Kitabı oku: «Old Country Life», sayfa 10

How those old fellows loved and cared for their instruments! Mace, a writer of 1676, tells how a lute should be treated. "You shall do well," he writes, "even when you lay it by in the day-time, to put it into a bed that is constantly used, between the rug and the blanket, but never between the sheets, because they may be moist. There are great commodities (advantages) in so doing; it will save the strings from breaking; it will keep your lute in good order." He enumerates six conveniences of so doing. At that time a lute, a good one, cost about £100.

So completely was it a matter of course to have music after supper, that Cromwell, a lover of music, only altered the character of the performance. When the ambassadors of Holland came to him, as Lord Protector, on the occasion of peace between the two Commonwealths, after having entertained them at a repast, he and the "Lady Protectrice" led them into the music-hall, where they had a psalm sung. This was in 1654. The dissolution of the cathedral choirs, the abolition of sacred music in the churches, scattered professional musicians over the country. There is a very curious traditional song relative to this change, sung in Devonshire, and called Brixham Town.

It relates how —

 
"In Brixham town so rare
For singing sweet and fair,
With none that may compair."
 

The instrumentalists and singers considered that they were the best anywhere. But —

 
"There came a man to our town,
A man of office and in gown,
Strove to put music down,
Which most men do adore."
 

Then the story goes on to exhort him and all others who love not music —

 
"Go search out Holy Writ,
And you will find in it,
That it is right and fit
To praise the Lord.
On cymbal and with lute,
On organ and with flute,
And voices sweet that suit
All in accord."
 

Very pointedly the song goes on to mention how an evil spirit haunted Saul, and how it proved that this devil also hated music, and how that when David played on his harp the evil spirit fled. The song ends —

 
"So now, my friends, adieu;
I hope that all of you
Will pull most just and true
In serving the Lord.
God grant that all of we,
Like angels may agree,
Singing in harmony,
And sweet concord."
 

There was a great effort made at the time of the Commonwealth to put down all kinds of music. In 1648 the Provost-marshal was given power to arrest all ballad-singers. Organs were everywhere destroyed, and probably a great many viols, lutes, and other instruments. One gentleman, when he adopted Puritanism, had a deep hole dug in his garden, and buried in it "£200 worth of music-books, six feet underground, being, as he said, love-songs and vanity." This was a considerable sum indeed for an amateur to have spent in books of vocal music only; and as he continued to play "psalms and religious hymns on the theorbo," it may be presumed that what was interred formed but a portion of his musical collection.

The singers and instrumentalists dispersed by the orders of Parliament were reduced to the greatest poverty, and went round the country taking up their abode in gentlemen's houses, where they were gladly given quarters, when these gentlemen could afford it; but as many were utterly impoverished, often the musicians frequented the ale-houses, and picked up a precarious subsistence from the tavern frequenters. This had one advantage, for it no doubt helped to educate the village people generally in music. But even thus they got into trouble, for Oliver Cromwell's third Parliament passed an Act ordering the arrest and punishment of all minstrels and musicians who performed in taverns. Hitherto in country places the only instruments used had been rude, and the only music known was the ballad air, which also served as a dance-tune. Hence most of our old dances are known by the names of the ballads to which they were sung. But the dispersion of the orchestras from cathedrals and theatres and large town churches throughout the country places not only brought in a new notion of music, the playing of concerted pieces, but also in a great many cases placed the costly instruments at the disposal of village musicians. The old instrumentalists were obliged to part with their lutes and theorbos, their viol de gambas and violins, at a low price; or dying in the villages where they had settled, they left their loved instruments to such men in the place as seemed likely to make good use of them. These old musicians in country places gathered men about them in their lodgings in the village ale-houses, and taught them a more artistic method of playing, and a higher class of music, and they really gave that impetus to orchestral church music which only died out – shall we not rather say was killed? – within the memory of man.

The old village musician was a man remarkable in his way. One, David Turton, of Horbury, in Yorkshire, was perhaps typical of the better class. A man of intense enthusiasm for his art, and passionate love of his viol; one may be quite sure that his viol shared his bed, taking it by day when Turton was out of it, like Box and Cox. The story was told of him, that he was returning one night from a concert at Wakefield, where he had been performing, when he passed through a field in which was a savage bull. The bull seeing him began to bellow, and run at him with lowered horns. "Now then," said old David, "that note must be double B." He whipped the bass viol out of the green bag, set it down, and drew his bow over the strings, to try to hit the note bellowed. The bull, staggered at the response, stopped, threw up his head, and – turned tail.

But there were musicians of a less dignified character, jolly, reckless, drinking dogs, who fiddled at every festive gathering till they could fiddle no more. They were invariably present at a wedding.

In a popular song called Chummie's Wedding, it is said of the merry-makers —

 
"The fiddler did stop, and he struck up a hop,
Whilst seated on top of a trunk,
But not one of the batch could come up to the scratch,
They were all so outrageously drunk."
 

Very quaint old tunes were played; as the space for dancing in cottages was extremely limited, the performance was often confined to one couple, sometimes to a single performer – a man, who took off his shoes and went through really marvellous steps. The step-dance is now gone, or all but gone, but was at one time much cultivated among the peasantry of the west of England. Much depended on the fiddler, who played fast or slow, and changed his air, the dancer altering his pace and step, and the whole character of his dance, to suit the music.

The village clerk was generally the great musical authority in the parish; he led the orchestra in the church, and not unusually also played at merry-makings. It may be remembered that in Doctor Syntax is a plate representing the parson in his black cocked hat and bushy wig performing on his violin to the rustics as they dance about the May-pole; and again, fiddling, he leads the harvest-home procession. Such conduct would be regarded as highly indecorous now; but was there harm in it? Was it not well that the parson should be associated with the merry-makings of his flock? that he should lead and direct their music?

Those old orchestras were, I fear, subject to outbreaks of discord, and that was one reason why they were displaced first by the barrel organ, then by the harmonium. Well, but the solar envelope is always torn by tempests, and yet it diffuses a light in which we live and enjoy ourselves, regardless of these storms. The very necessity for living together in some sort of agreement, in order that they might be able to perform concerted pieces, was of educative advantage to the old musicians. It taught them to subdue their individuality to the common welfare. And so, not only because it gave more persons an interest in the conduct of Divine worship than at present is the case, but also because the orchestra was a great educative school of self-control, its disappearance from every village is to be regretted.

CHAPTER XI
THE VILLAGE BARD

IN the Vicar of Wakefield, the parsonage is visited periodically by a poor man of the name of Burchell. "He was fondest of the company of children, whom he used to call harmless little men. He was famous, I found, for singing them ballads and telling them stories… He generally came for a few days into our neighbourhood once a year, and lived upon the neighbours' hospitality. He sat down to supper among us, and my wife was not sparing of her gooseberry wine. The tale went round; he sung us old songs, and gave the children the story of the Buck of Beverland, with the history of Patient Grizzel, the Adventures of Catskin, and then Fair Rosamund's Bower."

How completely the itinerant singer of ballads and teller of folk-tales has disappeared – driven from the houses of the gentle, because the young people have books now, and amuse themselves with them, and he lingers on only in the ale-houses; such men are few and far between, feeble old men, who can now hardly obtain a hearing for their quaint stories, and whose minor melodies are voted intolerable by young ears, disciplined only to appreciate music-hall inanities.

There are still a few of these men about, and as I have taken a good deal of pains to get into their confidence, and collect from them the remains – there exist only remains – of their stories, musical and poetical, I am able to give an account of them which ought to interest, for the old village bard or song-man is rapidly becoming as extinct as the dodo and the great auk.

The village bard or song-man is the descendant of the minstrel. Now the minstrels were put down by Act of Parliament in 1597, and were to be dealt with by the magistrates with severity as rogues and vagabonds. That sealed the doom of the old ballad. All such as were produced later are tame and flat in comparison with the genuine songs of the old times, and can at best be regarded only as modern imitations. The press has preserved in Broadsides a good number of ballads, and The Complete Dancing Master and other collections have saved a good number of the old tunes from being irrevocably lost. But by no means all were thus preserved; a great many more continued to be sung by our peasantry, and I quite believe the old men when they say, that at one time they knew some one hundred and fifty to two hundred distinct songs and melodies; their memories were really extraordinary. But then they could neither read nor write, and the faculty of remembering was developed in them to a remarkable extent. I have heard of two of these men meeting to sing against each other for a wager. They began at sunset; one started a ballad, sang it through, then his opponent sang one, and so on. The object was to ascertain which knew most. The sun rose on them, and neither had come to an end of his store, so the stakes were drawn.

These old minstrels all are in the same tale, when asked to sing, "Lord, your honour, I haven't a sung these thirty year. Volks now don't care to hear my songs. Most on 'em be gone right out o' my head." Yet a good many come back; and I find that when I read over the first verse or two of a series of ballads in any collection, that the majority are either known to them, or suggest to them another, or a variant.

It is not ballads only that are stored in their memories – many ballads that go back for their origin to before the reign of Henry VII., but also songs that breathe the atmosphere of the time of Elizabeth. Mr. R. Bell, in his introduction to his Songs from the Dramatists, says, "The superiority in all qualities of sweetness, thoughtfulness, and purity of the writers of the sixteenth century over their successors is strikingly exhibited in these productions.

"The songs of the age of Elizabeth and James I. are distinguished as much by their delicacy and chastity of feeling, as by their vigour and beauty. The change that took place under Charles II. was sudden and complete. With the Restoration love disappears, and sensuousness takes its place. Voluptuous without taste or sentiment, the songs of that period may be said to dissect in broad daylight the life of the town, laying bare with revolting shamelessness the tissues of its most secret vices. But as this morbid anatomy required some variation to relieve its sameness, the song sometimes transported the libertinism into the country, and through the medium of a sort of Covent Garden pastoral exhibited the fashionable delinquencies in a masquerade of Strephons and Chlorises, no better than the Courtalls and Loveits of the comedies. The costume of innocence gave increased zest to the dissolute wit, and the audiences seem to have been delighted with the representation of their own licentiousness in the transparent disguise of verdant images, and the affectation of rural simplicity."

Very few of the songs of the Restoration have lingered on in the memory of our minstrels, if ever they were taken into their store. Many of the songs of that period were set to tunes that have passed on from generation to generation, up to the present age, when they are all being neglected for wretched, vulgar songs, without fun and without melody. The ballad especially is death-smitten. Folks nowadays lack patience, and will not endure a song that is not finished in three minutes. The old ballad was a folk-tale run into jingling rhyme, and sung to a traditional air; it is often very long. One I have recovered, The Gipsy Countess, runs through over twenty verses. The very popular Saddle to Rags runs through some twenty-two, Lord Bateman has about fifty, and Arthur of Bradley has hardly any end to it. A ballad cannot be pared down greatly, as that destroys the story, which is set to verse to be told leisurely, with great variety of expression.

In 1846 the Percy Society issued to its members a volume entitled Ancient Poems, Ballads, and Songs of the Peasantry of England, edited by Mr. J. H. Dixon, who gives in his preface the following account of the sources whence he collected them: – "He who, in travelling through the rural districts of England, has made the roadside inn his resting-place, who has visited the lowly dwellings of the villagers and yeomanry, and been present at their feasts and festivals, must have observed that there are certain old poems, ballads, and songs which are favourites with the masses, and have been said and sung from generation to generation." When I was a boy I was wont to ride about my native county, putting up at little village inns for the night, and there I often came in for gatherings where the local song-man entertained the company. Unfortunately I did not make any collection at the time, though snatches of the songs and wafts of the strains lingered in my head. I dare say that there are still singers of ballads in other parts of England, but my researches have been confined to the west. Somerset had its own type of songs with peculiar cadences, and Devon and Cornwall were rich to overflow in melodies. Wherever I go in quest of a song-man, I hear the same story, "Ah! there was old So-and-so, eighty years of age, died last winter of bronchitis, he was a singer and no mistake." They have been struck down, those old men, and therefore we must prize the more those that are left.

Anciently – well, not so very anciently either, for it was within my memory – almost every parish had its bard, a man generally the descendant of a still more famous father, who was himself but the legatee of a race of song-men. This village bard had his memory stored with traditional melodies and songs and ballads, committed to him as a valuable deposit by his father, wedded to well-known ancient airs, and the country singer not only turned from the affectation of the new melodies, but with jealous tenacity clung to the familiar words. Words became so wedded to airs that the minstrels, and their hearers and imitators, could not endure to have them dissociated.

I had an instance of this three winters ago, when, at a village concert, I sang an old ballad, The Sun was Set behind the Hill, set by a friend to a melody he had composed for it.

A very old labourer who was present began to grumble. "He's gotten the words right, but he's not got the right tune. He should zing 'un right or not at all," and he got up and left the room in disdain.

The village minstrel did certainly compose some of the melodies he sang, generally to a new ballad, or song that was acquired from a broadside, or to one he had himself made. This the old men have distinctly assured me of. They did not all, or a large number of them did not, pretend to the faculty of musical composition, but they have named to me men so gifted, and have told me of melodies they composed. There was, and is, a blacksmith in a remote village in Devon, who is reported to be able to play any musical instrument put into his hands, at all events after a little trial of its peculiarities. He is said to be able to set any copy of verses offered him to original melodies.

Davey, the writer of Will Watch, and other pleasant songs of the Dibdin period and character, was a Devonshire blacksmith. But, as already hinted, these men also composed verses. There was such an one, a village poet in the parish where I lived as a child. His story was curious. He had bought his wife in Okehampton market for half-a-crown. Her husband, weary of her temper and tongue, brought her to the "Gigglet" fair with a rope round her neck, and the minstrel had the hardihood to buy her. I know that it has often been charged by foreigners on English people that they sell their wives thus, but this was a fact. The woman was so sold, and so bought; the buyer and seller quite believed that the transaction was legal. She lived with the purchaser till her death, and a very clean, decent, hard-working woman she was. She had, indeed, a tongue; but when she began to let it wag, then the minstrel clapped his hands to his ears, ran out of the house, and betook himself to the ale-house, where he was always welcome, and from which he did not himself return, but was conveyed home – in a wheel-barrow. This man regarded himself as the poet of the place, and nothing of importance took place in my grandfather's family without his coming to the house to sing a copy of verses he had composed on the occasion. Many a good laugh was had over his verses, which, like those of Orlando, "had in them more feet than the verses would bear; and the feet were lame, and could not bear themselves without the verse."

There was one, made on the occasion of some new arrangement with the farmers relative to the game entered into by my father, and which gave general satisfaction, of which each stanza ended with the refrain —

 
"For he had, he had, he had, he had,
O he had a most expansive mind."
 

The reader will conclude that the world has not lost much in that Jim's poems have not been preserved.

One very odd feature, by the way, of these singers is the manner in which they manufacture syllables where the verse halts. Thus when "gold-en" comes in place of two trochees, they convert it into "guddle-old-en"; even, when the line is still more halting, into "gud-dle-udd-le-old-en." In like manner "soul" or "tree" is turned into "suddle-ole" or "tur-rur-ree."

There was another village poet who flourished in the same epoch as the Jim cited above. His name was Rab Downe. He had a remarkable facility for running off impromptu verses. On one occasion at a wrestling match, he began swinging himself from foot to foot, and to a chant – these fellows always sing their verses – described the match as it went on before him, versifying all the turns and incidents of the struggle, throwing in words relative to the onlookers, their names and complementary expletives.

No doubt that much of the compositions of these men was mere doggerel, but it was not always so. In their songs gleam out here and there a poetic, or, at all events, a fresh and quaint thought. What is always difficult to ascertain is what is original and what traditional, for when they do pretend to originality they often import into their verses whole passages from ancient ballads. But in this they are not peculiar. Hindley in his Life of James Catnach, the Broadside publisher, gives some verses on the death of the Princess Charlotte, which Catnach claimed as his own composition. The first verse runs —

 
"She is gone! sweet Charlotte's gone,
Gone to the silent bourne;
She is gone, she's gone for ever more, —
She never can return."
 

But this was a mere adaptation of a song of The Drowned Lover, which is a favourite with the old singers —

 
"He is gone! my love is drowned!
My love whom I deplore.
He is gone! he's gone! I never,
No I never shall see him more."
 

Catnach corruscated into brilliant originality in the next stanza —

 
"She is gone with her joy – her darling boy,
The son of Leopold, blythe and keen;
She Died the sixth of November,
Eighteen hundred and seventeen."
 

There is nothing like this in the original Drowned Lover that influenced the opening of his elegy. "Catnach," says Mr. Hindley – the italics are his own – "made the following lines out of his own head!" Our village bards never reached a lower bathos. The reader may perhaps like to hear the story of the lives of some of these old fellows.

One, James Parsons, a very infirm man, over seventy, asthmatic and failing, has been a labourer all his life, and for the greater part of it on one farm. His father was famed through the whole country side as "The Singing Machine," he was considered to be inexhaustible. Alas! he is no more, and his old son shakes his head and professes to have but half the ability, memory, and musical faculty that were possessed by his father. He can neither read nor write. From him I have obtained some of the earliest melodies and most archaic forms of ballads. Indeed the majority of his airs are in the old church modes, and generally end on the dominant. At one time his master sent him to Lydford on the edge of Dartmoor, to look after a farm he had bought. Whilst there, Parsons went every pay-day to a little moorland tavern, where the miners met to drink, and there he invariably got his "entertainment" for his singing. "I'd been zinging there," said he, "one evening till I got a bit fresh, and I thought 'twere time for me to be off. So I stood up to go, and then one chap, he said to me, 'Got to the end o' your zongs, old man?' 'Not I,' said I, 'not by a long ways; but I reckon it be time for me to be going.' 'Looky here, Jim,' said he. 'I'll give you a quart of ale for every fresh song you sing us to-night.' Well, your honour, I sat down again, and I zinged on – I zinged sixteen fresh songs, and that chap had to pay for sixteen quarts."

"Pints, surely," I said.

"No, zur!" bridling up. "No, zur – not pints, good English quarts. And then – I hadn't come to the end o' my zongs, only I were that fuddled, I couldn't remember no more."

"Sixteen quarts between feeling fresh and getting fuddled!"

"Sixteen. Ask Voysey; he paid for'n."

Now this Voysey is a man working for me, so I did ask him. He laughed and said, "Sure enough, I had to pay for sixteen quarts that evening."

Another of my old singers is James Olver, a fine, hale old man, with a face fresh as a rose, and silver hair, a grand old patriarchal man, who has been all his life a tanner. He is a Cornishman, a native of St. Kewe. His father was musical, but a Methodist, and so strict that he would never allow his children to sing a ballad or any profane song in his hearing, and fondly fancied that they grew up in ignorance of such things. But the very fact that they were tabooed gave young Olver and his sister a great thirst to learn, digest, and sing them. He acquired them from itinerant ballad-singers, from miners, and from the village song-men.

Olver was apprenticed to a tanner at Liskeard. "Tell'y," said he, "at Liskeard, sixty years ago, all the youngsters on summer evenings used to meet in a field outside the town called Gurt Lane, and the ground were strewed wi' tan, and there every evening us had wrastling (wrestling), and single-stick, and boxing. Look'y here," – he put his white head near me and raised the hair, – "do'y see now how my head be a cut about? and look to my forehead and cheek as was cut open wi' single-stick. I wor a famous player in them days; and the gentlefolks and ladies 'ud come out and see us at our sports, just as they goes now to cricket-matches."

Whilst the games went on, or between the intervals, songs were sung. "I'll sing'y one," said Olver, "was a favourite, and were sung to encourage the youngsters."

 
1. "I sing of champions bold,
That wrestled – not for gold;
And all the cry
Was 'Will Trefry,'
That he would win the day.
So Will Trefry, huzzah!
The ladies clap their hands and cry,
'Trefry! Trefry! huzzah!'
 
 
2. Then up sprang little Jan,
A lad scarce grown a man.
He said, 'Trefry,
I wot I'll try
A hitch with you this day.'
So little Jan, huzzah!
The ladies clap their hands and cry,
'O little Jan, huzzah!'
 
 
3. He stript him to the waist,
He boldly Trefry faced;
'I'll let him know
That I can throw
As well as he to-day.'
So little Jan, huzzah!
And some said so; but others,'No,
Trefry! Trefry! huzzah!'
 
 
4. They wrestled on the ground,
His match Trefry had found;
And back he bore
In struggle sore,
And felt his force give way.
So little Jan, huzzah!
So some did say; but others, 'Nay,
Trefry! Trefry! huzzah!'
 
 
5. Then with a desperate toss,
Will showed the flying hoss,⁸
And little Jan
Fell on the tan,
And never more he spake.
O! little Jan, alack!
The ladies say, 'Oh, woe's the day!
O! little Jan, alack!'
 
 
6. Now little Jan, I ween,
That day had married been;
Had he not died,
A gentle bride
That day he home had led.
The ladies sigh – the ladies cry,
'O! little Jan is dead.'"
 

At Halwell, in North Devon, lives a fine old man named Roger Luxton, aged seventy-six, a great-grandfather, with bright eyes and an intelligent face. He stays about among his grandchildren, but is usually found at the picturesque farm-house of a daughter at Halwell, called Croft. This old man was once very famous as a song-man, but his memory fails him as to a good number of the ballads he was wont to sing. "Ah, your honour," said he, "in old times us used to be welcome in every farm-house, at all shearing and haysel and harvest feasts; but, bless'y! now the farmers' da'ters all learn the pianny, and zing nort but twittery sort of pieces that have nother music nor sense in them; and they don't care to hear us, and any decent sort of music. And there be now no more shearing and haysel and harvest feasts. All them things be given up. 'Tain't the same world as used to be – 'taint so cheerful. Folks don't zing over their work, and laugh after it. There be no dances for the youngsters as there used to was. The farmers be too grand to care to talk to us old chaps, and for certain don't care to hear us zing. Why for nigh on forty years us old zinging-fellows have been drove to the public-houses to zing, and to a different quality of hearers too. And now I reckon the labouring folk be so tree-mendious edicated that they don't care to hear our old songs nother. 'Tis all Pop goes the Weasel and Ehren on the Rhine now. I reckon folks now have got different ears from what they used to have, and different hearts too. More's the pity."

In the very heart of Dartmoor lives a very aged blind man, by name Jonas Coaker, himself a poet, after an illiterate fashion. He is only able to leave his bed for a few hours in the day. He has a retentive memory, and recalls many very old ballads. From being blind he is thrown in on himself, and works on his memory till he digs out some of the old treasures buried there long ago. Unhappily his voice is completely gone, so that melodies cannot be recovered through him.

There is a Cornishman whose name I will give as Elias Keate – a pseudonym – a thatcher, a very fine, big-built, florid man, with big, sturdy sons. This man goes round to all sheep-shearings, harvest homes, fairs, etc., and sings. He has a round, rich voice, a splendid pair of bellows; but he has an infirmity, he is liable to become the worse for the liquor he freely imbibes, and to be quarrelsome over his cups. He belongs to a family of hereditary singers and drinkers. In his possession is a pewter spirit-bottle – a pint bottle – that belonged to his great-grandfather in the latter part of the last century. That old fellow used to drink his pint of raw spirit every day; so did the grandfather of Elias; so did the father of Elias; so would Elias – if he had it; but so do not his sons, for they are teetotalers.

Another minstrel is a little blacksmith; he is a younger man than the others, but he is, to me, a valuable man. He was one of fourteen children, and so his mother sent him, when he was four years old, to his grandmother, and he remained with his grandmother till he was ten. From his grandmother he acquired a considerable number of old dames' songs and ballads. His father was a singer; he had inherited both the hereditary faculty and the stock-in-trade. Thus my little blacksmith learned a whole series which were different from those acquired from the grandmother. At the age of sixteen he left home, finding he was a burden, and since that age has shifted for himself. This man tells me that he can generally pick up a melody and retain it, if he has heard it sung once; that of a song twice sung, he knows words and music, and rarely, if ever, requires to have it sung a third time to perfect him.

On the south of Dartmoor live two men also remarkable in their way – Richard Hard and John Helmore. The latter is an old miller, with a fine intelligent face and a retentive memory. He can read, and his songs have to be accepted with caution. Some are very old, others have been picked up from song-books. Hard is a poor cripple, walking only with the aid of two sticks, with sharply-chiselled features, – he must have been a handsome man in his youth, – bright eyes, a gentle, courteous manner, and a marvellous store of old words and tunes in his head. He is now past stone-breaking on the roadside, and lives on £4 per annum. He has a charming old wife; and he and the old woman sing together in parts their quaint ancient ballads. That man has yielded up something like eighty distinct melodies. His memory, however, is failing; for when the first lines of a ballad in some published collection is read to him, he will sometimes say, "I did know that some forty years ago, but I can't sing it through now." However, he can very generally "put the tune to it."