We experienced considerable difficulty in this undertaking; at length, with the assistance of the postillion, we saw our efforts crowned with success—the chaise was lifted up, and stood upright on three wheels.

"We may leave it here in safety," said I, "for it will hardly move away on three wheels, even supposing it could run by itself; I am afraid there is work here for a wheelwright, in which case I cannot assist you; if you were in need of a blacksmith it would be other wise." "I don't think either the wheel or the axle is hurt," said the postillion, who had been handling both; "it is only the linch-pin having dropped out that caused the wheel to fly off; if I could but find the linch-pin! though, perhaps, it fell out a mile away." "Very likely," said I; "but never mind the linch-pin, I can make you one, or something that will serve: but I can't stay here any longer, I am going to my place below with this young gentlewoman, and you had better follow us." "I am ready," said the man; and after lifting up the wheel and propping it against the chaise, he went with us, slightly limping, and with his hand pressed to his thigh.

As we were descending the narrow path, Belle leading the way, and myself the last of the party, the postillion suddenly stopped short, and looked about him. "Why do you stop?" said I. "I don't wish to offend you," said the man; "but this seems to be a strange place you are leading me into; I hope you and the young gentlewoman, as you call her, don't mean me any harm—you seemed in a great hurry to bring me here." "We wished to get you out of the rain," said I, "and ourselves too; that is, if we can, which I rather doubt, for the canvas of a tent is slight shelter in such a rain; but what harm should we wish to do you?" "You may think I have money," said the man, "and I have some, but only thirty shillings, and for a sum like that it would be hardly worth while to—" "Would it not?" said I; "thirty shillings, after all, are thirty shillings, and for what I know, half a dozen throats may have been cut in this place for that sum at the rate of five shillings each; moreover, there are horses, which would serve to establish this young gentlewoman and myself in housekeeping, provided we were thinking of such a thing." "Then I suppose I have fallen into pretty hands," said the man, putting himself in a posture of defence; "but I'll show no craven heart; and if you attempt to lay hands on me, I'll try to pay you in your own coin. I'm rather lamed in the leg, but I can still use my fists; so come on, both of you, man and woman, if woman this be, though she looks more like a grenadier."

"Let me hear no more of this nonsense," said Belle; "if you are afraid, you can go back to your chaise—we only seek to do you a kindness."

"Why, he was just now talking about cutting throats," said the man. "You brought it on yourself," said Belle; "you suspected us, and he wished to pass a joke upon you; he would not hurt a hair of your head, were your coach laden with gold, nor would I." "Well," said the man, "I was wrong—here's my hand to both of you," shaking us by the hands; "I'll go with you where you please, but I thought this a strange lonesome place, though I ought not much to mind strange lonesome places, having been in plenty of such when I was a servant in Italy, without coming to any harm—come, let us move on, for 'tis a shame to keep you two in the rain."

So we descended the path which led into the depths of the dingle; at the bottom I conducted the postillion to my tent, which, though the rain dripped and trickled through it, afforded some shelter; there I bade him sit down on the log of wood, while I placed myself as usual on my stone. Belle in the meantime had repaired to her own place of abode. After a little time, I produced a bottle of the cordial of which I have previously had occasion to speak, and made my guest take a considerable draught. I then offered him some bread and cheese, which he accepted with thanks. In about an hour the rain had much abated. "What do you now propose to do?" said I. "I scarcely know," said the man; "I suppose I must endeavour to put on the wheel with your help." "How far are you from your home?" I demanded. "Upwards of thirty miles," said the man. "My master keeps an inn on the great north road, and from thence I started early this morning with a family which I conveyed across the country to a hall at some distance from here. On my return I was beset by the thunderstorm, which frightened the horses, who dragged the chaise off the road into the field above, and overset it as you saw. I had proposed to pass the night at an inn about twelve miles from here on my way back, though how I am to get there to-night I scarcely know, even if we can put on the wheel, for, to tell you the truth, I am shaken by my fall, and the smoulder and smoke of that fire-ball have rather bewildered my head; I am, moreover, not much acquainted with the way."

"The best thing you can do," said I, "is to pass the night here; I will presently light a fire, and endeavour to make you comfortable—in the morning we will see to your wheel." "Well," said the man, "I shall be glad to pass the night here, provided I do not intrude, but I must see to the horses." Thereupon I conducted the man to the place where the horses were tied. "The trees drip rather upon them," said the man, "and it will not do for them to remain here all night; they will be better out in the field picking the grass, but first of all they must have a good feed of corn;" thereupon he went to his chaise, from which he presently brought two small bags, partly filled with corn—into them he inserted the mouths of the horses, tying them over their heads. "Here we will leave them for a time," said the man; "when I think they have had enough, I will come back, tie their fore-legs, and let them pick about."



CHAPTER XVI.—THE NEW-COMER TAKES KINDLY TO THE DINGLE AND ITS OCCUPANTS, ABOUT WHOM HE FORMS HIS OWN OPINIONS.

It might be about ten o'clock at night. Belle, the postillion, and myself, sat just within the tent, by a fire of charcoal which I had kindled in the chafing-pan. The man had removed the harness from his horses, and, after tethering their legs, had left them for the night in the field above, to regale themselves on what grass they could find. The rain had long since entirely ceased, and the moon and stars shone bright in the firmament, up to which, putting aside the canvas, I occasionally looked from the depths of the dingle. Large drops of water, however, falling now and then upon the tent from the neighbouring trees, would have served, could we have forgotten it, to remind us of the recent storm, and also a certain chilliness in the atmosphere, unusual to the season, proceeding from the moisture with which the ground was saturated; yet these circumstances only served to make our party enjoy the charcoal fire the more. There we sat bending over it: Belle, with her long beautiful hair streaming over her magnificent shoulders; the postillion smoking his pipe, in his shirtsleeves and waistcoat, having flung aside his great coat, which had sustained a thorough wetting; and I without my waggoner's slop, of which, it being in the same plight, I had also divested myself.

The new-comer was a well-made fellow of about thirty with an open and agreeable countenance. I found him very well informed for a man in his station, and with some pretensions to humour. After we had discoursed for some time on indifferent subjects, the postillion, who had exhausted his pipe, took it from his mouth, and, knocking out the ashes upon the ground, exclaimed: "I little thought, when I got up in the morning, that I should spend the night in such agreeable company, and after such a fright."

"Well," said I, "I am glad that your opinion of us has improved; it is not long since you seemed to hold us in rather a suspicious light."

"And no wonder," said the man, "seeing the place you were taking me to. I was not a little, but very much afraid of ye both; and so I continued for some time, though, not to show a craven heart, I pretended to be quite satisfied; but I see I was altogether mistaken about ye. I thought you vagrant Gypsy folks and trampers; but now—"

"Vagrant Gypsy folks and trampers," said I; "and what are we but people of that stamp?"

"Oh," said the postillion, "if you wish to be thought such, I am far too civil a person to contradict you, especially after your kindness to me, but—"

"But!" said I; "what do you mean by but? I would have you to know that I am proud of being a travelling blacksmith: look at these donkey-shoes, I finished them this day."

The postillion took the shoes and examined them. "So you made these shoes?" he cried at last.

"To be sure I did; do you doubt it?"

"Not in the least," said the man.

"Ah! ah!" said I, "I thought I should bring you back to your original opinion. I am, then, a vagrant Gypsy body, a tramper, a wandering blacksmith."

"Not a blacksmith, whatever else you may be," said the postillion, laughing.

"Then how do you account for my making those shoes?"

"By your not being a blacksmith," said the postillion; "no blacksmith would have made shoes in that manner. Besides, what did you mean just now by saying you had finished these shoes to-day? a real blacksmith would have flung off half-a-dozen sets of donkey shoes in one morning, but you, I will be sworn, have been hammering at these for days, and they do you credit, but why? because you are no blacksmith; no, friend, your shoes may do for this young gentlewoman's animal, but I shouldn't like to have my horses shod by you, unless at a great pinch indeed."

"Then," said I, "for what do you take me?"

"Why, for some runaway young gentleman," said the postillion. "No offence, I hope?"

"None at all; no one is offended at being taken or mistaken for a young gentleman, whether runaway or not; but from whence do you suppose I have run away?"

"Why, from college," said the man: "no offence?"

"None whatever; and what induced me to run away from college?"

"A love affair, I'll be sworn," said the postillion. "You had become acquainted with this young gentle woman, so she and you—"

"Mind how you get on, friend," said Belle, in a deep serious tone.

"Pray proceed," said I; "I dare say you mean no offence."

"None in the world," said the postillion; "all I was going to say was that you agreed to run away together, you from college and she from boarding-school. Well, there's nothing to be ashamed of in a matter like that, such things are done every day by young folks in high life."

"Are you offended?" said I to Belle.

Belle made no answer; but, placing her elbows on her knees, buried her face in her hands.

"So we ran away together?" said I.

"Ay, ay," said the postillion, "to Gretna Green, though I can't say that I drove ye, though I have driven many a pair."

"And from Gretna Green we came here?"

"I'll be bound you did," said the man, "till you could arrange matters at home."

"And the horse-shoes?" said I.

"The donkey-shoes you mean," answered the postillion; "why, I suppose you persuaded the blacksmith who married you to give you, before you left, a few lessons in his trade?"

"And we intend to stay here till we have arranged matters at home?"

"Ay, ay," said the postillion, "till the old people are pacified, and they send you letters directed to the next post town, to be left till called for, beginning with, 'Dear children,' and enclosing you each a cheque for one hundred pounds, when you will leave this place, and go home in a coach like gentlefolks, to visit your governors; I should like nothing better than to have the driving of you: and then there will be a grand meeting of the two families, and after a few reproaches, the old people will agree to do something handsome for the poor thoughtless things; so you will have a genteel house taken for you, and an annuity allowed you. You won't get much the first year, five hundred at the most, in order that the old folks may let you feel that they are not altogether satisfied with you, and that you are yet entirely in their power; but the second, if you don't get a cool thousand, may I catch cold, especially should young madam here present a son and heir for the old people to fondle, destined one day to become sole heir of the two illustrious houses, and then all the grand folks in the neighbourhood, who have, bless their prudent hearts! kept rather aloof from you till then, for fear you should want anything from them—I say, all the carriage people in the neighbourhood, when they see how swimmingly matters are going on, will come in shoals to visit you."

"Really," said I, "you are getting on swimmingly."

"Oh," said the postillion, "I was not a gentleman's servant nine years without learning the ways of gentry, and being able to know gentry when I see them."

"And what do you say to all this?" I demanded of Belle.

"Stop a moment," interposed the postillion, "I have one more word to say, and when you are surrounded by your comforts, keeping your nice little barouche and pair, your coachman and livery servant, and visited by all the carriage people in the neighbourhood—to say nothing of the time when you come to the family estates on the death of the old people—I shouldn't wonder if now and then you look back with longing and regret to the days when you lived in the damp dripping dingle, had no better equipage than a pony or donkey-cart, and saw no better company than a tramper or gypsy, except once, when a poor postillion was glad to seat himself at your charcoal fire."

"Pray," said I, "did you ever take lessons in elocution?"

"Not directly," said the postillion, "but my old master, who was in Parliament, did, and so did his son, who was intended to be an orator. A great professor used to come and give them lessons, and I used to stand and listen, by which means I picked up a considerable quantity of what is called rhetoric. In what I last said, I was aiming at what I have heard him frequently endeavouring to teach my governors as a thing indispensably necessary in all oratory, a graceful pere—pere—peregrination."

"Peroration, perhaps?"

"Just so," said the postillion; "and now I'm sure I am not mistaken about you; you have taken lessons yourself, at first hand, in the college vacations, and a promising pupil you were, I make no doubt. Well, your friends will be all the happier to get you back. Has your governor much borough interest?"

"I ask you once more," said I, addressing myself to Belle, "what you think of the history which this good man has made for us?"

"What should I think of it," said Belle, still keeping her face buried in her hands, "but that it is mere nonsense?"

"Nonsense!" said the postillion.

"Yes," said the girl, "and you know it."

"May my leg always ache, if I do," said the postillion, patting his leg with his hand; "will you persuade me that this young man has never been at college?"

"I have never been at college, but—"

"Ay, ay," said the postillion; "but—"

"I have been to the best schools in Britain, to say nothing of a celebrated one in Ireland."

"Well, then, it comes to the same thing," said the postillion; "or perhaps you know more than if you had been at college—and your governor?"

"My governor, as you call him," said I, "is dead."

"And his borough interest?"

"My father had no borough interest," said I; "had he possessed any, he would perhaps not have died as he did, honourably poor."

"No, no," said the postillion; "if he had had borough interest, he wouldn't have been poor nor honourable, though perhaps a right honourable. However, with your grand education and genteel manners, you made all right at last by persuading this noble young gentlewoman to run away from boarding-school with you."

"I was never at a boarding-school," said Belle, "unless you call—"

"Ay, ay," said the postillion, "boarding-school is vulgar, I know: I beg your pardon, I ought to have called it academy, or by some other much finer name—you were in something much greater than a boarding-school."

"There you are right," said Belle, lifting up her head and looking the postillion full in the face by the light of the charcoal fire; "for I was bred in the workhouse."

"Wooh!" said the postillion.

"It is true that I am of good—"

"Ay, ay," said the postillion, "let us hear—"

"Of good blood," continued Belle; "my name is Berners, Isopel Berners, though my parents were unfortunate. Indeed, with respect to blood, I believe I am of better blood than the young man."

"There you are mistaken," said I; "by my father's side I am of Cornish blood, and by my mother's of brave French Protestant extraction. Now, with respect to the blood of my father—and to be descended well on the father's side is the principal thing—it is the best blood in the world, for the Cornish blood, as the proverb says—"

"I don't care what the proverb says," said Belle; "I say my blood is the best—my name is Berners, Isopel Berners—it was my mother's name, and is better, I am sure, than any you bear, whatever that may be; and though you say that the descent on the father's side is the principal thing—and I know why you say so," she added with some excitement—"I say that descent on the mother's side is of most account, because the mother—"

"Just come from Gretna Green, and already quarrelling," said the postillion.

"We do not come from Gretna Green," said Belle.

"Ah, I had forgot," said the postillion, "none but great people go to Gretna Green. Well, then, from church, and already quarrelling about family, just like two great people."

"We have never been to church," said Belle, "and, to prevent any more guessing on your part, it will be as well for me to tell you, friend, that I am nothing to the young man, and he, of course, nothing to me. I am a poor travelling girl, born in a workhouse: journeying on my occasions with certain companions, I came to this hollow, where my company quarrelled with the young man, who had settled down here, as he had a right to do, if he pleased; and not been able to drive him out, they went away after quarrelling with me, too, for not choosing to side with them; so I stayed here along with the young man, there being room for us both, and the place being as free to me as to him."

"And, in order that you may be no longer puzzled with respect to myself," said I, "I will give you a brief outline of my history. I am the son of honourable parents, who gave me a first-rate education, as far as literature and languages went, with which education I endeavoured, on the death of my father, to advance myself to wealth and reputation in the big city; but failing in the attempt, I conceived a disgust for the busy world, and determined to retire from it. After wandering about for some time, and meeting with various adventures, in one of which I contrived to obtain a pony, cart, and certain tools, used by smiths and tinkers, I came to this place, where I amused myself with making horse-shoes, or rather pony-shoes, having acquired the art of wielding the hammer and tongs from a strange kind of smith—not him of Gretna Green—whom I knew in my childhood. And here I lived, doing harm to no one, quite lonely and solitary, till one fine morning the premises were visited by this young gentlewoman and her companions. She did herself anything but justice when she said that her companions quarrelled with her because she would not side with them against me; they quarrelled with her, because she came most heroically to my assistance as I was on the point of being murdered; and she forgot to tell you, that after they had abandoned her she stood by me in the dark hour, comforting and cheering me, when unspeakable dread, to which I am occasionally subject, took possession of my mind. She says she is nothing to me, even as I am nothing to her. I am of course nothing to her, but she is mistaken in thinking she is nothing to me. I entertain the highest regard and admiration for her, being convinced that I might search the whole world in vain for a nature more heroic and devoted."

"And for my part," said Belle, with a sob, "a more quiet, agreeable partner in a place like this I would not wish to have; it is true he has strange ways, and frequently puts words into my mouth very difficult to utter; but—but—" and here she buried her face once more in her hands.

"Well," said the postillion, "I have been mistaken about you; that is, not altogether, but in part. You are not rich folks, it seems, but you are not common people, and that I could have sworn. What I call a shame is, that some people I have known are not in your place and you in theirs,—you with their estates and borough interest, they in this dingle with these carts and animals; but there is no help for these things. Were I the great Mumbo Jumbo above, I would endeavour to manage matters better; but being a simple postillion, glad to earn three shillings a day, I can't be expected to do much . . . ."

[Here the postillion tells his story. After they have heard it, Lavengro, Isopel, and the narrator roll themselves in their several blankets and bid one another "Good night."]



CHAPTER XVII.—THE MAKING OF THE LINCH-PIN—THE SOUND SLEEPER—BREAKFAST—THE POSTILLION'S DEPARTURE.

I awoke at the first break of day, and, leaving the postillion fast asleep, stepped out of the tent. The dingle was dank and dripping. I lighted a fire of coals, and got my forge in readiness. I then ascended to the field, where the chaise was standing as we had left it on the previous evening. After looking at the cloud-stone near it, now cold, and split into three pieces, I set about prying narrowly into the condition of the wheel and axle-tree—the latter had sustained no damage of any consequence, and the wheel, as far as I was able to judge, was sound, being only slightly injured in the box. The only thing requisite to set the chaise in a travelling condition appeared to be a linch-pin, which I determined to make. Going to the companion wheel, I took out the linch-pin, which I carried down with me to the dingle, to serve me as a model.

I found Belle by this time dressed, and seated near the forge: with a slight nod to her like that which a person gives who happens to see an acquaintance when his mind is occupied with important business, I forthwith set about my work. Selecting a piece of iron which I thought would serve my purpose, I placed it in the fire, and plying the bellows in a furious manner, soon made it hot; then seizing it with the tongs, I laid it on my anvil, and began to beat it with my hammer, according to the rules of my art. The dingle resounded with my strokes. Belle sat still, and occasionally smiled, but suddenly started up and retreated towards her encampment, on a spark which I purposely sent in her direction alighting on her knee. I found the making of a linch-pin no easy matter; it was, however, less difficult than the fabrication of a pony-shoe; my work, indeed, was much facilitated by my having another pin to look at. In about three-quarters of an hour I had succeeded tolerably well, and had produced a linch-pin which I thought would serve. During all this time, notwithstanding the noise which I was making, the postillion never showed his face. His non-appearance at first alarmed me: I was afraid he might be dead, but, on looking into the tent, I found him still buried in the soundest sleep. "He must surely be descended from one of the seven sleepers," said I, as I turned away and resumed my work. My work finished, I took a little oil, leather, and sand, and polished the pin as well as I could; then, summoning Belle, we both went to the chaise, where, with her assistance, I put on the wheel. The linch- pin which I had made fitted its place very well, and having replaced the other, I gazed at the chaise for some time with my heart full of that satisfaction which results from the consciousness of having achieved a great action; then, after looking at Belle in the hope of obtaining a compliment from her lips, which did not come, I returned to the dingle, without saying a word, followed by her. Belle set about making preparations for breakfast; and I, taking the kettle, went and filled it at the spring. Having hung it over the fire, I went to the tent in which the postillion was still sleeping, and called upon him to arise. He awoke with a start, and stared around him at first with the utmost surprise, not unmixed, I could observe, with a certain degree of fear. At last, looking in my face, he appeared to recollect himself. "I had quite forgot," said he, as he got up, "where I was, and all that happened yesterday. However, I remember now the whole affair, thunderstorm, thunder-bolt, frightened horses, and all your kindness. Come, I must see after my coach and horses; I hope we shall be able to repair the damage." "The damage is already quite repaired," said I, "as you will see, if you come to the field above." "You don't say so," said the postillion, coming out of the tent; "well, I am mightily beholden to you. Good morning, young gentlewoman," said he, addressing Belle, who, having finished her preparations, was seated near the fire. "Good morning, young man," said Belle: "I suppose you would be glad of some breakfast; however, you must wait a little, the kettle does not boil." "Come and look at your chaise," said I; "but tell me how it happened that the noise which I have been making did not awake you; for three-quarters of an hour at least I was hammering close at your ear." "I heard you all the time," said the postillion, "but your hammering made me sleep all the sounder; I am used to hear hammering in my morning sleep. There's a forge close by the room where I sleep when I'm at home, at my inn; for we have all kinds of conveniences at my inn—forge, carpenter's shop, and wheelwright's,—so that when I heard you hammering, I thought, no doubt, that it was the old noise, and that I was comfortable in my bed at my own inn." We now ascended to the field, where I showed the postillion his chaise. He looked at the pin attentively, rubbed his hands, and gave a loud laugh. "Is it not well done?" said I. "It will do till I get home," he replied. "And that is all you have to say?" I demanded. "And that's a good deal," said he, "considering who made it. But don't be offended," he added, "I shall prize it all the more for its being made by a gentleman, and no blacksmith; and so will my governor, when I show it to him. I shan't let it remain where it is, but will keep it, as a remembrance of you, as long as I live." He then again rubbed his hands with great glee, and said, "I will now go and see after my horses, and then to breakfast, partner, if you please." Suddenly, however, looking at his hands, he said, "Before sitting down to breakfast, I am in the habit of washing my hands and face: I suppose you could not furnish me with a little soap and water." "As much water as you please," said I, "but if you want soap, I must go and trouble the young gentlewoman for some." "By no means," said the postillion, "water will do at a pinch." "Follow me," said I; and leading him to the pond of the frogs and newts, I said, "This is my ewer; you are welcome to part of it—the water is so soft that it is scarcely necessary to add soap to it;" then lying down on the bank, I plunged my head into the water, then scrubbed my hands and face, and afterwards wiped them with some long grass which grew on the margin of the pond. "Bravo," said the postillion, "I see you know how to make a shift;" he then followed my example, declared he never felt more refreshed in his life, and, giving a bound, said, "he would go and look after his horses."

We then went to look after the horses, which we found not much the worse for having spent the night in the open air. My companion again inserted their heads in the corn-bags, and, leaving the animals to discuss their corn, returned with me to the dingle, where we found the kettle boiling. We sat down, and Belle made tea and did the honours of the meal. The postillion was in high spirits, ate heartily, and, to Belle's evident satisfaction, declared that he had never drank better tea in his life, or indeed any half so good. Breakfast over, he said that he must now go and harness his horses, as it was high time for him to return to his inn. Belle gave him her hand and wished him farewell: the postillion shook her hand warmly, and was advancing close up to her—for what purpose I cannot say—whereupon Belle, withdrawing her hand, drew herself up with an air which caused the postillion to retreat a step or two with an exceedingly sheepish look. Recovering himself, however, he made a low bow, and proceeded up the path. I attended him, and helped to harness his horses and put them to the vehicle; he then shook me by the hand, and taking the reins and whip mounted to his seat; ere he drove away he thus addressed me: "If ever I forget your kindness and that of the young woman below, dash my buttons. If ever either of you should enter my inn you may depend upon a warm welcome, the best that can be set before you, and no expense to either, for I will give both of you the best of characters to the governor, who is the very best fellow upon all the road. As for your linch-pin, I trust it will serve till I get home, when I will take it out and keep it in remembrance of you all the days of my life;" then giving the horses a jerk with his reins, he cracked his whip and drove off.

I returned to the dingle, Belle had removed the breakfast things, and was busy in her own encampment: nothing occurred, worthy of being related, for two hours, at the end of which time Belle departed on a short expedition, and I again found myself alone in the dingle.



CHAPTER XVIII.—THE MAN IN BLACK—THE EMPEROR OF GERMANY—NEPOTISM—DONNA OLYMPIA—OMNIPOTENCE—CAMILLO ASTALLI—THE FIVE PROPOSITIONS.

In the evening I received another visit from the man in black. I had been taking a stroll in the neighbourhood, and was sitting in the dingle in rather a listless manner, scarcely knowing how to employ myself; his coming, therefore, was by no means disagreeable to me. I produced the hollands and glass from my tent, where Isopel Berners had requested me to deposit them, and also some lump sugar, then taking the gotch I fetched water from the spring, and, sitting down, begged the man in black to help himself; he was not slow in complying with my desire, and prepared for himself a glass of hollands and water with a lump of sugar in it. After he had taken two or three sips with evident satisfaction, I, remembering his chuckling exclamation of "Go to Rome for money," when he last left the dingle, took the liberty, after a little conversation, of reminding him of it, whereupon, with a he! he! he! he replied, "Your idea was not quite so original as I supposed. After leaving you the other night I remembered having read of an emperor of Germany who conceived the idea of applying to Rome for money, and actually put it into practice.

"Urban the Eighth then occupied the papal chair, of the family of the Barberini, nicknamed the Mosche, or Flies, from the circumstance of bees being their armorial bearing. The Emperor having exhausted all his money in endeavouring to defend the church against Gustavus Adolphus, the great King of Sweden, who was bent on its destruction, applied in his necessity to the Pope for a loan of money. The Pope, however, and his relations, whose cellars were at that time full of the money of the church, which they had been plundering for years, refused to lend him a scudo; whereupon a pasquinade picture was stuck up at Rome, representing the church lying on a bed, gashed with dreadful wounds, and beset all over with flies, which were sucking her, whilst the Emperor of Germany was kneeling before her with a miserable face, requesting a little money towards carrying on the war against the heretics, to which the poor church was made to say: 'How can I assist you, O my champion, do you not see that the flies have sucked me to the very bones?' Which story," said he, "shows that the idea of going to Rome for money was not quite so original as I imagined the other night, though utterly preposterous.

"This affair," said he, "occurred in what were called the days of nepotism. Certain popes, who wished to make themselves in some degree independent of the cardinals, surrounded themselves with their nephews, and the rest of their family, who sucked the church and Christendom as much as they could, none doing so more effectually than the relations of Urban the Eighth, at whose death, according to the book called the "Nipotismo di Roma," there were in the Barberini family two hundred and twenty-seven governments, abbeys, and high dignities; and so much hard cash in their possession that threescore and ten mules were scarcely sufficient to convey the plunder of one of them to Palestrina." He added, however, that it was probable that Christendom fared better whilst the popes were thus independent, as it was less sucked, whereas before and after that period, it was sucked by hundreds instead of tens, by the cardinals and all their relations, instead of by the pope and his nephews only.

Then, after drinking rather copiously of his hollands, he said that it was certainly no bad idea of the popes to surround themselves with nephews, on whom they bestowed great church dignities, as by so doing they were tolerably safe from poison, whereas a pope, if abandoned to the cardinals, might at any time be made away with by them, provided they thought that he lived too long, or that he seemed disposed to do anything which they disliked; adding, that Ganganelli would never have been poisoned provided he had had nephews about him to take care of his life, and to see that nothing unholy was put into his food, or a bustling stirring brother's wife like Donna Olympia. He then with a he! he! he! asked me if I had ever read the book called the "Nipotismo di Roma"; and on my replying in the negative, he told me that it was a very curious and entertaining book, which he occasionally looked at in an idle hour, and proceeded to relate to me anecdotes out of the "Nipotismo di Roma" about the successor of Urban, Innocent the Tenth, and Donna Olympia, showing how fond he was of her, and how she cooked his food, and kept the cardinals away from it, and how she and her creatures plundered Christendom, with the sanction of the Pope until Christendom, becoming enraged, insisted that he should put her away, which he did for a time, putting a nephew—one Camillo Astalli—in her place, in which, however, he did not continue long for the Pope, conceiving a pique against him, banished him from his sight, and recalled Donna Olympia, who took care of his food, and plundered Christendom until Pope Innocent died.

I said that I only wondered that between pope and cardinals the whole system of Rome had not long fallen to the ground, and was told in reply, that its not having fallen was the strongest proof of its vital power, and the absolute necessity for the existence of the system. That the system, notwithstanding its occasional disorders, went on. Popes and cardinals might prey upon its bowels, and sell its interests, but the system survived. The cutting off of this or that member was not able to cause Rome any vital loss; for, as soon as she lost a member, the loss was supplied by her own inherent vitality; though her popes had been poisoned by cardinals, and her cardinals by popes; and though priests occasionally poisoned popes, cardinals, and each other, after all that had been, and might be, she had still, and would ever have, her priests, cardinals, and pope.

Finding the man in black so communicative and reasonable, I determined to make the best of my opportunity, and learn from him all I could with respect to the papal system, and told him that he would particularly oblige me by telling me who the Pope of Rome was; and received for answer, that he was an old man elected by a majority of cardinals to the papal chair; who, immediately after his election, became omnipotent and equal to God on earth. On my begging him not to talk such nonsense, and asking him how a person could be omnipotent who could not always preserve himself from poison, even when fenced round by nephews, or protected by a bustling woman, he, after taking a long sip of hollands and water, told me that I must not expect too much from omnipotence; for example, that as it would be unreasonable to expect that One above could annihilate the past—for instance, the Seven Years' War, or the French Revolution—though any one who believed in Him would acknowledge Him to be omnipotent, so would it be unreasonable for the faithful to expect that the Pope could always guard himself from poison. Then, after looking at me for a moment steadfastly, and taking another sip, he told me that popes had frequently done impossibilities; for example, Innocent the Tenth had created a nephew: for, not liking particularly any of his real nephews, he had created the said Camillo Astalli his nephew; asking me, with a he! he! "What but omnipotence could make a young man nephew to a person to whom he was not in the slightest degree related?" On my observing that of course no one believed that the young fellow was really the pope's nephew, though the pope might have adopted him as such, the man in black replied, "that the reality of the nephewship of Camillo Astalli had hitherto never become a point of faith; let, however, the present pope, or any other pope, proclaim that it is necessary to believe in the reality of the nephewship of Camillo Astalli, and see whether the faithful would not believe in it. Who can doubt that," he added, "seeing that they believe in the reality of the five propositions of Jansenius? The Jesuits, wishing to ruin the Jansenists, induced a pope to declare that such and such damnable opinions, which they called five propositions, were to be found in a book written by Jansen, though in reality no such propositions were to be found there; whereupon the existence of these propositions became forthwith a point of faith to the faithful. Do you then think," he demanded, "that there is one of the faithful who would not swallow, if called upon, the nephewship of Camillo Astalli as easily as the five propositions of Jansenius?" "Surely, then," said I, "the faithful must be a pretty pack of simpletons!" Whereupon the man in black exclaimed, "What! a Protestant, and an infringer of the rights of faith! Here's a fellow, who would feel himself insulted if any one were to ask him how he could believe in the miraculous conception, calling people simpletons who swallow the five propositions of Jansenius, and are disposed, if called upon, to swallow the reality of the nephewship of Camillo Astalli."

I was about to speak, when I was interrupted by the arrival of Belle. After unharnessing her donkey, and adjusting her person a little, she came and sat down by us. In the meantime I had helped my companion to some more hollands and water, and had plunged with him into yet deeper discourse.



CHAPTER XIX.—NECESSITY OF RELIGION—THE GREAT INDIAN ONE—IMAGE WORSHIP—SHAKESPEARE—THE PAT ANSWER—KRISHNA—AMEN.

Having told the man in black that I should like to know all the truth with regard to the Pope and his system, he assured me he should be delighted to give me all the information in his power; that he had come to the dingle, not so much for the sake of the good cheer which I was in the habit of giving him, as in the hope of inducing me to enlist under the banners of Rome, and to fight in her cause; and that he had no doubt that, by speaking out frankly to me, he ran the best chance of winning me over.

He then proceeded to tell me that the experience of countless ages had proved the necessity of religion; the necessity, he would admit, was only for simpletons; but as nine-tenths of the dwellers upon this earth were simpletons, it would never do for sensible people to run counter to their folly, but, on the contrary, it was the wisest course to encourage them in it, always provided that, by so doing, sensible people could derive advantage; that the truly sensible people of this world were the priests, who, without caring a straw for religion for its own sake, made use of it as a cord by which to draw the simpletons after them; that there were many religions in this world, all of which had been turned to excellent account by the priesthood; but that the one the best adapted for the purposes of priestcraft was the popish, which, he said, was the oldest in the world and the best calculated to endure. On my inquiring what he meant by saying the popish religion was the oldest in the world, whereas there could be no doubt that the Greek and Roman religion had existed long before it, to say nothing of the old Indian religion still in existence and vigour; he said, with a nod, after taking a sip at his glass, that, between me and him, the popish religion, that of Greece and Rome, and the old Indian system were, in reality, one and the same.

"You told me that you intended to be frank," said I; "but, however frank you may be, I think you are rather wild."

"We priests of Rome," said the man in black, "even those amongst us who do not go much abroad, know a great deal about church matters, of which you heretics have very little idea. Those of our brethren of the Propaganda, on their return home from distant missions, not unfrequently tell us very strange things relating to our dear mother; for example, our first missionaries to the East were not slow in discovering and telling to their brethren that our religion and the great Indian one were identical, no more difference between them than between Ram and Rome. Priests, convents, beads, prayers, processions, fastings, penances, all the same, not forgetting anchorites and vermin, he! he! The pope they found under the title of the grand lama, a sucking child surrounded by an immense number of priests. Our good brethren, some two hundred years ago, had a hearty laugh, which their successors have often re-echoed; they said that helpless suckling and its priests put them so much in mind of their own old man, surrounded by his cardinals, he! he! Old age is second childhood."

"Did they find Christ?" said I.

"They found him too," said the man in black, "that is, they saw his image; he is considered in India as a pure kind of being, and on that account, perhaps, is kept there rather in the background, even as he is here."

"All this is very mysterious to me," said I.

"Very likely," said the man in black; "but of this I am tolerably sure, and so are most of those of Rome, that modern Rome had its religion from ancient Rome, which had its religion from the East."

"But how?" I demanded.

"It was brought about, I believe, by the wanderings of nations," said the man in black. "A brother of the Propaganda, a very learned man, once told me—I do not mean Mezzofante, who has not five ideas—this brother once told me that all we of the Old World, from Calcutta to Dublin, are of the same stock, and were originally of the same language, and—"

"All of one religion," I put in.

"All of one religion," said the mad in black; "and now follow different modifications of the same religion."

"We Christians are not image-worshippers," said I.

"You heretics are not, you mean," said the man in black; "but you will be put down, just as you have always been, though others may rise up after you; the true religion is image-worship; people may strive against it, but they will only work themselves to an oil; how did it fare with that Greek Emperor, the Iconoclast, what was his name, Leon the Isaurian? Did not his image-breaking cost him Italy, the fairest province of his empire, and did not ten fresh images start up at home for every one which he demolished? Oh! you little know the craving which the soul sometimes feels after a good bodily image."

"I have indeed no conception of it," said I; "I have an abhorrence of idolatry—the idea of bowing before a graven figure."

"The idea, indeed," said Belle, who had now joined us.

"Did you never bow before that of Shakespeare?" said the man in black, addressing himself to me, after a low bow to Belle.

"I don't remember that I ever did," said I, "but even suppose I did?"

"Suppose you did," said the man in black; "shame on you, Mr. Hater of Idolatry; why, the very supposition brings you to the ground; you must make figures of Shakespeare, must you? then why not of St. Antonio, or Ignacio, or of a greater personage still? I know what you are going to say," he cried, interrupting me as I was about to speak. "You don't make his image in order to pay it divine honours, but only to look at it, and think of Shakespeare; but this looking at a thing in order to think of a person is the very basis of idolatry. Shakespeare's works are not sufficient for you; no more are the Bible or the legend of Saint Antony or Saint Ignacio for us, that is for those of us who believe in them; I tell you, Zingaro, that no religion can exist long which rejects a good bodily image."

"Do you think," said I, "that Shakespeare's works would not exist without his image?"

"I believe," said the man in black, "that Shakespeare's image is looked at more than his works, and will be looked at, and perhaps adored, when they are forgotten. I am surprised that they have not been forgotten long ago; I am no admirer of them."

"But I can't imagine," said I, "how you will put aside the authority of Moses. If Moses strove against image-worship, should not his doing so be conclusive as to the impropriety of the practice; what higher authority can you have than that of Moses?"

"The practice of the great majority of the human race," said the man in black, "and the recurrence to image-worship, where image-worship has been abolished. Do you know that Moses is considered by the church as no better than a heretic, and though, for particular reasons, it has been obliged to adopt his writings, the adoption was merely a sham one, as it never paid the slightest attention to them? No, no, the church was never led by Moses, nor by one mightier than he, whose doctrine it has equally nullified—I allude to Krishna in his second avatar; the church, it is true, governs in his name, but not unfrequently gives him the lie, if he happens to have said anything which it dislikes. Did you never hear the reply which Padre Paolo Segani made to the French Protestant Jean Anthoine Guerin, who had asked him whether it was easier for Christ to have been mistaken in his Gospel, than for the Pope to be mistaken in his decrees?"

"I never heard their names before," said I.

"The answer was pat," said the man in black, "though he who made it was confessedly the most ignorant fellow of the very ignorant order to which he belonged, the Augustine. 'Christ might err as a man,' said he, 'but the Pope can never err, being God.' The whole story is related in the Nipotismo."

"I wonder you should ever have troubled yourselves with Christ at all," said I.

"What was to be done?" said the man in black; "the power of that name suddenly came over Europe, like the power of a mighty wind; it was said to have come from Judaea, and from Judaea it probably came when it first began to agitate minds in these parts; but it seems to have been known in the remote East, more or less, for thousands of years previously. It filled people's minds with madness; it was followed by books which were never much regarded, as they contained little of insanity; but the name! what fury that breathed into people! the books were about peace and gentleness, but the name was the most horrible of war-cries—those who wished to uphold old names at first strove to oppose it, but their efforts were feeble, and they had no good war-cry; what was Mars as a war- cry compared with the name of. . . .? It was said that they persecuted terribly, but who said so? The Christians. The Christians could have given them a lesson in the art of persecution, and eventually did so. None but Christians have ever been good persecutors; well, the old religion succumbed, Christianity prevailed, for the ferocious is sure to prevail over the gentle."

"I thought," said I, "you stated a little time ago that the Popish religion and the ancient Roman are the same?"

"In every point but that name, that Krishna and the fury and love of persecution which it inspired," said the man in black. "A hot blast came from the East, sounding Krishna; it absolutely maddened people's minds, and the people would call themselves his children; we will not belong to Jupiter any longer, we will belong to Krishna; and they did belong to Krishna, that is in name, but in nothing else; for who ever cared for Krishna in the Christian world, or who ever regarded the words attributed to Him, or put them in practice?"

"Why, we Protestants regard His words, and endeavour to practise what they enjoin as much as possible."

"But you reject his image," said the man in black; "better reject his words than his image: no religion can exist long which rejects a good bodily image. Why, the very negro barbarians of High Barbary could give you a lesson on that point; they have their fetish images, to which they look for help in their afflictions; they have likewise a high priest, whom they call—"

"Mumbo Jumbo," said I; "I know all about him already."

"How came you to know anything about him?" said the man in black, with a look of some surprise.

"Some of us poor Protestant tinkers," said I, "though we live in dingles, as also acquainted with a thing or two."

"I really believe you are," said the man in black, staring at me; "but, in connection with this Mumbo Jumbo, I could relate to you a comical story about a fellow, an English servant, I once met at Rome." {218}

"It would be quite unnecessary," said I; "I would much sooner hear you talk about Krishna, his words and image."

"Spoken like a true heretic," said the man in black; "one of the faithful would have placed his image before his words; for what are all the words in the world compared with a good bodily image?"

"I believe you occasionally quote his words?" said I.

"He! he!" said the man in black; "occasionally."

"For example," said I, "upon this rock I will found my church."

"He! he!" said the man in black; "you must really become one of us."

"Yet you must have had some difficulty in getting the rock to Rome?"

"None whatever," said the man in black; "faith can remove mountains, to say nothing of rocks—ho! ho!"

"But I cannot imagine," said I, "what advantage you could derive from perverting those words of Scripture in which the Saviour talks about eating his body."

"I do not know, indeed, why we troubled our heads about the matter at all," said the man in black; "but when you talk about perverting the meaning of the text, you speak ignorantly, Mr. Tinker; when he whom you call the Saviour gave his followers the sop, and bade them eat it, telling them it was his body, he delicately alluded to what it was incumbent upon them to do after his death, namely, to eat his body."

"You do not mean to say that he intended they should actually eat his body?"

"Then you suppose ignorantly," said the man in black; "eating the bodies of the dead was a heathenish custom, practised by the heirs and legatees of people who left property; and this custom is alluded to in the text."

"But what has the New Testament to do with heathen customs," said I, "except to destroy them?"

"More than you suppose," said the man in black. "We priests of Rome, who have long lived at Rome, know much better what the New Testament is made of than the heretics and their theologians, not forgetting their Tinkers; though I confess some of the latter have occasionally surprised us—for example, Bunyan. The New Testament is crowded with allusions to heathen customs, and with words connected with pagan sorcery. Now, with respect to words, I would fain have you, who pretend to be a philologist, tell me the meaning of Amen?"

I made no answer.

"We, of Rome," said the man in black, "know two or three things of which the heretics are quite ignorant; for example, there are those amongst us—those, too, who do not pretend to be philologists—who know what amen is, and, moreover, how we got it. We got it from our ancestors, the priests of ancient Rome; and they got the word from their ancestors of the East, the priests of Buddh and Brahma."

"And what is the meaning of the word?" I demanded.

"Amen," said the man in black, "is a modification of the old Hindoo formula, Omani batsikhom, by the almost ceaseless repetition of which the Indians hope to be received finally to the rest or state of forgetfulness of Buddh or Brahma; a foolish practice you will say, but are you heretics much wiser, who are continually sticking amen to the end of your prayers, little knowing when you do so, that you are consigning yourselves to the repose of Buddh? Oh, what hearty laughs our missionaries have had when comparing the eternally sounding Eastern gibberish of Omani batsikhom, and the Ave Maria and Amen Jesus of our own idiotical devotees."

"I have nothing to say about the Ave Marias and Amens of your superstitious devotees," said I; "I daresay that they use them nonsensically enough, but in putting Amen to the end of a prayer, we merely intend to express, 'So let it be.'"

"It means nothing of the kind," said the man in black; "and the Hindoos might just as well put your national oath at the end of their prayers, as perhaps they will after a great many thousand years, when English is forgotten, and only a few words of it remembered by dim tradition without being understood. How strange if, after the lapse of four thousand years, the Hindoos should damn themselves to the blindness so dear to their present masters, even as their masters at present consign themselves to the forgetfulness so dear to the Hindoos; but my glass has been empty for a considerable time; perhaps Bellissima Biondina," said he, addressing Belle, "you will deign to replenish it?"

"I shall do no such thing," said Belle; "you have drank quite enough, and talked more than enough, and to tell you the truth I wish you would leave us alone."

"Shame on you, Belle," said I, "consider the obligations of hospitality."

"I am sick of that word," said Belle, "you are so frequently misusing it; were this place not Mumpers' Dingle, and consequently as free to the fellow as ourselves, I would lead him out of it."

"Pray be quiet, Belle," said I. "You had better help yourself," said I, addressing myself to the man in black, "the lady is angry with you."

"I am sorry for it," said the man in black; "if she is angry with me, I am not so with her, and shall always be proud to wait upon her; in the meantime I will wait upon myself."



CHAPTER XX.—THE PROPOSAL—THE SCOTCH NOVEL—LATITUDE—MIRACLES—PESTILENT HERETICS—OLD FRASER—WONDERFUL TEXT—NO ARMENIAN.

The man in black having helped himself to some more of his favourite beverage, and tasted it, I thus addressed him: "The evening is getting rather advanced, and I can see that this lady," pointing to Belle, "is anxious for her tea, which she prefers to take cosily and comfortably with me in the dingle. The place, it is true, is as free to you as to ourselves, nevertheless, as we are located here by necessity, whilst you merely come as a visitor, I must take the liberty of telling you that we shall be glad to be alone, as soon as you have said what you have to say, and have finished the glass of refreshment at present in your hand. I think you said some time ago that one of your motives for coming hither was to induce me to enlist under the banner of Rome. I wish to know whether that was really the case?"

"Decidedly so," said the man in black; "I come here principally in the hope of enlisting you in our regiment, in which I have no doubt you could do us excellent service."

"Would you enlist my companion as well?" I demanded.

"We should be only too proud to have her among us, whether she comes with you or alone," said the man in black, with a polite bow to Belle.

"Before we give you an answer," I replied, "I would fain know more about you; perhaps you will declare your name?"

"That I will never do," said the man in black; "no one in England knows it but myself, and I will not declare it, even in a dingle; as for the rest, Sono un Prete Cattolica Appostolico—that is all that many a one of us can say for himself, and it assuredly means a great deal."

"We will now proceed to business," said I. "You must be aware that we English are generally considered a self-interested people."

"And with considerable justice," said the man in black, drinking. "Well, you are a person of acute perception, and I will presently make it evident to you that it would be to your interest to join with us. You are at present, evidently, in very needy circumstances, and are lost, not only to yourself, but the world; but should you enlist with us, I could find you an occupation not only agreeable, but one in which your talents would have free scope. I would introduce you in the various grand houses here in England, to which I have myself admission, as a surprising young gentleman of infinite learning, who by dint of study has discovered that the Roman is the only true faith. I tell you confidently that our popish females would make a saint, nay a God of you; they are fools enough for anything. There is one person in particular with whom I should wish to make you acquainted, in the hope that you would be able to help me to perform good service to the holy see. He is a gouty old fellow, of some learning, residing in an old hall, near the great western sea-port, and is one of the very few amongst the English Catholics possessing a grain of sense. I think you could help us to govern him, for he is not unfrequently disposed to be restive, asks us strange questions—occasionally threatens us with his crutch; and behaves so that we are often afraid that we shall lose him, or, rather, his property, which he has bequeathed to us, and which is enormous. I am sure that you could help us to deal with him; sometimes with your humour, sometimes with your learning, and perhaps occasionally with your fists.

"And in what manner would you provide for my companion?" said I.

"We would place her at once," said the man in black, "in the house of two highly respectable Catholic ladies in this neighbourhood, where she would be treated with every care and consideration till her conversion should be accomplished in a regular manner; we would then remove her to a female monastic establishment, where, after undergoing a year's probation, during which time she would be instructed in every elegant accomplishment, she should take the veil. Her advancement would speedily follow, for, with such a face and figure, she would make a capital lady abbess, especially in Italy, to which country she would probably be sent; ladies of her hair and complexion—to say nothing of her height—being a curiosity in the south. With a little care and management she could soon obtain a vast reputation for sanctity; and who knows but after her death she might become a glorified saint—he! he! Sister Maria Theresa, for that is the name I propose you should bear. Holy Mother Maria Theresa—glorified and celestial saint, I have the honour of drinking to your health," and the man in black drank.

"Well, Belle," said I, "what have you to say to the gentleman's proposal?"

"That if he goes on in this way I will break his glass against his mouth."

"You have heard the lady's answer," said I.

"I have," said the man in black, "and shall not press the matter. I can't help, however, repeating that she would make a capital lady abbess; she would keep the nuns in order, I warrant her; no easy matter! Break the glass against my mouth—he! he! How she would send the holy utensils flying at the nuns' heads occasionally, and just the person to wring the nose of Satan should he venture to appear one night in her cell in the shape of a handsome black man. No offence, madam, no offence, pray retain your seat," said he, observing that Belle had started up; "I mean no offence. Well, if you will not consent to be an abbess, perhaps you will consent to follow this young Zingaro, and to co-operate with him and us. I am a priest, madam, and can join you both in an instant, connubio stabili, as I suppose the knot has not been tied already."

"Hold your mumping gibberish," said Belle, "and leave the dingle this moment, for though 'tis free to every one, you have no right to insult me in it."

"Pray be pacified," said I to Belle, getting up, and placing myself between her and the man in black, "he will presently leave, take my word for it—there, sit down again," said I, as I led her to her seat; then, resuming my own, I said to the man in black: "I advise you to leave the dingle as soon as possible."

"I should wish to have your answer to my proposal first," said he.

"Well, then, here you shall have it: I will not entertain your proposal; I detest your schemes: they are both wicked and foolish."

"Wicked," said the man in black, "have they not—he! he!—the furtherance of religion in view?"

"A religion," said I, "in which you yourself do not believe, and which you contemn."

"Whether I believe in it or not," said the man in black, "it is adapted for the generality of the human race; so I will forward it, and advise you to do the same. It was nearly extirpated in these regions, but it is springing up again, owing to circumstances. Radicalism is a good friend to us; all the liberals laud up our system out of hatred to the Established Church, though our system is ten times less liberal than the Church of England. Some of them have really come over to us. I myself confess a baronet [Sir Charles Wolesley] who presided over the first radical meeting ever held in England—he was an atheist when he came over to us, in the hope of mortifying his own church—but he is now—ho! ho!—a real Catholic devotee—quite afraid of my threats; I made him frequently scourge himself before me. Well, Radicalism does us good service, especially amongst the lower classes, for Radicalism chiefly flourishes amongst them; for though a baronet or two may be found amongst the radicals, and perhaps as many lords—fellows who have been discarded by their own order for clownishness, or something they have done—it incontestably flourishes best among the lower orders. Then the love of what is foreign is a great friend to us; this love is chiefly confined to the middle and upper classes. {227} Some admire the French, and imitate them; others must needs be Spaniards, dress themselves up in a zamarra, stick a cigar in their mouths, and say, 'Carajo.' Others would pass for Germans; he! he! the idea of any one wishing to pass for a German! but what has done us more service than anything else in these regions—I mean amidst the middle classes—has been the novel, the Scotch novel. The good folks, since they have read the novels, have become Jacobites; and, because all the Jacobs were Papists, the good folks must become Papists also, or, at least, papistically inclined. The very Scotch Presbyterians, since they have read the novels, are become all but Papists; I speak advisedly, having lately been amongst them. There's a trumpery bit of a half papist sect, called the Scotch Episcopalian Church, which lay dormant and nearly forgotten for upwards of a hundred years, which has of late got wonderfully into fashion in Scotland, because, forsooth, some of the long-haired gentry of the novels were said to belong to it, such as Montrose and Dundee; and to this the Presbyterians are going over in throngs, traducing and vilifying their own forefathers, or denying them altogether, and calling themselves descendants of—ho! ho! ho!—Scottish Cavaliers!!! I have heard them myself repeating snatches of Jacobite ditties about 'Bonnie Dundee,' and—

"'Come, fill up my cup, and fill up my can, And saddle my horse, and call up my man.'

There's stuff for you! Not that I object to the first part of the ditty, it is natural enough that a Scotchman should cry, 'Come, fill up my cup!' more especially if he's drinking at another person's expense—all Scotchmen being fond of liquor at free cost: but 'Saddle his horse!!!'—for what purpose I would ask? Where is the use of saddling a horse, unless you can ride him? and where was there ever a Scotchman who could ride?"

"Of course you have not a drop of Scotch blood in your veins," said I, "otherwise you would never have uttered that last sentence."

"Don't be too sure of that," said the man in black; "you know little of Popery if you imagine that it cannot extinguish love of country, even in a Scotchman. A thorough-going Papist—and who more thorough-going than myself—cares nothing for his country; and why should he? he belongs to a system, and not to a country."

"One thing," said I, "connected with you, I cannot understand; you call yourself a thorough-going Papist, yet are continually saying the most pungent things against Popery, and turning to unbounded ridicule those who show any inclination to embrace it."

"Rome is a very sensible old body," said the man in black, "and little cares what her children say, provided they do her bidding. She knows several things, and amongst others, that no servants work so hard and faithfully as those who curse their masters at every stroke they do. She was not fool enough to be angry with the Miquelets of Alba, who renounced her, and called her 'puta' all the time they were cutting the throats of the Netherlanders. Now, if she allowed her faithful soldiers the latitude of renouncing her, and calling her 'puta' in the market-place, think not she is so unreasonable as to object to her faithful priests occasionally calling her 'puta' in the dingle."

"But," said I, "suppose some one were to tell the world some of the disorderly things which her priests say in the dingle."

"He would have the fate of Cassandra," said the man in black; "no one would believe him—yes, the priests would: but they would make no sign of belief. They believe in the Alcoran des Cordeliers {230}—that is, those who have read it; but they make no sign."

"A pretty system," said I, "which extinguishes love of country and of everything noble, and brings the minds of its ministers to a parity with those of devils, who delight in nothing but mischief."

"The system," said the man in black, "is a grand one, with unbounded vitality. Compare it with your Protestantism, and you will see the difference. Popery is ever at work, whilst Protestantism is supine. A pretty church, indeed, the Protestant! Why, it can't even work a miracle."

"Can your church work miracles?" I demanded.

"That was the very question," said the man in black, "which the ancient British clergy asked of Austin Monk, after they had been fools enough to acknowledge their own inability. 'We don't pretend to work miracles; do you?' 'Oh! dear me, yes,' said Austin; 'we find no difficulty in the matter. We can raise the dead, we can make the blind see; and to convince you I will give sight to the blind. Here is this blind Saxon, whom you cannot cure, but on whose eyes I will manifest my power, in order to show the difference between the true and the false church;' and forthwith, with the assistance of a handkerchief and a little hot water, he opened the eyes of the barbarian. So we manage matters! A pretty church, that old British church, which could not work miracles—quite as helpless as the modern one. The fools! was birdlime so scarce a thing amongst them?—and were the properties of warm water so unknown to them, that they could not close a pair of eyes and open them?"

"It's a pity," said I, "that the British clergy, at that interview with Austin, did not bring forward a blind Welshman, and ask the monk to operate upon him."

"Clearly," said the man in black; "that's what they ought to have done; but they were fools without a single resource." Here he took a sip at his glass.

"But they did not believe in the miracle?" said I.

"And what did their not believing avail them?" said the man in black. "Austin remained master of the field, and they went away holding their heads down, and muttering to themselves. What a fine subject for a painting would be Austin's opening the eyes of the Saxon barbarian, and the discomfiture of the British clergy! I wonder it has not been painted!—he! he!"

"I suppose your church still pet forms miracles occasionally?" said I.

"It does," said the man in black. "The Rev. . . . has lately been performing miracles in Ireland, destroying devils that had got possession of people; he has been eminently successful. In two instances he not only destroyed the devils, but the lives of the people possessed—he! he! Oh! there is so much energy in our system; we are always at work, whilst Protestantism is supine."

"You must not imagine," said I, "that all Protestants are supine; some of them appear to be filled with unbounded zeal. They deal, it is true, not in lying miracles, but they propagate God's Word. I remember only a few months ago, having occasion for a Bible, going to an establishment, the object of which was to send Bibles all over the world. The supporters of that establishment could have no self-interested views; for I was supplied by them with a noble-sized Bible at a price so small as to preclude the idea that it could bring any profit to the vendors."

The countenance of the man in black slightly fell. "I know the people to whom you allude," said he; "indeed, unknown to them, I have frequently been to see them, and observed their ways. I tell you frankly that there is not a set of people in this kingdom who have caused our church so much trouble and uneasiness. I should rather say that they alone cause us any; for as for the rest, what with their drowsiness, their plethora, their folly, and their vanity, they are doing us anything but mischief. These fellows are a pestilent set of heretics, whom we would gladly see burnt; they are, with the most untiring perseverance, and in spite of divers minatory declarations of the holy father, scattering their books abroad through all Europe, and have caused many people in Catholic countries to think that hitherto their priesthood have endeavoured, as much as possible, to keep them blinded. There is one fellow amongst them for whom we entertain a particular aversion; a big, burly parson, with the face of a lion, the voice of a buffalo, and a fist like a sledge-hammer. The last time I was there, I observed that his eye was upon me, and I did not like the glance he gave me at all; I observed him clench his fist, and I took my departure as fast as I conveniently could. Whether he suspected who I was, I know not; but I did not like his look at all, and do not intend to go again."

"Well then," said I, "you confess that you have redoubtable enemies to your plans in these regions, and that even amongst the ecclesiastics there are some widely different from those of the plethoric and Platitude schools."

"It is but too true," said the man in black; "and if the rest of your church were like them we should quickly bid adieu to all hope of converting these regions, but we are thankful to be able to say that such folks are not numerous; there are, moreover, causes at work quite sufficient to undermine even their zeal. Their sons return at the vacations, from Oxford and Cambridge, puppies, full of the nonsense which they have imbibed from Platitude professors; and this nonsense they retail at home, where it fails not to make some impression, whilst the daughters scream—I beg their pardons—warble about Scotland's Montrose, and Bonny Dundee, and all the Jacobs; so we have no doubt that their papa's zeal about the propagation of such a vulgar book as the Bible will in a very little time be terribly diminished. Old Rome will win, so you had better join her."

And the man in black drained the last drop in his glass.

"Never," said I, "will I become the slave of Rome."

"She will allow you latitude," said the man in black; "do but serve her, and she will allow you to call her 'puta' at a decent time and place, her popes occasionally call her 'puta.' A pope has been known to start from his bed at midnight and rush out into the corridor, and call out 'puta' three times in a voice which pierced the Vatican; that pope was . . ."

"Alexander the Sixth, I dare say," said I; "the greatest monster that ever existed, though the worthiest head which the popish system ever had—so his conscience was not always still. I thought it had been seared with a brand of iron."

"I did not allude to him, but to a much more modern pope," said the man in black; "it is true he brought the word, which is Spanish, from Spain, his native country, to Rome. He was very fond of calling the church by that name, and other popes have taken it up. She will allow you to call her by it if you belong to her."

"I shall call her so," said I, "without belonging to her, or asking her permission."

"She will allow you to treat her as such if you belong to her," said the man in black. "There is a chapel in Rome, where there is a wondrously fair statue—the son of a cardinal—I mean his nephew—once . . . Well, she did not cut off his head, but slightly boxed his cheek and bade him go."

"I have read all about that in 'Keysler's Travels,'" said I; "do you tell her that I would not touch her with a pair of tongs, unless to seize her nose."

"She is fond of lucre," said the man in black; "but does not grudge a faithful priest a little private perquisite," and he took out a very handsome gold repeater.

"Are you not afraid," said I, "to flash that watch before the eyes of a poor tinker in a dingle?"

"Not before the eyes of one like you," said the man in black.

"It is getting late," said I; "I care not for perquisites."

"So you will not join us?" said the man in black.

"You have had my answer," said I.

"If I belong to Rome," said the man in black, "why should not you?"

"I may be a poor tinker," said I; "but I may never have undergone what you have. You remember, perhaps, the fable of the fox who had lost his tail?"

The man in black winced, but almost immediately recovering himself, he said, "Well, we can do without you: we are sure of winning."

"It is not the part of wise people," said I, "to make sure of the battle before it is fought: there's the landlord of the public-house, who made sure that his cocks would win, yet the cocks lost the main, and the landlord is little better than a bankrupt."

"People very different from the landlord," said the man in black, "both in intellect and station, think we shall surely win; there are clever machinators among us who have no doubt of our success."

"Well," said I, "I will set the landlord aside, and will adduce one who was in every point a very different person from the landlord, both in understanding and station; he was very fond of laying schemes, and, indeed, many of them turned out successful. His last and darling one, however, miscarried, notwithstanding that by his calculations he had persuaded himself that there was no possibility of its failing—the person that I allude to was old Fraser . . ."

"Who?" said the man in black, giving a start, and letting his glass fall.

"Old Fraser, of Lovat," said I, "the prince of all conspirators and machinators; he made sure of placing the Pretender on the throne of these realms. 'I can bring into the field so many men,' said he; 'my son-in- law, Cluny, so many, and likewise my cousin, and my good friend;' then speaking of those on whom the government reckoned for support he would say, 'So-and-so is lukewarm; this person is ruled by his wife, who is with us; the clergy are anything but hostile to us; and as for the soldiers and sailors, half are disaffected to King George, and the rest cowards.' Yet when things came to a trial, this person whom he had calculated upon to join the Pretender did not stir from his home, another joined the hostile ranks, the presumed cowards turned out heroes, and those whom he thought heroes ran away like lusty fellows at Culloden; in a word, he found himself utterly mistaken, and in nothing more than himself; he thought he was a hero, and proved himself nothing more than an old fox; he got up a hollow tree, didn't he, just like a fox?

"'L' opere sue non furon leonine, ma di volpe.'" {237}

The man in black sat silent for a considerable time, and at length answered, in rather a faltering voice, "I was not prepared for this; you have frequently surprised me by your knowledge of things which I should never have expected any person of your appearance to be acquainted with, but that you should be aware of my name is a circumstance utterly incomprehensible to me. I had imagined that no person in England was acquainted with it; indeed, I don't see how any person should be, I have revealed it to no one, not being particularly proud of it. Yes, I acknowledge that my name is Fraser, and that I am of the blood of that family or clan, of which the rector of our college once said that he was firmly of opinion that every individual member was either rogue or fool. I was born at Madrid, of pure, oime, Fraser blood. My parents at an early age took me to [Rome], where they shortly died, not, however, before they had placed me in the service of a cardinal, with whom I continued some years, and who, when he had no further occasion for me, sent me to the college, in the left-hand cloister of which, as you enter, rest the bones of Sir John D[ereham]; there, in studying logic and humane letters, I lost whatever of humanity I had retained when discarded by the cardinal. Let me not, however, forget two points,—I am a Fraser, it is true, but not a Flannagan; I may bear the vilest name of Britain, but not of Ireland; I was bred up at the English house, and there is at [Rome] a house for the education of bog-trotters; I was not bred up at that; beneath the lowest gulf, there is one yet lower; whatever my blood may be, it is at least not Irish; whatever my education may have been, I was not bred at the Irish seminary—on those accounts I am thankful—yes, per dio! I am thankful. After some years at college—but why should I tell you my history, you know it already perfectly well, probably much better than myself. I am now a missionary priest labouring in heretic England, like Parsons and Garnet of old, save and except that, unlike them, I run no danger, for the times are changed. As I told you before, I shall cleave to Rome—I must; no hay remedio, as they say at Madrid, and I will do my best to further her holy plans—he! he!—but I confess I begin to doubt of their being successful here—you put me out; old Fraser, of Lovat! I have heard my father talk of him; he had a gold-headed cane, with which he once knocked my grandfather down—he was an astute one, but as you say, mistaken, particularly in himself. I have read his life by Arbuthnot, {238a} it is in the library of our college. Farewell! I shall come no more to this dingle—to come would be of no utility; I shall go and labour elsewhere, though . . . how you came to know my name is a fact quite inexplicable—farewell! to you both."

He then arose; and without further salutation departed from the dingle, in which I never saw him again. {238b}

"How, in the name of wonder, came you to know that man's name?" said Belle, after he had been gone some time.

"I, Belle? I knew nothing of the fellow's name, I assure you."

"But you mentioned his name."

"If I did, it was merely casually, by way of illustration. I was saying how frequently cunning people were mistaken in their calculations, and I adduced the case of old Fraser, of Lovat, as one in point; I brought forward his name, because I was well-acquainted with his history, from having compiled and inserted it in a wonderful work, which I edited some months ago, entitled 'Newgate Lives and Trials,' but without the slightest idea that it was the name of him who was sitting with us; he, however, thought that I was aware of his name. Belle! Belle! for a long time I doubted the truth of Scripture, owing to certain conceited individuals, but now I begin to believe firmly; what wonderful texts are in Scripture, Belle! 'The wicked trembleth where—where . . .'"

"'They were afraid where no fear was; thou hast put them to confusion, because God hath despised them,'" said Belle; "I have frequently read it before the clergyman in the great house of Long Melford. But if you did not know the man's name, why let him go away supposing that you did?"

"Oh, if he was fool enough to make such a mistake, I was not going to undeceive him—no, no! Let the enemies of old England make the most of all their blunders and mistakes, they will have no help from me; but enough of the fellow, Belle, let us now have tea, and after that . . ."

"No Armenian," said Belle; "but I want to ask a question: pray are all people of that man's name either rogues or fools?"

"It is impossible for me to say, Belle, this person being the only one of the name I have ever personally known. I suppose there are good and bad, clever and foolish, amongst them, as amongst all large bodies of people; however, after the tribe had been governed for upwards of thirty years by such a person as old Fraser, it were no wonder if the greater part had become either rogues or fools: he was a ruthless tyrant, Belle, over his own people, and by his cruelty and rapaciousness must either have stunned them into an apathy approaching to idiocy, or made them artful knaves in their own defence. The qualities of parents are generally transmitted to their descendants—the progeny of trained pointers are almost sure to point, even without being taught: if, therefore, all Frasers are either rogues or fools, as this person seems to insinuate, it is little to be wondered at, their parents or grandparents having been in the training- school of old Fraser! but enough of the old tyrant and his slaves. Belle, prepare tea this moment, or dread my anger. I have not a gold-headed cane like old Fraser of Lovat, but I have, what some people would dread much more, an Armenian rune-stick."



CHAPTER XXI.—FRESH ARRIVALS—PITCHING THE TENT—CERTIFICATED WIFE—HIGH- FLYING NOTIONS.

On the following morning, as I was about to leave my tent, I heard the voice of Belle at the door, exclaiming, "Sleepest thou, or wakest thou?" "I was never more awake in my life," said I, going out, "What is the matter?" "He of the horse-shoe," said she, "Jasper, of whom I have heard you talk, is above there on the field with all his people; I went about a quarter of an hour ago to fill the kettle at the spring, and saw them arriving." "It is well," said I; "have you any objection to asking him and his wife to breakfast?" "You can do as you please," said she; "I have cups enough, and have no objection to their company." "We are the first occupiers of the ground," said I, "and, being so, should consider ourselves in the light of hosts, and do our best to practise the duties of hospitality." "How fond you are of using that word!" said Belle: "if you wish to invite the man and his wife, do so, without more ado; remember, however, that I have not cups enough, nor indeed tea enough, for the whole company." Thereupon hurrying up the ascent, I presently found myself outside the dingle. It was as usual a brilliant morning, the dewy blades of the rye-grass which covered the plain sparkled brightly in the beams of the sun, which had probably been about two hours above the horizon. A rather numerous body of my ancient friends and allies occupied the ground in the vicinity of the mouth of the dingle. About five yards on the right I perceived Mr. Petulengro busily employed in erecting his tent; he held in his hand an iron bar, sharp at the bottom, with a kind of arm projecting from the top for the purpose of supporting a kettle or cauldron over the fire, and which is called in the Romanian language "Kekauviskoe saster." With the sharp end of this Mr. Petulengro was making holes in the earth at about twenty inches' distance from each other, into which he inserted certain long rods with a considerable bend towards the top, which constituted no less than the timbers of the tent, and the supporters of the canvas. Mrs. Petulengro and a female with a crutch in her hand, whom I recognised as Mrs. Chikno, sat near him on the ground, whilst two or three children, from six to ten years old, who composed the young family of Mr. and Mrs. Petulengro, were playing about.

"Here we are, brother," said Mr. Petulengro, as he drove the sharp end of the bar into the ground; "here we are, and plenty of us—Bute dosta Romany chals." {242}

"I am glad to see you all," said I; "and particularly you, madam," said I, making a bow to Mrs. Petulengro; "and you also, madam," taking off my hat to Mrs. Chikno.

"Good day to you, sir," said Mrs. Petulengro; "you look as usual, charmingly, and speak so, too; you have not forgot your manners."

"It is not all gold that glitters," said Mrs. Chikno. "However, good- morrow to you, young rye."

"I do not see Tawno," said I, looking around; "where is he?"

"Where, indeed!" said Mrs. Chikno; "I don't know; he who countenances him in the roving line can best answer."

"He will be here anon," said Mr. Petulengro; "he has merely ridden down a by-road to show a farmer a two-year-old colt; she heard me give him directions, but she can't be satisfied."

"I can't indeed," said Mrs. Chikno.

"And why not, sister?"

"Because I place no confidence in your words, brother; as I said before, you countenances him."

"Well," said I, "I know nothing of your private concerns; I am come on an errand. Isopel Berners, down in the dell there, requests the pleasure of Mr. and Mrs. Petulengro's company at breakfast. She will be happy also to see you, madam," said I, addressing Mrs. Chikno.

"Is that young female your wife, young man?" said Mrs. Chikno.

"My wife?" said I.

"Yes, young man, your wife, your lawful certificated wife."

"No," said I, "she is not my wife."

"Then I will not visit with her," said Mrs. Chikno; "I countenance nothing in the roving line."

"What do you mean by the roving line?" I demanded.

"What do I mean by the roving line? Why, by it I mean such conduct as is no ttatcheno. {244a} When ryes and rawnies {244b} lives together in dingles, without being certificated, I calls such behaviour being tolerably deep in the roving line, everything savouring of which I am determined not to sanctify. I have suffered too much by my own certificated husband's outbreaks in that line to afford anything of the kind the slightest shadow of countenance."

"It is hard that people may not live in dingles together without being suspected of doing wrong," said I.

"So it is," said Mrs. Petulengro, interposing; "and, to tell you the truth, I am altogether surprised at the illiberality of my sister's remarks. I have often heard say, that is in good company—and I have kept good company in my time—that suspicion is king's evidence of a narrow and uncultivated mind; on which account I am suspicious of nobody, not even of my own husband, whom some people would think I have a right to be suspicious of, seeing that on his account I once refused a lord; but ask him whether I am suspicious of him, and whether I seek to keep him close tied to my apron-string; he will tell you nothing of the kind; but that, on the contrary, I always allows him an agreeable latitude, permitting him to go where he pleases, and to converse with any one to whose manner of speaking he may take a fancy. But I have had the advantage of keeping good company, and therefore . . ."