Such old-fashioned cottages are practically built around the chimney; the chimney is the firm nucleus of solid masonry or brickwork about which the low walls of rubble are clustered. When such a cottage is burned down the chimney is nearly always the only thing that remains, and against the chimney it is built up again. Next in importance is the roof, which, rising from very low walls, really encloses half of the inhabitable space.
The one great desire of the cottager’s heart – after his garden – is plenty of sheds and outhouses in which to store wood, vegetables, and lumber of all kinds. This trait is quite forgotten as a rule by those who design ‘improved’ cottages for gentlemen anxious to see the labourers on their estates well lodged; and consequently the new buildings do not give so much satisfaction as might be expected. It is only natural that to a man whose possessions are limited, things like potatoes, logs of wood, chips, odds and ends should assume a value beyond the appreciation of the well-to-do. The point should be borne in mind by those who are endeavouring to give the labouring class better accommodation.
A cottage attached to a farmstead, which has been occupied by a steady man who has worked on the tenancy for the best part of his life, and possibly by his father before him, sometimes contains furniture of a superior kind. This has been purchased piece by piece in the course of years, some representing a little legacy – cottagers who have a trifle of property are very proud of making wills – and some perhaps the last remaining relics of former prosperity. It is not at all uncommon to find men like this, whose forefathers no great while since held farms, and even owned them, but fell by degrees in the social scale, till at last their grandchildren work in the fields for wages. An old chair or cabinet which once stood in the farmhouse generations ago is still preserved.
Upon the shelf may be found a few books – a Bible, of course; hardly a cottager who can read is without his Bible – and among the rest an ancient volume of polemical theology, bound in leather; it dates back to the days of the fierce religious controversies which raged in the period which produced Cromwell. There is a rude engraving of the author for frontispiece, title in red letter, a tedious preface, and the text is plentifully bestrewn with Latin and Greek quotations. These add greatly to its value in the cottager’s eyes, for he still looks upon a knowledge of Latin as the essential of a ‘scholard’. This book has evidently been handed down for many generations as a kind of heirloom, for on the blank leaves may be seen the names of the owners with the inevitable addition of ‘his’ or ‘her book’. It is remarkable that literature of this sort should survive so long.
Even yet not a little of that spirit which led to the formation of so many contending sects in the seventeenth century lingers in the cottage. I have known men who seemed to reproduce in themselves the character of the close-cropped soldiers who prayed and fought by turns with such energy. They still read the Bible in its most literal sense, taking every word as addressed to them individually, and seriously trying to shape their lives in accordance with their convictions.
Such a man, who has been labouring in the hayfield all day, in the evening may be found exhorting a small but attentive congregation in a cottage hard by. Though he can but slowly wade through the book, letter by letter, word by word, he has caught the manner of the ancient writer, and expresses himself in an archaic style not without its effect. Narrow as the view must be which is unassisted by education and its broad sympathies, there is no mistaking the thorough earnestness of the cottage preacher. He believes what he says, and no persuasion, rhetoric, or force could move him one jot. His congregation approve his discourse with groans and various ejaculations. Men of this kind won Cromwell’s victories; but to-day they are mainly conspicuous for upright steadiness and irreproachable moral character, mingled with some surly independence. They are not ‘agitators’ in the current sense of the term; the local agents of labour associations seem chosen from quite a different class.
Pausing once to listen to such a man, who was preaching in a roadside cottage in a loud and excited manner, I found he was describing, in graphic if rude language, the procession of a martyr of the Inquisition to the stake. His imagination naturally led him to picture the circumstances as corresponding to the landscape of fields with which he had been from youth familiar. The executioners were dragging the victim bound along a footpath across the meadows to the pile which had been prepared for burning him. When they arrived at the first stile they halted, and held an argument with the prisoner, promising him his life and safety if he would recant, but he held to the faith.
Then they set out again, beating and torturing the sufferer along the path, the crowd hissing and reviling. At the next stile a similar scene took place – promise of pardon, and scornful refusal to recant, followed by more torture. Again, at the third and last stile, the victim was finally interrogated, and, still firmly clinging to his belief, was committed to the flames in the centre of the field. Doubtless there was some historic basis for the story; but the preacher made it quite his own by the vigour and life of the local colouring in which he clothed it, speaking of the green grass, the flowers, the innocent sheep, the fagots, and so on, bringing it home to the minds of his audience to whom fagots and grass and sheep were so well known. They worked themselves into a state of intense excitement as the narrative approached its climax, till a continuous moaning formed a deep undertone to the speaker’s voice. Such men are not paid, trained, or organized; they labour from goodwill in the cause.
Now and then a woman, too, may be found who lectures in the little cottage room where ten or fifteen, perhaps twenty, are packed almost to suffocation; or she prays aloud and the rest respond. Sometimes, no doubt, persons of little sincerity practise these things from pure vanity and the ambition of preaching – for there is ambition in cottage life as elsewhere; but the men and women I speak of are thoroughly in earnest.
Cottagers have their own social creed and customs. In their intercourse, one point which seems to be insisted upon particularly is a previous knowledge or acquaintance. The very people whose morals are known to be none of the strictest – and cottage morality is sometimes very far from severe – will refuse, and especially the women, to admit a strange girl, for instance, to sleep in their house for ample remuneration, even when introduced by really respectable persons. Servant-girls in the country where railways even now are few and far between often walk long distances to see mistresses in want of assistance, by appointment. They get tired; perhaps night approaches, and then comes the difficulty of lodging them if the house happens to be full. Cottagers make the greatest difficulty, unless by some chance it should be discovered that they met the girl’s uncle or cousin years ago.
To their friends and neighbours, on the contrary, they are often very kind, and ready to lend a helping hand. If they seldom sit down to a social gathering among themselves, it is because they see each other so constantly during the day, working in the same fields, and perhaps eating their luncheon a dozen together in the same outhouse. A visitor whom they know from the next village is ever welcome to what fare there is. On Sundays the younger men often set out to call on friends at a distance of several miles, remaining with them all day; they carry with them a few lettuces, or apples from the tree in the garden (according to the season), wrapped up in a coloured handkerchief, as a present.
Some of the older shepherds still wear the ancient blue smock-frock, crossed with white ‘facings’ like coarse lace; but the rising generation use the greatcoat of modern make, at which their forefathers would have laughed as utterly useless in the rain-storms that blow across the open hills. Among the elder men, too, may be found a few of the huge umbrellas of a former age, which when spread give as much shelter as a small tent. It is curious that they rarely use an umbrella in the field, even when simply standing about; but if they go a short journey along the highway, they take it with them. The aged men sling these great umbrellas over the shoulder with a piece of tar cord, just as a soldier slings his musket, and so have both
hands free – one to stump along with a stout stick and the other to carry a flag basket. The stick is always too lengthy to walk with as men use it in cities, carrying it by the knob or handle; it is a staff rather than a stick, the upper end projecting six or eight inches above the hand.
If any labourers deserve to be paid well, it is the shepherds: upon their knowledge and fidelity the principal profit of a whole season depends on so many farms. On the bleak hills in lambing time the greatest care is necessary; and the fold, situated in a hollow if possible, with the down rising on the east or north, is built as it were of straw walls, thick and warm, which the sheep soon make hollow inside, and thus have a cave in which to nestle.
The shepherd has a distinct individuality, and is generally a much more observant man in his own sphere than the ordinary labourer. He knows every single field in the whole parish, what kind of weather best suits its soil, and can tell you without going within sight of a given farm pretty much what condition it will be found in. Knowledge of this character may seem trivial to those whose days are passed indoors; yet it is something to recollect all the endless fields in several square miles of country. As a student remembers for years the type and paper, the breadth of the margin – can see, as it were, before his eyes the bevel of the binding and hear again the rustle of the stiff leaves of some tall volume which he found in a forgotten corner of a library, and bent over with such delight, heedless of dust and ‘silver-fish’ and the gathered odour of years – so the shepherd recalls his books, the fields; for he, in the nature of things, has to linger over them and study every letter: sheep are slow.
When the hedges are grubbed and the grass grows where the hawthorn flowered, still the shepherd can point out to you where the trees stood – here an oak and here an ash. On the hills he has often little to do but ponder deeply sitting on the turf of the slope, while the sheep graze in the hollow, waiting for hours as they eat their way. Therefore by degrees a habit of observation grows upon him – always in reference to his charge; and if he walks across the parish off duty he still cannot choose but notice how the crops are coming on, and where there is most ‘keep’. The shepherd has been the last of all to abandon the old custom of long service. While the labourers are restless, there may still be found not a few instances of shepherds whose whole lives have been spent upon one farm. Thus, from the habit of observation and the lapse of years, they often become local authorities; and when a dispute of boundaries or water rights or right of way arises, the question is frequently finally decided by the evidence of such a man.
Every now and then a difficulty happens in reference to the old green lanes and bridle-tracks which once crossed the country in every direction, but get fewer in number year by year. Sometimes it is desired to enclose a section of such a track to round off an estate: sometimes a path has grown into a valuable thoroughfare through increase of population; and then the question comes, Who is to repair it? There is little or no documentary evidence to be found – nothing can be traced except through the memories of men; and so they come to the old shepherd, who has been stationary all his life, and remembers the condition of the lane fifty years since. He always liked to drive his sheep along it – first, because it saved the turnpike tolls; secondly, because they could graze on the short herbage and rest under the shade of the thick bushes. Even in the helplessness of his old age he is not without his use at the very last, and his word settles the matter.
In the winter twilight, after a fall of snow, it is difficult to find one’s way across the ploughed fields of the open plain, for it melts on the south of every furrow, leaving a white line where it has ledged on the northern side, till the furrows resemble an endless succession of waves of earth tipped with foam-flecks of snow. These are dazzling to the eyes, and there are few hedges or trees visible for guidance. Snow lingers sometimes for weeks on the northern slopes of the Downs – where shallow dry dykes, used as landmarks, are filled with it; the dark mass of the hill is streaked like the black hull of a ship with its line of white paint. Field work during what the men call ‘the dark days afore Christmas’ is necessarily much restricted and they are driven to find some amusement for the long evenings – such as blowing out candles at the alehouse with muzzle-loader guns for wagers of liquor, the wind of the cap alone being sufficient for the purpose at a short distance.
The children never forget St Thomas’s Day, which ancient custom has consecrated to alms, and they wend their way from farmhouse to farmhouse throughout the parish; it is usual to keep to the parish, for some of the old local feeling still remains even in these cosmopolitan times. At Christmas sometimes the children sing carols, not with much success so far as melody goes, but otherwise successfully enough; for recollections of the past soften the hearts of the crustiest.
The young men for weeks previously have been practising for the mumming – a kind of rude drama requiring, it would seem, as much rehearsal beforehand as the plays at famous theatres. They dress in a fantastic manner, with masks and coloured ribbons; anything grotesque answers, for there is little attempt at dressing in character. They stroll round to each farmhouse in the parish, and enact the play in the kitchen or brewhouse; after which the whole company are refreshed with ale, and, receiving a few coins, go on to the next homestead. Mumming, however, has much deteriorated, even in the last fifteen or twenty years. On nights when the players were known to be coming, in addition to the farmer’s household and visitors at that season, the cottagers residing near used to assemble, so that there was quite an audience. Now it is a chance whether they come round or not.
A more popular pastime with the young men, and perhaps more profitable, is the formation of a brass band. They practise vigorously before Christmas, and sometimes attain considerable proficiency. At the proper season they visit the farms in the evening, and as the houses are far apart, so that only a few can be called at in the hours available after work, it takes them some time to perambulate the parish. So that for two or three weeks about the end of the old and the beginning of the new year, if one chances to be out at night, every now and then comes the unwonted note of a distant trumpet sounding over the fields. The custom has grown frequent of recent years, and these bands collect a good deal of money.
The ringers from the church come too, with their hand bells, and ring pleasant tunes – which, however, on bells are always plaintive – standing on the crisp frozen grass of the green before the window. They are well rewarded, for bells are great favourites with all country people.
What is more pleasant than the jingling of the tiny bells on the harness of the cart-horses? You may hear the team coming with a load of straw on the waggon three furlongs distant; then step out to the road, and watch the massive yet shapely creatures pull the heavy weight up the hill, their glossy quarters scarcely straining, but heads held high showing the noble neck, the hoofs planted with sturdy pride of strength, the polished brass of the harness glittering, and the bells merrily jingling! The carter, the thong of his whip nodding over his shoulder, walks by the shaft, his boy ahead by the leader, as proud of his team as the sailor of his craft: even the whip is not to be lightly come by, but is chosen carefully, bound about with rows of brazen rings; neither could you or I knot the whipcord on to his satisfaction.
For there is a certain art even in so small a thing, not to be learned without time and practice; and his pride in whip, harness, and team is surely preferable to the indifference of a stranger, caring for nothing but his money at the end of the week. The modern system – men coming one day and gone the next – leaves no room for the growth of such feelings, and the art and mystery of the craft loses its charm. The harness bells, too, are disappearing; hardly one team in twenty carries them now.
Those who labour in the fields seem to have far fewer holidays than the workers in towns. The latter issue from factory and warehouse at Easter, and rush gladly into the country: at Whitsuntide, too, they enjoy another recess. But the farmer and the labourer work on much the same, the clos
ing of banks and factories in no way interfering with the tilling of the earth or the tending of cattle. In May the ploughboys still remember King Charles, and on what they call ‘shick-shack day’ search for oak-apples and the young leaves of the oak to place with a spray of ash in their hats or buttonholes: the ash spray must have even leaves; an odd number is not correct. To wear these green emblems was thought imperative even within the last twenty years, and scarcely a labourer could be seen without them. The elder men would tell you – as if it had been a grave calamity – that they could recollect a year when the spring was so backward that not an oak leaf or oak-apple could be found by the most careful search for the purpose. The custom has fallen much into disuse lately: the carters, however, still attach the ash and oak leaves to the heads of their horses on this particular day.
Many village clubs or friendly societies meet in the spring, others in autumn. The day is sometimes fixed by the date of the ancient feast. The club and fête threaten, indeed, to supplant the feast altogether: the friendly society having been taken under the patronage of the higher ranks of residents. Here and there the feast-day, however (the day on which the church was dedicated), is still remembered, as in this village, where the elder farmers invite their friends and provide liberally for the occasion. Some of the gipsies still come with their stalls, and a little crowd assembles in the evening; but the glory of the true feast has departed.
The elder men, nevertheless, yet reckon by the feast-day; it is a fixed point in their calendar, which they construct every year, of local events. Such and such a fair is calculated to fall so many days after the first full moon in a particular month; and another fair falls so long after that. An old man will thus tell you the dates of every fair and feast in all the villages and little towns ten or fifteen miles round about. He quite ignores the modern system of reckoning time, going by the ancient ecclesiastical calendar and the moon. How deeply the ancient method must have impressed itself into the life of these people to still remain a kind of instinct at this late day!
Landscape with Figures Page 9