III.
Snowflakes falling through the darkness,
Hiding out of sight
Graves of past delight,
Till the folded whiteness mocks
Watching faces, wan and wet:—
O mournful-sweet regret
Of the wintry time.
REALITIES.
I AM informed by “Pen and Pencil,” with a certain harsh inexorableness of tone, that something I must produce this evening, or—incur a sentence too dreadful to be contemplated, no less than that of ostracism (perhaps ostracism for incapacity should be spelt asstracism).
Well, what are the words? Realities and drifting. Very good; then I’ll take both, for the most characteristic element that I have noted of realities is that they are constantly drifting.
Wishing to start from an undoubted basis, I asked a friend, before sitting down to write, what exactly he understood by realities, and he replied, with the air of a philosopher, “whatever man, through the medium of his senses, can surely realize.” The conclusion I draw is, that there is some inextricable connection between realities and real lies. In which I am confirmed by Johnson, who traces the derivation of the word reality as from real.
Sir John Lubbock, in his “Origin of Civilization,” under the heading of “Savage Tendency to Deification,” states as a fact that “The king of the Koussa Kaffirs, having broken off a piece of a stranded anchor, died soon afterwards, upon which all the Kaffirs looked upon the anchor as alive, and saluted it respectfully whenever they passed near it.” At a glance it occurred to me, this is a reality well worthy of being brought under the notice of “Pen and Pencil.” Will it not furnish, thought I, material for their philosophers, and mirth for their humorists, and surely an excellent subject for their artists? But is it true? Ay, that must be my first discovery. Who shall hope to palm off doubtful realities upon “Pen and Pencil,” without deservedly drifting to disgrace?
Without indecent boasting, I believe I may assure this august assembly that I have probed this matter to its very root; the whole truth is in my hands, and shall be faithfully presented to this critical company. I shall be excused from detailing my method of examination; time would fail us were I to make the attempt; suffice it to say that I have brought all possible modes under contribution, and many more, and that not a single fact has been set down unless previously tested by a wild flight of imagination. Upon principle, too, I decline to say how I have arrived at the realities of the case, lest truth should suffer through disapproval of my process.
If I say that I have telegraphed direct, some wretched caviller may observe that he never heard of Kaffir wires. I may have conversed with the ghost of the wicked king of Koussa Kaffir through the medium of Mrs. Marshall, but some joker—how I do detest the race—might object to my plan of marshalling my facts. I may have “asked that solemn question” of the leg of my loo-table, which does not by any means “seem eternal,” something after the fashion of Ion. I may have caught the little toe of Mr. Home, as he was floating in mid-air, and so found my information, as honest debts should be paid, on the nail. I may have—but no more—I respectfully decline to communicate, to-night at least, aught but the ascertained realities.
It is true, then, that a stranded anchor was thrown on the shore of Koussa Kaffir; that it created widespread wonder and inquiry as to its whence, its wherefore, and its whither; that the king, being of an inquiring mind, often examined the anchor, pondered over its shape and its materials; that one day, testing this last with too much energy, one fluke was quite lopped off. His majesty was pleased with the result, although it did not seem to do much towards solving the difficult questions connected with the strange visitor; but it was afterwards generally reported that some of the wisest of the Kaffirs had shaken their heads three times, and had remarked that if anything should happen they should doubt whether it was not for something.
Something did happen. The king that night ate for his supper forty-four ostrich eggs, beside two kangaroos and a missionary. It was too much for even a Kaffir king; he was seized with nightmare, raved of the weight of the anchor on his chest, and died.
The effect produced upon Kaffir public opinion, and the Kaffir press, was startling and instantaneous. The king had broken the anchor; the king had died—had died because he broke the anchor; that was evident, nay was proved—proved by unerring figures, as thus: the king was fifty-five years old; had lived, that is to say, 20,075 days; to say, therefore, that he had not died this day because of his daring impiety was more than 20,000 to one against the doctrine of probabilities.
The anchor, therefore, was a power—was a devil to be feared—that is, a god to be worshipped; for in savage countries there is a wonderful likeness between the two. Thus was born a religion in Koussa Kaffir. Divine honours or dastard fears were lavished on the anchor; a priesthood sprang up who made their account in the Kaffir superstition. They were called anchorites. They were partly cheats, and partly dupes; but they made a livelihood between the two characters. They fixed the nature and the amount of the sacrifices to be offered, and the requirements of the anchor were in remarkable harmony with the wants of its priests. Natural causes, too, were happily blended with supernatural. The anchor was declared to be the great healer of diseases. For immense sums the ministering priests would give small filings to the diseased, and marvellous were the cures produced by oxides and by iron; never, in short, was there a more prosperous faith. The morals of the people, I grieve to say, did not improve in proportion to their faith. An anchor that is supposed to remit sins on sacerdotal intercession is probably not favourable to the higher morals in Koussa Kaffir.
But a trial had to come upon the anchor-devil and its worshippers. Under it it must collapse, or passing through it as through the flame of persecution, come forth stronger and brighter than ever. Which should it be? It was an interesting spectacle. Let me finish my story.
There returned to Koussa Kaffir a native who had voyaged round the world since he had left his native land; he had seen and had observed much; he was well acquainted with anchors; had seen them in all stages and under all conditions; he knew their use by long experience; he had handled them. One time his vessel had been saved by its stout anchor, another time he had had to save the ship by slipping his cable and leaving the anchor at the bottom; he had never known an anchor resent the worst usage; he would not worship this old broken one. Some thought him mad, some wicked; he was called infidel by those who knew his mind, but for a long time he followed his friends’ advice, and said nothing of his awful heresy.
But this condition of mind would hardly last for ever. Travel had improved his intellectual force, as well as given special knowledge about anchors and other things; he began to lament over and even to despise the folly of his race; he burned to cast off some at least of their shackles of ignorance and superstition. “How shall I begin,” cried he one day, “to raise their souls to something higher, while they worship that stupid old rusty anchor in the sand?”
His soul began to burn with the spirit of martyrs and reformers. “I will expose this folly; I will break to pieces their anchor-devil, and when they see that all is well as it was before, they will begin to laugh at their own devil, and will have their minds open to a higher faith.”
But first he would consult his friends; if possible obtain their sanction, and act in unison with others. He met with no encouragement. One gravely rebuked him for his presumption and conceit, and produced a long list of eminent Kaffirs who had bowed before the anchor. Another found in the absurdity of the anchor faith its best evidence of solidity. It was, he said, a faith too improbable for a Kaffir to have invented; any fool, he added, could believe a probable religion, but it needed a superior Kaffir to swallow this. Some put their tongues in their cheeks (a vulgar habit amongst the Koussa Kaffirs), and said: “Silly fellow, we know all that as well as you do, but the anchor is a profitable anchor, and as needs must, you shall be one amongst the priests.”
Again, others said: “We, too, have our doubts, but as a political engine we must retain our anchor. How should we keep down the lower orders? How restrain our servants from pilfering without its influence and sanctifying power? The fact is, that in our complicated social system all society depends upon the anchor.” “Between ourselves,” one added, “if heaven had not sent that particular anchor some of us think we must have sent to Woolwich for another.”
But the only arguments that caused him any hesitation, and which did give him some pain, were from certain women who implored him not to destroy their anchor idol. “We cannot judge,” said one of these, “between your arguments and the conclusions we have been brought up to reverence. The anchor may not be a god but only a symbol, but how beautiful a one! Does not the anchor save the ship? And are not our own lives, too, like the storm-tossed vessel? That anchor is associated with all we have felt, suffered, prayed for. Destroy that symbol, and you wound and endanger the deepest element of religion in our hearts.”
Finally, one very intelligent friend said to him with much solemnity: “Rash man, forbear! Stop while there is time in a course that may bring down ruin on the State and on yourself, and for the doing of which you can have, as a rational being, no temptation whatever. I grant you you may be right, and the rest all wrong; but what then? We can know nothing of the matter, and you may be wrong. Now, anyhow, we are on the safe side of the hedge. If the anchor be a devil he may do you harm, and if he be only a bit of rusty iron, you will be none the worse for a bow and a grimace.”
The rash man was immovable. Doomed by the infernal gods to pay the penalty of having lit his Promethean torch at Woolwich dockyard, armed with a mighty hammer, and followed by an awe-struck crowd, he fell upon the anchor, and with one mighty blow, struck off the other fluke. It was his last! Inspired by religious zeal, the Koussa Kaffirs rushed upon him, and in the sight of the outraged anchor beat his brains out on the beach. It was observed that his friend who liked to be “on the safe side” threw the first stone, and the advocate of public morals was the next; after that they rained too thick to tell who did the most.
Meantime the anchor of Koussa Kaffir will be worshipped for a thousand years, for has it not slain the only two men who dared to question its authority?
REALITIES;
A DRAMA IN FIVE ACTS.
[Ye Prologue.]
I HAD been to the theatre, swallowed a play,
Seen bright Marie Wilton, and cried with the best
O’er the poor parting lovers; then laugh’d and was gay
At the plump roly-poly, the puns, and the rest.
[Acte ye fyrste.]
So into the streets, warmly muffled, I came,
And turn’d my steps homeward, three miles in the fog;
When, threading a court (I can’t tell you its name),
I tripp’d against something I thought was a dog,
For it moan’d. I stoop’d down, half-expecting a bite;
But the thing never moved; then I look’d, and behold,
A baby, wrapt up in brown paper and night,
Half-dying with hunger, half-frozen with cold.
I return’d to the Foundling, and ringing the bell,
Gave Baby in charge; then, retracing my way,
I mused upon this which had happen’d, and fell
From my comedy-mood to a tragedy-play.
[Acte ye second.]
I had seen the first act—now the second began.
Night lifted her curtain; and, here in the street,
A minute City Arab, the least of his clan,
Patter’d past on the pavement,—no shoes to his feet;
Black, shivering, starving; not daring to beg,
Not able to work, not unwilling to steal,
If a chance came his way; he was fleet of his leg;
He would risk a policeman to pilfer a meal.
Sure enough the chance came; ’twas a truckful of bread;
No Gorgon to watch it—no dragon to slay;
Like a juvenile Jason, he plunder’d and fled;
Like a Jason, he found a Medea to pay—
In the shape of a lout, twice the size of himself,
The sole witness, by hunger made ruthless and keen;
He demolish’d the pilferer, pilfer’d the pelf,
Disappear’d with his booty—and down came the scene.
[Acte ye thyrde.]
Act the third was a garret;—I thought I had clomb
Up a hundred of stairs, to a hole in the roof,
Where a lad of eighteen had made shift of a home,—
With a wife, if you please—and a baby for proof.
He was thief by profession—a cadger—a sot—
Sticking close to his calling; and so, as we say,
An habitual rogue;—had he chosen his lot,
It may be he had pitch’d on an honester way.
As it was, he was light of his fingers—adept
At shop-lifting and burglary—nimble and cute;
Never fear’d a policeman (unless when he slept),
And was held by his pals in the highest repute.
[Acte ye fovrthe.]
Act the fourth is the hulks, where our hero appears
In the proper stage garments of yellow and red;
With a chain to his leg this last dozen of years,
And a warder to see that he works for his bread.
[Morall Reflecciouns.]
Once again—’tis his lot; you won’t hear him complain;
He was born to it, kick’d to it—Fortune is blind;
And if some have the pleasure, some must have the pain;
So it’s each for himself—and the devil behind.
[ Acte ye last and Ingenious rhyme.]
The last act of our drama—well, what shall it be?
The august British Public, defraying the cost?—
Or . . . P-a-r-l-i-a-m-e-n-t?
Or the angels, lamenting the soul that is lost?
BARK.
BOW-WOW!
I’m my master’s dog; whose dog are you? I live in a kennel, which somebody was good enough to make for me; and I sleep on straw, which grew that I might sleep on it. I have my meals brought to me punctually; and, therefore, I conclude that meals are a noble institution and that punctuality is a virtue. When I act as a good dog ought to act, I get a bone, and my master pats me on the back. Therefore I always do what is expected of me; and that I call morality. Dogs which have no kennels flounder about in the gutter. Having a kennel, I eschew the gutter;—and that I call respectability. It is in the nature of dogs to lick their masters’ feet. The best dogs do it, so I follow their example;—and that I call religion. If I do what is not expected of me, I get the stick. I do not like the stick, so I behave myself;—and that I call conventionality. There is a chain round my neck, lest I should run away. I cannot break the chain, so I play with it;—and that I call the proper subjection of the individual. But I am free to pull at my chain till my neck is sore;—and that I call liberty . . . For the rest, I bark.
There are three kinds of spiritual beings: men, dogs, and cats. Men are supreme, and made both dogs and cats. Dogs were created for happiness, and cats for misery. We are the good race, and they are the evil. It is the duty of a dog to kill a cat. Then hate cats, and hang them up by the tails in the back garden. If I am a bad dog, I shall be turned into a cat, and hung up by my tail. Cats are fed on black beetles; but men are very happy, and eat bones all day long. I eat a bone when I can get one; which makes me think that I shall some day be turned into a man. When I am, I shall hang up cats by the tails.
Of created beings dogs are the only ones who have souls. There is a heaven for dogs, but for no one else. There are no cats in heaven; and for that matter, very few dogs; but I hope to be one of them; for there the dogs have meaty bones, and bark all day long, making sweet music. This is the Dogs’ creed. All who believe it will go to Bone-land; and all who do not, will be hung up with the cats in the back garden.
Bow-wow!
SMOKE.
THE IRONWORKERS.
Under the rolling smoke, the brave black smoke,
Our work is wrought;
Fashion’d strong with every sturdy stroke
That does wild music from the roofs provoke
In echoes brought.
A rare bold sport
Rather than labour stern, or blunting task;
A toil to ask
Not blench from. Merrily round the fire
We work our will,
Producing still
Some new form daily to our hearts’ desire.
Delicate iron bands
That, as with fairy hands,
Heavenward aspire
To carry roofs, sun pierced and ever gleaming,
Wherein the varied race
Of fruit or flowers finds place,
While the weak Northern rays through mist are streaming.
Or lofty gate
Of palace or of temple set apart;
The hallowed gaols of art,
Where low estate
Is never welcome; ever warmly bidden
To enter and abide. Far better hidden
Life’s earnest prime behind the factory gate.
Always the rolling smoke, the brave black smoke,
Is overhead,
Like floating incense looming through the sky,
It tells the prayer of work goes on hard by
Where zeal new energies of life evokes;
While iron red
From earthy bed
Blackens to use beneath the smith’s firm strokes.
Under the rolling smoke, the brave black smoke,
Our lot is laid.
Our ever-flaming altar spreads on high
This great scroll as a witness in the sky
Of effort made.
Here, rare workmanship, we, day by day,
Strive to display,
Not heeding if our work make weal or woe.
We do our best,
Ye will the rest,
To meet whose wants me make our furnace glow.
Pleasant are our rough hands
That work the world’s demands
And never tire,
Bringing to shape forms past the quaintest dreaming.
Hot, and with grimy arms
We weave the Earth’s new charms,
Only a hymn of praise our toil esteeming.
Under the rolling smoke, the brave black smoke,
Our work is wrought;
Not a cloud, the summer air to choke,
But banner of our craft, the floating smoke
Ensigns our labour, with bright meanings fraught.
WHEREFORE HORRIBLE SPRING?
From Béranger.
When winter was here, from my window on high
I saw her sweet face up at hers where she sat.
We never had met, but ’twas plain she and I
From falling in love were not hinder’d by that.
Between the bare boughs of these lindens how oft
Kind kisses we blew I’ve no patience to sing,
For there are the leaves now all quiv’ring aloft—
Ah! why are you here again, horrible Spring?
Yes, there are the leaves, and no more I behold
My kind little neighbour put forth her dear head
To scatter the bread-crumbs, when, tamed by the cold,
The robins, her pensioners, wait to be fed.
The minute her casement she open would throw,
The Loves with our errands were all on the wing.
What is there for beauty to equal the snow?
Ah! why are you here again, horrible Spring?
And ’twere not for you I should still with the dawn
Behold her new-risen in simplest array;
So, radiant and lovely, great painters have drawn
Aurora enclosing the curtains of day.
At eve, in the heavens though stars might be bright,
I watched for her taper my planet to bring;
How lonely I felt when she put out her light;
Ah! why are you here again, horrible Spring?
Ever dear to my heart must the winter remain;
How glad I should be if I only could hear
The sharp little tinkling of sleet on the pane,
Than whispering of zephyrs more dulcet and dear.
Your fruits and your flowers are odious and vile,
Your long sunny days only sadness can bring;
More sunny by far was the light of her smile.
Ah! why are you here again, horrible Spring?
VOICES.
Through hoary centuries, through History’s page,
Like tongues of fire unquench’d, undimm’d by age,
Whisper the voices, living, clear and true,
The crust of Time and changes piercing through;
Sometimes like trumpets’ martial tones they ring—
Anon, scarce heard, in trembling accents sing,
Yet there is life in what they tell and say,
A life nor years nor days can sweep away:
From out the Past, from out the silent grave,
From the lone deep where beats the ceaseless wave,
They yearn, they rise, they plead with deathless tone:
From hill, from field, from cot, from kingly throne
They bring their witness;—if we list or learn,
The days shall tell of each one in his turn:—
Oh, who shall say a voice, however weak,
Its message doth not bear—its lesson speak!
THE RETURN OF THE SWALLOW.
THREE VOICES.
The Child speaks.
Tweet, tweet, tweet!
The birds cry out of the sky.
Tweet, tweet, tweet,
Mother I want to fly.
Up, and up, and up,
Above the poplars tall,
Mother, if I had wings,
I would fly and never fall!
The Mother speaks.
Sweet, sweet, sweet!
So the swallows are here again,
Flying over the village street,
And out to the open plain.
Sweet, sweet, sweet!
As they cried three springs ago,
When Will led me through the fields
Down to the church below.
Three years have come and gone,
Through warm summer and winter cold
I have carried his dinner afield,
And led the cattle to fold.
Three years have come and gone,
And my child is just two years old,
And the swallows are crying again Sweet, sweet,
And my tale is told.
Fleet, fleet, fleet,
Are those the swallows I hear?
The sound was sudden and sweet,
And this is the spring of the year.
To my dim eyes they seem
But a sudden light as they pass;
But I know how they skim o’er the stream,
And over the churchyard grass.
Their wings are a sudden light,
Thy tunes will not be long,
For my spirit is nearer its flight
Than that of the young and the strong;
Fleet, fleet, fleet, my days are waning fast,
I hear them cry, for out of the sky,
“There are wings for the soul at last.”
SWALLOWS.
A NEW season is begun. Parliament met to-day. London is getting full, and the price of coals has fallen. The celandine (swallow-flower) is beginning to cover the hedgerow banks of the Isle of Wight with yellow stars, and the swallows themselves will soon be with us again.
I may mention as another agreeable sign of spring the return of “Pen and Pencil,” not to the old nest, but under shelter of the old hospitality.
The Rhodians used to salute the return of the swallows with a traditional popular song, the Chelidonisma; perhaps some lady present may gratify us with a chant of the like purport. My own aim this evening is merely to give some brief natural history notes on the British swallows, drawn partly from books and partly from my own observation.
There are about sixty species of the family of Hirundinidæ, but only four kinds (counting the swift as one) are habitual visitors of the British Islands—the chimney swallow, the house martin, the bank martin (Hirundo rustica, urbica, and riparia), and fourthly the swift (Cypselus).
The chimney swallow (rustica) has a brownish-red throat, back of blue-black lustre, under part of body reddish-white, and a long forked tail. It is a bold bird, and trusting to its superior speed, dashes at a hawk whenever it sees one. It always builds near men, and makes its cup-shaped nest inside chimneys and old wells, in barns, gateways, sheds, and arches of bridges. There are four or five spotted eggs, and it brings out two broods each year. The chimney swallow has a sweet little song of its own, and is one of the earliest birds heard of a summer morning, beginning soon after two o’clock. It is said to grow very tame in confinement, but I never saw and should not like to see one in a cage. These are the most abundant of our swallows, and the same birds return year after year, while their little time endures, to the same localities, and often very likely to the same nests.
The house martin (urbica), or window swallow or martlet, is smaller and less agile than its cousin just described, and has a far shorter tail. Its feet and toes are downy. It comes later than the chimney swallow, builds amidst towns, on the outside of houses, under eaves and in window niches, and chooses a northern aspect to avoid the direct rays of the sun, which would crack its mud nest. Martlets sometimes build on the face of cliffs, as may be seen at the Giant’s Causeway. It has four or five white eggs, and brings out two broods. As a vocalist it can only get as far as a chirp, or at most a small twitter. Its body is white below, and purple on the back and wings. The house martin does not, like the chimney swallow, sweep the ground and water in its flight.
The bank swallow (riparian) or sand martin, which is so sociable with its own kind but not with man, digs horizontal and serpentine holes in banks, sloping upwards to avoid rain, where it lays in a careless nest four or six white eggs. It has sometimes, but perhaps not always, two broods. These are the smallest and wildest of our swallows; nearly mute, or with only a tiny chirp; and, when they can, frequent large spaces of water. They often fly waveringly with a quick fluttering of wings, somewhat like butterflies, and anon sail circling like other swallows. They use their old caves for some years, but may often be seen digging new ones. They are probably driven out sometimes by the fleas which, as I have often seen, abound in their habitations. Birds, indeed, free and airy as their life seems, suffer much from vermin, and the poor baby swallows are terribly preyed upon. The sand martin is mouse-coloured on the back and brownish-white below. It is the earliest to arrive in England, and may be expected now in three weeks or so. Next we may look for the chimney swallow with his long tail—then for the house martin, and latest of all comes the swift (Cypselus), which some naturalists say is no true swallow, having several anatomical peculiarities, the most noticeable being that all four toes go forward. No other bird, I think (save the Gibraltar swift), has a similar foot. The swift can cling well to the face of a wall, but cannot perch in the usual bird fashion, and gets on very badly on the ground, finding it difficult to rise on the wing. Once in the air, with its long wings in motion, it is truly master of the situation. It is one of the speediest, if not the speediest, and can keep on the wing for sixteen hours, which is longer than any other bird. The swifts are most active in sultry thundery weather. They fly in rain, but dislike wind. They are the latest day-birds in summer, and their one very shrill note may be heard up to nearly nine o’clock. Sometimes they get excited and dart about screaming, perhaps quarrelling, but usually the swallows, all of them, agree well among themselves, though they also keep a proper distance. The swifts build high in holes of walls and rocks. The Tower of London is one of their London palaces. The nest is bulky and has two white eggs. There is but one brood in the season, and the swift leaves town for Africa in August, going earliest, although he was the latest to come.
Swallows for several weeks after their arrival in England play about before beginning their nests—
“Like children coursing every room
Of some new house.”
They wait for fit weather to go away, and may then be seen sitting in rows as though meditating on their journey, perhaps dimly sorry to part—
“With a birdish trouble, half-perplexed.”
Utterly mysterious and inscrutable to us are the feelings of our lower fellow-creatures on this earth, and how the bird of passage, “lone-wandering but not lost,” finds its distant goal, is beyond man’s wit to explain.
After this I fear tedious sketch of our four winged friends, I will only add another word or two as to the name swallow, a rather odd word, entirely different from the Greek χελῖδών, and the Latin hirundo (which, unlike as it may appear, philologists tell us is formed from the Greek name). The Italians call the bird rondine (evidently from the Latin), and the French hirondelle. We get our word from the Anglo-Saxon, swalewe, and the modern German is schwalbe. What does this mean? I must own with regret that it seems to me most likely that the name is given on account of the voracity of this bird, which is engaged in swallowing gnats, beetles, bees, may-flies, dragon-flies, and all kinds of flies from break of day till sunset. The Anglo-Saxon verb to swallow is swelgan. Fain would I take the word swelgel, air, sky; but the Spanish name for our bird seems conclusive for the baser derivation. The Spaniards call it golondrina (evidently from gola, throat); and it may be added, make a cruel kind of amusement out of the gulosity of the swallows, by angling for them with fishing-flies from the walls of the Alhambra, round which the birds dart in myriads on a summer’s day—descendants of those that played round the heads of the Moorish kings, who perhaps were kinder to their visitors.
THE RETURN OF THE SWALLOWS.
“Out in the meadows the young grass springs,
Shivering with sap,” said the larks, “and we
Shoot into air with our strong young wings,
Spirally up over level and lea;
Come, O Swallows, and fly with us
Now that horizons are luminous!
Evening and morning the world of light,
Spreading and kindling, is infinite!”
Far away, by the sea in the south,
The hills of olive and slopes of fern
Whiten and glow in the sun’s long drouth,
Under the heavens that beam and burn;
And all the swallows were gathered there
Flitting about in the fragrant air,
And heard no sound from the larks, but flew
Flashing under the blinding blue.
Out of the depth of their soft rich throats
Languidly fluted the thrushes, and said:
“Musical thought in the mild air floats,
Spring is coming, and winter is dead!
Come, O Swallows, and stir the air,
For the buds are all bursting unaware,
And the drooping eaves and the elm-trees long
To hear the sound of your low sweet song.”
Over the roofs of the white Algiers,
Flashingly shadowing the bright bazaar,
Flitted the swallows, and not one hears
The call of the thrushes from far, from far;
Sighed the thrushes; then, all at once,
Broke out singing the old sweet tones,
Singing the bridal of sap and shoot,
The tree’s slow life between root and fruit.
But just when the dingles of April flowers
Shine with the earliest daffodils,
When, before sunrise, the cold, clear hours
Gleam with a promise that noon fulfils,—
Deep in the leafage the cuckoo cried,
Perched on a spray by a rivulet-side,
“Swallows, O Swallows, come back again
To swoop and herald the April rain!”
And something awoke in the slumbering heart
Of the alien birds in their African air,
And they paused, and alighted, and twittered apart,
And met in the broad white dreamy square,
And the sad slave woman, who lifted up
From the fountain her broad-lipped earthen cup,
Said to herself with a weary sigh,
“To-morrow the swallows will northward fly!”
AULD LANG SYNE;
OR, THE LAW IN 1874.
In 1868 it was determined by Lord Cairns, then Lord Chancellor, that a revised edition of the statutes of the realm should be published containing only such statutes as were actually in force.
In looking over the first volume, which contains statutes passed between 1235 and 1685, one is struck by the number of stringent Acts of Parliament forming part of our present law, which nevertheless are habitually neglected.
Now that the destroying hands of the Gladstonian iconoclasts are stayed there can be no more useful task than to look around us and see how many of these relics of the embodied wisdom of our ancestors still remain to us, rusted indeed but ready for our use.
In enumerating a few of these enactments I have two objects in view. First, I would remind those whose province it is to administer law and justice to the subjects of Queen Victoria of powers with which they are armed; and, secondly, I would offer timely warning to those against whom these powers, when again exercised, which the present healthy state of public feeling assures us they will be, must inevitably be directed.
To begin then. Can there be a more appalling spectacle than the “Monstrous Regiment of Women?” Well, we have our weapons of defence ready in 3 Henry VIII. c. 11., 34 and 35 Henry VIII. c. 8, and 5 Elizabeth c. 4. s. 17. What a sound and vigorous ring is there in the first of these statutes with the pains and penalties it enacts against ignorant persons practising physic or surgery, “such,” it goes on to say, “as common artificers, smythes, wevers and women.” And how discreetly liberal is the second of these statutes, which indicates a legitimate field for women’s activity, and allows them, in common with all other unqualified persons, to cure outward sores, such as “a pyn and the web in the eye, uncoomes of hands, scaldings, burnings, sore mouths, saucelin, morfew” and the like, by herbs, ointments, baths, poultices, and plasters. But most practical, perhaps, of all these three statutes is the statute of Elizabeth, which, making no exception, sweeps within its enactments all women under the age of forty who have failed to fulfil the great end of their being, matrimony.
“And bee it further enacted that twoo justices of the peace the maior or other head officer of any citie burghe or towne corporate and twoo aldermen, or twoo other discrete burgesses of the same citie burghe or towne corporate yf ther be no aldermen, shall and may by vertue hereof appoint any suche woman as is of thage of twelfe yeres and under thage of fourtye yeres and unmarried and foorthe of service, as they shall thinck meete to serve, to be reteyned or serve by the yere or by the weeke or daye, for such wages and in such reasonable sorte and maner as they shall thinck meete: And yf any such woman shall refuse so to serve, then yt shalbe lawfull for the said justices of peace maior or head officers to comit suche woman to warde untill she shalbe bounden to serve as aforesaid.”
The effect of enforcing this law would be salutary indeed. Under the existing state of things men are frequently employed upon duties so disagreeable and ill-paid that Providence can only have intended them for women. Why then do we not take advantage of the power, nay, the duty of sending women to their proper sphere and mission which is entrusted to our magistrates and discreet burgesses? As the wages will be fixed by these authorities, the burden to the rate-payers need not be great. And we should thus silence the demand which, I am told, women are beginning to make not only for work (as if their male relations were not always ready and willing to find them plenty), but even for remunerative work.
But I pass from our women to our agricultural labourers. We have lately heard much debate on the conduct of commanding officers who, when labourers at harvest-time were holding out for wages, allowed their soldiers to help in getting in the harvest. But such aid would never have been required had not the fifteenth section of the same statute of Elizabeth been unaccountably overlooked.
“Provided always that in the time of hey or corne harvest, the justices of peace and every of them, and also the cunstable or other head officer of every towneshipe, upon request and for thavoyding of the los of any corne grayne or heye, shall and may cause all suche artificers and persons as be meete to labour, by the discretions of the said justices or cunstables or other head officers or by any of them, to serve by the daye for the mowing reaping shearing getting or inning of corne grayne and heye, according to the skill and qualite of the person; and that none of the said persons shall refuse so to doo, upon payne to suffer imprisonement in the stockes by the space of twoo dayes and one night.”
Nor need our farmers at any other times in the year fear a deficiency of labour if they will but invoke the aid of the fifth section of the same statute, whereby every person between the ages of twelve and sixty not being employed in any of a few callings mentioned in the Act, nor being a gentleman born, nor being a student or scholar in any of the universities or in any school, nor having real estate worth forty shillings a year or goods and chattels worth £10, nor being the heir-apparent of any one with real estate worth £10 a year or goods and chattels worth £40, is declared compellable to be retained to serve in husbandry by the year with any person that keepeth husbandry.
Again we have Acts of 1275 and 1378 (3 Edward I., and 2 Richard II.), as our defences against those who are described as “devisors of false news and of horrible and false lies of prelates dukes earls barons” and, comprehensively, “other nobles and great men of the realm,” and also of various officials enumerated, with a like comprehensive “and of other great officers of the realm.” The Act of Richard II. reiterates and confirms that of Edward I., and under these Acts “all persons so hardy as to devise speak or tell any false news, lies, or such other false things” about great people, incur the penalty of imprisonment “until they have brought him into Court who was the first author of the tale.” What a check would the carrying out of these provisions put upon the impertinences of Own Correspondents, social reformers, gossips, novelists, caricaturists, and moralists! It will be a happy day for England when the many thoughtless or malignant persons who now permit themselves to retail stories inconvenient to members of the aristocracy or to the dignitaries of the country, suffer the punishment of their infraction of the law. To take but one instance of the great need there exists for the protection of our upper classes—an instance, as it chances, which enables me to show that I would not wish the private character of even a political enemy to be traduced—I may remind you that if the statutes of Scandalum Magnatum were enforced there would not now be at large persons ascribing to the late Prime Minister himself the authorship of the Greenwich stanza on the Straits of Malacca.
There are many other statutes on which I might enlarge. I might remind coroners of duties which they have forgotten, and the clergy of rights which they are allowing to lapse, but time will not permit me.
It is true that when I read my Statute Book I meet with some provisions of which I do not comprehend the necessity. As a Protestant I do not see why I should be imprisoned for three years and fined besides, if I carry off a nun from a convent with her consent; and as a botanist I do not see why, since January, 1660, I have been prohibited from setting or planting so much as a single tobacco plant in my garden. Still, all are parts of one stupendous whole, parts of the sacred fabric built by our forefathers in “Auld Lang Syne.” Touch one stone and the British Constitution may crumble. And as a humble member of the Great Constitutional Party I desire to raise my protest against the canker of decay being left to eat insidiously into our ancient and revered legislative code, by our suffering any Acts of Parliament which appear on our Statute Book as parts of the living Law of the Land to drop into disuse, as if, contrary to the doctrine of the highest legal authorities, an Act of Parliament unrepealed could become obsolete.
AULD LANG SYNE,
WHERE HOME WAS.
’Twas yesterday; ’twas long ago:
And for this flaunting grimy street,
And for this crowding to and fro,
And thud and roar of wheels and feet,
Were elm-trees and the linnet’s trill,
The little gurgles of the rill,
And breath of meadow flowers that blow
Ere roses make the summer sweet.
’Twas long ago; ’twas yesterday.
Our peach would just be new with leaves,
The swallow pair that used to lay
Their glimmering eggs beneath our eaves
Would flutter busy with their brood,
And, haply, in our hazel-wood,
Small village urchins hide at play,
And girls sit binding bluebell sheaves.
Was the house here, or there, or there?
No landmark tells. All changed; all lost;
As when the waves that fret and tear
The fore-shores of some level coast
Roll smoothly where the sea-pinks grew.
All changed, and all grown old anew;
And I pass over, unaware,
The memories I am seeking most.
But where these huddled house-rows spread,
And where this thickened air hangs murk
And the dim sun peers round and red
On stir and haste and cares and work,
For me were baby’s daisy-chains,
For me the meetings in the lanes,
The shy good-morrows softly said
That paid my morning’s lying lurk.
Oh lingering days of long ago,
Not until now you passed away.
Years wane between and we unknow;
Our youth is always yesterday.
But, like a traveller home who craves
For friends and finds forgotten graves,
I seek you where you dwelled, and, lo,
Even farewells not left to say!
RIVER.
AN AUTUMN IDYL.
“Sweet Thames! ran softly, till I end my song.”
Spenser, Prothalamion.
LAURENCE. FRANK. JACK.