Bracebridge Hall, or The Humorists

Lady Lillycraft had likewise determined to witness the sport. She was dressed in her broad white beaver, tied under the chin, and a riding-habit of the last century. She rode her sleek, ambling pony, whose motion was as easy as a rocking-chair; and was gallantly escorted by the general, who looked not unlike one of the doughty heroes in the old prints of the battle of Blenheim. The parson, likewise, accompanied her on the other side; for this was a learned amusement, in which he took great interest; and, indeed, had given much counsel, from his knowledge of old customs.

At length every thing was arranged, and off we set from the Hall. The exercise on horseback puts one in fine spirits; and the scene was gay and animating. The young men of the family accompanied Miss Templeton. She sat lightly and gracefully in her saddle, her plumes dancing and waving in the air; and the group had a charming effect, as they appeared and disappeared among the trees, cantering along, with the bounding animation of youth. The Squire and Master Simon rode together, accompanied by old Christy, mounted on Pepper. The latter bore the hawk on his fist, as he insisted the bird was most accustomed to him. There was a rabble rout on foot, composed of retainers from the Hall, and some idlers from the village, with two or three spaniels, for the purpose of starting the game.

A kind of corps de reserve came on quietly in the rear, composed of Lady Lillycraft, General Harbottle, the parson, and a fat footman. Her ladyship ambled gently along on her pony, while the general, mounted on a tall hunter, looked down upon her with an air of the most protecting gallantry.

For my part, being no sportsman, I kept with this last party, or rather lagged behind, that I might take in the whole picture; and the parson occasionally slackened his pace, and jogged on in company with me.

The sport led us at some distance from the Hall, in a soft meadow, reeking with the moist verdure of spring. A little river ran through it, bordered by willows, which had put forth their tender early foliage. The sportsmen were in quest of herons, which were said to keep about this stream.

There was some disputing, already, among the leaders of the sport. The Squire, Master Simon, and old Christy, came every now and then to a pause, to consult together, like the field officers in an army; and I saw, by certain motions of the head, that Christy was as positive as any old wrong-headed German commander.

As we were prancing up this quiet meadow, every sound we made was answered by a distinct echo, from the sunny wall of an old building, that lay on the opposite margin of the stream; and I paused to listen to this "spirit of a sound," which seems to love such quiet and beautiful places. The parson informed me that this was the ruin of an ancient grange, and was supposed, by the country people, to be haunted by a dobbie, a kind of rural sprite, something like Robin-good-fellow. They often fancied the echo to be the voice of the dobbie answering them, and were rather shy of disturbing it after dark. He added, that the Squire was very careful of this ruin, on account of the superstition connected with it. As I considered this local habitation of an "airy nothing," I called to mind the fine description of an echo in Webster's Duchess of Malfry:

  – "Yond side o' th' river lies a wall,  Piece of a cloister, which, in my opinion,  Gives the best echo that you ever heard:  So plain in the distinction of our words,  That many have supposed it a spirit  That answers."

The parson went on to comment on a pleasing and fanciful appellation which the Jews of old gave to the echo, which they called Bath-kool, that is to say, "the daughter of the voice;" they considered it an oracle, supplying in the second temple the want of the urim and thummim, with which the first was honoured.5 The little man was just entering very largely and learnedly upon the subject, when we were startled by a prodigious bawling, shouting, and yelping. A flight of crows, alarmed by the approach of our forces, had suddenly risen from a meadow; a cry was put up by the rabble rout on foot – "Now, Christy! now is your time, Christy!" The Squire and Master Simon, who were beating up the river banks In quest of a heron, called out eagerly to Christy to keep quiet; the old man, vexed and bewildered by the confusion of voices, completely lost his head; in his flurry he slipped off the hood, cast off the falcon, and away flew the crows, and away soared the hawk.

I had paused on a rising ground, close to Lady Lillycraft and her escort, from whence I had a good view of the sport. I was pleased with the appearance of the party in the meadow, riding along in the direction that the bird flew; their bright beaming faces turned up to the bright skies as they watched the game; the attendants on foot scampering along, looking up, and calling out; and the dogs bounding and yelping with clamorous sympathy.

The hawk had singled out a quarry from among the carrion crew. It was curious to see the efforts of the two birds to get above each other; one to make the fatal swoop, the other to avoid it. Now they crossed athwart a bright feathery cloud, and now they were against the clear blue sky. I confess, being no sportsman, I was more interested for the poor bird that was striving for its life, than for the hawk that was playing the part of a mercenary soldier. At length the hawk got the upper hand, and made a rushing stoop at her quarry, but the latter made as sudden a surge downwards, and slanting up again, evaded the blow, screaming and making the best of his way for a dry tree on the brow of a neighbouring hill; while the hawk, disappointed of her blow, soared up again into the air, and appeared to be "raking" off. It was in vain old Christy called, and whistled, and endeavoured to lure her down: she paid no regard to him; and, indeed, his calls were drowned in the shouts and yelps of the army of militia that had followed him into the field.

Just then an exclamation from Lady Lillycraft made me turn my head. I beheld a complete confusion among the sportsmen in the little vale below us. They were galloping and running towards the edge of a bank; and I was shocked to see Miss Templeton's horse galloping at large without his rider. I rode to the place to which the others were hurrying, and when I reached the bank, which almost overhung the stream, I saw at the foot of it, the fair Julia, pale, bleeding, and apparently lifeless, supported in the arms of her frantic lover.

In galloping heedlessly along, with her eyes turned upward, she had unwarily approached too near the bank; it had given way with her, and she and her horse had been precipitated to the pebbled margin of the river.

I never saw greater consternation. The captain was distracted; Lady Lillycraft fainting; the Squire in dismay, and Master Simon at his wit's end. The beautiful creature at length showed signs of returning life; she opened her eyes; looked around her upon the anxious group, and comprehending in a moment the nature of the scene, gave a sweet smile, and putting her hand in her lover's, exclaimed, feebly, "I am not much hurt, Guy!" I could have taken her to my heart for that single exclamation.

It was found, indeed, that she had escaped almost miraculously, with a contusion on the head, a sprained ankle, and some slight bruises. After her wound was stanched, she was taken to a neighbouring cottage, until a carriage could be summoned to convey her home; and when this had arrived, the cavalcade which had issued forth so gayly on this enterprise, returned slowly and pensively to the Hall.

I had been charmed by the generous spirit shown by this young creature, who, amidst pain and danger, had been anxious only to relieve the distress of those around her. I was gratified, therefore, by the universal concern displayed by the domestics on our return. They came crowding down the avenue, each eager to render assistance. The butler stood ready with some curiously delicate cordial; the old housekeeper was provided with half-a-dozen nostrums, prepared by her own hands, according to the family receipt-book; while her niece, the melting Phoebe, having no other way of assisting, stood wringing her hands, and weeping aloud.

The most material effect that is likely to follow this accident, is a postponement of the nuptials, which were close at hand. Though I commiserate the impatience of the captain on that account, yet I shall not otherwise be sorry at the delay, as it will give me a better opportunity of studying the characters here assembled, with which I grow more and more entertained.

I cannot but perceive that the worthy Squire is quite disconcerted at the unlucky result of his hawking experiment, and this unfortunate illustration of his eulogy on female equitation. Old Christy, too, is very waspish, having been sorely twitted by Master Simon for having let his hawk fly at carrion. As to the falcon, in the confusion occasioned by the fair Julia's disaster, the bird was totally forgotten. I make no doubt she has made the best of her way back to the hospitable Hall of Sir Watkyn Williams Wynne; and may very possibly, at this present writing, be pluming her wings among the breezy bowers of Wynnstay.

ST. MARK'S EVE

  O 't is a fearful thing to be no more.  Or if to be, to wander after death!  To walk as spirits do, in brakes all day,  And, when the darkness comes, to glide in paths  That lead to graves; and in the silent vault,  Where lies your own pale shroud, to hover o'er it,  Striving to enter your forbidden corpse.

– DRYDEN.

The conversation this evening at the supper-table took a curious turn, on the subject of a superstition, formerly very prevalent in this part of the country, relative to the present night of the year, which is the Eve of St. Mark's. It was believed, the parson informed us, that if any one would watch in the church porch on this eve, for three successive years, from eleven to one o'clock at night, he would see, on the third year, the shades of those of the parish who were to die in the course of the year, pass by him into church, clad in their usual apparel.

Dismal as such a sight would be, he assured us that it was formerly a frequent thing for persons to make the necessary vigils. He had known more than one instance in his time. One old woman, who pretended to have seen this phantom procession, was an object of great awe for the whole year afterwards, and caused much uneasiness and mischief. If she shook her head mysteriously at a person, it was like a death-warrant; and she had nearly caused the death of a sick person, by looking ruefully in at the window.

There was also an old man, not many years since, of a sullen, melancholy temperament, who had kept two vigils, and began to excite some talk in the village, when, fortunately for the public comfort, he died shortly after his third watching; very probably from a cold that he had taken, as the night was tempestuous. It was reported about the village, however, that he had seen his own phantom pass by him into the church.

This led to the mention of another superstition of an equally strange and melancholy kind, which, however, is chiefly confined to Wales. It is respecting what are called corpse-candles, little wandering fires, of a pale bluish light, that move about like tapers in the open air, and are supposed to designate the way some corpse is to go. One was seen at Lanyler, late at night, hovering up and down, along the bank of the Istwith, and was watched by the neighbours until they were tired, and went to bed. Not long afterwards there came a comely country lass, from Montgomeryshire, to see her friends, who dwelt on the opposite side of the river. She thought to ford the stream at the very place where the light had been first seen, but was dissuaded on account of the height of the flood. She walked to and fro along the bank, just where the candle had moved, waiting for the subsiding of the water. She at length endeavored to cross, but the poor girl was drowned in the attempt.6

There was something mournful in this little anecdote of rural superstition, that seemed to affect all the listeners. Indeed, it is curious to remark how completely a conversation of the kind will absorb the attention of a circle, and sober down its gayety, however boisterous. By degrees I noticed that every one was leaning forward over the table, with eyes earnestly fixed upon the parson; and at the mention of corpse-candles which had been seen about the chamber of a young lady who died on the eve of her wedding-day, Lady Lillycraft turned pale.

I have witnessed the introduction of stories of the kind into various evening circles; they were often commenced in jest, and listened to with smiles; but I never knew the most gay or the most enlightened of audiences, that were not, if the conversation continued for any length of time, completely and solemnly interested in it. There is, I believe, a degree of superstition lurking in every mind; and I doubt if any one can thoroughly examine all his secret notions and impulses, without detecting it, hidden, perhaps, even from himself. It seems, in fact, to be a part of our nature, like instinct in animals, acting independently of our reason. It is often found existing in lofty natures, especially those that are poetical and aspiring. A great and extraordinary poet of our day, whose life and writings evince a mind subject to powerful exaltations, is said to believe in omens and secret intimations. Caesar, it is well known, was greatly under the influence of such belief; and Napoleon had his good and evil days, and his presiding star.

As to the worthy parson, I have no doubt that he is strongly inclined to superstition. He is naturally credulous, and passes so much of his time searching out popular traditions and supernatural tales, that his mind has probably become infected by them. He has lately been immersed in the Demonolatria of Nicholas Remigus, concerning supernatural occurrences in Lorraine, and the writings of Joachimus Camerius, called by Vossius the Phoenix of Germany; and he entertains the ladies with stories from them, that make them almost afraid to go to bed at night. I have been charmed myself with some of the wild little superstitions which he has adduced from Blefkénius, Scheffer, and others, such as those of the Laplanders about the domestic spirits which wake them at night, and summon them to go and fish; of Thor, the deity of thunder, who has power of life and death, health and sickness, and who, armed with the rainbow, shoots his arrows at those evil demons that live on the tops of rocks and mountains, and infest the lakes; of the Jubles or Juhlafolket, vagrant troops of spirits, which roam the air, and wander up and down by forests and mountains, and the moonlight sides of hills.

The parson never openly professes his belief in ghosts, but I have remarked that he has a suspicious way of pressing great names into the defence of supernatural doctrines, and making philosophers and saints fight for him. He expatiates at large on the opinions of the ancient philosophers about larves, or nocturnal phantoms, the spirits of the wicked, which wandered like exiles about the earth; and about those spiritual beings which abode in the air, but descended occasionally to earth, and mingled among mortals, acting as agents between them and the gods. He quotes also from Philo the rabbi, the contemporary of the apostles, and, according to some, the friend of St. Paul, who says that the air is full of spirits of different ranks; some destined to exist for a time in mortal bodies, from which being emancipated, they pass and repass between heaven and earth, as agents or messengers in the service of the deity.

But the worthy little man assumes a bolder tone, when he quotes from the fathers of the church; such as St. Jerome, who gives it as the opinion of all the doctors, that the air is filled with powers opposed to each other; and Lactantius, who says that corrupt and dangerous spirits wander over the earth, and seek to console themselves for their own fall by effecting the ruin of the human race; and Clemens Alexandrinus, who is of opinion that the souls of the blessed have knowledge of what passes among men, the same as angels have.

I am now alone in my chamber, but these themes have taken such hold of my imagination, that I cannot sleep. The room in which I sit is just fitted to foster such a state of mind. The walls are hung with tapestry, the figures of which are faded, and look like unsubstantial shapes melting away from sight. Over the fire-place is the portrait of a lady, who, according to the housekeeper's tradition, pined to death for the loss of her lover in the battle of Blenheim. She has a most pale and plaintive countenance, and seems to fix her eyes mournfully upon me. The family have long since retired. I have heard their steps die away, and the distant doors clap to after them. The murmur of voices, and the peal of remote laughter, no longer reach the ear. The clock from the church, in which so many of the former inhabitants of this house lie buried, has chimed the awful hour of midnight.

I have sat by the window and mused upon the dusky landscape, watching the lights disappearing, one by one, from the distant village; and the moon rising in her silent majesty, and leading up all the silver pomp of heaven. As I have gazed upon these quiet groves and shadowy lawns, silvered over, and imperfectly lighted by streaks of dewy moonshine, my mind has been crowded by "thick-coming fancies" concerning those spiritual beings which

– "walk the earth Unseen, both when we wake and when we sleep."

Are there, indeed, such beings? Is this space between us and the deity filled up by innumerable orders of spiritual beings, forming the same gradations between the human soul and divine perfection, that we see prevailing from humanity downwards to the meanest insect? It is a sublime and beautiful doctrine, inculcated by the early fathers, that there are guardian angels appointed to watch over cities and nations; to take care of the welfare of good men, and to guard and guide the steps of helpless infancy. "Nothing," says St. Jerome, "gives up a greater idea of the dignity of our soul, than that God has given each of us, at the moment of our birth, an angel to have care of it."

Even the doctrine of departed spirits returning to visit the scenes and beings which were dear to them during the body's existence, though it has been debased by the absurd superstitions of the vulgar, in itself is awfully solemn and sublime.

However lightly it may be ridiculed, yet the attention involuntarily yielded to it whenever it is made the subject of serious discussion; its prevalence in all ages and countries, and even among newly-discovered nations, that have had no previous interchange of thought with other parts of the world, prove it to be one of those mysteries, and almost instinctive beliefs, to which, if left to ourselves, we should naturally incline.

In spite of all the pride of reason and philosophy, a vague doubt will still lurk in the mind, and perhaps will never be perfectly eradicated; as it is concerning a matter that does not admit of positive demonstration. Every thing connected with our spiritual nature is full of doubt and difficulty. "We are fearfully and wonderfully made;" we are surrounded by mysteries, and we are mysteries even to ourselves. Who yet has been able to comprehend and describe the nature of the soul, its connection with the body, or in what part of the frame it is situated? We know merely that it does exist; but whence it came, and when it entered into us, and how it is retained, and where it is seated, and how it operates, are all matters of mere speculation, and contradictory theories. If, then, we are thus ignorant of this spiritual essence, even while it forms a part of ourselves, and is continually present to our consciousness, how can we pretend to ascertain or to deny its powers and operations when released from its fleshy prison-house? It is more the manner, therefore, in which this superstition has been degraded, than its intrinsic absurdity, that has brought it into contempt. Raise it above the frivolous purposes to which it has been applied, strip it of the gloom and horror with which it has been surrounded, and there is none of the whole circle of visionary creeds that could more delightfully elevate the imagination, or more tenderly affect the heart. It would become a sovereign comfort at the bed of death, soothing the bitter tear wrung from us by the agony of our mortal separation. What could be more consoling than the idea, that the souls of those whom we once loved were permitted to return and watch over our welfare? – that affectionate and guardian spirits sat by our pillows when we slept, keeping a vigil over our most helpless hours? – that beauty and innocence which had languished into the tomb, yet smiled unseen around us, revealing themselves in those blest dreams wherein we live over again the hours of past endearment? A belief of this kind would, I should think, be a new incentive to virtue; rendering us circumspect even in our most secret moments, from the idea that those we once loved and honoured were invisible witnesses of all our actions.

It would take away, too, from that loneliness and destitution which we are apt to feel more and more as we get on in our pilgrimage through the wilderness of this world, and find that those who set forward with us, lovingly and cheerily, on the journey, have, one by one, dropped away from our side. Place the superstition in this light, and I confess I should like to be a believer in it. I see nothing in it that is incompatible with the tender and merciful nature of our religion, nor revolting to the wishes and affections of the heart.

There are departed beings that I have loved as I never again shall love in this world; – that have loved me as I never again shall be loved! If such beings do ever retain in their blessed spheres the attachments which they felt on earth – if they take an interest in the poor concerns of transient mortality, and are permitted to hold communion with those whom they have loved on earth, I feel as if now, at this deep hour of night, in this silence and solitude, I could receive their visitation with the most solemn, but unalloyed delight.

In truth, such visitations would be too happy for this world; they would be incompatible with the nature of this imperfect state of being. We are here placed in a mere scene of spiritual thraldom and restraint. Our souls are shut in and limited by bounds and barriers; shackled by mortal infirmities, and subject to all the gross impediments of matter. In vain would they seek to act independently of the body, and to mingle together in spiritual intercourse. They can only act here through their fleshy organs. Their earthly loves are made up of transient embraces and long separations. The most intimate friendship, of what brief and scattered portions of time does it consist! We take each other by the hand, and we exchange a few words and looks of kindness, and we rejoice together for a few short moments-and then days, months, years intervene, and we see and know nothing of each other. Or, granting that we dwell together for the full season of this our mortal life, the grave soon closes its gates between us, and then our spirits are doomed to remain in separation and widowhood; until they meet again in that more perfect state of being, where soul will dwell with soul in blissful communion, and there will be neither death, nor absence, nor any thing else to interrupt our felicity.

* * * * *

In the foregoing paper, I have alluded to the writings of some of the old Jewish rabbis. They abound with wild theories; but among them are many truly poetical flights; and their ideas are often very beautifully expressed. Their speculations on the nature of angels are curious and fanciful, though much resembling the doctrines of the ancient philosophers. In the writings of the Rabbi Eleazer is an account of the temptation of our first parents, and the fall of the angels, which the parson pointed out to me as having probably furnished some of the groundwork for "Paradise Lost."

According to Eleazer, the ministering angels said to the Deity, "What is there in man, that thou makest him of such importance? Is he any thing else than vanity? for he can scarcely reason a little on terrestrial things." To which God replied, "Do you imagine that I will be exalted and glorified only by you here above? I am the same below that I am here. Who is there among you that can call all the creatures by their names?" There was none found among them that could do so. At that moment Adam arose, and called all the creatures by their names. Seeing which, the ministering angels said among themselves, "Let us consult together how we may cause Adam to sin against the Creator, otherwise he will not fail to become our master."