Wild Life in a Southern County. Richard Jefferies

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СКАЧАТЬ but be careful even then, for the ringers have left one carelessly tilted, and if the rope should slip, nineteen hundredweight of brazen metal may jam you against the framework.

      The ringers are an independent body, rustics though they be—monopolists, not to be lightly ordered about, as many a vicar has found to his cost, having a silent belfry for his pains, and not a man to be got, either, from adjacent villages. It is about as easy to knock this solid tower over with a walking-stick as to change village customs. But if towards Christmas you should chance to say to the ringers that such and such a chime seemed rung pleasantly, be certain that you will hear it night after night coming with a throbbing joyfulness through the starlit air—every note of the peal rising clear and distinct at the exact moment of time, as if struck by machinery, yet with a quivering undertone that dwells on the ear after the wave of sound has gone. Then go out and walk in the garden or field, for it is a noble music; remember, too, that it is a music that has echoed from the hills hundreds and hundreds of years. Rude men as they are, these bellringers gratefully respond to the least appreciation of their art.

      A few more turns about the spiral staircase, and then step out on the roof. The footstep is deadened by the dull coloured lead, oxidised from exposure. The tarnished weathercock above revolves so stiffly as to be heedless of the light air,—only facing a strong breeze. The irreverent jackdaws, now wheeling round at a safe distance, build in every coign of vantage, no matter how incongruous their intrusion may be—on the wings of an angel, behind the flowing robe of Saint Peter, or yonder in the niche, grey and lichen-grown, where stood the Virgin Mary before iconoclastic hands dashed her image to the ground. If a gargoyle be broken or choked so that no water comes through it, they will use it, but not otherwise. And they have nests, too, just on the ledge in the thickness of the wall, outside those belfry windows which are partially boarded up. Anywhere, in short, high up and well sheltered, suits the jackdaw.

      When nesting time is over, jackdaws seem to leave the church and roost with the rooks; they use the tower much as the rooks do their hereditary group of trees at a distance from the wood they sleep in at other seasons. How came the jackdaw to make its nest on church towers in the first place? The bird has become so associated with churches that it is difficult to separate the two; yet it is certain that the bird preceded the building. Archaeologists tell us that stone buildings of any elevation, whether for religious purposes or defence, were not erected till a comparatively late date in this island. Now, the low huts of primeval peoples would hardly attract the jackdaw. It is the argument of those who believe in immutable and infallible instinct that the habits of birds, etc, are unchangeable: the bee building a cell to-day exactly as it built one centuries before our era. Have we not here, however, a modification of habit?

      The jackdaw could not have originally built in tall stone buildings. Localising the question to this country, may we not almost fix the date when the jackdaw began to use the church, or the battlements of the tower, by marking the time of their first erection? The jackdaw was clever enough, and had reason sufficient to enable him to see how these high, isolated positions suited his peculiar habits; and I am bold enough to think that if the bee could be shown a better mode of building her comb, she would in time come to use it.

      In the churchyard, not far from the foot of the tower where the jackdaws are so busy, stands a great square tomb, built of four slabs of stone on edge and a broader one laid on the top. The inscription is barely legible, worn away by the ironshod heels of generations of ploughboys kicking against it in their rude play, and where they have not chipped it, filled with lichen. The sexton says that this tomb in the olden days was used as the pay-table upon which the poor received their weekly dole. His father told him that he had himself stood there hungry, with the rest—not broken-down cripples and widows, but strong, hale men, waiting till the loaves were placed upon the broad slab, so that the living were fed literally over the grave of the dead.

      The farmers met every now and then in the vestry and arranged how many men each would find work for—or rather partial work—so that the amount of relief might be apportioned. Men coming from a distance, or even from the next parish, were jealously excluded from settling, lest there should be more mouths to feed; if a family, on the other hand, could by any possibility be got rid of, it was exiled. There were more hands than work; now the case is precisely opposite. A grim witness, this old tomb, to a traditionary fragment in that history of the people which is now placed above a mere list of monarchs.

      The oldest person in the village was a woman—as is often the case—reputed to be over a hundred: a tidy cottager, well tended, feeble in body, but brisk of tongue. She reckoned her own age by the thatch of the roof. It had been completely new thatched five times since she could recollect. The first time she was a great girl, grown up: her father had it thatched twice afterwards; her husband had it done the fourth time, and the fifth was three years ago. That made about a hundred years altogether.

      The straw had lasted better lately, because there were now no great elm trees to drip, drip on it in wet weather. Cottagers are frequently really squatters, building on the waste land beside the highway close to the hedgerow, and consequently under the trees. This dripping on the roof is very bad for thatch. Straw is remarkably durable, even when exposed to the weather, if good in the first place and well laid on. It may be reckoned to last twenty years on an average, perhaps more. Five thatchings, then, made eighty years; add three years since the last thatching; and the old lady supposed she was seventeen or eighteen at the first—i.e. just a century since. But in all likelihood her recollections of the first thatching were confused and uncertain: she was perhaps eight or ten at that time, which would reduce her real age to a little over ninety. A great part of the village had twice been destroyed by fire since she could remember. These fires are or were singularly destructive in villages—the flames running from thatch to thatch, and, as they express it, ‘wrastling’ across the intervening spaces. A pain is said to ‘wrastle,’ or shoot and burn. Such fires are often caused by wood ashes from the hearth thrown on the dustheap while yet some embers contain sufficient heat to fire straw or rubbish.

      The old woman’s memories were wholly of gossipy family history; I have often found that the very aged have not half so much to tell as those of about sixty to seventy years. The next oldest was a man about eighty; all he knew of history was that once on a time some traitor withdrew the flints from the muskets of the English troops, substituting pieces of wood, which, of course, would not ignite the powder, and thus they were beaten. Of date, place, or persons he had no knowledge. He ‘minded’ a great snowfall when he was a boy, and helping to drag the coaches out and making a firm road for them with hurdles. Once while grubbing a hedge near the road he found five shillings’ worth of pennies—the great old ‘coppers’—doubtless hidden by a thief. He could not buy so much with one of the new sort of coppers: liked them as King George made best.

      An old lady of about seventy, living at the village inn, a very brisk body, seemed quite unable to understand what was meant by history, but could tell me a story if I liked. The story was a rambling narrative of an amour in some foreign country. The lady, to conceal a meeting with her paramour, which took place in the presence of her son, who was an imbecile (or, in her own words, had ‘no more sense than God gave him,’ a common country expression for a fool), went upstairs and rained raisins on him from the window. The son told the husband what had happened; but, asked to specify the time, could only fix it by, ‘When it rained raisins.’ This was supposed to be merely a fresh proof of his imbecility, and the lady escaped.

      In this imperfect narrative is there not a distorted version of a chapter in the ‘Pentameron’? But how did it get into the mind of an illiterate old woman in an out-of-the-way village? Nothing yet of Waterloo, Culloden, Sedgmoor, or the civil war; but in the end an old man declared that King Charles had once slept in an old house just about to be pulled down. But then ‘King Charles’ slept according to local tradition, in most of the old houses in the country. However, I resolved to visit the place.

      Tall yew hedges, reaching high overhead, thick and impervious, such as could only be produced in a hundred years of growth and countless СКАЧАТЬ