Chapter XI: Part 11

Some short time after these contests, a son of Mr. Thomas Bennet, for whom the drummer had sometimes worked, came to the house, and mentioned some words to Mr. Monpesson that the drummer had spoken, which it seems were not well taken; for they were no sooner in bed, than the drum began to beat in a most violent manner: the gentleman got up and called his man, who was lying with Mr. Monpesson’s servant just mentioned, whose name was John. As soon as Mr. Bennet’s man was gone, John heard a rustling noise in his chamber, as if a person in silks were moving up and down; he immediately put out his hand for his sword, which he felt was withheld by some one, and it was with difficulty and much tugging, that he got it again into his possession, which he had no sooner done, than the spectre left him; and it was always remarked it avoided a sword. About the beginning of January, 1662, they used to hear a singing in the chimney before it descended; and one night, about this time, lights were seen in the house. One of them came into Mr. Monpesson’s chamber, which appeared blue and glimmering, and caused a great stiffness in the eyes of those who beheld it. After the light disappeared, something was heard walking or creeping up stairs, as if without shoes. The light was seen four or five times in the children’s chamber; and the maids confidently affirm, that the doors were at least ten times opened or shut in their presence; and that, when they were opened, they heard a noise as if half a dozen had entered together; some of which were afterwards heard to walk about the room, and one rustled about as if it had been dressed in silk, similar to that Mr. Monpesson himself heard.

While the demon was in one of his knocking moods, and at a time when many were present, a gentleman of the company said, “Satan, if the drummer set thee to work, give three knocks and no more;” which it did very distinctly, and stopped. The same gentleman then knocked to hear if it would answer him as it was accustomed to do. For further proof, he required it, if it actually were the drummer that employed him as the agent of his malice, to give five knocks and no more that night; which it did, and quietly left the house for the remainder of the night. This was done in the presence of Sir Thomas Chamberlaine of Oxfordshire, and many other creditable persons.

On Saturday morning, an hour before daylight, January 10, a drum was heard beating upon the outside of Mr. Monpesson’s chamber, from whence it went to the other end of the house, where some gentlemen strangers lay, and commenced playing at their door four or five different tunes; and at length flew off in the air. The next night, a blacksmith in the village, and Mr. Monpesson’s man John, who was lying with him, heard a noise in the room, as if somebody were shoeing a horse; and something came with something like a pair of pincers, and nipped at the blacksmith’s nose the whole of the night.

Getting up one morning to go a journey, Mr. Monpesson heard a great noise below, where the children lay; and on running down instantly with a pistol in his hand, he heard a voice cry out, a witch! a witch! similar to one they had heard on a former occasion. On his entering the apartment, all became quiet again.

The demon having one night played some little pranks at the foot of Mr. Monpesson’s bed, it went into another bed, where one of his daughters lay, and passed from one side to the other, lifting her up as it passed under her. At that time there were three kinds of noises in the bed. They attempted to thrust at it with a sword, but it continually evaded them. The following night it came panting like a dog out of breath, when some one present took a bedpost to strike at it, when it was immediately snatched out of her hand; and company coming up stairs at the same time, the room was filled with a nauseous stench, and very hot, although there was no fire on, and during a very sharp winter’s night. It continued panting an hour and a half, panting and scratching; and afterwards went into the adjoining chamber, where it began to knock a little, and seemed to rattle a chair; thus it continued for two or three nights in succession. The old lady’s bible after this was found again among the ashes, with the leaves downwards. It was taken up by Mr. Monpesson, who observed that it lay open at the third chapter of St. Mark, where mention is made of the unclean spirits falling down before our Saviour, and of his giving power to the twelve Apostles to cast out devils, and of the Scribes’ opinion, and that he cast them out through Beelzebub.

The following morning ashes were scattered over the chamber floor, to see what impressions would be left upon it; in the morning, in one place they found the resemblance of a great claw in another that of a smaller one, some letters in another, which could not be decyphered, besides a number of circles and scratches in the ashes, which no one understood except the demon itself.

About this time, the author of the narration went to the house to enquire after the truth of the circumstances which made so much noise in that part of the country. The demon had left off drumming, and the terrible noises it was in the habit of making before he arrived; but most of the remarkable facts already related, were confirmed to him there by several of the neighbours, on whose veracity he could depend, who had witnessed them. It now used to haunt the children after they were gone to bed. On the night he was there, the children went to bed about 8 o’clock; a maid servant immediately came down and informed us that the spirit was come. The neighbours then present went away, as well as two ministers who had previously been some time in the house, but Mr. Monpesson the author, and another gentleman who came with him, went up to the room where the children were in bed. A scratching was heard as they went up stairs, and just as they got into the room, it was perceived just behind the bolster of the bed in which the children lay, and appeared to be lying against the tick. The noise it made was like that made with long nails upon the bolster. There were two little girls, about seven or eight years of age, in the bed. Their hands were outside the bedclothes, so that it was perfectly visible the noise was not made by them which was behind their heads: they had been so used to it of late, and always with some present in the chamber, that they seemed to take very little notice of it. The narrator, who was standing at the head of the bed, thrust his hand behind the bolster from whence the noise proceeded, when it was immediately heard in another part of the bed; but as soon as his hand was taken away, it returned to the same place as before. On being told that it would imitate noises, he made trial by scratching several times upon the sheet, as five, seven, and ten times: it exactly replied to them by equal numbers. He looked under and behind the bed, grasped the bolster, sounded the wall, and made every possible search to find out any trick, contrivance, or other cause, as well as his friend, but could discover nothing. So that in truth he concluded, that the noise was made by some spirit or demon. After it had scratched about for half an hour or more, it got into the middle of the bed under the children, where it lay panting loudly, like a dog out of breath. The author then put his hand upon the place, and plainly felt the bed bearing up against it, as if it contained something within thrusting it up. He grasped the feather to feel if he could distinguish any thing alive; then looked every where about to see if there were any dog or cat, or other creature, in the room; every one present followed his example, but still they discovered nothing. The motion it caused by its panting was so violent, that it had a visible effect on the room and windows. In this manner it continued for half an hour, the time the author was present. During this panting, something was seen in a linen bag that was hung up against another bed, that was taken for a mouse or rat, but upon the closest examination of it, nothing was found in it of any description.

The author and his friend afterwards slept in the very identical chamber where the principal disturbance had been first made. He was awakened by a terrible noise made on the outside of the chamber door. He awoke his friend, and asked three distinct times who was there, but received no answer. At last he exclaimed, “_in the name of God who is it, and what would you have?_ To which a voice answered, _nothing with you_. Thinking it was some of the servants of the house, they went to sleep again. Mentioning, however, the circumstance the next morning to Mr. Monpesson, he declared that no one of the house lay that way, or had any business thereabouts, and that none of his servants had got up until they were called by him some time after daylight. This the servants confirmed, and protested that the noise was not made by them. Previous to this, Mr. Monpesson had told us, that it would go away in the middle of the night, and return at different times about four o’clock, which was supposed to be about the hour it was heard by the author and his friend.

Another circumstance connected with this seemingly mysterious business was, that the author’s servant coming up to him in the morning, told him, that one of his horses, the one which he had rode, was all in a sweat, and appeared in every other respect as if it had been out all night. His friend and him went down to the stable, and actually found him in the state he was represented to be. On inquiry how the horse had been treated, he was assured that the animal had been well fed, and taken care of as he used to be; his servant besides was extremely careful of his horses. “The horse,” says the author, “I had had a good time, and never knew but he was very sound. But after I had rid him a mile or two very gently over a plain down from Mr. Monpesson’s house, he fell lame, and having made a hard shift to bring me home, died in two or three days, no one being able to imagine what he ailed. This, I confess, might be the consequence of an accident, or some unusual distemper, but all things put together, it seems very probable that it was somewhat else.”

Mr. Monpesson then stated, that one morning a light appeared in the children’s chamber, and a voice was heard crying—a witch! a witch! for at least an hundred times together. At another time, seeing some wood move on the chimney of a room where he was, he fired a pistol among it; and on examining the place afterwards, several drops of blood were discovered on the hearth, and on several parts of the stairs. For two or three nights after the discharge of the pistol nothing was heard, but it returned, and so persecuted a little child newly taken from the nurse, that the poor infant was not suffered to rest either day or night; nor would the mischievous demon suffer a candle to burn in the room, but either ran up the chimney with them alight, or threw them under the bed. It so frightened this child by leaping upon it, that it continued in fits for several hours; and ultimately they were obliged to remove the children out of the house. Something was heard the next night, about the hour of midnight, coming up stairs; it knocked at Mr. Monpesson’s door, but he not answering, it went up another pair of stairs to his man’s chamber, and appeared to him at his bed foot. The exact shape and proportion of the demon he could not discover; all he saw was a great body, with two red and glaring eyes, which for some time were steadily fixed upon him; and at length they disappeared.

On another occasion, in the presence of strangers, it purred in the children’s bed like a cat, and lifted the children up so forcibly, that six men could not keep them down; upon which they removed the children to another bed, but no sooner were they laid here than this became more troubled than the first. In this manner it continued for four hours, and so unmercifully beat the poor children’s legs against the posts, that they were obliged to sit up all night. It then emptied chamber-pots, and threw ashes into the beds, and placed a long iron pike in Mr. Monpesson’s, and a knife into his mother’s. It would fill porringers with ashes, throw every thing about, and kick up the devil’s diversion from morning till night, and from night till morning.

About the beginning of April, 1663, a gentleman that lay in the house, had all his money turned black in his pockets; and one morning Mr. Monpesson going into his stable, found the horse he was accustomed to ride upon, lying on the ground with one of its hind legs in its mouth, and fastened there in such a manner, that several men with a leaver, had the greatest difficulty in getting it out. After this there were a number of other remarkable things occurred, but the author’s account extends no farther; with the exception that Mr. Monpesson wrote him word, that the house was afterwards, for several nights, beset with seven or eight beings in the shape of men, who, as soon as a gun was discharged, would scud away into an adjoining arbour.

The drummer, however, it appears, was apprehended in consequence of these strange and mysterious occurrences. He was first, it seems, committed to Gloucester jail for stealing, where a Wiltshire man going to see him, the drummer enquired the news in Wiltshire: the reply was, none: No, returned he, do you not hear of the drumming at a gentleman’s house at Tedworth? That I do, said the other, enough: “I, quoth the drummer, I have plagued him (or something to that purpose) and he never shall be quiet until he has made me satisfaction for taking away my drum. Upon information made to this effect, the drummer was tried for a wizzard at Sarum, and all the main circumstances here related being sworn to at the assizes, by the minister of the parish, and several others of the most intelligent and substantial inhabitants, who had been eye and earwitnesses of them, from time to time, for many years past; the drummer was sentenced to transportation, and accordingly sent away; and as the story runs, ’tis said, that by raising storms, and terrifying the seamen, he contrived, some how or other, to get back again. And what is still as remarkable, is, that during his restraint and absence, Mr. Monpesson’s house remained undisturbed; but as soon as the demon of his quiet returned, he fell to his old tricks again as bad as ever.”

The drummer had been a soldier under Cromwell, and used to talk much of “gallant books” which he had of an old fellow, who was counted a wizzard.

On the authority of Mr. Glanvil, who had it from Mr. Monpesson, we have the following story.

“The gentleman, Mr. Hill, who was with me, being in company with one Compton of Somersetshire, who practised physic, and pretends to strange matters, related to him this story of Mr. Monpesson’s disturbance. The physician told him, he was sure it was nothing but a rendezvous of witches, and that for an hundred pounds he would undertake to rid the house of all disturbance. In pursuit of this discourse, he talkt of many high things, and having drawn my friend into another room, apart from the rest of the company, said, he would make him sensible that he could do something more than ordinary, and asked him who he desired to see; Mr. Hill had no great confidence in his talk, but yet being earnestly pressed to name some one, he said he desired to see no one so much as his wife, who was then many miles distant from them at her home. Upon this, Compton took up a looking-glass that was in the room, and setting it down again, bid my friend look into it, which he did, and then, as he most solemnly and seriously professeth, he saw the exact image of his wife, in that habit which she then wore, and working at her needle in such a part of the room, there also represented, in which and about which time she really was, as he found upon enquiring upon his return home. The gentleman himself averred this to me, and he is a sober, intelligent, and credible person. Compton had no knowledge of him before, and was an utter stranger to the person of his wife. The same man is again alluded to, in the story of the witchcrafts of Elizabeth Styles, whom he discovered to be a witch, by foretelling her coming into a house, and going out again without speaking. He was by all accounted a very odd person.”

THE DEMON OF JEDBURGH.

In 1752, when Captain Archibald Douglass, who was then on a recruiting party in the South of Scotland, his native country, lay in the town of Jedburgh, his serjeant complained to him that the house in which he was quartered was haunted by a spirit, which had several times appeared to him by candle light in a very frightful form. The captain, who was a man of sense and far from being superstitious, treated the serjeant as a person who had lost his reason, threatened to cane him as a coward, and told him that goblins and spirits were beneath the notice of a soldier. The captain the night following had a strange dream, in which he saw the landlady of the inn, where the serjeant lay, in company with a great number of other females, ascending in the air, some riding on brooms, some on asses, and others on cats, &c. The landlady invited him to accompany them in their aërial excursion, to which consenting, he got upon a goat behind one of the women, and was carried with great velocity to a large heath near London, which he well knew on their arrival.

When all the females had alighted, his ears were suddenly alarmed with a thousand yells the most hideous that could be conceived, to the sound of which they all danced in a circle. The captain was placed in the centre; beholding all the wild vagaries with wonder and horror. When the music had ceased and the dancing closed, suddenly he found himself by a phalanx of infernal furies, whose forks were all aimed at his breast. The horror of this scene suddenly awaked the captain, who was glad to find himself safe and in a sound skin at his mother’s house, where he lay that night.

The next morning the serjeant, like the knight of the sorrowful countenance, waited on the captain for fresh orders, again declaring that he had seen the apparition which had threatened his life. The captain heard him with less impatience and inattention than he had the preceding day, saying, I myself have had a restless night and a terrible dream, but these things, I tell you again, are beneath the notice of a soldier. However, continued the captain, I am resolved to sift this matter till I discover the ground of your complaint. I have a notion that you, like myself, have been making too free with the bottle. The serjeant replied, most solemnly declaring that he was most perfectly in his senses when he saw a frightful spectre standing at the side of his bed, and which changing its appearance, retired in the shape of a great black cat, jumping from the window over the church steeple. Now to let your honour into a secret, continued the soldier, I was informed this morning, that the landlady is neither more nor less than a witch, and her goodman is second-sighted, and can tell, awake him from his sleep when you please, the precise hour of the night, and the exact minute.

To cut short our story, the captain at night accompanied the serjeant, well provided with fire arms, and a sword, to the chamber alluded to. Having placed the arms upon the table, he lay down by the soldier’s side in a bed without curtains, but enclosed with a frame of wainscoting with sliding doors. At midnight, they heard three knocks on one of the pannels, when the captain arose, ran to the door, which he found fast locked, and having a candle, searched every corner of the room without making any discovery. He lay down a second time, and about an hour after again heard the knocking three distinct times as before. Attempting to get up, the whole wainscoting tumbled down upon the bed, the violent noise of which alarmed the serjeant, who cried out, the witch! the witch is within! It was a considerable time before they could extricate themselves from the boarding, but so sooner was the captain disentangled than he saw a prodigious large sable cat flying to the window, at which he fired a pistol, and shot off one of its ears.

Next morning the captain called the landlord, and enquired how long his house had been haunted. The landlord replied, you must ask my wife, when she returns home, for she is seldom in bed after midnight. Just as the husband was so saying, the wife came into the kitchen, and falling into a swoon upon seeing the captain, fell down prostrate on the floor, discomposed her head-dress, and discovered a terrible wound on the left side of her head and the want of an ear. The captain swore that he would take her before the provost, in order that she might be committed for trial, but the husband interfering, and the captain well knowing that he could not continue in the country till the next circuit, contented himself with telling the story among the circle of his friends, none of whom had the least reason to doubt his veracity, as he was a gentleman of strict honour, undaunted courage, and tried integrity.—It may be inferred from this that witches have a capacity of changing their outward form, and appearing in the shape of a cat, or the like, at the will; but this might only be in the imagination of the captain and the serjeant, for it would be hard to account for the loss of this witch’s real ear, had she changed her body to that of the animal upon which the captain supposed he had fired.

How to reconcile these and various similar stories to the standard of common credence, is a task no less difficult than problematical; and to ascertain the real cause of the scarcity, now-a-days, of such mysterious and unaccountable occurrences, is at least a proof that the devil has been losing latterly, from some cause or other, much of his ascendancy over the human mind. To attempt to explain, or do away with the supposition, that spirits, apparitions, demons, or other preternatural agents, “hobgoblins damned,” or undamned, would be to attack the fundamental parts of the christian religion, which we are told and taught to believe constitutes a part of the law of the land. The wisest philosophers, heroes, and vagrants, have all, from the remotest antiquity downwards, testified to their appearance; and divines themselves have been equally orthodox, and active in promulgating the force of their testimony in support of the doctrine of preternatural agency; which neither the supposition of a morbid imagination, “contained in tabular views[65] of the various comparative degrees of faintness, vividness, or intensity, supposed to exist between sensations and ideas, when conjointly excited or depressed,” can account for on rational principles, when the mind is curious to be divested of all these presumed causes. That there are states and conditions of the mind, when, from intensity of excitement, the imagination may be played upon no one will deny; but that such causes should always have existed, is equally as preposterous and absurd—still between these and imposture, perhaps truth may lie; and then it is a point of scepticism that does little honour to the social compact, to cast even a shade of doubt on the moral character of a man, whose veracity was never before impeached on any other subject.

THE GHOST OF JULIUS CÆSAR.

Marcus Brutus, one of the murderers of Julius Cæsar, being one night in his tent, saw a monstrous figure come in about the third hour of the night. Brutus immediately cried out, what art thou, a man or a god? and why art thou come hither? The spectre answered, I am thy evil genius; thou shalt see me at Philippi. Brutus calmly answered, I will meet thee there. However, he did not go, but relating the affair to Cassius, who being of the sect of Epicurus, and believing nothing of these matters, told him it was a mere fancy; that there was no such thing as genii or other spirits, which could appear to men; that even if they should appear, they could not assume a human shape or voice, and had no power over men. Though Brutus was somewhat encouraged by those reasons, he could not entirely get the better of his uneasiness: but this very Cassius, in the midst of the battle of Philippi, saw Julius Cæsar, whom he had assassinated, riding up to him full speed, which terrified him so much, that he fell upon his own sword.

_The ghosts of the slain at the battle of Marathon._

Pausanias writes, that four hundred years after the battle of Marathon, there were still heard in the place where it was fought, the neighing of horses, and the shouts of soldiers, animating one another to the fight. Plutarch also speaks of spectres seen, and dreadful howlings heard in the public baths, where several citizens of Chœronea, his native town, had been murdered. He says, that the inhabitants had been obliged to shut up these baths, but that, notwithstanding the precaution, great noises were still heard, and dreadful spectres frequently seen by the neighbours. Plutarch, who is an author of acknowledged gravity and good sense, frequently makes mention of spectres and apparitions; particularly he says, that in the famous battle above alluded to, several soldiers saw the apparition of Theseus fighting for the Greeks and against the Persians.

_Familiar spirit or ancient Brownie._

It is recorded in Socrates, that after the defeat of the Athenian army under the prætor Laches, as he was flying in company with the Athenian general, and came to a place where several roads met, he refused to go the same road that the others took, and the reason being asked him, he answered that his genus, or familiar spirit, who frequently attended him, dissuaded him from it; and the event justified the precaution, for all those who went a different way, were killed, or made prisoners by the enemy’s cavalry.

GIPSIES—EGYPTIANS.

In most parts of the continent the gipsies are called _Cingari_, or _Zingari_; the Spaniards call them _Gitanos_, the French _Bohemiens_ or _Bohemiennes_.

It is not certain when the Gipsies, as they are now termed, first appeared in Europe; but mention is made of them in Hungary and Germany, so early as the year 1417. Within 10 years afterwards we hear of them in France, Switzerland and Italy. The date of their arrival in England is more uncertain; it is most probable that it was not until near a century afterward. In the year 1530, they are spoken of in the following manner, in the penal statutes.

“Forasmuch as before this time, divers and many outlandish people
calling themselves Egyptians, using no craft nor feat of merchandize,
have come into this realm, and gone from shire to shire, and place to
place, in great company, and used great subtil and crafty means to
deceive the people; bearing them in mind that they, by palmistry,
could tell men’s and women’s fortunes; and so many times, by craft and
subtilty, have deceived the people of their money; and also have
committed many heinous felonies and robberies, to the great hurt and
deceit of the people they have come among,” &c.

This is the preamble to an act, by which the Gipsies were ordered to quit the realm under heavy penalties. Two subsequent acts, passed in 1555 and 1565, made it death for them to remain in the kingdom; and it is still on record, that thirteen were executed under these acts, in the county of Suffolk, a few years before the restoration. It was not till about the year 1783, that they were repealed.

The Gipsies were expelled France in 1560, and Spain in 1591: but it does not appear they have been extirpated in any country. Their collective numbers, in every quarter of the globe, have been calculated at 7 or 800,000[66]. They are most numerous in Asia, and in the northern parts of Europe. Various have been the opinion relative to their origin. That they came from Egypt, has been the most prevalent. This opinion (which has procured them here the name of Gipsies, and in Spain that of _Gittanos_) arose from some of the first who arrived in Europe, pretending that they came from that country; which they did, perhaps, to heighten their reputation for skill in palmistry and the occult sciences. It is now we believe pretty generally agreed, that they came originally from Hindostan; since their language so far coincides with the Hindostanic, that even now, after a lapse of nearly four centuries, during which they have been dispersed in various foreign countries, nearly one half of their words are precisely those of Hindostan[67]; and scarcely any variation is to be found in vocabularies procured from the Gipsies in Turkey, Hungary, Germany, and those in England[68]. Their manners, for the most part, coincide, as well as the language, in every quarter of the globe where they are found; being the same idle wandering set of beings, and seldom professing any mode of acquiring a livelihood, except that of fortune-telling[69]. Their religion is always that of the country in which they reside; and though they are no great frequenters either of mosques or churches, they generally conform to rites and ceremonies as they find them established.

Grellman says that, in Germany, they seldom think of any marriage ceremony; but their children are baptized and the mothers churched. In England their children are baptized, and their dead buried, according to the rites of the church; perhaps the marriage ceremony is not more regarded than in Germany; but it is certain they are sometimes married in churches. Upon the whole, as Grellman observes, we may certainly regard the Gipsies as a singular phenomenon in Europe. For the space of between three and four hundred years they have gone wandering about like pilgrims and strangers, yet neither time nor example has made in them any alteration: they remain ever and every where what their fathers were: Africa makes them no blacker, nor does Europe make them whiter.

Few of the descendants of the aboriginal Gipsies are to be found any where in Europe, and in England less than any where else. The severity of the police against this description of the degenerate vagabonds existing at the present day, have considerably thinned their phalanxes, and brought them to something like a due sense of the laws and expectations of civilized society. What remains of them, nevertheless, contrive one way or other to elude the vigilance of the laws by different masked callings, under which they ostensibly appear to carry on their usual traffic.

The modern Gipsies pretend that they derive their origin from the ancient Egyptians, who were famous for their knowledge in astronomy and other sciences; and, under the pretence of fortune-telling, find means to rob or defraud the ignorant and superstitious. To colour their impostures, they artificially discolour their faces, and speak a kind of gibberish or cant peculiar to themselves. They rove up and down the country in large companies, to the great terror of the farmers, from whose geese, turkeys, and fowls, they take considerable contributions.

When a fresh recruit is admitted into the fraternity, he is to take the following oath, administered by the principal marauder, after going through the annexed forms:—

First, a new name is given to him, by which he is ever after to be called; then standing up in the middle of the assembly, and directing his face to the _dimber damber_, or principal man of the gang, he repeats the following oath, which is dictated to him by some experienced member of the fraternity; namely, “I, Crank Cuffin, do swear to be a true brother, and that I will, in all things, obey the commands of the great tawny prince, and keep his counsel, and not divulge the secrets of my brethren.

“I will never leave nor forsake the company, but observe and keep all the times of appointment, either by day or by night, in every place whatever.

“I will not teach any one to cant, nor will I disclose any of our mysteries to them.

“I will take my prince’s part against all that shall oppose him, or any of us, according to the utmost of my ability; nor will I suffer him, or any one belonging to us, to be abused by any strange _Abrams_, _Rufflers_, _Hookers_, _Paillards_, _Swaddlers_, _Irish Toyles_, _Swigmen_, _Whip Jacks_, _Jackmen_, _Bawdy Baskets_, _Dommerars_, _Clapper Dogeons_, _Patricoes_, or _Curtals_; but will defend him, or them, as much as I can, against all other outliers whatever. I will not conceal aught I win out of _Libkins_[70], or pun the _Ruffmans_[71], but will preserve it for the use of the company. Lastly, I will cleave to my _Doxy-wap_[72], stifly, and will bring her _Duds_[73], _Margery Prators_[74], _Goblers_[75], _Grunting Cheats_[76], or _Tibs of the Buttery_[77], or any thing else I can come at, as _winning_[78] for her wappings.”

The canters, it would appear, have a tradition, that from the three first articles of this oath, the first founders of a certain boastful, worshipful fraternity, (who pretend to derive their origin from the earliest times) borrowed both the hint and the form of their establishment; and that their pretended derivation of the first word _Adam_ is a forgery, it being only from the first _Adam Tyler_[70]. At the admission of a new brother, a general stock is raised for _booze_ or drink, to make themselves merry on the occasion. As for peckage or eatables, this they can procure without money, for while some are sent to break the ruffmans, or woods and bushes, for firing, others are detached to filch geese, chickens, hens, ducks, or mallards, and pigs. Their morts, or women, are their butchers, who presently make bloody work with what living things are brought to them; and having made holes in the ground under some remote hedge, in an obscure place, they make a fire, and boil or broil their food; and when it is done enough, fall to work tooth and nail; and having eaten more like beasts than human beings, they drink more like swine than men, entertaining each other during the time with songs in the canting dialect. As they live, so they lie together, promiscuously, and know not how to claim a property either in their goods or children; and this general interest ties them more firmly together, than if all their rags were twisted into ropes, to bind them indissolubly from a separation, which detestable union is farther consolidated by the preceding oath.

They stroll up and down all summer-time in droves, and dexterously pick pockets while they are telling fortunes; and the money, rings, silver thimbles, &c. which they get, are instantly conveyed from one hand to another, till the remotest person of the gang (who is not suspected, because they come not near the person robbed) gets possession of it; so that in the strictest search, it is impossible to recover it, while the wretches, with imprecations, oaths, and protestations, disclaim the thievery.

That by which they were said to get the most money, was, when young gentlewomen of good families and reputation, have happened to be with child before marriage, a round sum is often bestowed among Gipsies, for some mort to take the child; and, as in these cases it was never heard of more by the true mother and family, so the disgrace was kept concealed from the world; and, in the event of the child surviving, its parents are never known.

The following account of these wandering beings, is taken from Evelyn’s Journal, which throws some light on their degeneracy from the primitive tribes.

“In our statutes they are called Egyptians, which implies a counterfeit kind of rogues, who ‘being English or Welsh people,’ disguise themselves in uncouth habits, smearing their faces and bodies, and framing to themselves an unknown, canting language, wander up and down; and under pretence of telling fortunes, curing diseases, &c. abuse the common people, trick them of their money, and steal all that is not too hot or too heavy for them. See several statutes made against them, 28 Henry VIII. c. 10. 1 & 2. Philip and Mary, c. 4 & 5. Eliz. c. 20.

“The origin of this tribe of vagabonds called _Egyptians_, and popularly Gipsies, is somewhat obscure; at least the reason of the denomination is so. It is certain, the ancient Egyptians had the name of great cheats, and were famous for the subtilty of their impostures, whence the name might afterwards pass proverbially into other languages, as is pretty certain it did into the Greek and Latin, or else the ancient Egyptians, being much versed in astronomy, which in those days was little better than Astrology, the name was on that score assumed by these _diseurs de bonne avanture_, as the French call them, or tellers of good fortune. Be this as it may, there is scarce any country in Europe, even at the present day, but has its Egyptians, though not all of them under this denomination: the Latins called them _Egyptii_; the Italians, _Cingani_, and _Cingari_; the Germans, _Zigeuna_; the French, _Bohemiens_; others _Saracens_, and others _Tartars_, &c.

Munster, Geogr. L. III. c. 5. relates, that they made their first appearance in Germany, in 1417, exceedingly tawny and sun-burnt, and in pitiful array, though they affected quality, and travelled with a train of hunting dogs after them, like nobles. He adds, that they had passports from King Sigismund of Bohemia, and other princes. Ten years afterwards they came into France, and thence passed into England.

Pasquier, in his Recherches, L. IV. c. 19, relates the origin of the Gipsies thus: On the 17th of April, 1427, there came to Paris twelve penitents, or persons, as they said, adjudged to penance; viz. one duke, one count, and ten cavaliers, or persons on horseback; they took on themselves the characters of Christians of the Lower Egypt, expelled by the Saracens; who having made application to the Pope, and confessed their sins, received for penance, that they should travel through the world for seven years, without ever lying in a bed. Their train consisted of 120 persons, men, women, and children, which were all that were left of 1200, who came together out of Egypt. They had lodgings assigned them in the chapel, and people went in crowds to see them. Their ears were perforated, and silver buckles hung to them. Their hair was exceedingly black and frizzled; their women were ugly, thieves, and pretenders to telling of fortunes. The bishop soon after obliged them to retire, and excommunicated such as had shewn them their hands.

By an ordinance of the estates of Orleans, in the year 1560, it was enjoined, that all these impostors under the name of _Bohemians_ and _Egyptians_, do quit the kingdom on the penalty of the gallies. Upon this they dispersed into lesser companies, and spread themselves over Europe. The first time we hear of them in England was three years afterwards, viz. anno 1563.

Ralph Volaterranus, making mention of them, affirms, that they first proceeded or strolled from among the Uxii, a people of Persis or Persia. (See GIPSIES.)

The following characteristic sketch of one of the primitive gipsies, is ably delineated in the popular novel of Quentin Durward; with which we shall close this article:

Orleans, who could not love the match provided for him by the King, could love Isabelle, and follows her escort. Quentin, however, unhorses him, and sustains a noble combat with his companion the renowned Dunais; till a body of the archers ride up to his relief. The assailants are carried off prisoners, and our victorious Scot pursues his dangerous way, under uncertain guidance, as the following extract will shew:

“While he hesitated whether it would be better to send back one of his followers, he heard the blast of a horn, and looking in the direction from which the sound came, beheld a horseman riding very fast towards them. The low size, and wild, shaggy, untrained state of the animal, reminded Quentin of the mountain breed of horses in his own country; but this was much more finely limbed, and, with the same appearance of hardness, was more rapid in its movements. The head particularly, which, in the Scottish poney, is often lumpish and heavy, was small and well placed in the neck of this animal, with thin jaws, full sparkling eyes, and expanded nostrils.

“The rider was even more singular in his appearance than the horse which he rode, though that was extremely unlike the horses of France. Although he managed his palfrey with great dexterity, he sat with his feet in broad stirrups, something resembling a shovel, so short, that his knees were well nigh as high as the pommel of his saddle. His dress was a red turban of small size, in which he wore a sullied plume, secured by a clasp of silver; his tunic, which was shaped like those of the Estradiots, a sort of troops whom the Venetians at that time levied in the provinces, on the eastern side of their gulf, was green in colour, and tawdrily laced with gold; he wore very wide drawers or trowsers of white, though none of the cleanest, which gathered beneath the knee, and his swarthy legs were quite bare, unless for the complicated laces which bound a pair of sandals on his feet; he had no spurs, the edge of his large stirrups being so sharp as to serve to goad the horse in a very severe manner. In a crimson sash this singular horseman wore a dagger on the right side, and on the left a short crooked Moorish sword, and by a tarnished baldrick over the shoulder hung the horn which announced his approach. He had a swarthy and sun-burnt visage, with a thin beard, and piercing dark eyes, a well-formed mouth and nose, and other features which might have been pronounced handsome, but for the black elf-locks which hung around his face, and the air of wildness and emaciation, which rather seemed to indicate a savage than a civilized man.

“Quentin rode up to the Bohemian, and said to him, as he suddenly assumed his proper position on the horse, ‘Methinks, friend, you will prove but a blind guide, if you look at the tail of your horse rather than his ears.’

“‘And if I were actually blind,’ answered the Bohemian, ‘I could guide you through any county in this realm of France, or in those adjoining to it.’

“‘Yet you are no Frenchman born,’ said the Scot.

“‘I am not,’ answered the guide.

“‘What countryman, then, are you?’ demanded Quentin.

“‘I am of no country,’ answered the guide.

“‘How! of no country?’ repeated the Scot.

“‘No!’ answered the Bohemian, ‘of none. I am a Zingaro, a Bohemian, an Egyptian, or whatever the Europeans, in their different languages, may chuse to call our people; but I have no country.’

“‘Are you a Christian?’ asked the Scotchman.

“The Bohemian shook his head.

“‘Dog,’ said Quentin, (for there was little toleration in the spirit of Catholicism in those days,) ‘dost thou worship Mahoun?’

“‘No,’ was the indifferent and concise answer of the guide, who neither seemed offended nor surprised at the young man’s violence of manner.

“‘Are you a Pagan then, or what are you?’

“‘I have no religion,’ answered the Bohemian.

“Durward started back; for, though he had heard of Saracens and idolaters, it had never entered into his ideas or belief, that any body of men could exist who practised no mode of worship whatsoever. He recovered from his astonishment, to ask where his guide usually dwelt.

“‘Wherever I chance to be for the time,’ replied the Bohemian. ‘I have no home.’

“‘How do you guard your property?’

“‘Excepting the clothes which I wear, and the horse I ride on, I have no property.’

“‘Yet you dress gaily, and ride gallantly,’ said Durward. ‘What are your means of subsistence?’

“‘I eat when I am hungry, drink when I am thirsty, and have no other means of subsistence than chance throws in my way,’ replied the vagabond.

“‘Under whose laws do you live?’

“‘I acknowledge obedience to none, but as it suits my pleasure,’ said the Bohemian.

“‘Who is your leader, and commands you?’

“‘The father of our tribe—if I chuse to obey him,’ said the guide— ‘otherwise I have no commander.’

“‘You are then,’ said the wondering querist, ‘destitute of all that other men are combined by—you have no law, no leader, no settled means of subsistence, no house, or home. You have, may Heaven compassionate you, no country—and, may Heaven enlighten and forgive you, you have no God! What is it that remains to you, deprived of government, domestic happiness, and religion?’

“‘I have liberty,’ said the Bohemian—‘I crouch to no one—obey no one— respect no one.—I go where I will—live as I can—and die when my day comes.’

“‘But you are subject to instant execution, at the pleasure of the Judge.’

“‘Be it so,’ returned the Bohemian; ‘I can but die so much the sooner.’

“‘And to imprisonment also,’ said the Scot; ‘and where, then, is your boasted freedom?’

“‘In my thoughts,’ said the Bohemian, ‘which no chains can bind; while yours, even when your limbs are free, remain fettered by your laws and your superstitions, your dreams of local attachment, and your fantastic visions of civil policy. Such as I are free in spirit when our limbs are chained—You are imprisoned in mind, even when your limbs are most at freedom.’

“‘Yet the freedom of your thoughts,’ said the Scot, ‘relieves not the pressure of the gyves on your limbs.’

“‘For a brief time that may be endured; and if within that period I cannot extricate myself, and fail of relief from my comrades, I can always die, and death is the most perfect freedom of all.’

There was a deep pause of some duration, which Quentin at length broke, by resuming his queries.

“‘Yours is a wandering race, unknown to the nations of Europe—Whence do they derive their origin?’

“‘I may not tell you,’ answered the Bohemian.

“‘When will they relieve this kingdom from their presence, and return to the land from whence they came?’ said the Scot.

“‘When the day of their pilgrimage shall be accomplished,’ replied his vagrant guide.

“‘Are you not sprung from those tribes of Israel which were carried into captivity beyond the great river Euphrates?’ said Quentin, who had not forgotten the lore which had been taught him at Aberbrothock.

“‘Had we been so,’ answered the Bohemian, ‘we had followed their faith, and practised their rites.’

“‘What is thine own name?’ said Durward.

“‘My proper name is only known to my brethren—The men beyond our tents call me Hayraddin Maugrabin, that is, Hayraddin the African Moor.’

“‘Thou speakest too well for one who hath lived always in thy filthy horde,’ said the Scot.

“‘I have learned some of the knowledge of this land,’ said Heyraddin.— ‘When I was a little boy, our tribe was chased by the hunters after human flesh. An arrow went through my mother’s head, and she died. I was entangled in the blanket on her shoulders, and was taken by the pursuers. A priest begged me from the Provost’s archers, and trained me up in Frankish learning for two or three years.’

“‘How came you to part with him?’ demanded Durward.

“‘I stole money from him—even the God which he worshipped,’ answered Hayraddin, with perfect composure; ‘he detected me, and beat me—I stabbed him with my knife, fled to the woods, and was again united to my people.’

“‘Wretch!’ said Durward, ‘did you murder your benefactor?’

“‘What had he to do to burden me with his benefits?—The Zingaro boy was no house-bred cur to dog the heels of his master and crouch beneath his blows, for scraps of food—He was the imprisoned wolf-whelp, which at the first opportunity broke his chain, rended his master, and returned to his wilderness.’

“There was another pause, when the young Scot, with a view of still farther investigating the character and purpose of this suspicious guide, asked Hayraddin, ‘Whether it was not true that his people, amid their ignorance, pretended to a knowledge of futurity, which was not given to the sages, philosophers, and divines, of more polished society?’

“‘We pretend to it,’ said Hayraddin, ‘and it is with justice.’

“‘How can it be that so high a gift is bestowed on so abject a race?’ said Quentin.

“‘Can I tell you?’ answered Hayraddin—‘Yes, I may indeed; but it is when you shall explain to me why the dog can trace the footsteps of a man, while man, the noble animal, hath no power to trace those of the dog. These powers, which seem to you so wonderful, are instinctive in our race. From the lines on the face and on the hand, we can tell the future fate of those who consult us, even as surely as you know from the blossom of the tree in spring, what fruit it will bear in the harvest.’”

JUGGLERS, THEIR ORIGIN, EXPLOITS, &c.

Those occupations which were of the most absolute necessity to the support of existence, were, doubtless, the earliest, and, in the infancy of society, the sole employments that engaged attention. But when the art and industry of a few were found sufficient for the maintenance of many, property began to accumulate in the hands of individuals, and as all could no longer be engaged in the productions of the necessaries of life, those who were excluded applied their ingenuity to those arts which, by contributing to the convenience of the former, might enable them to participate in the fruits of their labour; and several of these have acquired a pre-eminence over the more useful avocations. A taste for the wonderful seems to be natural to man in every stage of society, and at almost every period of life; we, therefore, cannot wonder that, from the earliest ages, persons have been found, who, more idle or more ingenious than others, have availed themselves of this propensity, to obtain an easy livelihood by levying contributions on the curiosity of the public. Whether this taste is to be considered as a proof of the weakness of our judgment, or of innate inquisitiveness, which stimulates us to enlarge the sphere of our knowledge, must be left to the decision of metaphysicians; it is sufficient for our present purpose to know that it gave rise to a numerous class of persons, whom, whether performers of sleight of hand, rope-dancers, mountebanks, teachers of animals to perform extraordinary tricks, or, in short, who delude the senses, and practice harmless deception on spectators, we include under the common title of Jugglers.