There we may read, too, a detailed account of a Fauna now happily extinct in the fens: of the creatures who used to hale St. Guthlac out of his hut, drag him through the bogs, carry him aloft through frost and fire—‘Develen and luther gostes’—such as tormented likewise St. Botolph (from whom Botulfston=Boston, has its name), and who were supposed to haunt the meres and fens, and to have an especial fondness for old heathen barrows with their fancied treasure hoards; how they ‘filled the house with their coming, and poured in on every side, from above, and from beneath, and everywhere. They were in countenance horrible, and they had great heads, and a long neck, and a lean visage; they were filthy and squalid in their beards, and they had rough ears, and crooked nebs, and fierce eyes, and foul mouths; and their teeth were like horses’ tusks; and their throats were filled with flame, and they were grating in their voice; they had crooked shanks, and knees big and great behind, and twisted toes, and cried hoarsely with their voices; and they came with such immoderate noise and immense horror, that him thought all between heaven and earth resounded with their voices. And they tugged and led him out of the cot, and led him to the swart fen, and threw and sunk him in the muddy waters. After that they brought him into the wild places of the wilderness, among the thick beds of brambles, that all his body was torn. After that they took him and beat him with iron whips; and after that they brought him on their creaking wings between the cold regions of the air.’
But there are gentler and more human touches in that old legend. You may read in it, how all the wild birds of the fen came to St. Guthlac, and he fed them after their kind. How the ravens tormented him, stealing letters, gloves, and what not, from his visitors; and then, seized with compunction at his reproofs, brought them back, or hanged them on the reeds; and how, as Wilfrid, a holy visitant, was sitting with him, discoursing of the contemplative life, two swallows came flying in, and lifted up their song, sitting now on the saint’s hand, now on his shoulder, now on his knee. And how, when Wilfrid wondered thereat, Guthlac made answer, ‘Know you not that he who hath led his life according to God’s will, to him the wild beasts and the wild birds draw the more near.’
After fifteen years of such a life, in fever, agues, and starvation, no wonder if St. Guthlac died. They buried him in a leaden coffin (a grand and expensive luxury in the seventh century) which had been sent to him during his life by a Saxon princess; and then, over his sacred and wonder-working corpse, as over that of a Buddhist saint, there rose a chapel, with a community of monks, companies of pilgrims who came to worship, sick who came to be healed; till, at last, founded on great piles driven into the bog, arose the lofty wooden Abbey of Crowland; in its sanctuary of the four rivers, its dykes, parks, vineyards, orchards, rich ploughlands, from which, in time of famine, the monks of Crowland fed all people of the neighbouring fens; with its tower with seven bells, which had not their like in England; its twelve altars rich with the gifts of Danish Vikings and princes, and even with twelve white bear-skins, the gift of Canute’s self; while all around were the cottages of the corrodiers, or folk who, for a corrody, or life pittance from the abbey, had given away their lands, to the wrong and detriment of their heirs.
But within these four rivers, at least, was neither tyranny nor slavery. Those who took refuge in St. Guthlac’s peace from cruel lords must keep his peace toward each other, and earn their living like honest men, safe while they did so; for between those four rivers St. Guthlac and his abbot were the only lords, and neither summoner, nor sheriff of the king, nor armed force of knight or earl, could enter ‘the inheritance of the Lord, the soil of St. Mary and St. Bartholomew, the most holy sanctuary of St. Guthlac and his monks; the minster free from worldly servitude; the special almshouse of most illustrious kings; the sole refuge of anyone in worldly tribulation; the perpetual abode of the saints; the possession of religious men, specially set apart by the common council of the realm; by reason of the frequent miracles of the holy confessor St. Guthlac, an ever-fruitful mother of camphire in the vineyards of Engedi; and by reason of the privileges granted by the kings, a city of grace and safety to all who repent.’
Does not all this sound—as I said just now—like a voice from another planet? It is all gone; and it was good and right that it should go when it had done its work, and that the civilization of the fen should be taken up and carried out by men like the good knight, Richard of Rulos, who, two generations after the Conquest, marrying Hereward’s granddaughter, and becoming Lord of Deeping (the deep meadow), thought that he could do the same work from the hall of Bourne as the monks did from their cloisters; got permission from the Crowland monks, for twenty marks of silver, to drain as much as he could of the common marshes; and then shut out the Welland by strong dykes, built cottages, marked out gardens, and tilled fields, till ‘out of slough and bogs accursed, he made a garden of pleasure.’
Yet one lasting work those monks of Crowland did, besides those firm dykes and rich corn lands of the Porsand, which endure unto this day. For within two generations of the Norman conquest, while the old wooden abbey, destroyed by fire, was being replaced by that noble pile of stone whose ruins are still standing, the French abbot of Crowland sent French monks to open a school under the new French donjon, in the little Roman town of Grante-brigge; whereby—so does all earnest work, however mistaken, grow and spread in this world, infinitely and for ever—St. Guthlac, by his canoe-voyage into Crowland Island, became the spiritual father of the University of Cambridge in the old world; and therefore of her noble daughter, the University of Cambridge, in the new world which fen-men, sailing from Boston deeps, colonized and Christianized, 800 years after St. Guthlac’s death.
The drainage of the fens struggled on for these same 800 years slowly, and often disastrously. Great mistakes were made; as when a certain bishop, some 700 years ago, bethought him to make a cut from Littleport drain to Rebeck (or Priests’-houses), and found, to his horror and that of the fen-men, that he had let down upon Lynn the pent-up waters of the whole higher bogs; that rivers were running backwards, brooks swelling to estuaries, and the whole north-eastern fen ruinate, to be yet more ruinate by banks confusedly thrown up in self-defence, till some order was restored in 1332, and the fens prospered—such little of them as could be drained at all—for nigh two hundred years. Honour, meanwhile, to another prelate, good Bishop Morton, who cut the great learn from Guyhirn—the last place at which one could see a standing gallows, and two Irish reapers hanging in chains, having murdered the old witch of Guyhirn for the sake of hidden treasure, which proved to be some thirty shillings and a few silver spoons.
The belief is more general than well-founded that the drainage of the fens retrograded on account of the dissolution of the monasteries. The state of decay into which those institutions had already fallen, and which alone made their dissolution possible, must have extended itself to these fen-lands. No one can read the account of their debts, neglect, malversation of funds, in the time of Henry VIII., without seeing that the expensive works necessary to keep fen-lands dry must have suffered, as did everything else belonging to the convents.
It was not till the middle or end of Elizabeth’s reign that the recovery of these ‘drowned lands’ was proceeded with once more; and during the first half of the seventeenth century there went on, more and more rapidly, that great series of artificial works which, though often faulty in principle, often unexpectedly disastrous in effect, have got the work done, as all work is done in this world, not as well as it should have been done, but at least done.
To comprehend those works would be impossible without maps and plans; to take a lively interest in them impossible, likewise, save to an engineer or a fen-man. Suffice it to say, that in the early part of the seventeenth century we find a great company of adventurers—more than one Cromwell among them, and Francis, the great and good Earl of Bedford, at their head—trying to start a great scheme for draining the drowned ‘middle level’ east of the Isle of Ely. How they sent for Vermuyden, the Dutchman, who had been draining in North Lincolnshire, about Goole and Axholme Isle; how they got into his hands, and were ruined by him; how Francis of Bedford had to sell valuable estates to pay his share; how the fen-men looked on Francis of Bedford as their champion; how Charles I. persecuted him meanly, though indeed Bedford had, in the matter of the ‘Lynn Law’ of 1630, given way, as desperate men are tempted to do, to something like sharp practice unworthy of him; how Charles took the work into his hands, and made a Government job of it; how Bedford died, and the fen-men looked on him as a martyr; how Oliver Cromwell arose to avenge the good earl, as his family had supported him in past times; how Oliver St. John came to the help of the fen-men, and drew up the so-called ‘Pretended Ordinance’ of 1649, which was a compromise between Vermuyden and the adventurers, so able and useful that Charles II.’s Government were content to call it ‘pretended’ and let it stand, because it was actually draining the fens; and how Sir Cornelius Vermuyden, after doing mighty works, and taking mighty moneys, died a beggar, writing petitions which never got answered; how William, Earl of Bedford, added, in 1649, to his father’s ‘old Bedford River’ that noble parallel river, the Hundred foot, both rising high above the land between dykes and ‘washes,’ i.e. waste spaces right and left, to allow for flood water; how the Great Bedford Rivers silted up the mouth of the Ouse, and backed the floods up the Cam; how Denver sluice was built to keep them back; and so forth,—all is written, or rather only half or quarter written, in the histories of the fens.