Newchurch, nearly three miles farther into the marsh, was new seven hundred years ago, when the church was built. It is second only in size to Ivychurch, with the same lichenous damp, but better cared for, and the centre of a quite considerable village, as villages go in these parts. There must actually be sufficient inhabitants in the parish to quarter fill the building! Newchurch makes a pretty picture, thoroughly characteristic of the marsh. From it the eye ranges to the wooded cliffs at Bilsington, to Aldington Knoll, and to Lympne, with its castle and church, looking fairy-like and ethereal in the shimmering light of a summer afternoon; or in the other direction to where the marsh is bounded by the sea. The picture of Newchurch itself is seen here, and is more eloquent than mere words can be. In it you perceive how this is an epitome of the marsh, with windmill and rushy dyke in the foreground, and farmsteads, rickyards and church, companionable together, and in appearance mutually dependent, in middle distance: the infinite levels of this interesting district appearing in the background. It is not by mere chance or by any figment of literary imagination that farms and church here look so dependent upon one another. They actually were so in the marsh, much more than is indicated by that tithing of the unhappy farmer customary all over the country. It was the Church, in the form of the monastery of Christ Church, Canterbury, that originally reclaimed the marsh and brought it under cultivation, and the Church was, by consequence, landlord. Long years of patient labour had resulted in winning these lands for agriculture, and the monastery fully earned the profits it eventually secured from its long-continued enterprise. Its piety was of two kinds,—of that practical sort which makes two blades of grass grow where but one grew before, and thus improves our temporal condition in this vale of tears; and of that spiritual and intellectual variety which, having founded settlements for the husbandmen, saw to it that his immortal as well as his earthly part should have due sustenance. This is no place to tell how in the course of centuries that Church fell away from its high ideals: here still survive neighbourly farm and parish place of worship, to prove that they once existed.
It is here, in the middle of the marsh, that you perceive how little given to change are the local methods. Sheep are still to be found here in thousands, and still tended, as from time immemorial, by that variety of shepherd known in these parts as a "looker." Ingoldsby names the manservant of Thomas Marsh of Marston, "Ralph Looker," and derived the name, doubtless, from this local title for shepherd.
The terms of a "looker's" employment are curious, and look wretchedly poor, but as they have survived, and show no signs of being revised in these times when labour is scarce on the farms and farmers eagerly compete for help, they cannot be worse than methods of paying shepherds in other parts of the country. A "looker" does everything connected with sheep-tending at an inclusive payment of one shilling and sixpence an acre per annum. For this he looks after the flocks, sees them through the horrors of the lambing season, shears them in summer, succours them in winter, and cures their ailments throughout the year. The sum seems pitiful, but when calculated on farms of six hundred acres or so, works out fairly well.
One comes to love the marsh, to delight in its byways, and to welcome opportunities for extended exploration. From Newchurch it is easily possible to find a way back to the main road without retracing one's footsteps. That way lies near the spot marked on ordnance maps as "Blackmanstone Chapel," a ruin so thoroughly ruinated that it is difficult to find—and not worth seeing when found. Blackmanstone Chapel was apparently founded by one Blacheman, who held the manor in the time of Edward the Confessor, but, in common with many such chapels, it seems to have been founded more for the repose of a single erring soul than to satisfy any crying spiritual need of the neighbourhood. The adjoining parish of St. Mary the Virgin is more fortunate. It keeps its ancient church in excellent condition. On its pavement the curious may note an epitaph to one Daniel Langdon, "Common Expenditor" of Romney Marsh, 1750.
The cautious explorer of the marsh is careful to carry his nosebag with him, in the shape of some pocketable light refreshment, for the inns are infrequent, and the farm-folk, although hospitable enough, cannot always supply even the most modest demands of the stranger. Milk even—that unfailing product of a farm—is not always to be had, for the morning's supply may already have been sent off to the nearest railway station, and the five o'clock afternoon milking hour be not yet come. Moreover, farmers generally entering into a contract to supply a certain quantity cannot always afford to sell even a single glass. As for farmhouse bread and cheese, dismiss from your mind all thoughts of home-baked bread or local cheese in these times. The bread will often be a tin loaf from the baker's of Ashford, Hythe, or Littlestone; and the cheese—well, here is the apology of a farmer's wife: "I'm sorry we've no Dutch cheese, but here is some American; we think it very good." Can such things be? you ask. Can they be, indeed? Are they not the commonplace experiences of all those few who really explore the innermost recesses of the country and feel the pulse and count the heart-beats of rural life? Is there not something radically wrong with England when a farmer's wife can make such a speech as that, and not think it strange? In the dying words of the late Lord Winchilsea, a true friend of farming, "God save Agriculture!" when in an English dairying district the farmers buy Dutch and American cheese.
But that is not the only alien article in the farmhouses. Tawdry German glassware and "ornamental" china "decorate" the "best parlour," and the doleful wailings of American organs on Sundays give evidence of the religious instincts of the farmer's family and agonise the unhappy wayfarer. Old England is certainly being cosmopolitanised (good word!) in every direction; here is another instance, for what do we see on the barn-walls and posting-stations but the announcement, addressed to the rustics, of a "Fête Champêtre" to be held in aid of a church restoration fund. In the days before Hodge left off saying "beant" and took to using the more cultivated phrase "is not," like the Squire and the Parson, he would—supposing him able to read at all—have asked, wonderingly, "What be this 'ere Feet Shampeter?"—and that would have been a very learned Squire or Parson who could have correctly explained the meaning.
[CHAPTER VIII]
OLD AND NEW ROMNEY AND DYMCHURCH