Legend of Sleepy Hollow and Other Stories

by Washington Irving

  Mellitus was a wary man, slow of belief, and required confirmation of the fisherman’s tale. He opened the church doors and beheld wax candles, crosses, holy water; oil sprinkled in various places and various other traces of a grand ceremonial. If he had still any lingering doubts they were completely removed on the fisherman’s producing the identical fish which he had been ordered by the Apostle to present to him. To resist this would have been to resist ocular demonstration. The good bishop accordingly was convinced that the church had actually been consecrated by St. Peter in person; so he reverently abstained from proceeding further in the business.

  The foregoing tradition is said to be the reason why King Edward the Confessor chose this place as the scite of a religious house which he meant to endow. He pulled down the old church and built another in its place in 1045. In this his remains were deposited in a magnificent shrine.

  The sacred edifice again underwent modifications if not a reconstruction by Henry III in 1220 and began to assume its present appearance.

  Under Henry VIII it lost its conventual character, that monarch turning the monks away and seizing upon the revenues.

  Reliques of Edward the Confessor

  A curious narrative was printed in 1688 by one of the choiristers of the Cathedral, who appears to have been the Paul Pry of the sacred edifice, giving an account of his rummaging among the bones of Edward the Confessor, after they had quietly reposed in their sepulchre upwards of six hundred years, and of his drawing forth the crucifix and golden chain of the deceased monarch. During eighteen years that he had officiated in the choir it had been a common tradition, he says, among his brother choiristers and the grey headed servants of the abbey that the body of King Edward was deposited in a kind of chest or coffin which was indistinctly seen in the upper part of the shrine erected to his memory. None of the abbey gossips, however, had ventured upon a nearer inspection, until the worthy narrator to gratify his curiosity mounted to the coffin by the aid of a ladder and found it to be made of wood, apparently very strong and firm, being secured by bands of iron.

  Subsequently, in 1685, on taking down the scaffolding used in the coronation of James II, the coffin was found to be broken, a hole appearing in the lid, probably made through accident, by the workmen. No one ventured, however, to meddle with the sacred depository of royal rest, until, several weeks afterwards, the circumstance came to the knowledge of the aforesaid choirister. He forthwith repaired to the abbey in company with two friends of congenial tastes who were desirous of inspecting the tombs. Procuring a ladder he again mounted to the coffin and found, as had been represented, a hole in the lid about six inches long and four inches broad, just in front of the left breast. Thrusting in his hand and groping among the bones he drew from underneath the shoulder a crucifix, richly adorned and enamelled affixed to a gold chain twenty four inches long. These he shewed to his inquisitive friends, who were equally surprized with himself.

  “At the time,” says he, “when I took the cross and chain out of the coffin, I drew the head to the hole and viewed it, being very sound and firm with the upper and nether jaws whole and full of teeth, and a list of gold above an inch broad, in the nature of a coronet, surrounding the temples. There was also in the coffin, white linen and gold coloured flowered silk, that looked indifferent fresh but the least stress put thereto shewed it was well nigh perished. There were all his bones and much dust likewise which I left as I found.” It is difficult to conceive a more grotesque lesson to human pride than the scull of Edward the Confessor thus irreverently pulled about in its coffin by a prying choirister, and brought to grin face to face with him through a hole in the lid!

  Having satisfied his curiosity the choirister put the crucifix and chain back again into the coffin and sought the Dean, to apprize him of his discovery. The Dean not being accessible at the time; and fearing that the “holy treasure” might be taken away by other hands, he got a brother choirister to accompany him to the shrine about two or three hours afterwards and in his presence again drew forth the reliques. These he afterwards delivered on his knees to King James. The King subsequently had the old coffin enclosed in a new one of great strength: “each plank being two inches thick and cramped together with large iron wedges, where it now remains (1688) as a testimony of his pious care that no abuse might be offered to the sacred ashes therein reposited.”

  As the history of this shrine is full of moral I subjoin a description of it in modern times. “The solitary and forlorn shrine,” says a British writer, “now stands a mere skeleton of what it was. A few faint traces of its sparkling decorations inlaid on solid mortar catch the rays of the sun, forever set on its splendor ... Only two of the spiral pillars remain. The wooden Ionic top is much broken and covered with dust. The mosaic is picked away in every part within reach, only the lozenges of about a foot square and five circular pieces of the rich marble remain.” Malcolm. Lond. Rediv.

  Inscription on a monument alluded to in the Sketch.

  Here lyes the Loyal Duke of Newcastle, and his Dutchess his second wife, by whom he had no issue. Her name was Margaret Lucas, youngest sister to the Lord Lucas of Colchester, a noble Family; for all the brothers were valiant and all the sisters virtuous. This Dutchess was a wise, witty, and learned Lady, which her many Bookes do well testify: she was a most virtuous, and loving and careful wife, and was with her lord all the time of his banishment and miseries, and when he came home, never parted from him in his solitary retirements.

  In the winter time, when the days are short, the service in the afternoon is performed by the light of tapers. The effect is fine of the choir partially lighted up; while the main body of the cathedral and the transepts are in profound and cavernous darkness. The white dresses of the choiristers gleam amidst the deep brown of the oaken slatts and canopies; the partial illumination makes enormous shadows from columns and screens, and darting into the surrounding gloom catches here and there upon a sepulchral decoration, or monumental effigy. The swelling notes of the organ accord well with the scene.

  When the service is over the Dean is lighted to his dwelling, in the old conventual part of the pile, by the boys of the choir in their white dresses, bearing tapers, and the procession passes through the abbey and along the shadowy cloisters, lighting up angles and arches and grim sepulchral monuments and leaving all behind in darkness.

  On entering the cloisters at night from what is called the Dean’s Yard the eye ranging through a dark vaulted passage catches a distant view of a white marble figure reclining on a tomb, on which a strong glare thrown by a gas light, has quite a spectral effect. It is a mural monument of one of the Pultneys.

  The cloisters are well worth visiting by moonlight, when the moon is in the full.

  Christmas

  But is old, old, good old Christmas gone? Nothing but the hair of

  his good, gray old head and beard left? Well, I will have that, seeing

  I cannot have more of him.

  HUE AND CRY AFTER CHRISTMAS.

  CHRISTMAS

  A man might then behold

  At Christmas, in each hall,

  Good fires to curb the cold,

  And meat for great and small:

  The neighbours were friendly bidden,

  And all had welcome true,

  The poor from the gates were not chidden,

  When this old cap was new.

  OLD SONG.

  Nothing in England exercises a more delightful spell over my imagination, than the lingerings of the holyday customs and rural games of former times. They recall the pictures my fancy used to draw in the May morning of life, when as yet I only knew the world through books, and believed it to be all that poets had painted it; and they bring with them the flavour of those honest days of yore, in which, perhaps with equal fallacy, I am apt to think the world was more homebred, social, and joyous, than at present. I regret to say that they are daily growing more and more faint, being gradually worn away by time, but still more obliterated by modern f
ashion. They resemble those picturesque morsels of Gothic architecture, which we see crumbling in various parts of the country, partly dilapidated by the waste of ages, and partly lost in the additions and alterations of latter days. Poetry, however, clings with cherishing fondness about the rural game and holyday revel, from which it has derived so many of its themes—as the ivy winds its rich foliage about the gothic arch and mouldering tower, gratefully repaying their support, by clasping together their tottering remains, and, as it were, embalming them in verdure.

  Of all the old festivals, however, that of Christmas awakens the strongest and most heartfelt associations. There is a tone of solemn and sacred feeling that blends with our conviviality, and lifts the spirit to a state of hallowed and elevated enjoyment. The services of the church about this season are extremely tender and inspiring. They dwell on the beautiful story of the origin of our faith, and the pastoral scenes that accompanied its announcement. They gradually increase in fervour and pathos during the season of Advent, until they break forth in full jubilee on the morning that brought peace and good will to men. I do not know a grander effect of music on the moral feelings, than to hear the full choir and the pealing organ performing a Christmas anthem in a cathedral, and filling every part of the vast pile with triumphant harmony.

  It is a beautiful arrangement, also, derived from days of yore, that this festival, which commemorates the announcement of the religion of peace and love, has been made the season for gathering together of family connexions, and drawing closer again those bands of kindred hearts, which the cares and pleasures and sorrows of the world are continually operating to cast loose; of calling back the children of a family, who have launched forth in life, and wandered widely asunder, once more to assemble about the paternal hearth, that rallying place of the affections, there to grow young and loving again among the endearing mementos of childhood.

  There is something in the very season of the year that gives a charm to the festivity of Christmas. At other times we derive a great portion of our pleasures from the mere beauties of nature. Our feelings sally forth and dissipate themselves over the sunny landscape, and we “live abroad and every where.” The song of the bird, the murmur of the stream, the breathing fragrance of spring, the soft voluptuousness of summer, the golden pomp of autumn, earth with its mantle of refreshing green, and heaven with its deep delicious blue and its cloudy magnificence, all fill us with mute but exquisite delight, and we revel in the luxury of mere sensation. But in the depth of winter, when nature lies despoiled of every charm, and wrapped in her shroud of sheeted snow, we turn for our gratifications to moral sources. The dreariness and desolation of the landscape, the short gloomy days and darksome nights, while they circumscribe our wanderings, shut in our feelings also from rambling abroad, and make us more keenly disposed for the pleasures of the social circle. Our thoughts are more concentrated, our friendly sympathies more aroused. We feel more sensibly the charm of each other’s society, and are brought more closely together by dependence on each other for enjoyment. Heart calleth unto heart, and we draw our pleasures from the deep wells of living kindness which lie in the quiet recesses of our bosoms, and which, when resorted to, furnish forth the pure element of domestic felicity.

  The pitchy gloom without, makes the heart dilate on entering the room filled with the glow and warmth of the evening fire. The ruddy blaze diffuses an artificial summer and sunshine through the room, and lights up each countenance into a kindlier welcome. Where does the honest face of hospitality expand into a broader and more cordial smile—where is the shy glance of love more sweetly eloquent—than by the winter fireside;—and as the hollow blast of wintry wind rushes through the hall, claps the distant door, whistles about the casement, and rumbles down the chimney—what can be more grateful than that feeling of sober and sheltered security, with which we look round upon the comfortable chamber, and the scene of domestic hilarity?

  The English, from the great prevalence of rural habits throughout every class of society, have always been fond of those festivals and holydays which agreeably interrupt the stillness of country life; and they were, in former days, particularly observant of the religious and social rites of Christmas. It is inspiring to read even the dry details which some antiquaries have given of the quaint humours, the burlesque pageants, the complete abandonment to mirth and good fellowship, with which this festival was celebrated. It seemed to throw open every door, and unlock every heart. It brought the peasant and the peer together, and blended all ranks in one warm generous flow of joy and kindness. The old halls of castles and manor houses resounded with the harp and the Christmas carol, and their ample boards groaned under the weight of hospitality. Even the poorest cottage welcomed the festive season with green decorations of bay and holly—the cheerful fire glanced its rays through the lattice, inviting the passenger to raise the latch, and join the gossip knot huddled round the hearth, beguiling the long evening with legendary jokes, and oft told Christmas tales.

  One of the least pleasing effects of modern refinement is the havoc it has made among the hearty old holyday customs. It has completely taken off the sharp touchings and spirited reliefs of these embellishments of life, and has worn down society into a more smooth and polished, but certainly a less characteristic surface. Many of the games and ceremonials of Christmas have entirely disappeared, and, like the sherris sack of old Falstaff, are become matters of speculation and dispute among commentators. They flourished in times full of spirit and lustihood, when men enjoyed life roughly, but heartily and vigorously: times wild and picturesque, which have furnished poetry with its richest materials, and the drama with its most attractive variety of characters and manners. The world has become more worldly. There is more of dissipation, and less of enjoyment. Pleasure has expanded into a broader, but a shallower stream, and has forsaken many of those deep and quiet channels where it flowed sweetly through the calm bosom of domestic life. Society has acquired a more enlightened and elegant tone; but it has lost many of its strong local peculiarities, its homebred feelings, its honest fireside delights. The traditionary customs of golden hearted antiquity, its feudal hospitalities, and lordly wassailings, have passed away with the baronial castles and stately manor houses in which they were celebrated. They comported with the shadowy hall, the great oaken gallery, and the tapestried parlour, but were unfitted to the light showy saloons and gay drawing rooms of the modern villa.

  Shorn, however, as it is, of its ancient and festive honours, Christmas is still a period of delightful excitement in England. It is gratifying to see that home feeling completely aroused which holds so powerful a place in every English bosom. The preparations making on every side for the social board that is again to unite friends and kindred—the presents of good cheer passing and repassing, those tokens of regard and quickeners of kind feelings—the evergreens distributed about houses and churches, emblems of peace and gladness—all these have the most pleasing effect in producing fond associations, and kindling benevolent sympathies. Even the sound of the Waits, rude as may be their minstrelsy, breaks upon the midwatches of a winter night with the effect of perfect harmony. As I have been awakened by them in that still and solemn hour “when deep sleep falleth upon man,” I have listened with a hushed delight, and connecting them with the sacred and joyous occasion, have almost fancied them into another celestial choir, announcing peace and good will to mankind.

  How delightfully the imagination, when wrought upon by these moral influences, turns every thing to melody and beauty. The very crowing of the cock, heard sometimes in the profound repose of the country, “telling the night watches to his feathery dames,” was thought by the common people to announce the approach of this sacred festival:Some say that ever ’gainst that season comes

  Wherein our Saviour’s birth is celebrated,

  This bird of dawning singeth all night long:

  And then, they say, no spirit dares stir abroad;

  The nights are wholesome—then no planets str
ike,

  No fairy takes, no witch hath power to charm,

  So hallowed and so gracious is the time.

  Amidst the general call to happiness, the bustle of the spirits, and stir of the affections, which prevail at this period, what bosom can remain insensible? It is, indeed, the season of regenerated feeling—the season for kindling not merely the fire of hospitality in the hall, but the genial flame of charity in the heart.

  The scene of early love again rises green to memory beyond the sterile waste of years, and the idea of home, fraught with the fragrance of home dwelling joys, reanimates the drooping spirit—as the Arabian breeze will sometimes waft the freshness of the distant fields to the weary pilgrim of the desert.

  Stranger and sojourner as I am in the land—though for me no social hearth may blaze, no hospitable roof throw open its doors, nor the warm grasp of friendship welcome me at the threshold—yet I feel the influence of the season beaming into my soul from the happy looks of those around me. Surely happiness is reflective, like the light of heaven; and every countenance bright with smiles, and glowing with innocent enjoyment, is a mirror transmitting to others the rays of a supreme and ever shining benevolence. He who can turn churlishly away from contemplating the felicity of his fellow beings, and can sit down darkling and repining in his loneliness when all around is joyful, may have his moments of strong excitement and selfish gratification, but he wants the genial and social sympathies which constitute the charm of a merry Christmas.