be the wailings of souls in purgatory. The hermit rose from his orison, and by God's mercy found his way back to the surface, and from that day exercised greater austerities, and after his death he was numbered with the saints. Pious people, who had heard the story of Patrick's adventure in the cave, built this cloister on the site."

Then Fortunatus asked whether all who ventured into the place heard likewise the howls of the tormented souls.

The abbot replied, "Some have affirmed that they have heard a bitter crying and piping therein; whilst others have heard and seen nothing. No one, however, has penetrated as yet to the furthest limits of the cavern."

Fortunatus then asked permission to enter, and the abbot cheerfully consented, only stipulating that his guest should keep near the entrance and not ramble too far, as some who had ventured in had never returned.

Next day early, Fortunatus received the Blessed Sacrament with his trusty Leopold; the door of the Purgatory was unlocked, each was provided with a taper, and then with the blessing of the abbot they were left in total darkness, and the door bolted behind them. Both wandered on in the cave, hearing faintly the chanting of the monks in the church, till the sound died away. They traversed several passages, lost their way, their candles burned out, and they sat down in despair on the ground, a prey to hunger, thirst, and fear.

The monks waited in the church hour after hour; and the visitors of the Purgatory had not returned. Day declined, vespers were sung, and still there was no sign of the two who in the morning had passed from the church into the cave. Then the servants of Fortunatus began to exhibit anger, and to insist on their master being restored to them. The abbot was frightened, and sent for an old man who had once penetrated far into the cave with a ball of twine, the end attached to the door-handle. This man volunteered to seek Fortunatus, and providentially his search was successful. After this the abbot refused permission to any one to visit the cave.

In the reign of Henry II. lived Henry of Saltrey, who wrote a history of the visit of a Knight Owen to the Purgatory of St. Patrick, which gained immense popularity, ... was soon translated into other languages, and spread the fable through mediaeval Europe.... In English there are two versions. In one of these, 'Owayne Miles,' the origin of the purgatory is thus described:--

"Holy byschoppes some tyme ther were,
That tawgte me of Goddes lore.
In Irlonde preched Seyn Patryke;
In that londe was non hym lyke:
He prechede Goddes worde full wyde,
And tolde men what shullde betyde.
Fyrste he preched of Heven blysse,
Who ever go thyder may ryght nowgt mysse:
Sethen he preched of Hell pyne,
Howe we them ys that cometh therinne:
And then he preched of purgatory,
As he fonde in hisstory;
But yet the folke of the contré
Beleved not that hit mygth be;
And seyed, but gyf hit were so,
That eny non myth hymself go,
And se alle that, and come ageyn,
Then wolde they beleve fayn."

Vexed at the obstinacy of his hearers, St. Patrick besought the Almighty to make the truth manifest to the unbelievers; whereupon

"God spakke to Saynt Patryke tho
By nam, and badde hym with Hym go:
He ladde hym ynte a wyldernesse,
Wher was no reste more no lesse,
And shewed that he might se
Inte the erthe a pryvé entré:
Hit was yn a depe dyches ende.
'What mon,' He sayde, 'that wylle hereyn wende,
And dwelle theryn a day and a nyght,
And hold his byleve and ryght,
And come ageyn that he ne dwelle,
Mony a mervayle he may of telle.
And alle tho that doth thys pylgrymage,
I shalle hem graunt for her wage,
Whether he be sqwyer or knave,
Other purgatorye shalle he non have.'"

Thereupon St. Patrick, "he ne stynte ner day ne night," till he had built there a "fayr abbey," and stocked it with pious canons. Then he made a door to the cave, and locked the door, and gave the key to the keeping of the prior. The Knight Owain, who had served under King Stephen, had lived a life of violence and dissolution; but filled with repentance, he sought by way of penance St. Patrick's Purgatory. Fifteen days he spent in preliminary devotions and alms-deeds, and then he heard mass, was washed with holy water, received the Holy Sacrament, and followed the sacred relics in procession, whilst the priests sang for him the Litany, "as lowde as they mygth crye." Then Sir Owain was locked in the cave, and he groped his way onward in darkness, till he reached a glimmering light; this brightened, and he came out into an underground land, where was a great hall and cloister, in which were men with shaven heads and white garments. These men informed the knight how he was to protect himself against the assaults of evil spirits. After having received this instruction, he heard "grete dynn," and

"Then come ther develes on every syde,
Wykked gostes, I wote, fro Helle,
So mony that no tonge mygte telle:
They fylled the hows yn two rowes;
Some grenned on hym and some mad mowes."

He then visits the different places of torment. In one, the souls are nailed to the ground with glowing hot brazen nails; in another they are fastened to the soil by their hair, and are bitten by fiery reptiles. In another, again, they are hung over fires by those members which had sinned, whilst others are roasted on spits. In one place were pits in which were molten metals. In these pits were men and women, some up to their chins, others to their breasts, others to their hams. The knight was pushed by the devils into one of these pits and was dreadfully scalded, but he cried to the Savior and escaped. Then he visited a lake where souls were tormented with great cold; and a river of pitch, which he crossed on a frail and narrow bridge. Beyond this bridge was a wall of glass, in which opened a beautiful gate, which conducted into Paradise. This place so delighted him that he would fain have remained in it had he been suffered, but he was bidden return to earth and finish there his penitence. He was put into a shorter and pleasanter way back to the cave than that by which he had come; and the prior found the knight next morning at the door, waiting to be let out, and full of his adventures. He afterwards went on a pilgrimage to the Holy Land, and ended his life in piety....

Froissart tells us of a conversation he had with one Sir William Lisle, who had been in the Purgatory. "I asked him of what sort was the cave that is in Ireland, called St. Patrick's Purgatory, and if that were true which was related of it. He replied that there certainly was such a cave, for he and another English knight had been there whilst the king was at Dublin, and said that they entered the cave, and were shut in as the sun set, and that they remained there all night and left it next morning at sunrise. And then I asked if he had seen the strange sights and visions spoken of. Then he said that when he and his companion had passed the gate of the Purgatory of St. Patrick, that they had descended as though into a cellar, and that a hot vapor rose towards them and so affected their heads that they were obliged to sit down on the stone steps. And after sitting there awhile they felt heavy with sleep, and so fell asleep, and slept all night. Then I asked if they knew where they were in their sleep, and what sort of dreams they had had; he answered that they had been oppressed with many fancies and wonderful dreams, different from those they were accustomed to in their chambers; and in the morning when they went out, in a short while they had clean forgotten their dreams and visions; wherefore he concluded that the whole matter was fancy."

The next to give us an account of his descent into St. Patrick's Purgatory is William Staunton of Durham, who went down into the cave on the Friday next after the feast of Holyrood, in the year 1409.

"I was put in by the Prior of St. Matthew, of the same Purgatory, with procession and devout prayers of the prior, and the convent gave me an orison to bless me with, and to write the first word in my forehead, the which prayer is this, 'Jhesu Christe, Fili Dei vivi, miserere mihi peccatori.' And the prior taught me to say this prayer when any spirit, good or evil, appeared unto me, or when I heard any noise that I should be afraid of." When left in the cave, William fell asleep, and dreamed that he saw coming to him St. John of Bridlington and St. Ive, who undertook to conduct him through the scenes of mystery. After they had proceeded a while, William was found to be guilty of a trespass against Holy Church, of which he had to be purged before he could proceed much further. Of this trespass he was accused by his sister, who appeared in the way. "I make my complaint unto you against my brother that here standeth; for this man that standeth hereby loved me, and I loved him, and either of us would have had the other according to God's law, as Holy Church teaches, and I should have gotten of me three-souls to God, but my brother hindered us from marrying." St. John of Bridlington then turned to William, and asked him why he did not allow the two who loved one another to be married. "I tell thee there is no man that hindereth man or woman from being united in the bond of God, though the man be a shepherd and all his ancestors and the woman be come of kings or of emperors, or if the man be come of never so high kin and the woman of never so low kin, if they love one another, but he sinneth in Holy Church against God and his deed, and therefore he shall have much pain and tribulations." Being assoiled of this crying sin, St. John takes William to a fire "grete and styngkyng," in which he sees people burning in their gay clothes. "I saw some with collars of gold about their necks, and some of silver, and some men I saw with gay girdles of silver and gold, and harnessed with horns about their necks, some with mo jagges on their clothes than whole cloth, others full of jingles and bells of silver all over set, and some with long pokes on their sleeves, and women with gowns trailing behind them a long space, and some with chaplets on their heads of gold and pearls and other precious stones. And I looked on him that I saw first in pain, and saw the collars and gay girdles and baldrics burning, and the fiends dragging him by two fingermits. And I saw the jagges that men were clothed in turn all to adders, to dragons, and to toads, and 'many other orrible bestes,' sucking them, and biting them, and stinging them with all their might, and through every jingle I saw fiends smite burning nails of fire into their flesh. I also saw fiends drawing down the skin of their shoulders like to pokes, and cutting them off, and drawing them to the heads of those they cut them from, all burning as fire. And then I saw the women that had side trails behind them, and the side trails cut off by the fiends and burned on their head; and some took of the cutting all burning and stopped therewith their mouths, their noses, and their ears. I saw also their gay chaplets of gold and pearls and precious stones turned into nails of iron, burning, and fiends with burning hammers smiting them into their heads." These were proud and vain people. Then he saw another fire, where the fiends were putting out people's eyes and pouring molten brass and lead into the sockets, and tearing off their arms and the nails of their feet and hands, and soldering them on again. This was the doom of swearers. William saw other fires wherein the devils were executing tortures varied and horrible on their unfortunate victims. We need follow him no further.

At the end of the fifteenth century the Purgatory in Lough Derg was destroyed by orders of the Pope, on hearing the report of a monk of Eymstadt in Holland, who had visited it, and had satisfied himself that there was nothing in it more remarkable than in any ordinary cavern. The Purgatory was closed on St. Patrick's Day, 1497; but the belief in it was not so speedily banished from popular superstition. Calderon made it the subject of one of his dramas; and it became the subject of numerous popular chap-books in France and Spain, where during last century it occupied in the religious belief of the people precisely the same position which is assumed by the marvelous visions of heaven and hell sold by hawkers in England at the present day.

THE CORNISH WRECKERS

From 'The Vicar of Morwenstow'

When the Rev. R.S. Hawker came to Morwenstow in 1834, he found that he had much to contend with, not only in the external condition of church and vicarage, but also in that which is of greater importance....

"The farmers of the parish were simple-hearted and respectable; but the denizens of the hamlet, after receiving the wages of the harvest time, eked out a precarious existence in the winter, and watched eagerly and expectantly for the shipwrecks that were certain to happen, and upon the plunder of which they surely calculated for the scant provision of their families. The wrecked goods supplied them with the necessaries of life, and the rended planks of the dismembered vessel contributed to the warmth of the hovel hearthstone.

"When Mr. Hawker came to Morwenstow, 'the cruel and covetous natives of the strand, the wreckers of the seas and rocks for flotsam and jetsam,' held as an axiom and an injunction to be strictly obeyed:--

"'Save a stranger from the sea,
And he'll turn your enemy!'

"The Morwenstow wreckers allowed a fainting brother to perish in the sea before their eyes without extending a hand of safety,--nay, more, for the egotistical canons of a shipwreck, superstitiously obeyed, permitted and absolved the crime of murder by 'shoving the drowning man into the sea,' to be swallowed by the waves. Cain! Cain! where is thy brother? And the wrecker of Morwenstow answered and pleaded in excuse, as in the case of undiluted brandy after meals, 'It is Cornish custom.' The illicit spirit of Cornish custom was supplied by the smuggler, and the gold of the wreck paid him for the cursed abomination of drink."

One of Mr. Hawker's parishioners, Peter Barrow, had been for full forty years a wrecker, but of a much more harmless description: he had been a watcher of the coast for such objects as the waves might turn up to reward his patience. Another was Tristam Pentire, a hero of contraband adventure, and agent for sale of smuggled cargoes in bygone times. With a merry twinkle of the eye, and in a sharp and ringing tone, he loved to tell such tales of wild adventure and of "derring do," as would make the foot of the exciseman falter and his cheek turn pale.

During the latter years of last century there lived in Wellcombe, one of Mr. Hawker's parishes, a man whose name is still remembered with terror--Cruel Coppinger. There are people still alive who remember his wife.

Local recollections of the man have molded themselves into the rhyme--

Will you hear of Cruel Coppinger?
He came from a foreign land:
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 signalized by a terrific hurricane. The storm came up Channel from the south-west. A strange vessel of foreign rig went on the reefs of Harty Race, and was broken to pieces by the waves. The only man who came ashore was the skipper. A crowd was gathered on the sand, on horseback and on foot, women as well as men, drawn together by the tidings of a probable wreck. Into their midst rushed the dripping stranger, and bounded suddenly upon the crupper of a young damsel who had ridden to the beach to see the sight. He grasped her bridle, and shouting in some foreign tongue, urged the double-laden animal into full speed, and the horse naturally took his homeward way. The damsel was Miss Dinah Hamlyn. The stranger descended at her father's door, and lifted her off her saddle. He then announced himself as a Dane, named Coppinger. He took his place at the family board, and there remained until he had secured the affections and hand of Dinah. The father died, and Coppinger at once succeeded to the management and control of the house, which thenceforth became a den and refuge of every lawless character along the coast. All kinds of wild uproar and reckless revelry appalled the neighborhood day and night. It was discovered that an organized band of smugglers, wreckers, and poachers made this house their rendezvous, and that "Cruel Coppinger" was their captain. In those days, and in that far-away region, the peaceable inhabitants were unprotected. There was not a single resident gentleman of property and weight in the entire district. No revenue officer durst exercise vigilance west of the Tamar; and to put an end to all such surveillance at once, the head of a gauger was chopped off by one of Coppinger's gang on the gunwale of a boat.

Strange vessels began to appear at regular intervals on the coast, and signals were flashed from the headlands to lead them into the safest creek or cove. Amongst these vessels, one, a full-rigged schooner, soon became ominously conspicuous. She was for long the chief terror of the Cornish Channel. Her name was The Black Prince. Once, with Coppinger on board, she led a revenue-cutter into an intricate channel near the Bull 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 seized and carried on board The Black Prince, and obliged to save his life by enrolling himself in the crew. In 1835, an old man of the age of ninety-seven related to Mr. Hawker that 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 would mention it."

Amid such practices, ill-gotten gold began to flow and ebb in the hands of Coppinger. At one time he had enough money to purchase a freehold farm bordering on the sea. When the day of transfer came, he and one of his followers appeared before the lawyer and paid the money in dollars, ducats, doubloons, and pistoles. The man of law demurred, but Coppinger with an oath bade him take this or none. The document bearing Coppinger's name is still extant. His signature is traced in stern bold characters, and under his autograph is the word "Thuro" (thorough) also in his own handwriting.

Long impunity increased Coppinger's daring. There were certain bridle roads along the fields over which he exercised exclusive control. 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 towards the beach, with an overhanging face one hundred feet down from the brow. Under this was a cave, only reached by a cable ladder lowered from above, and made fast below on a projecting crag. It received the name of "Coppinger's Cave." Here sheep were tethered to the rock, and fed on stolen hay and corn till slaughtered; kegs of brandy and hollands were piled around; chests of tea; and iron-bound sea-chests contained the chattels and revenues of the Coppinger royalty of the sea....

But the end arrived. Money became scarce, and more than one armed king's cutter was seen day and night hovering off the land. So he "who came with the water went with the wind." His disappearance, like his arrival, was commemorated by a storm.

A wrecker who had gone to watch the shore, saw, as the sun went down, a full-rigged vessel standing off and on. Coppinger came to the beach, put off in a boat to the vessel, and jumped on board. She spread canvas, stood off shore, and with Coppinger in her was seen no more. That night was one of storm. Whether the vessel rode it out, or was lost, none knew.

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In 1864 a large ship was seen in distress off the coast. The Rev. A. Thynne, rector of Kilkhampton, at once drove to Morwenstow. The vessel was riding at anchor a mile off shore, west of Hartland Race. He found Mr. Hawker in the greatest excitement, pacing his room and shouting for some things he wanted to put in his greatcoat-pockets, and intensely impatient because his carriage was not round. With him was the Rev. W. Valentine, rector of Whixley in Yorkshire, then resident at Chapel in the parish of Morwenstow.

"What are you going to do?" asked the rector of Kilkhampton: "I shall drive at once to Bude for the lifeboat."

"No good!" thundered the vicar, "no good comes out of the west. You must go east. I shall go to Clovelly, and then, if that fails, to Appledore. I shall not stop till I have got a lifeboat to take those poor fellows off the wreck."

"Then," said the rector of Kilkhampton, "I shall go to Bude, and see to the lifeboat there being brought out."

"Do as you like; but mark my words, no good comes of turning to the west. Why," said he, "in the primitive church they turned to the west to renounce the Devil."

His carriage came to the door, and he drove off with Mr. Valentine as fast as his horses could spin him along the hilly, wretched roads.

Before he reached Clovelly, a boat had put off with the mate from the ship, which was the Margaret Quail, laden with salt. The captain would not leave the vessel; for, till deserted by him, no salvage could be claimed. The mate was picked up on the way, and the three reached Clovelly.

Down the street proceeded the following procession--the street of Clovelly being a flight of stairs:--

First, the vicar of Morwenstow in a claret-colored coat, with long tails flying in the gale, blue knitted jersey, and pilot-boots, his long silver locks fluttering about his head. He was appealing to the fishermen and sailors of Clovelly to put out in their lifeboat to rescue the crew of the Margaret Quail. The men stood sulky, lounging about with folded arms, or hands in their pockets, and sou'-westers slouched over their brows. The women were screaming at the tops of their voices that they would not have their husbands and sons and sweethearts enticed away to risk their lives to save wrecked men. Above the clamor of their shrill tongues and the sough of the wind rose the roar of the vicar's voice: he was convulsed with indignation, and poured forth the most sacred appeals to their compassion for drowning sailors.

Second in the procession moved the Rev. W. Valentine, with purse full of gold in his hand, offering any amount of money to the Clovelly men, if they would only go forth in the lifeboat to the wreck.

Third came the mate of the Margaret Quail, restrained by no consideration of cloth, swearing and damning right and left, in a towering rage at the cowardice of the Clovelly men.

Fourth came John, the servant of Mr. Hawker, with bottles of whisky under his arm, another inducement to the men to relent and be merciful to their imperiled brethren.

The first appeal was to their love of heaven and to their humanity; the second was to their pockets, their love of gold; the third to their terrors, their fear of Satan, to whom they were consigned; and the fourth to their stomachs, their love of grog.

But all appeals were in vain. Then Mr. Hawker returned to his carriage, and drove away farther east to Appledore, where he secured the lifeboat. It was mounted on a wagon; ten horses were harnessed to it; and as fast as possible it was conveyed to the scene of distress.

But in the mean while the captain of the Margaret Quail, despairing of help and thinking that his vessel would break up under him, came off in his boat with the rest of the crew, trusting rather to a rotten boat, patched with canvas which they had tarred over, than to the tender mercies of the covetous Clovellites, in whose veins ran the too recent blood of wreckers. The only living being left on board was a poor dog.

No sooner was the captain seen to leave the ship than the Clovelly men lost their repugnance to go to sea. They manned boats at once, gained the Margaret Quail, and claimed three thousand pounds for salvage.

There was an action in court, as the owners refused to pay such a sum; and it was lost by the Clovelly men, who however got an award of twelve hundred pounds. The case turned somewhat on the presence of the dog on the wreck; and it was argued that the vessel was not deserted, because a dog had been left on board to keep guard for its masters. The owner of the cargo failed; and the amount actually paid to the salvors was six hundred pounds to two steam-tugs (three hundred pounds each), and three hundred pounds to the Clovelly skiff and sixteen men.

Mr. Hawker went round the country indignantly denouncing the sailors of Clovelly, and with justice. It roused all the righteous wrath in his breast. And as may well be believed, no love was borne him by the inhabitants of that little fishing village. They would probably have made a wreck of him had he ventured among them.

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