Introduction (part 2)

The dial on the tower also bears the figure of a mermaid. There must have been some origin for such a legend; perhaps some youth was drowned off the coast, and it was imagined that a mermaid had beguiled him away. The same sea-lady appears to have been heard of later, for it is said that "a long time after, a vessel lying in Pendour Cove cast her anchor, and in some way barred the access to a mermaid's dwelling. She rose up from the sea and politely asked the captain to remove it. He landed at Zennor, and related his adventure, and those who heard it agreed that this must have been the lady who decoyed away the poor young man." But why poor? The connection may have been a happy one; the mermaid was evidently courteous in manners, though her representation on the Zennor bench-end is not exactly beautiful. Zennor Hill or Beacon rises to 750 feet in desolate grandeur, and on this high land, often haunted by foxes and badgers, is the great Zennor Quoit or cromlech, thought to be the finest in Britain. Its slab, 18 feet in length, has slipped from its rest. It is an immense titanic monument, whose story no one can tell us; yet in this district these things are common, and utterly disregarded by the countryfolk. They have forgotten even the tales of the giants who used to play "bob-buttons" with them. He who wanders among these undated relics and wild stony moorlands may easily go astray; the cairns and tors are very like each other, and paths are few. Sometimes also there are blinding mists or fierce winds heavy with rain; at other times a glamour of loveliness steals over the desolate wastes, sunsets wrap them in atmospheric glory, or dreamy noons brood over them with deep calm. Between Zennor and St. Ives is the parish of Towednack, where they tried to build a hedge around the cuckoo. It is just a symbol of our craving to keep the springtime ever with us; the hedge was not high enough, and the cuckoo flew out at the top. The name of the hamlet was formerly Towynnok, which evidently embodies a dedication to St. Winnoc—probably the same saint as we find at Landewednack. The low, sturdy little tower has no pinnacles; when the folk were building it the devil came each night and pulled them down. But this parish does not touch the sea at all. Off the coast are the rocks known as the Carracks, beyond which we pass Penynys and Hor Point, and so reach the "Island" of St. Ives.

Chapter XII

ST. IVES

Some years since, when the average man spoke of Cornwall he was thinking of St. Ives—and perhaps of Tintagel. These were the two places whose names had taken the public imagination, the one being typical of the Duchy's romance, the other of her everyday life. But in those days love of the picturesque had not quite overcome a dislike of fishy and other smells. Walter White frankly told his readers not to disenchant themselves by going into St. Ives; he recommended admiring it from a distance. The town's name was familiar in popular songs, and it was known as a prosperous fishing-port. Then the artists arrived, and—perhaps more important still—a much improved railway service. At the present day the reputation of St. Ives is assured, yet it is certainly less popular as a holiday resort than some other places in Cornwall; those who come here usually prefer the suburban district of Carbis Bay. Newquay has attained an easy supremacy in popularity; Bude is following in its wake; while South Cornwall has Looe and Fowey, the Lizard, Penzance, with numerous small coast-side hamlets for the delight of quieter guests. But St. Ives maintains its position as a typically Cornish town; its past is thoroughly interesting, and its records ample; it is a striking and in some respects fascinating link between the bygone and the present. Old St. Ives seems to derive entirely from the little headland known as The Island. It was just one of those places that the ancients loved to fortify, almost insular and easily defensible. The dry-stone defence known as the Two Edges was probably constructed by men of the Stone Age; it is certainly pre-Celtic. Other strongholds of the same date may be found at Gurnard's Head, at Trencrom, and at Bosigran, to name only a few. The Island may have been really insular when first fortified. There are remains of an old chapel of St. Nicholas on the point of the headland, and it is difficult to say whether this must be associated with the name of St. Ia; there is also an oratory of St. Leonard, known as "the Chapel," close to the stone pier. We may fairly conclude that both these are later than the cell of St. Ia, which was on the site of the present parish church. This saintly woman must on no account be connected with the dedications of the Cornish St. Ive (pronounced Eve) near Liskeard, or the St. Ives of Huntingdonshire. She appears to have reached Cornwall late in the fifth century, coming in the company of the Irish prince, Fingar, who renounced his kingdom in order to preach Christianity. Fingar is claimed as a convert of St. Patrick. St. Ia is said to have floated to the Island, anciently named Pendinas, on a miraculous leaf, by which is clearly meant a coracle of the kind still to be seen in parts of Wales. Her comrades went on to evangelise other parts of Cornwall, but she remained here, living in a beehive-hut of the style called "Picts' houses," and doing her best to soften the faith and manners of the rude inhabitants. It is said that she was martyred by a local king or chieftain, Tewdrig, or Theodoric. She resided here long enough to impress her name permanently on the locality, whose earliest Latin name that we can trace was Parochia Sancte Ye, while the Cornish name was Porthia. The existing church stands on the site of an oratory which was either her own foundation or was erected soon after her death by loving disciples. Till 1409 St. Ives, being only a small fishing hamlet, belonged ecclesiastically to Lelant; but at that date the people petitioned the Pope, through their lord of the manor, Champernowne, that they might have a separate church: "As it had pleased the Almighty God to increase the town inhabitants and to send down temporal blessings most plentifully among them, the people, to show their thankfulness for the same, did resolve to build a chapel in St. Ives, they having no house in the town wherein public prayers and Divine service was read, but were forced every Sunday and holy day to go to Lelant church, being three miles distant from St. Ives, to hear the same, and likewise to carry their children to Lelant to be baptized, their dead to be there buried, to go there to be married, and their women to be churched." In response to this appeal the Pope directed the Bishop of Exeter that the chapels both of St. Ives and Towednack should be made parochial, "with font and cemetery, but dependent on Lelant." The people set to work at once, bringing the necessary granite from Zennor by boat, roads being then quite unfit for transit of heavy burdens. Completed in 1426, the church consists of chancel, nave, and two aisles, with a tower 119 feet in height. The roofs are of decorated wagon-form, with figures of angels at the springings of the braces. The Trenwith aisle was added a little later. In the original church was an organ, very fine for those days; it was destroyed in 1648 by the Puritans. There are some very good bench-end carvings, not all in their original position, and there is a Trenwith brass with the figure of St. Michael ludicrously restored. Many other objects of interest may be noted, both within and without the church, including a fifteenth-century cross in the churchyard, thrown down by the Puritans and re-erected.

Historically, St. Ives has played no great part, but what may be called its domestic annals are singularly varied and full. The chief events that can be called historical are a landing of the French at Porthminster during the reign of Henry VI., and the anchoring of Perkin Warbeck in St. Ives Bay, in 1497, when he was proclaimed as Richard IV. St. Ives was also concerned in the Western Rebellion of 1549, when the Cornishmen rose on behalf of their ancient religion. There was a question of language also, as well as of faith, as we may see from the articles of complaint:—

"We will not receyue the new Servyce, because it is but lyke a Christmasse game, but we wyll have our olde Servyce of Mattens, masse, evensong and procession in Latten as it was before. And so we the Cornyshe men, whereof certen of us understa'de no Englysh, utterly refuse this newe Englysh.... We wyll have holy bread and holy water made every Sundaye; Palmes and ashes at the times accustomed; Images to be set up again in every church, and all other aunceint olde Ceremonyes used heretofore by our Mother the Holy Church. Item we wyll have everye preacher in his sermon and every Pryest at his masse, praye specially by name for the soules in purgatory as owre forefathers dyd."

This rising, which began in Devonshire, rapidly spread throughout Cornwall; it was, indeed, the fiercest and most serious of all the risings against an enforced Reformation. It ended in disaster; many Cornishmen were killed either in the field or by hanging afterwards; among whom was John Payne, mayor or portreeve of St. Ives. Of the religious aspect of the quarrel nothing need be said; but it is certain that the compulsory introduction of the English Bible and Prayer Book proved the death-blow of the Cornish language. It did not die at once, but it speedily began to languish, and two centuries later was practically extinct. During the Civil War St. Ives sided with the Parliament, and its church, therefore, does not contain the letter of thanks from King Charles that is so commonly seen in Cornish churches. The little town was always strong in local patriotism, and sturdily nursed its own interests as a fishing port; yet a study of its Borough Accounts proves that it could be generous at times, and these accounts are such delightful reading that a few extracts must be quoted. They begin with the year 1573; the quaintness of diction and the "indifferent spelling" add piquancy and remoteness to some of the entries.

Many of these have to do with expenses towards the keep of foundlings, burying of the dead by the parish, and other charities; thus, a very few years from the commencement, we have:—

"Pd. Eliz: Rodger to keepe a base childe founde by the p'rishe and for half of a pecke of blye, XVIIId.

"Pd. Alce caraway who releeveth certaine children of the parishe, VId.

"Pd. a poore man of Morestowe whose house was burnte and his wiefe distracted of her witts, XIId."

The charitable doings of these good St. Ives folk were evidently very numerous and very varied; but these entries are not all of almsgiving. Thus, in the same year as above, we have the following:—

"Easter Quarter. Impmis pd. for two dele boordes to make a newe seate to the vicar, IIId."

Also:—

"Item paid to the younge felow which is our clarke, IIs."

Many of the entries have to do with licensed beggars, or shipwrecked seamen, or the raising moneys for the deliverance of foreign captives; but the variety is endless and delightful. Thus, after reading of a shilling bestowed upon "a man of Irelande that had his barke stollen by pirats," we have the record of a similar sum paid "ffor a paire of breches ffor John the lasar." This John seems to have cost the parish sundry amounts for his breeches and jerkins; but in 1596 it would appear that St. Ives was quit of him, if it is he to whom the following refers:—

"Pd. to a cople of women that shrowded ye lazar John Nyclis: and ther breake faste yt tyme, VIs."

Immediately after this eightpence is given "to a pore lame sowldior hurted in the quenes servyce in yrland having a lisens." The town could make merry at times, as we find when sixpence was paid "for a pynte of Secke when our burgesse Mr. Harrys was chosen"—which is very moderate compared with Falstaff's payments for the same liquor. In 1626 we read that special harbour-dues were levied to pay for the repair of the "peere or Kay of St. Ives"; in which dues there were special charges for English vessels and somewhat higher for "Alients." The writer is of divided mind as to the spelling of pier, for he passes from "peere" to "peor." It is interesting to note that "All alients for roulinge on the sande te paye pr tonn IId."; which does not refer to any merry sport of rolling on the sands, as sometimes practised by exhilarated visitors, but to rolling of fish. It was doubtless a useful provision that "noe garbadge of ffishe or stinkinge ffishe should be cast above full sea marke att neape tide on the sande." What with the queer wordings and the defective punctuation, it is sometimes difficult to fathom the exact purport of entries. Thus, about the year 1629, we have mention of two shillings given "to a poore distressed scholler that came to our towne from Germanie the 27th of ffebruarie to seeke passadge home from Ireland." Query, where was the poor "scholler" going? In 1640 the famous silver wishing-cup was presented to the town by Sir Francis Basset, being about a foot in height; it was really drunk from in old corporation festivities, but the wine was latterly dipped from it in a ladle. It is inscribed as follows:—

"If any discord 'twixt my friends arise
Within the Borough of beloved Saint Ies,
It is desyred that this my cup of love
To every one a peacemaker may prove;
Then am I blest, to have given a legacie
So like my heart unto posteritie."

A little later we read of sixpence paid "to one that did whipp the mayde that would drowne herself"; from which it is clear that the town did not encourage suicide. Just below is, "Item, more to six distressed Bristoll men their vessell being taken att Sea, 4s. 6d." There are many such entries, of which St. Ives may well be proud.

But these accounts also bear record of less peaceful proceedings. Under the year 1681, after an entry of four shillings received from "ffower offendors for their breach of the Saboth," we have a chronicling of disturbance caused by St. Just men, and a fine on them "for their riotous assembling into the Borough." A little later is the item: "Pd constables to putt St. Just men to Lanceston, £6 9s. 6d."; also 5s. "paid Mr. Robinson to dress their wounds." It is pleasant to think that the St. Ives folk were such good Christians. In 1685 the borough paid some attention to the condition of its drum: "Pd Henry Anthony for new making the Towne drum 2s. 6d." Later, there is a payment to Henry Barber for beating the same. Immediately after there is much to-do about some sugar stolen by a man named Teage; sugar was a costly luxury in those days. One of the items is this: "Spent by Mr. Trentwith, Mr. Robinson, my self & Mr. May, at St. Earth, Gwynear, Camborne and other places to discover the Sugar stollen by Teage being out two dayes, £1 3s. 6d." It is amusing to notice how the writer's modesty held good until he had recorded the names of Trentwith and Robinson, after which it rebelled and insisted on taking precedence of Mr. May. This Teage business caused a deal of trouble, and many witnesses were carried to Launceston as evidence against him, at great expense; yet the borough did not scruple, shortly afterwards, to expend a shilling "for poynts to whip the boyes veiweinge the parish bounds," and another shilling for the drummer on that occasion. In 1681 there was trouble with the vicar who served the three parishes of St. Ives, Towednack, and Lelant, about the payment of tithes; the vicar seems to have been non-resident, and often attended to his pastoral duties at inconvenient times. In 1690 King William's victory at the Boyne cost the borough a pound in merry-making, to which we may add the following entry of 5s. 6d. "for a Tar Barrell and Syder." In the same year an itinerant beggar seems to have won alms from the authorities under a false ticket:—

"Given ffrancis Browne by consent who brought a Let pas by that name, but afterwards his name apeared to bee ffrancis Jackson 1s. 0d.

"Pd. the Cryer to whip him and for thongs 1s. 1d."

Under the year 1693 we are reminded of perils, now happily impossible, that then lurked around these shores. There is an entry of half-a-crown paid to William Thomas "for his labour to goe to ffalmouth to give an account that two ffrench privateers lay in our bay"; and a little later another half-crown was given "to ffower poore boyes that were taken by a ffrench privateer." The beginning of 1698 seems to have been especially devoted to charities; we have record of sums given to two distressed men and their children whose houses were burnt; to two poor Irishmen cast away at Zennor; to a poor traveller and his wife, a seaman who had lost his hand, a captain who had lost all his goods by wreck, and a poor disbanded soldier. Also, four shillings given to two "poore soldiers which came from Silly." It has generally been understood that Scillonians object to their name being spelt in this manner; yet we have a later entry of expense "examining the Silly Soldiers." One is tempted to quote much further from these alluring records, and they certainly assist us considerably in understanding the old-time ways of living, as we ramble about the tortuous byways, nooks and corners of St. Ives. In the letter the accounts are strictly local; in the spirit they may be taken as typical of almost any West Country town of that date, and they have the frequent touch of humanity that relieves bare figures from monotony.

In connection with the flourishing condition of Methodism at St. Ives, it is important to remember that John Wesley paid the town as many as twenty-seven visits, beginning in 1743 and ending in 1789. There was already a society of his followers here when he began his visits, but they were very unpopular with the majority of the townsfolk, who accused them of sympathy with the Pope and the Jacobites. Wesley's own reception was very mixed; he received some countenance and a good deal of mob violence. Not only the vicar and curate of St. Ives were against him, but he had a still more formidable opponent in Dr. Borlase, the antiquarian vicar of Ludgvan. When a parishioner tried to persuade Borlase that Wesley's preaching was doing good, he exclaimed, "Get along; you are a parcel of mad, crazy-headed fellows." Yet two years after his first visit Wesley was able to describe St. Ives as "the most still and honourable post (so are the times changed) which we have in Cornwall." But when he paid his fifth visit, in 1750, it is clear that opposition had not died out. He tells us that: "Having first sent to the mayor to inquire if it would be offensive to him, I preached in the evening not far from the market-place. There was a vast concourse of people, very few of the adult inhabitants of the town being wanting. I had gone through two-thirds of my discourse, to which the whole audience was deeply attentive, when Mr. S. sent his man to ride his horse to and fro through the midst of the congregation. Some of the chief men in the town bade me go on, and said no man should hinder me, but I judged it better to retire to the room." We may be sure it was no personal shrinking, but a regard for the public peace, that caused the preacher's decision. Twenty years later he wrote: "Here God has made all our enemies to be at peace with us, so that I might have preached in any part of the town. But I rather chose a meadow, where such as would might sit down, either on the grass or on the hedges—so the Cornish term their broad stone walls, which are usually covered with grass." Of his last visit he says that "well-nigh all the town attended, and with all possible seriousness. Surely forty years' labour has not been in vain here." The numberless meeting-houses and Bethels throughout Cornwall bear at least one form of testimony to the enduring fruits of that "forty years' labour."

There are other things besides Methodists at St. Ives; there are painters and pilchards. The colony of artists here is almost as famous as that of Newlyn, and there are at least sixty different studios. Pictures from St. Ives have won world-wide fame; in fact, artistically, Cornwall would have long since become stale were it not for its inexhaustible charm. The painters bring something of a Latin Quarter element with them, and are by no means limited to British in nationality. Mr. Stanhope Forbes says: "I remember finding in a house at St. Ives where I was calling, four painters of four different nationalities. In that town Zorn, the well-known Swedish artist, painted his first oil picture, which now hangs in the Luxembourg, and for it his palette was set by an equally celebrated American painter who at that time resided there."

The studios are specially thronged during the winter months, as the climate allows much open-air work; in the summer many of the painters fly to other hunting-fields, leaving Cornwall to the tourist. The Cornish have grown accustomed to the painters by this time, and cease to regard them with wondering curiosity; they are recognised as having distinct local uses. Many of the pictures now displayed in exhibitions bespeak a close intimacy between the painters and the fishermen. But the pilchards are of still more importance to the little huddled town where the fishers live; and these usually begin to arrive about August, when the huers have already taken up their position on the high places around, in order to signal the first sighting of the shoals. The huers are on watch from August till late October, and it is the method of taking by seine that renders their signalling of great importance. The exact position of the fish must be ascertained before the seine-nets are dropped to enclose them. The takes are sometimes enormous, but seasons greatly vary, as the fish are governed by laws of feeding whose operation we cannot easily trace. The average annual taking of pilchards in Cornwall is estimated at 20,000 hogsheads. Gulls in countless numbers hover above the fishing-boats, and swoop down for their share in the spoil; sometimes, however, scared away by the more powerful gannets, with whom they dare not dispute. At times the gulls are a distinct nuisance and something more to the fisherman; they will snatch fish from his very boat, and the constant loss must be very considerable; yet there is a superstitious idea that the gull is the fisherman's friend—an idea in which we might rejoice more if it led the men to be equally humane towards other living creatures. The same mercy is by no means shown to the gannet. But a more serious enemy of the men is the dogfish, who tear their nets; and the fishers are taking their revenge by trying to popularise this fish as an article of food, under the name of the "flake." Besides the prevalent fishing with seines, there is much drift-fishing from St. Ives, taking place at night; the boats being dotted about within and outside the bay, with their headlights showing like twinkling stars. The St. Ives men are not dependent on pilchards only, happily for them; in winter their seines take many mullet, which are mostly sent to Paris. The shore-seine used for these is comparatively small; it is coiled and passed round the school, and the two ends then drawn ashore. Here, as elsewhere, the men are usually parcelled into companies—a kind of limited share-company; they take turns in shooting the nets, and profits are shared. The control of affairs by husband and wife is a different sort of share-company; the wife is supreme mistress at home, but the man becomes "boss" as soon as he gets his sea-boots on. Many mackerel are often brought to St. Ives, and the men go still further afield after herring; but somehow the catch of the pilchard seems the most distinctively local feature, and the fish, once common much further east, is still an important actuality to all the Land's End fishing ports. The typical Cornishman has always been a fisher or a tin-miner; and both still flourish.

Picturesque and artistic St. Ives clusters narrowly about the harbour and on the neck of the Island; the more modern residences and lodging-houses stretch above Porthminster Beach, with a popular development at Carbis Bay. More inland suburbs are chiefly devoted to the mining that has suffered so many vicissitudes—flourishing, then decadent, and now flourishing again. One such centre is Halsetown, a mining settlement founded something less than a century ago by James Halse, of the old Cornwall Hals family; he was a solicitor and a mayor of St. Ives, intimately connected with the mines. But in this rather unattractive quarter we are less likely to think of Halse than we are of Sir Henry Irving, who spent his childhood here. The reputation of a great actor becomes very much a phantom affair after a few years; but as we still associate the name of Garrick with a brilliant period of the Georgian age, so the name of Irving must always be linked with the later brilliant period of the Victorian. To the younger generation of theatre-goers he is fast becoming like a half-mythical demigod—one of those whom the elder folk mention with regretful shakings of the head when newer favourites are lauded. The actor was not born in Cornwall, but in Somerset; his mother, however, was a Cornish woman named Behenna, and one of his aunts was Mrs. Penberthy, wife of Captain Isaac Penberthy, whose captaincy of course referred to his position as overseer of mines here at Halsetown. Hither Irving was brought in his fourth year, and his memories of Cornwall remained vivid to his dying day. "I recall Halsetown," he said, "as a village nestling between sloping hills, bare and desolate, disfigured by great heaps of slack from the mines, and with the Knill monument standing prominent as a landmark to the east. It was a wild and weird place, fascinating in its own peculiar beauty, and taking a more definite shape in my youthful imagination by reason of the fancies and legends of the people. The stories attaching to rock and well and hill were unending; every man and woman had folk-lore to tell us youngsters. We took to them naturally—they seem to fit in wisely with the solitudes, the expanses, the superstitious character of the Cornish people, and never clashed in our minds with the Scriptural teachings which were our daily portion at home. These legends and fairy stories have remained with me but vaguely—I was too young—but I remember the 'guise dancing,' when the villagers went about in masks, entering houses and frightening the children. We imitated this once, in breaking in on old Granny Dixon's sleep, fashioned out in horns and tails, and trying to frighten her into repentance for telling us stories of hell-fire and brimstone. The attempt was not too successful." Mrs. Penberthy was a Methodist and a teetotaler, of deeply religious instincts; yet the boy's life with his cousins was evidently free and uncramped. The uncle was strong, somewhat passionate, but lovable. If there was some sternness in the home atmosphere, there was also plenty of affection, and that is the most vital point. "Halsetown gave me a good physical start in life, at any rate," said the actor. "I attribute much of my endurance of fatigue, which is a necessary part of an actor's life, to the free and open and healthy years I lived at Halsetown, and to the simple food and regular routine ordered by my aunt. We rambled much over the desolate hills, or down to the rocks at the seashore. There was plenty of natural beauty to look for, and I suppose we looked for it. I know the sea had a potent attraction for me. I was a wiry youth, as I believe, when the time came for me to join a London school."

The Knill monument mentioned by Irving claims a little more attention. John Knill, born at Callington in 1733, after being articled to a Penzance solicitor, became collector of Customs at St. Ives, and in 1767 was chosen mayor. A few years later Government sent him to Jamaica to inspect the ports; he was private secretary to the Earl of Buckinghamshire, Lord-Lieutenant of Ireland; and in late life he became a practising solicitor at Gray's Inn, as well as magistrate for the county of Middlesex. He died in London, 1811. Long before this date he had erected his own mausoleum on Worvas Hill, near St. Ives, and to this his remains were brought. Among many legacies, his will directed that certain ceremonies should be observed once every five years, on the festival of St. James the Apostle; £10 to be spent "in a dinner for the mayor, collector of Customs, and clergyman, and two friends to be invited by each of them, making a party of nine persons, to dine at some tavern in the borough; £5 to be equally divided amongst ten girls, natives of the borough and daughters of seamen, fishermen or tinners, each of them not exceeding ten years of age, who shall, between ten and twelve o'clock of the forenoon of that day, dance for a quarter of an hour at least, on the ground adjoining the mausoleum, and after the dance sing the 100th Psalm of the old version, to the fine old tune to which the same was then sung in St. Ives Church; £1 to a fiddler who shall play to the girls while dancing and singing at the mausoleum, and also before them on their return home therefrom; £2 to two widows of seamen, fishermen or tinners of the borough, being sixty-four years old or upwards, who shall attend the dancing and singing of the girls, and walk before them immediately after the fiddler, and certify to the mayor, collector of Customs, and clergyman, that the ceremonies have been duly performed; £1 to be laid out in white ribbons for breast-knots for the girls and widows, and a cockade for the fiddler, to be worn by them respectively on that day and on the Sunday following." These observances have been duly performed, the last date being 1906, when many visitors attended to witness the proceedings.

A little eastward of Carbis Bay is Lelant, the mother-parish of St. Ives. Its full title is St. Uny Lelant, and the dedication is to the Irish Eoghain or Euinus, whom we find in Brittany as Uniac. There are other traces of him in Cornwall, as at Redruth and Sancreed; and it is probable that he arrived in Cornwall about the same time as St. Ia, but the fullest traditions of him relate to his Irish life. The word "Lelant" is explained as Lan-nans, the "valley-church"; in old books we still find the parish named as Lanant. The stronghold of Tewdrig, who murdered St. Ia and other saints, is supposed to have been on the coast here, its traces concealed by the sweeping sands that very nearly made an end of the village entirely, as they really did destroy its one-time harbour. A number of skeletons of prehistoric date were discovered when cutting for the railway to St. Ives, proving the early occupation of these coasts. Norden, writing more than three centuries since, says that Lelant was "sometyme a haven towne, but now of late decayed by reason of the sande which has choaked the harbour and buried much of the landes and houses; many devises they use to prevent the absorption of the churche." But the cultivation of the sand-rush, arundo arenaria, has done what the other "devises" failed to do; and the rushy towans have now provided an ideal golf-course, which prospers though the little town is somnolent. It is here that St. Ives visitors do most of their golfing, and the ground is described as "a natural seaside course, with charming views in all directions. The holes are rather short and tricky, and put a premium on local knowledge. Last, but not least, Lelant can boast a climate absolutely ideal for golf in winter." Lelant Church is interesting, but has lost its fine old bench-ends and screen. It is connected with the memory of a former vicar, Parson Polkinghorne, who was a renowned ghost-layer, a redoubtable fox-hunter, and a skilled hurler. His exorcising formula is said to have commenced with the words "in Nommy Dommy," and we are told it was in Latin throughout—as we may believe from this specimen. But the days of the exorcist are over now—there are no ghosts to lay, or only such as will not be laid.

There is a ferry at Lelant, taking the traveller across the Hayle creek to sandy Phillack, one of the mother-parishes of Hayle. This is the narrowest section of the Cornish peninsula, and from Hayle River to Mount's Bay is only about four miles across; a good road makes the journey from sea to sea. It is just a neck of land dividing north from south, and persons susceptible to climatic change say that the difference can be noticed when they get half-way across. Hayle, a little waterside town of less than two thousand inhabitants, is not particularly attractive. There is a charm in the endless sand-blown dunes that stretch on both sides of the estuary, but dismal weather can make them desolate, and wild weather converts them into a howling waste; while Hayle itself, with some small shipping and industry, is a place that the lover of beauty does not often care for. But it is not altogether to be despised, and it is conveniently situated on the main Great Western line. This Hayle district was once the great landing-place of saints from Ireland, who came here rather numerously about fifteen centuries since; those who came from Wales usually landed near Padstow or came to Cornwall by way of Devon. One such Irish saint was Gwythian, who built his oratory a few miles north of Hayle, and the remains of this rugged little church have lately been rescued from the sands, with a special service of commemoration held over it. The Irish saints brought their style of building with them, and such relics as those of St. Piran and St. Gwythian are exactly similar in style to the oldest memorials of the same nature in Ireland. The masonry was of the simplest—a mere laying of rough stones together without mortar. Some have supposed this oratory of St. Gwythian to be the earliest religious building surviving in Britain, but it is very difficult to say anything definite. If the little church really survived as the saint left it its claim would be a good one, but, like St. Piran's, it is more likely to be a century or two later. Visitors must not expect to learn much about the saints or about the monuments from the countryfolk, either here or anywhere else in Cornwall. With luck they may get a few quaint notions and superstitions out of the older people; but the younger folk are educated in a different manner now—universal school systems tend to uniformity and usually to a deadening of the imagination. For the legends and traditions of the country-side it is necessary to go to the guide-books, which are themselves often misleading. If a traveller were to go through Cornwall compiling a book that should contain solely what he saw and heard, it would be something quite different from the ordinary handbook, and those who only know the Duchy by reading about it would be chiefly struck by its omissions. The people, here as elsewhere, no longer care much for the traditions of their forefathers; and the delightful literary works that belong to topography are the result and the supply of a culture in which the ordinary men and women of the localities have small share. The visitor should carry the best literary guide he can procure with him, otherwise he is likely to learn little of the country's lore and its antiquities—unless now and then he applies to a clergyman or perhaps an intelligent schoolmaster. The days of oral tradition have passed for ever. We need not complain when we remember that written literature is a result of this decease.

Chapter XIII

FROM HAYLE TO PERRAN

A good road runs from Hayle to Gwythian, skirting the Phillack towans, and then passes onward to Portreath. For the most part it keeps near the sea, so that the cyclist need not feel he is losing everything worth seeing; but the pedestrian, if he does not mind a few rough places, will do better still by taking the cliff path. Camborne and Redruth, lying some miles inland, are not likely to tempt the traveller, unless he be a mining expert intent on studying newest methods, or unless he be a lover of Rugby football, of which, in the proper season, he might see some good games. Cornwall, having deserted hurling for the more modern development of the ball game, has won high position, and these two mining towns are the chief centres of the sport. Something other than football, however, attracts most of those who come to Cornwall, and one such attraction ought to be the lovely view of St. Ives Bay to be enjoyed from the Godrevy headland. The reef of rocks lying off this eastward point of the bay has been a deadly trap for navigation, and the lighthouse, on an island close to the mainland, was first erected in 1857. One early wreck on these crags is connected with memories of the beheaded Charles I. On the day of his execution a fierce storm broke on the coast, easily interpreted by loyal Cornishmen as a judgment of God. A vessel containing the royal wardrobe and other furnishings was riding at the time in St. Ives Bay, being bound for France, and this was driven by the tempest on the Godrevy rocks. Of the sixty persons on board all were lost with the exception of a man and boy; these, with a wolfhound, swam to the islet on which the light now stands and were carried to St. Ives as soon as the storm permitted their rescue. With all the assistance that a powerful light can give the Godrevy stones are still perilous. The lighthouse is finely placed and its white tower is a conspicuous mark along the coast. The eastward projection of this headland is Navax Point. A little beyond is the deep and narrow gorge of Hell's Mouth—not the only spot so named in Cornwall—whose dim caverns and beach are said to be more frequented by seals than any other part of the Cornish coast; but the seals will soon be a thing of the past—they are foolishly and cruelly shot by men whose instinct is to shoot everything. The caves were once haunted by smugglers also, and their operations were admirably seconded by Nature. There is a sprinkling of little islets along the shore here, one of which is Samphire Isle. About a mile inland, on the left of the road, is Tehidy House, with its parks and plantations of nearly one thousand acres, said to have once reached to the foot of Carn Brea. This is the seat of the Bassets, one of the most memorable of Cornish families, having played a great part in the Duchy's history. The Bassets were among the earliest Norman settlers in England and can be traced in Cornwall as early as the time of Robert de Mortain, half-brother of the Conqueror. They do not appear to have gained a permanent settlement in Cornwall, however, till the reign of Henry II., when Thomas Baron Basset, of Hedendon, Oxfordshire, married Adeliza de Dunstanville and so took root at Tehidy. The family intermarried with the best local families—Grenvilles, Trelawneys, Godolphins, Rashleighs, Prideaux. Francis Basset, who was associated with Grenville in the glorious victory of Stamford Hill, Stratton, was knighted by Charles I. after the fight of Braddoc Down. Some of his letters to his wife at this time are preserved, and they compare with Bevil Grenville's for touching simplicity and whole-hearted affection. His joy at the victories, which seemed to have established the Royal cause on a firm basis—at least in the West—is expressed in several of these. "Peace," he exclaims, "and I hope perpetual. Sadd houses I have seen many, but a joyfuller pleasanter day never than this. Sende the money, as much and as soone as you can. Sende to all our ffriends at home, especially, this good news. I write this on my saddle. Every friend will pardon the illness of it, and you chiefly, my perfect joy." To this he adds in a postscript: "The Kinge and army march presently for Plymouth. Jesus give the King it and all. The King, in the hearing of thousands, as soon as he saw me in ye morning, cryed to mee, 'Deare Mr. Sheriffe, I leave Cornwall to you safe and sound.'" The letter is addressed "To my Lady Bassett, at her Tehidy, joyfull. After the success near Lostwithiel." It was not long, however, before this joyfulness was turned to mourning. Grenville and many another gallant Cornishman fell in battle; stronghold after stronghold gave way before the irresistible Fairfax; and Basset himself, after a brave defence of St. Michael's Mount, had to yield and withdraw to a kind of exile at Scilly. This dauntless loyalist was closely connected with the town of St. Ives, which he represented in Parliament, and to which he gave the silver goblet mentioned in the previous chapter. Tehidy House, which was enlarged and nearly rebuilt in 1865, is beautifully situated and contains an excellent collection of pictures, including specimens by Reynolds, Vandyck, Lely, and Gainsborough. A later notability was Francis, Baron de Dunstanville and Basset, of Tehidy, born at Walcot in 1757, whose virtues were so greatly appreciated by the Duchy that his monument was erected on the summit of Carn Brea, where it stands as a striking landmark, rising 90 feet from its pedestal; this was placed in 1836. The top can be reached by an inner stairway, and commands a magnificent view of land and water. With the death of Lord Francis the title de Dunstanville became extinct. Carn Brea cannot actually be said to belong to the coast, being several miles inland, but it is a dominant feature in any view from a far distance, and it claims a visit partly on account of this monument and partly for its prehistoric remains. This mass of granite, rising to a height of about 740 feet, bears traces of immemorial occupation that have been both a delight and a puzzle to antiquaries. Those familiar with the works of the artist Cruikshank will remember that the giant Bolster used to take this hill with one stride from St. Agnes Beacon, and in addition to this tale of giants there was the usual chatter about Druids and Druidic monuments in connection with Carn Brea. It is safest to leave the Druids alone—they are at a discount now; the place is interesting enough without them, and the view from the summit is magnificent, reaching as it does from sea to sea. Clusters of hut circles and signs of neolithic military entrenchment are very obvious, and a number of pure gold coins have been discovered here. There is also a mediæval castle, restored, and, of course, the inevitable logan-stone. Nearer to Redruth is one of the Cornish "places of play" (plân-an-guare), known as Planguary. These rounded hollows, such as the famous Gwennap Pit, were formerly used for sports and dramatic performances; they played an important part in the social life of the past, and Cornwall had its own speciality in miracle-plays or interludes. Carew tells us that "the Guary Miracle is a kind of interlude compiled in Cornish out of some Scripture history. For representing it they raise an earthen amphitheatre in some open field, leaving the diameter of the enclosed plain some forty or fifty feet. The country people flock from all sides to see and hear it, for they have therein devils and devices to delight the eye as well as the ear. The players speak not their parts without book, but are prompted by one called the ordinary, who followeth at their back with the book in his hand and telleth them softly what they must pronounce aloud. The dramas were acted at one time for several days together and were similar in character to the English mysteries of the same period."

The parish of Illogan was the birthplace of the engineer Trevithick, who was born here in 1771. His father, a prominent manager of local mines, was a Methodist, often visited by Wesley. The boy, educated at Camborne, was bright and precocious; he is said on one occasion to have irritated his master by offering to do six sums to his one—a proposition which no pedagogue is likely to appreciate. He was powerfully developed physically, and at eighteen could lift ten hundredweight. In 1794 he became engineer at the Ding Dong Mine, where he introduced many improvements; and a few years later he was busily engaged in designing a genuine steam-carriage, which was finished and made its first short trip on Christmas Eve, 1801, carrying the first passengers ever known to have been conveyed by steam. Locally this contrivance was known as the "puffing devil," or as "Cap'n Dick's Puffer." The next step was to produce an engine running on rails. This was done in 1804, when Trevithick completed a machine which carried ten tons of iron, five wagons, and seventy men for a distance of nine and a half miles, the speed being about five miles an hour. Clumsy and slow as it was, this was a very marked advance on anything that had previously been accomplished. But the engineer's genius for invention was not balanced by adequate business capacity, and he lacked the means of perfecting and forwarding his devices; they had to wait. He went to Peru in 1817, and suffered heavy losses through the war of independence. At this time he was nearly drowned in the Magdalena River, but was rescued by a Venezuelan officer, who drew him ashore with a lasso. It is pleasant to learn that he made the acquaintance of George Stephenson at Carthagena, and received generous help from one who might have been considered his rival. He died poor and in debt at Dartford in 1833, when the workmen with whom he had been labouring clubbed together to give him a suitable funeral. There is now a memorial window to his memory in Westminster Abbey. His character seems to have been warm and sanguine, tender-hearted, and easily depressed. He was notably one of those men into whose labours "other men enter"—successful to a point, but lacking in the finishing touches that bring fame and triumph; with all his courage he wanted persistence. But when we think of Watt and Stephenson in connection with steam transit we must never forget that the Cornishman Trevithick deserves at least an equal share of honour.

Illogan is a mining centre, and thickly populated, though when we speak of population in Cornwall we must remember that the inhabitants of the whole Duchy number far less than those of such towns as Birmingham, Liverpool, or Manchester. The church here was rebuilt in 1848, when all the old monuments were carefully replaced. Portreath is the thriving little port of the district, and is also popular with Camborne and Redruth folk as a watering-place. But the presence of active and prosperous mining does not make for beauty; a mine only becomes picturesque when it has been deserted and taken back into the bosom of Nature. Otherwise, Portreath has many attractions, and the coast is grand. The port has four docks and a pier of about 260 yards long. Lord de Dunstanville built the first dock here. Copper ore is exported, and there is an import of coal and iron. What with commercialism and pleasure, Portreath (formerly named Basset's Cove) should do well; but the industries certainly bring some disfigurement, and the stream that flows to the sea discolours the ocean waves with its ruddy stain. From here to St. Agnes the coast is broken into coves, one of which, Porth Towan, is popular with excursionists; but the tripper cannot be here at all times, and when he is absent the shores are left to majestic loneliness, their caves haunted by seals and their crags by crying sea-fowl. We do not escape from the mining when we come to St. Agnes, but we come to a district of notable memories, and those who climb the Beacon can look towards St. Ives on the one side and Newquay on the other. We must not suppose that the Beacon is associated with any memories of the saintly maiden whom Keats and Tennyson have poetically glorified; St. Agnes here is pronounced St. Anne's, and it is supposed that this Ann is the so-named goddess of the Irish Celts, but the identification is rather difficult. More vivid is the legend that speaks of the love of the giant Bolster for this saint, and the manner in which she contrived to get rid of him. As a married man, the giant believed in the virtues of quick change; he found that a new wife each year was a fairly satisfactory allowance, and it is reported that he killed the old ones by throwing stones at them. St. Agnes was much perturbed by his attentions; she did not approve of his matrimonial methods, and she had some sympathy with the existing Mrs. Bolster. "At last she conceived a device, not very saint-like but perhaps necessary. Would he fill a little hole in the cliff with his blood as a proof of his affection? Of course he would. He cut his arm and let the blood run; but the life-stream flowed and flowed, and his strength ebbed away, and the hole did not fill. At last, when the sea had become red with his blood, he died. The saint had deceived him; the small hole in the rock led down into a cavern, and the cavern led to the sea; not even the ocean could have filled it." Chapel Porth is named as the scene of this incident. The village of St. Agnes lies at the eastward foot of the Beacon, and Trevaunance, on the coast, is its port. It is a neighbourhood where natural beauties contend with the ugliness of industrialism, and usually emerge triumphant. There is a story told of St. Agnes in connection with Wesley, which proves how rapidly folk-lore may spring up; it is even more remarkable, because more modern, than the manner in which Devonians have associated mythology with the name of Francis Drake. It is said that "when Wesley visited this part of Cornwall preaching, he was refused shelter elsewhere than in an ancient mansion that was unoccupied because haunted by ghosts. Wesley went to the house, and sat up reading by candle-light. At midnight he heard a noise in the hall, and on issuing from his room, saw that a banquet was spread, and that richly apparelled ladies and gentlemen were about the board. Then one cavalier, with dark, piercing eyes and a pointed black beard, wearing a red feather in his cap, said, 'We invite you to eat and to drink with us,' and pointed to an empty chair. Wesley at once took the place indicated, but before he put in his mouth a bite of food or drank a drop, said, 'It is my custom to ask a blessing; stand all.' Then the spectres rose. Wesley began his accustomed grace, 'The Name of God, high over all'—when suddenly the room darkened, and all the apparitions vanished." There is yet another memory at St. Agnes. The painter Opie (said to have been born Hoppie) was born at Harmony Cottage in the year 1761, his father being a carpenter. At ten years of age he began to teach others in the village school; and at twelve he opened an evening school for poor children. Having already developed an extraordinary taste for drawing, it is related that he once purposely irritated his father in order to catch the expression of anger for a picture. He soon began to practise in a humble way as a portrait-painter, and was advised by Dr. Wolcot ("Peter Pindar") to raise his price to half a guinea a head; from which we may guess that his previous terms had been excessively modest. Wolcot was a good friend to Opie, though their intercourse did not remain very cordial; but for a time they even entered into some sort of partnership together, in London, and there can be no doubt that the painter was thus introduced to a wider circle than he would otherwise have reached. He became the "Cornish Wonder," and felt able to tell Wolcot that he could get on by himself. This may sound like ingratitude, but we do not know enough of the story to form a judgment. When Northcote returned to London from abroad Joshua Reynolds said to him, "My dear sir, you may go back; there is a wondrous Cornishman who is carrying all before him." "What is he like?" asked Northcote. "Like? Why, like Caravaggio and Velasquez in one." Opie began to exhibit at the Royal Academy in 1782, and in the same year he married a lady who eloped from him. Divorcing her, he married, many years later, the novelist Mrs. Opie. The flood of his popularity waned considerably, as such sudden fashions do, but still he had plenty of work, and a solid reputation grew on a sounder basis. In 1787 his "Assassination of David Rizzio" procured his election as A.R.A., and a year afterwards he became full member. The lectures that he delivered at the Academy were admirable both in matter and in manner, and are worthy of ranking even with those of Reynolds, whose life Opie wrote. Dying in 1807, after a second married period of great happiness, the painter was buried at St. Paul's. Among those whose portraits he painted were Dr. Johnson, Fox, Burke, Dr. Parr, Northcote, and many other celebrities of his day. Apart from his own special art, he was passionately devoted to poetry, and is said to have had a wonderful memory for recitation. The house at which he was born is situated about half-way between St. Agnes and Perranporth. Trevaunance Porth, which now has some insignificant accommodation for shipping, is notable for the difficulties that opposed even such small harbourage. The manor belonged to the Tonkin family, who spent much money in the attempt to build a pier, but the force of the sea always frustrated them. About the year 1700 Winstanley, the famous builder of Eddystone, constructed an excellent quay and basin, but a gale destroyed this after a very few years. Tonkin, the parochial historian of Cornwall, whose work is valuable in spite of its errors, laid out a considerable sum in an effort to repair the quay, and to raise the money he had to part with a small piece of land, which speedily repaid its purchaser by the richness of its mineral wealth. A jetty built later withstood the sea better than its more ambitious predecessors had done.

Beyond St. Agnes Beacon the coast is largely composed of clay-slates, or killas, presenting much desolate grandeur; the slate showing the jagged scars of its unending resistance to oceanic forces. At Cligga Head this slate is blended with decomposed hard granite. Off the shore, about two miles out, rise the two isolated rocks known as the Man and his Men—sometimes also called the Cow and her Calf. "Man" and "Men" are simply corruptions of the Celtic maen, a stone. Between St. Agnes and Perranporth the passage along the cliffs is interrupted by the extensive enclosures of a modern dynamite factory, and the pedestrian who has known this walk of yore is not likely to bless this manufacture of a deadly explosive. But there is a great industrial demand for dynamite in the district, and it is well that its production should be relegated to a neighbourhood where accidents would do the least possible damage. At Perranporth we approach a grim sand-driven tract of country sacred to the name of one of Cornwall's most typical saints, the Irishman St. Piran. Perranporth itself, since the advent of the railway, is drawing some visitors away from Newquay, in quest of equal beauty and greater quiet. The village stands on the cliffs above a small cove, from which there is some fishing, and northward runs a fine stretch of sand. There are capabilities here for almost unlimited growth, and the district, inland and seaward, is full of charm. The coast is hollowed and arched into wonderful caverns, where the deep blue and green waters break with gentle swell or dash with infuriated violence. The church is a chapel-of-ease to Perranzabuloe (Piran-in-sabulo); there are barrows and sand-dunes, and a vague floating rumour of an immemorial past. In fog or grey weather the spot can be dreary, weird, desolate; but in times of fair sunrise or sundown it is glorified with a marvellous beauty, with restful nooks where a dreamer may enter upon a heritage of beatific vision. St. Piran, the dominant personality of the district, is the patron of the tin-miners, but neither they nor others know much about him; he is a ghost of the far past, but a ghost with a dim halo around his head. He belongs to the sixth century, and was therefore a little later than the saints of the Land's End country. In Ireland he is reputed as St. Kieran of Saigir, but the British Celts, according to their usual custom, changed the Gaelic K into P. His Irish record is much more full than his Cornish, but it must not delay us, except to remember that he rescued an Irish girl, Bruinsech, from a chief who had kidnapped her, and that she travelled to Cornwall, probably in his company, to become the Buriena of St. Buryan. Piran is said to have journeyed across the seas on a millstone, which is a mythical way of saying that he brought his altar-stone with him. He is supposed to have landed on these drifting sands that perpetuate his name, and to have founded his first cell here, the oratory that still remains in much mutilated ruin among the towans of Perran. So far as site is concerned, this may be true enough; but the oratory, whose bare foundations are now surrounded by a sheltering rail, is probably at least two centuries later than the day of St. Piran, though it is just possible that the huge skeleton found here might be his. There is no reason why a saint may not also be a giant. But who shall establish the identity of a mouldering skeleton? Only a fragment of gable, a half-buried inscribed slab, and some loose rugged stones, have been left to speak of what may be the earliest religious foundation in England; but even in this matter of antiquity there are competitors. We may suppose that the present oratory was raised over Piran's original cell somewhere about the eighth century; and about two centuries later it was found that the encroaching sands rendered its further use impossible. It was deserted, and a second church raised a little further inland, of which the site is now marked by a cross. Visitors may be warned that both sites are very difficult to discover without a guide. This second church became collegiate in the time of the Confessor, with a dean and canons, being enriched by the offerings of pilgrims who came from all parts of Cornwall to the shrine of St. Piran. The establishment was presented by Henry I. to the canons of Exeter. We may judge that at this time the first chapel was entirely buried in the sands. In 1420 the second church was rebuilt; the older church, even its site, was forgotten. At the close of the eighteenth century the second church itself was threatened by the same peril; the planting of reed-grass was not then understood as a means of binding the sand. This time the parishioners moved their church to a greater distance, establishing their church town at the present Perranzabuloe, where the materials of the second church were largely used in the erection of a new one; they also carried thither an old hexagonal font, which is thought to have come from the original oratory. In the year 1835 a shifting of sand revealed this earliest church, whose memory only survived in vague tradition; the secret came to light after a burial of eight or nine centuries. The discovery made a considerable stir, and was announced to the public in books written by two clergymen, W. Haslam and Trelawney-Collins, neither of whom, however, is a quite reliable guide. Mr. Collins used the occasion as an opportunity for proving that the Church in England was a Protestant Church more than nine hundred years before the Reformation; while the zeal of Mr. Haslam led him to an unfortunate attempt at restoring the oratory. Then followed neglect, and the tourists who came hither were left to pilfer and carry away the sacred stones piecemeal; now, when it is almost too late, such depredation is stopped. The church was a ruin when it was found; it is something almost less than a ruin now. As revealed by the shifting sand, it presented an almost exact resemblance to the oldest oratories in Ireland; its length was about 29 feet, its breadth 16 feet, with an arched doorway, and one little window, walled up, above the altar. The masonry was of the roughest description, the stones appearing to have been put together with little selection; and the floor was a rude kind of concrete, china clay being used instead of lime. Some skeletons were found within the church, and many more without; in fact, human remains are still cast up by the sands. Perhaps this was once a spot of thick population; or, more probably, the fame of St. Piran may have rendered it a popular burying-ground. A notice has been placed here, warning against any disturbance of the soil or of the remains of the dead. The feast-day of St. Piran falls on the 5th of March, and is not yet quite forgotten; it was once an occasion of such merry-making as to furnish a local saying—"As drunk as a Perraner." There is an unhappy tradition that St. Piran himself died in drink, which we may connect with the other rumour that he discovered Cornish tin in an effort to distil Irish whisky. We have reason to believe that Celtic saints were very human, but we need not credit every idle legend. The saint seems to have been something of a farmer, possessing many horses and cattle. We may question the statement that he lived to the age of two hundred, and then dug his own grave in the sand; but the possibility that the large skeleton found here was really his has some support from the fact that it was headless when discovered, and this tallies with an entry in the will of Sir John Arundell of Trerice: "To provide honourable protection for St. Pieran's head, the sum of 40s." Those who wish to find the ancient oratory had better first reach the site of the second church, marked by a high granite cross; from this the older remains lie about a quarter of a mile westward, towards the sea. Another plân-an-guare, resembling that of Redruth, lies near the hamlet of Rose (rôs, a moorland); it is about 130 feet in diameter, and has faint traces of seven tiers of seats, which afforded accommodation for two thousand spectators. Originally it was probably a natural subsidence, strengthened by artificial earthworks; and whatever its first use may have been, it became a popular amphitheatre for public performance of miracle-plays. There are many water-mills in this district, and they provide a feature not common in Cornwall.

Chapter XIV

CRANTOCK, NEWQUAY, MAWGAN

After passing the extensive sands of Perran Bay the coast once more becomes rugged and broken. This is a very quiet and lonely part of the Cornish seaboard, but the popularity of Newquay is bringing it within the knowledge of an increasing number of visitors. The railway now touches the coast here at two points, Newquay and Perranporth, between which limits those who wish to explore the country-side must rely on other methods of transit. The shore is not only broken into rough headlands, but has a number of off-lying islets. Thus there are the Gull Rocks, off Penhale Point; the Chick, off Kelsey Head; and the Goose, off East Pentire. The sands in this district have wrought more havoc than the sea; and if tradition may be trusted there was once a far more dense population. Barrows and traces of encampment are fairly common, but the sand is supposed to hold more secrets yet; and if it surrendered the old lost church of St. Piran, why should it not some day unseal still other mysteries? There is indeed an atmosphere of mystery and of myth brooding over this region, with its gaunt, turf-clad headlands, its drifting sand-towans, its tracks and stone hedges and lonely church-towns. It is easy to yield to the spirit of dream and imagination—to see with other eyes than we use in city life, to hear with other ears, to believe more and dispute less; the very air is an intoxicant and a stimulant to fantastic vision. It comes pure from the Atlantic or from the down-lands, from craggy cliffs or grassy uplands; there is the wonderful glamour of the sea reaching inland to possess and dominate the peaceful charm of the country-side. The inhabitants in this quiet stretch of coast depend rather on agriculture than on fish for their maintenance; the coast is too unprotected, and there is no tolerable harbour to which fisher-boats might run for safety. The cottages for the most part have a pastoral atmosphere, and not the savour of fish and tangle of nets that we meet in so many seaside villages. The lowing of cows comes pleasantly, and the incessant murmur of poultry-yards; in late summer there is the cutting and garnering of golden grain. The stone hedges that divide the fields are generally broad enough to walk on with comfort; very often, indeed, they are the best and quickest of footpaths. Or one can lie on them in delightful languor, after scrambling about the cliffs and towans, basking in the mellow sunlight, laying in a store of warmth and beauty and fragrance as reserve for dreary months of wet and fog. Centuries old, some of these massive walls must be—often constructed doubtless from older monuments of dim religious purpose, just as some of the gate-posts were once menhirs and monoliths. The villagers have their rugged old churches, to which they resort for baptisms and burials, but on Sundays they go in greater numbers to the chapel or meeting-house. In those people whom we classify, often wrongly, as Celtic, there seems to be something that the Anglican Church does not wholly satisfy, though it is necessary to speak with reserve on such a matter. They can be devout Catholics, as in Ireland, or zealous Dissenters, as in Wales and the West of England; perhaps these manifestations of the religious spirit, seemingly so opposed, have yet a common feature in allowing more play to the fancy. Dissent has one great charm for all countryfolk—it gives them a large share in its activities, it allows them to preach and to pray. This is certainly one secret of its success, not limited to Cornwall. Even a parson like Hawker, beloved by all his parishioners as he was, could not win them from Dissent. There is a chance that the priests of Rome will step in and win where the parish clergyman has partly failed. More than twenty years since, Richard Jefferies wrote about the tonsured priest becoming a power in English country lanes. Here in the West Country hundreds of rich acres are held by the monastic orders. The country parson has now to fight against his old opponent, the Methodist or Baptist, and his older opponent, the priest of Rome. But the winds that sweep across the meadows and sand-dunes, the waves that lap peacefully or dash thunderously, tell us nothing of these old and often dismal quarrels. They are but secular things after all; the things that are eternal reach deeper than creed or vestment. We do not ask what fetish or totem the sleepers in the grassy barrows believed in; we may ask if they lived their lives truly and faithfully, doing that which was good according to the light of their primitive consciences.

Between the two headlands of Penhale Point and Kelsey Head lies Holywell Bay, the larger portion of which is in the parish of Cubert. It is a wild region of blown sand. The two headlands are grandly lashed by breaking waves in rough weather, while the interlying beach is swept with great rolling breakers. A little inland are many traces of discontinued mining; and though their suggestions are dismal enough, these are probably more picturesque in their neglect and decay than they could be if in full operation. The bay and the sands are named after the holy well of St. Cubert, formerly one of the most famous of Cornwall's numerous wells. St. Cubert, the titular patron of the parish and well, has been mistaken for St. Cuthbert; but it is obvious to any one who has devoted any study to Cornish saint-lore that the Northumbrian saint has no business here, good man though he was. He has been intruded to displace some earlier and less widely known possessor. Cuthbert was certainly never in Cornwall, and the older Cornish dedications are almost invariably the actual footprints of Celtic missionaries. It is probable that the true Cubert was St. Cybi, or Cuby, whom we find at Cuby near Grampound, and whose name also survives in the Caergybi and Llangybi of Wales. There is another well of St. Cuby at Duloe, north of Looe; and he was related to some of Cornwall's most notable saints. The Holy Well is a fresh-water spring on the north side of the beach; it is in a cave, accessible at low water, and is reached by a flight of rough steps. Its water was once supposed to be highly medicinal—in fact, miraculous. It is true that there is some mineral solution in the water, but this is not of medicinal value. The well or spring is in a kind of grotto at the head of rugged steps in the rock; and its water drips into a series of natural basins, beautiful with the loveliest colouring—quite a fairy grotto, worthy of being a sea-nymph's bathing-place. Our faith in miraculous cures may be slight enough at this present time, but so long as the human eye can appreciate loveliness this spot must ever have its delicate satisfying charm, all the more striking in contrast to the long, weary stretches of sand-dune.

The beauty of the spot abides, but the old-world faith in the waters has well-nigh departed—gone with many another quaint credulity. The change cannot be better emphasised than by a quotation from another writer, who described the same scene several centuries since. The Cornish historian Hals writes: "In this parish is that famous spring of water called Holywell (so named, the inhabitants say, for that the virtues of this water was first discovered on All-hallows Day). The same stands in a dark cavern of the sea-cliff rocks, beneath full sea-mark on spring tides, from the top of which cavern fall down or distil continually drops of water from the white, blue, red, and green veins of those rocks.... The virtues of this water are very great. It is incredible what numbers in summer season frequent this place and waters from counties far distant." It is said that, even within the nineteenth century, the crowd that used to assemble here, especially those bringing rickety and crippled children, was so large that the scene resembled a fair. But now it is curiosity that brings the visitor, or the attraction of a lonely, beautiful scene; Cornish mothers seek other remedies for their delicate children; only perhaps a few of the elder folk fondly nurse a memory and a belief in the powers of St. Cubert's Well. Yet the spring flows on, heedless of its neglect as it was heedless of its worship; it is only the false, the fantastic, the deceptive that have passed—the truth, the loveliness remain.

About two and a half miles from the well, across the sand-downs and commons, is the little church-town of Cubert. It stands high, overlooking the sand-wastes of Holywell and Perran Bays, and its church serves the purpose of a landmark in this somewhat trackless district. It is Early English in character, with later additions, such as the Decorated woodwork about its roof; the graceful tower has an octagonal upper stage and low spire, with three bells in the belfry. The church was struck by lightning in 1848, and restored under the care of G. E. Street, R.A. The font, of Norman design, was preserved from mutilation in Puritan times by veiling its beauties beneath a covering of plaster. During the restoration a granite monumental stone was unearthed, of Romano-British character; it has been placed in the wall outside the tower, and its inscription reads Conectoci fili Tegerno Mali. Whether legends of the lost Langarrow are true or not, there was evidently a considerable population of this part in early British times. Cubert is still peaceful and primitive, being a little too far from Newquay to be overrun by the summer visitors. A pleasant and fairly good road leads towards Crantock, passing by Trevowah, beyond which a turning to the left takes us to West Pentire and the small bay known as Porth or "Polly" Joke. The "joke" needs explanation; possibly it is the corruption of some forgotten Cornish word. It is a charming little bay lying snugly between the two headlands of Kelsey and West Pentire, both of which command fine views of coast and sea. We are now in the parish of Crantock, whose antiquity and importance have been over-shadowed by the ever-growing popularity of the comparatively juvenile Newquay; yet present-day Crantock owes so much to Newquay that it cannot afford to be disdainful. In these days no picturesque village can afford to scorn a wealthy neighbour; yet Crantock claims to have been a populous town before Newquay was dreamed of.

Crantock, or St. Carantoc, stands a little way inland from the coast, and the older part is cradled in a sheltering hollow. Its boast of former importance is by no means an idle one. Even within comparatively recent years the estuary of the Gannel, now sand-locked, was navigable for large fishing-craft; and the "new quay" of the prosperous neighbour points indirectly to a time when there was an old quay here. In the sand-flats and rocks around the river-mouth it is possible to trace signs of old shipping, old mooring-rings, and curious excavations. Hals tells us that "in this parish is the port or creek or haven, called the Gonell or Ganell. It also, at full sea, affordeth entrance and anchorage for ships of greatest burthen, if conducted by a pilot that understandeth the course of the channel." But tradition goes further back than this, and speaks of Crantock as having been once part of a large town or district named Langarrow, or sometimes Languna, most of which now lies beneath the sand-towans. This town is said to have had many fine churches and buildings, vying with the best cities in the Britain of that day, which seems to have been the tenth century. With wealth drawn from a fertile soil, a productive sea, and from rich mines of tin and lead, the inhabitants waxed proud in their prosperity, and revelled in luxurious vice. It would seem that a problem as to the provision of labour for the mines—still a vexed question in parts of the British dominions—led the Government of that day to convert Langarrow into a criminal settlement. There were no opposition newspapers in those times, or their perusal would be deeply interesting. The convicts were not allowed to reside within the town, but had a reservation or compound outside, and they passed most of their time toiling in the mines for the enrichment of others. Such work was probably done chiefly by means of quarrying and "streaming," rather than by the burrowing underground which we now generally understand as mining. This importation of criminal labour added greatly to the wealth of the neighbourhood, but it gradually induced its ruin. The daughters of Langarrow began to marry with the convicts; a slow process of contamination took place among those whose morals were already sapped by luxury. At last the town absolutely reeked with wickedness—so says the highly moral legend. When the sin had reached its utmost the wrath of God descended. The cities of the Plain were destroyed by fire; this Cornish town was overwhelmed by a terrible uprising of wind and sea. The waves broke angrily over the haunts of man's degradation, followed by driving sands that blotted them out for ever. But perhaps it may not be for ever. Some day the fickle sand may desert that which it once buried, or the spade may lay bare relics that shall prove the tradition's truth. The lost church of St. Piran has been found; it may be so with the lost Langarrow. Already many human remains have been found among the sand-heaps that extend intermittently from here to Perranporth, and traces of "kitchen-middens" which would throw back the date of Langarrow a thousand years or so. Some have imagined that the destruction occurred at the time when Lyonesse was swallowed by the waves, leaving only the Scillies to point to its former extent; and there have been those who identified this catastrophe with the tempest mentioned in the Anglo-Saxon Chronicle under the date 1099. Others, again, without daring to name a date, have thought that the storm which destroyed Langarrow may have been the same as that which overwhelmed the "Lost Hundred" of Cardigan Bay. But without denying these convulsions of nature, we cannot venture to identify or time them.

The name of Langarrow, however, may safely be regarded as historic; and this, with its variants of Languna or Langona, is the earliest name that we can trace at Crantock. It proves the existence of a settlement here before the time of St. Carantoc; it seems also to prove the earlier existence of a church. The "garrow" might denote an untraceable St. Garrow or Carrow. Langona has been differently interpreted as the "Meadow Church" and the "Church on the Downs," either of which names would be appropriate. But we reach something more definite when we come to St. Carantoc himself, the Irish Cairnech or Crannach. He is a genuine personality of British saint-lore, the only doubt being whether he was an Irishman, a Welshman, or a Cornishman. All three countries have claimed him. Most likely he was a Welshman, and as he lived at a time when Wales and Cornwall were practically one land, Cornwall must not feel defrauded if this decision is arrived at. The most notable point about Cairnech is his connection with St. Patrick, who appears to have been his intimate friend; some even say that Patrick was baptized by Cairnech. It is clear that Cairnech was associated with Patrick in the famous revision of the Brehon Laws which became known as the Senchus Mor. It was natural that, in Cornish, his name should become Crannog, Latinised into Carantocus; in Wales it seems to have become Caranog. Singularly enough, not far from the Welsh Newquay there is one of his churches, Llangranog, so that both Newquays have their Crantock. The fact that Cairnech was chosen to make one of this committee of revision establishes the esteem in which he was held; though it must be confessed that some authorities doubt that the Brehon Laws were ever revised at all at this date. When the saint came to Cornwall (always supposing that he was not born here), he is reputed to have landed in the Gannel, and to have built his cell on a strip of land that the local chieftain gave him. While whittling the handle of his mattock he noticed that a wood-pigeon picked up the shavings in its mouth and carried them to a certain spot. He took this as a sign that he was to build his church there, and this, says tradition, is the present site of Crantock Church. There was a collegiate foundation here in Saxon times, mentioned in the Exeter Domesday as Langorroc; but the oldest existing portions of the building are Transition-Norman and Early English, dating from the reign of Edward III., at which time the previous collegiate establishment seems to have been restored. The accommodation was for a dean and nine prebendaries, which proves that Crantock must have served a large neighbourhood. There must have been a much older building on the site, perhaps coeval with the ancient St. Piran's; for a large sandstone coffin, of at least a thousand years in antiquity, was discovered in the churchyard some years since, and now lies there to be marvelled at by the casual visitor and to delight the antiquary. Not many years ago the church had fallen into sad decay, but the Rev. G. M. Parsons set himself to remedy this, and by strenuous collecting he was enabled to reopen the restored edifice in 1902. At the time of the Dissolution the establishment here consisted of a dean, nine prebends, and four vicars-choral, quite a cathedral foundation; but at that time the revenue was very small, there being barely enough to support one vicar, and the prebends must have been simply honorary titles bestowed on neighbouring clergy. There is every proof that the church was intended for a large body of resident priests, there being an important division between choir and nave. There are other collegiate relics in the village, besides the usual holy well. The church stands finely on a sloping meadow looking towards the sea. The village is typically Cornish even to the extent of having no public-house (unless that defect has lately been remedied). A few years since the inhabitants regarded the lack with befitting pride; but the views of visitors differ. It is amusing to learn the experiences of those who had arranged a stay at Crantock without previous knowledge of this missing source of refreshment; and the fact has afforded an explanation of their very frequent walks to Newquay. As a commercial centre it may freely be admitted that Crantock is limited. Its chief link with civilisation is the tiny post-office, which is also a provision store; but Cornwall has acquaintance with a kind of glorified hawking or peddling with which dwellers in town have no concern. A shop on wheels may occasionally be seen in the heart of some quiet hamlet, surrounded by speculative housewives and wondering children. But Crantock has its charm of the present, as well as a delightful association with the past. Close to its undulating slopes lies the grandeur of a glorious coast, meeting the deep blues and greens of the Atlantic. On the headland across the Bay there are barrows that tell of days before the coming of Saxon and Norman; and among these sport numberless rabbits, vanishing with marvellous quickness at the slightest movement. In storm all is magnificence; in calm there is the brooding of a fathomless peace. It is a perfect rest to lie on the sandy dunes or breezy warrens, gazing dreamily at sky and waters. The air rings with the cry of sea-fowl and the song of the lark, while from beyond comes the eternal wash of waves or the low boom from hidden caves. Blended with these comes the more homelike sound of cattle, and often the laugh of children. At nightfall the village and its surrounding meadows soon become slumberous. The field-paths and lanes become utterly lonely and solemn. Bats swoop down, and around the isolated farms may be heard the strange cry of the owl. It is little wonder that superstition dies slowly in such an atmosphere; and there was one such superstition that long lingered around the Gannel gorge. Perhaps it is not yet quite dead, but is told by some mothers to their children at nightfall.

Penpoll Creek is reached by a delightful wild-flower lane leading from Crantock; it is the quickest way into Newquay. What may be called the main road goes inland, by Trevemper Bridge, a good four miles—sometimes to be chosen instead of taking the ford. The Gannel is only a small stream in itself, but here, at its sandy mouth, it broadens to a considerable width, and flows with rapid current. At Penpoll the road runs to meet the river on either side, and there is a narrow plank-bridge by which travellers can pass dryshod when the tide is low. But the banks of sand are very shallow, and are quickly flooded by the incoming water; this little bridge of planks is soon washed by the waves, and during some hours each day the Gannel cannot be forded. In broad daylight, when visitors from Newquay are passing and repassing, the spot may be cheerful enough; but at nightfall a dusky solemnity possesses it. There is the rumour of immemorial tradition in the air; it comes with the lap of the water and the low sob that breathes from the sands; it speaks in the cry of the birds as they wing their way restlessly from bank to bank. The countryfolk whisper that these birds are the souls of those who have been drowned at the ford—those who have dared to pass unwarily when the tide was pouring in with the force of the ocean behind it. The moment of safety had gone, but rather than drive many miles round to the bridge at Trevemper, they risked the passage, their horses became confused by the whirl of waters, and by the sands, that are always treacherous in a rising tide; the flow was too strong for swimming; the waves soon bubbled mockingly above the drowned heads of man and beast.

But there is another cry that suddenly resounds through the stillness, a long-drawn, mysterious utterance, passing drearily, difficult to locate, more difficult to name—one of those sounds by which Nature at times reaches to the dark places of our spirit and terrifies us with vague dread of the unknown. Is it the wail of an owl or other bird of the night? It pervades the air wildly and lingeringly. Those who come late to the ford and hear this sudden strange call draw rein and turn backward; it is better to drive the weary distance to the bridge than to brave a crossing when this warning is abroad. Those who are familiar with this country-side, with its dim lingerings of Celtic tradition, its strange borderland of myth and reality, know the meaning of the cry in their hearts, though, perhaps, they decline to give mention to it with their lips. They have been told in their childhood of a man who once lived in these parts, whose life was stained by many black deeds, and lightened by a single good one. He had been a smuggler, a wrecker, a pirate; his hand was red with blood, his soul dark with the soil of crime. One night a cottager lay dying, and was praying that a priest might be fetched to his bedside. Moved by a rare impulse of pity, the man of many sins set forth to cross the Gannel and to bring the priest from a religious house beyond. But the time for fording had passed; the river was running swiftly, and waves were leaping hungrily about the usual track of passage. Yet it meant a long delay to go round by the bridge, and the occasion was pressing. Merging all his virtue into one brave deed, the man plunged into the boiling torrent, and never reached the other side. In consideration of this last action the doom that would otherwise have been his was mitigated into a nobler penance. He is permitted to haunt the shores, and by his cries to warn passengers when the ford has become perilous. So does he save others and work out his own salvation.

Immediately beyond the Warren, with its old-world tumuli, is Fistral Bay, the eastern point of which is Towan Head, giving Newquay its finest promenade. Here, just beyond the golf-links, are two of the largest hotels, and beyond these is the lifeboat-house, with its slip for launching. Beneath are caverns and natural tunnels once devoted to smuggling; while a memorial of old Newquay's other industry exists in the quaint Huer's House, on the eastern point of the headland. It was from this look-out that the hue-and-cry was raised when the shoals of pilchards were sighted; a man being on watch here, to give signal to the fishing-boats. But the pilchards do not come so far eastward now; the house remains to remind Newquay, now in the day of its pride and fashion, that it was a humble lowly fishing village. Carew, three centuries since, spoke of "newe Kaye, a place in the north coast of Pydar Hundred, so called because in former times the neighbours attempted to supplie the defect of nature by art, in making there a kay for the rode of shipping."

There is usually some amount of charm about a harbour; but neither the harbour nor even the sea is visible from the streets of Newquay, except in rare glimpses. Modern Newquay seems to have striven to render itself uninteresting; Mr. Hind says that it is the ugliest though the most popular coast-town in Cornwall. Of course, this only applies to the town, not to its situation, its fine cliffs and broad sands; Newquay townsfolk might with a little foresight have made their leading street into a most attractive promenade by leaving one side open towards the sea. As it is, the streets are resorted to for shopping and business purposes, and for nothing else; they have nothing else to offer. Commonplace on this plateau above the cliffs, the coast becomes glorious below, eaten out as it is into grand caves and hollows, with alluring stretches of weeded beach and firm shell-sand. Fistral Beach and the bracing headlands have their own special charm; but the popular beach at Newquay is that which reaches towards St. Columb and Trevalgue Head. Visitors find particular delight in the Island, a mass of rock that is really insular at high water, and the numerous caves are a constant temptation to young and old explorers. There are barrows also above the Crigga Rocks, linking modern Newquay with a far-forgotten past; and at St. Columb Porth, generally called Porth for short, are traces of submerged forest. Trevalgue Head is practically an island, joined to the mainland by a narrow bridge; and in tempestuous weather this is a grand spot for noting the force and sublimity of Cornish seas. The Banqueting Hall and Cathedral Cavern are especially fine caves here. Of course, care must always be taken to watch the tides, or trouble may be expected. About a mile inland from the Porth is the village of St. Columb Minor, the mother-parish of Newquay; farther inland still is St. Columb Major, and both churches appear to be dedicated to a maiden Columba, who suffered martyrdom in Gaul. We must not think of the great Irish Columba here. The district has long been a chief centre of Cornwall's popular game of hurling, which still enjoys an annual revival, sometimes in the village itself, sometimes on the sands reaching towards Newquay. The ball used on these occasions is a little smaller than a cricket-ball, and has a coating of silver; it is inscribed with the verse—

"St. Columb Major and Minor,
Do your best;
In one of your parishes
I must rest."

The sides are not now confined to the parishes, but usually consist of "Married versus Single," or "Townsmen versus Countrymen." The ball is thrown up and hurled from hand to hand, no kicking being allowed; and the game is won by him who reaches the opponents' goal with it. From Carew's account of the game as formerly played, we may judge that a very extensive ground was used; he speaks of the players as taking "their way over hills, dales, hedges, ditches—yea, and thorou bushes, briers, mires, plashes, and rivers whatsoever—so as you shall sometimes see twenty or thirty lie tugging together in the water, scrambling and scratching for the ball. A play verily both rude and rough." A writer of half a century since gives this description: "A ball about the size of a cricket-ball, formed of cork or light wood and covered with silver, was hurled into the air, midway between the goals. Both parties immediately rushed towards it, each striving to seize and carry it to his own goal. In this contest, when any individual having possession of the ball found himself overpowered or outrun by his opponents, he hurled it to one of his own side, if near enough, or if not into some pool, ditch, furze, brake, garden, house, or other place of concealment, to prevent his adversaries getting hold of it before his own company could arrive." It is clear that hurling somewhat resembled football as anciently played in England and Scotland between parish and parish. In old times the ball was provided by the corporations of the different localities; we read in the St. Ives parish accounts for the year 1639: "Item for a Silver Bole that was brought to towne, 6s. 6d." On such balls was often inscribed the Cornish motto, Guare teag yu guare wheag—"Fair play is good play." A curious method of forming sides, in the past, was to set all the Toms, Williams, and Johns on one side, while their neighbours of other Christian names were ranged against them; from whence came the rhyme—

"Toms, Wills and Jans,
Take off all on the sands."

But even St. Ives seems now to have abandoned the old sport, and it is limited to these parishes of St. Columb. Cornwall now devotes itself, and very successfully, to our customary football.

The two Columb churches are both interesting, that of St. Columb Minor having the second highest tower in Cornwall. Porth Island is really a portion of the Glendorgal estate, the home of the late Sir Richard Tangye, who did so much for the preservation of local antiquities. Just beyond is Flory Island (Flory being clearly a corruption of Phillory), sometimes known as Black Humphrey's Isle; Black Humphrey was one of the pirate-smugglers whose tales are common around this coast.

Beyond the northern end of Watergate Bay we come to Mawgan Porth, and a mile beyond this are the famous Bedruthan Steps. Both places, but especially the Steps, afford a very favourite excursion from Newquay, seven miles distant; and whether the journey is performed on foot, or by cycle, motor-car or carriage, it is full of interest and beauty. It is best to come during the ebb of a spring tide, when the coves and caves may safely be explored; at other times there is grave peril. The caverns at Mawgan Porth are remarkably fine, and the grandly wild stretch of beach can hardly be spoken of with too great enthusiasm. The coast is as pitiless as it is beautiful, and many relics of wreckage are often washed ashore; after heavy storms the crags and caves are still searched for jetsam. It may be noted that those who do not wish to examine the caves, but who desire to see massive waves breaking on a magnificent coast-line, should come when the tide is nearing the full after prolonged westerly winds; they will see something that is even grander than high-arched dusky caverns and glimmering rock-tunnels. The beach at Bedruthan has nothing specially to distinguish it from those at Newquay and Porth, with the exception of the isolated masses of rock and boulder that in some sense cause it to resemble Kynance. Several of these have been given fanciful names—such names being always dear to the average tourist; one of these is the striking Queen Bess rock, and another is the Good Samaritan. This last is so named, not very aptly, because it proved the destruction of an East Indiaman, the Good Samaritan, many years since; but as it is an ill wind that blows no one any good, so it is certain that the wreck of this richly-cargoed vessel provided the womanfolk of the district with fine silks and satins for many years after. We can thus understand the point of the local saying, "It is time for a Good Samaritan to come." The coast-people's attitude towards wrecks has never been one of ingratitude—except when Preventive officers proved too wary. Diggory Island, a little to the north, has two natural arches, making a fine spectacle at floodtide.

Perhaps it is partly by reason of its contrast with the wild, stark coast that the far-famed Vale of Lanherne has won its reputation. It is a spot that has excited the enthusiasm of painters, versifiers, and guide-books; yet probably its chief charm is the surprise of its sylvan and pastoral character in a tract of country that is not notable for either. Counties farther east can show hundreds of such scenes; but the quiet rusticity and woodland features here come with a special touch of soothing and repose after the long, bare moorlands, sandy dunes, and stern, naked cliffs. There is also another attraction—the convent of Lanherne, once the manor-house of the Arundells. Mr. Baring-Gould says that "Lanherne lies in the loveliest vale in Cornwall"; Mr. Hind says, "the Vale of Lanherne did not rouse my enthusiasm." Most visitors agree with the Rector of Lew Trenchard. The mansion, now the convent, came into possession of the "great Arundells" in 1231 by marriage with a daughter of John de Lanherne. It was in the reign of Henry VII. that a later Arundell purchased Wardour Castle, in Wiltshire, and gifted it to his son Sir Thomas, who was married to a sister of Catherine Howard; and it is at Wardour that the family of Arundell still flourishes. The family remained Catholic through the Reformation, and the sanctuary lamp in Lanherne Chapel was never extinguished; so that English Catholics have a very special regard for this spot, where the light of their faith still burns brightly after so many centuries. The front of the old house dates from 1580; but many buildings have been added of late years for the accommodation of the nuns, whose seclusion is very strict. It came into possession of the Carmelites in 1794, when a party of nuns, driven from France by the Revolution, came to England, having in vain tried to find safety at Antwerp. They were given this mansion by Henry, eighth Lord Arundell of Wardour.

Here they have been ever since, the settlement having been much enriched and enlarged more recently. Their presence has drawn other Catholics to the spot, so that the district is quite mediæval in its spiritual atmosphere; besides which many visitors not of the faith come hither to worship in the beautiful chapel, and to try to obtain glimpses of the fair recluses. Having once taken the veil, these nuns never again leave the precincts. They attend the services in a gallery concealed by a grating; they take exercise in a high-walled garden; when they die they are buried in the convent cemetery. There cannot fail to be a touch of sadness in thinking of these ladies thus secluded from the "stir of existence," severed from the interests of their brothers and sisters, not even having the fair country-side and grand coast as a feast for their eyes, their lives spent in ceaseless prayer and liturgy. It is strange that such things should be, and we can only imagine the haven to be welcome to those who, in their declining years, crave perfect peace and retirement after the stress of uttermost sorrow or restless buffetings. There are paintings of Vandyke and Rubens in the chapel. Outside the door is an old cross, brought from Gwinear, which is supposed to be Anglo-Saxon; its inscriptions have never been deciphered. They are thought to be in both Saxon and Latin. There is a secret chamber in the older part of the convent, dating from those Elizabethan days when priests lurked about the Cornish country-side, nourishing their faith in the villagers, who were very slow to welcome the Reformation, and always seeking if possible to stir a rising against the new order. It is said that a priest was once successfully concealed here for eighteen months.

Many stirring things are told of the Arundells, who were dauntless Royalists. One is the siege of Wardour Castle in 1643, when it was heroically defended by Blanche, wife of Lord Arundell, who was with the King at Oxford. This lady, with a garrison of fifty, so stoutly resisted the Parliamentary attack that most honourable terms of capitulation were granted; but these terms were not kept. It was another Arundell, then a very old man, who defended Pendennis. The family had another house at Trerice, about three miles south-east of Newquay; and at the Restoration, when their confiscations were removed, the title of Lord Arundell of Trerice, now extinct, was created. Carew has some curious remarks about them. He says: "Their name is derived from Hirondelle, in French, a swallow, and out of France at the Conquest they came, and six swallows they gave in arms. The country people entitled them the Great Arundells; and greatest stroke, for love, living, and respect, in the country heretofore they bear. Their house of Lanhearn standeth in the parish called Mawgan. It is appurtenanced with a large scope of land which was employed in frank hospitality."

The next attraction at Mawgan is its church. Perpendicular in style but dating from the thirteenth century, its pinnacled tower is surrounded by beautiful Cornish elms, and close to the graveyard runs a prattling brook. The restoration by Butterfield was not all that might be desired, but it happily spared the carved bench-ends, the fine pulpit and the screen. There are also some good brasses and memorials of the Arundells. In the churchyard is a remarkable lantern-cross—not Celtic but mediæval; it is described by Blight as "the most elaborate of the kind in Cornwall. What is intended to be represented by this carving is not very evident; an angel seated on a block in a corner holds a serpent turning round a pillar, and with its head touching the face of a king. By the king's side is the figure of a queen kneeling before a lectern." There is also in the graveyard a curious monument, the stern of a boat, bearing the record of ten seamen who drifted ashore in their little vessel, frozen to death, at Beacon Cove in 1846. Before leaving Mawgan most visitors will take a ramble through the beautiful Carnanton woods, while some may remember that Carnanton was the residence of William Noye, Attorney-General to Charles I., who as member for St. Ives had signalised himself as a champion of parliamentary rights. Ministerial rank worked a wonderful change; so much so that Noye was actually the originator of the ship-money tax which played so large a share in embroiling the nation. Hals goes so far as to say that Noye "was blow-coal, incendiary, and stirrer-up of the Civil War"; and it was he who prosecuted the arrested members of the House of Commons. He had the reputation of a miser, so that, when he died, it was stated that his heart had shrivelled into the shape of a leather purse. It is rather a pitiful memory to attach to so delightful a district.

Chapter XV

THE PADSTOW DISTRICT

When we turn from the Mawgan district to make our way towards the Padstow estuary the grand, broken coast goes with us, ever presenting new aspects of varying beauty—coves of golden sand succeeded by gaunt, caverned headlands, with here and there a craggy islet lying among the tumbling breakers. The great plateau of the Bodmin Moors here touches the coast, bringing its profusion of prehistoric remains—though in that matter there is little of Cornwall that is not plentifully endowed. Immediately above Bedruthan there is one cliff-castle, and on Park Head, a little beyond, are the burial tumuli of some unknown people. We are now in the parish of St. Eval, whose church stands on high ground about two miles inland. It is said that Bristol merchants, in the eighteenth century, found this church so useful a landmark for their vessels that they rebuilt it at their own cost. Eval is a saint not easy to identify; there is an inscribed stone in Pembrokeshire giving the name Evali fili Dencui, so that he may have been a missionary from South Wales. North of Park Head are the Butter Coves, and the coves of Porthmear and Portcothan. They are magnificent in times of rough weather. In a quiet way Porthcothan is beginning to attract visitors, but the place is not very accessible, and has little but its loveliness to recommend it. There is, however, a remarkable fogou, or subterranean cavern, about 38 feet long and 6 feet in height, with a passage leading into another similar chamber. Fogou is the Cornish word for cave (sometimes corrupted into Hugo); but it usually signifies a cavern or passage of artificial construction, built at an early date for the concealment of persons or of property. There are good specimens at Cairn Uny, at Trelowarren, and at Trewoofe near Lamorna. In most of these passages only a few yards can now be traversed, as they have fallen into disuse, and unless repaired frequently the sides and roofs have a tendency to fall in. Sometimes they obviously connect with old hill-castles and strongholds, in which case their construction takes us beyond the reach of history; and generally their formation was assisted or suggested by nature. But their comparatively recent use by smugglers for the concealment of run goods makes it particularly difficult to speak with certainty as to their true antiquity; and the coves around Porthcothan saw the landing of many an illicit cargo. Stories of fugitive Royalists taking refuge in these fogous are common, and have doubtless a basis of fact. It is supposed that the entire length of the Porthcothan fogou must have been over 1,000 yards, one gallery leading to Trevethan, whence another communicated with the beach at Porthmear.

Passing other jagged points and creeks, we come to Constantine Bay, where the ordinary visitor may pardonably suppose he is on the steps of a Roman emperor, but the Constantine here recorded was a genuine Cornish saint. Perhaps his name was Cystennyn, Latinised after, as was a common custom. He was of the Cornish royal family, being son of Cador; and Geoffrey of Monmouth tells us, fabulously, that he succeeded Arthur as King of the British. He is chiefly remembered in literature by the abuse that Gildas heaped upon him, in those letters, written about 546, that are notable for imperfect accuracy, fervent religion, and virulent bad temper. Gildas calls Constantine the "tyrannical whelp of the unclean lioness of Damnonia"; and further asks, "Why standest thou astonished, O thou butcher of thine own soul? Why dost thou wilfully kindle against thyself the eternal fires of hell?" It is quite likely that Constantine had done some bad things and been no better than his neighbours; but it is supposed that he was converted in his old age, through the preaching of St. Petrock, whom we shall meet more intimately at Padstow. It is said that Constantine was hunting, and the stag that he was pursuing took refuge in Petrock's cell; the animal's recognition of the saint's holiness and appeal to his protection so touched his heart as to lead to a change of life. Another story refers his conversion to grief at the death of his wife. Mr. Baring-Gould tells us that: "So completely did he sever himself from the world, that it was supposed by some that he had been murdered by Conan, his successor. He retired to a cell on the sands in the parish of St. Merryn, near Padstow, where there was a well, and where he could be near Petrock, through whom he had been brought to the knowledge of himself." It is probable that he journeyed later to the creek of the Helford River, in South Cornwall, and founded the Constantine that we find there. It is doubtless on the site of his original cell that the old church of St. Constantine stands, overwhelmed and ruined by sand-storms long since, buried utterly for a time like that of St. Piran, and now again visible, a few broken and rugged walls among the towans. The sand that destroyed the church destroyed also the village, and the parish was merged in that of St. Merryn, whither the beautiful font was conveyed. This font and other portions of St. Merryn Church are of the well-known Cataclew stone, from the Cataclew quarries by Trevose Head. This stone was formerly put to very effective use in church-building, and it is pleasant to know that it has again come into popularity.

But the fact that has given greatest distinction to this spot, and that which does more than anything else to draw visitors, is the discovery, about ten years since, of a prehistoric burial-ground at Harlyn Bay. The Athenæum of that date announced to its readers that "a discovery of the highest importance to the study of the prehistoric races inhabiting England before the first Roman invasion has recently been made in a remote corner of Cornwall. On a sloping sandy hillside overlooking the picturesque white sand-bay of Harlyn excavations were being made by Mr. Reddie Mallett for sinking a well preparatory to building a house overlooking the sea. The spot selected for boring turned out to be exactly in the centre, not of a tumulus containing but two or three interments, but of a perfect cemetery, with three distinct layers of burials of men, women, and children. The drift sand that is so extensive in this part of Cornwall rose some 8 to 10 feet above the graves, but when the original hardly compressed sand was reached, the great slates with which the kists were carefully formed were often not more than 2 feet below this surface." Dr. Beddoe pronounced the remains to be neolithic, and the persons here interred were of a dolichocephalic or long-skulled race—sometimes known as the long barrow-builders, who generally buried their dead without cremation. There were some tiny kists for children, but a great number of the bodies had been buried uncoffined. The district had afforded earlier similar traces of pre-Roman interment, but nothing on so large a scale as this. Although a great deal of excavation has gone on since, and there is a small museum erected close by to contain the more striking finds, much more may yet be done and other secrets be revealed. It is not quite certain yet where the persons lived whose bones have thus been uncovered to the gaze of a late generation of sight-seers, but it is supposed that their habitations must have been near this site. They were, of course, in a higher state of civilisation than mere cave-dwellers, but their huts may have been of perishable wattle, or they may have come from some of the hut-circles of the Bodmin Moors. The remains, like those around St. Piran's, bespeak a somewhat dense population. As Harlyn Bay has become popular for picnic parties from Padstow and elsewhere, this old necropolis often resounds with laughter and merry-making; but in winter and in rough weather it is left to its own solemnity. A spirit of awe broods above it; we remember the words of Ezekiel: "The hand of the Lord was upon me, and carried me out in the Spirit of the Lord, and set me down in the midst of the valley which was full of bones."

Meeting the ocean westward of Harlyn is Trevose Head, with its lighthouse and coastguard station. The headland rises to nearly 250 feet, and its light is sorely needed, the coast, with its outlying masses of crag, being a deadly peril to navigation. The views to be obtained here are of exceptional grandeur, and the lighthouse-keepers, though far less lonely than on many similar stations, generally welcome a visit.

Padstow is situated on the western side of the Camel estuary, below the sandbank known as the Doom Bar (probably dune-bar). The gates of the river-mouth are the Stepper Point, with its white day-mark, and Pentire Point; the Doom Bar lies well within these, almost blocking the passage, which, with vessels of any draught, must be made on the Stepper side. The name Doom Bar is, of course, provocative of legend, and an appropriate one has been found. It is said that Padstow had once a safe and commodious harbour, whose mouth was haunted by a beautiful mermaid. The harbour was under her special protection, and she was consequently revered by the inhabitants. But one day a youth foolishly fired on her from the cliffs. With a cry of rage she plunged into the water, but reappeared for a moment to vow that henceforth the harbour should be ruined. An old Cornishman who told the story in the days when such traditions still passed current, used to add: "We have had commissions and I know not what about converting this place into a harbour of refuge. A harbour of refuge would be a great blessing, but not all the Government commissions in the world could keep the sand out, or make the harbour deep enough to swim a frigate, unless the parsons can find out the way to take up the merry-maid's curse." But there is another tradition attaching to the Bar. This is the country of Tregeagle—he lies buried at St. Breock, close to Wadebridge: "John Tregeagle, of Trevorder, Esqr., 1679." His story forms a curious mixture of the recent and the prehistoric. We see that a man named Tregeagle truly lived and died something more than two centuries ago; but the Tregeagle or Tergagle of legend belongs to folk-lore rather than to modern social life. Very old ideas and superstitions have in some manner become attached to a recent name; tradition has a knack of bringing forward its dates; stories of immemorial antiquity are related as though they were the experience of the narrator's father or grandfather, and are modernised to suit that supposition. Legend never sticks at absurdity or anachronism. From some versions of the story it would appear that Tregeagle could not have lived earlier than the seventeenth century, in actual accordance with the date on his tombstone; but in others certain of the early Cornish saints are introduced, carrying the history twelve centuries back or further still. It would seem that Tregeagle was a landowner in the neighbourhood of Bodmin, holding the Trevorder estate; but he won his chief notoriety as steward on the lands of the Robartes family, at Lanhydrock. There is still a room in the Lanhydrock mansion known as Tregeagle's. The man doubtless did many things of which morality cannot approve, but tradition has overdone itself in attributing to him every possible crime, including the murder of his wife, his children, and his sister. He was an unjust steward, grinding the tenants unmercifully, and enriching himself not only at their expense but at that of his employer. But he contrived to purchase the goodwill of the Church, and at his death it was only seemly that the clergy should do what they could for him. When the spirits of darkness came to claim the soul of the dying wretch they were successfully repelled by the priests with the powers of bell, book, and candle. The Church wrangled with the fiends above the breathless body, defeated them in heated theological controversy, dismissed them with contumely, and laid Tregeagle to rest with his fathers at St. Breock. He was not destined to repose there long. There was a heritage of trouble in connection with the Lanhydrock estate, and the defendant in one particular case sorely needed the witness of Tregeagle himself, to settle a disputed point. By some means he managed to procure it; the clergy provided a safe-conduct, and the figure of the dead Tregeagle was led into the witness-box. A thrill of horror passed through the court, but this spectral witness gave evidence faithfully, and gained a triumphant verdict for defendant. The trouble now was what to do with Tregeagle. The fiends were still waiting for him; defendant who had summoned him took no further interest in the matter; but the clergy felt that they still owed him a duty. They knew that the dead man's chance at the Day of Doom was not a good one, but in the meantime they would do what they could. It was decided to give him a perpetual penance, which might keep the evil spirits at a distance. He was led away to the shores of Dosmare Pool, on the desolate Bodmin Moors, and there set to drain the pool with a leaky limpet-shell. In those days Dosmare was supposed to be bottomless—a reputation which it has since destroyed by drying in hot summers. For long years Tregeagle toiled at his hopeless task. If he ceased from his labour for a moment he would be at the mercy of the devils.

One night, after many years of fruitless toil, there came a terrific storm, with thunder and earthquake. In sheer horror and despair Tregeagle fled. Immediately the demons were on his track, chasing him so closely that he could not stay to dip his limpet-shell in the foaming water. Feeling that they were upon him, he rose with a cry of anguish, and fled across the pool, thus gaining a temporary advantage, for spirits of evil cannot cross water. He made for the hermitage on Roche Rock, the yelling pursuers at his heels. Just as they were about to seize him he thrust his head within the small window of the hermit's chapel, and thus was safe. There was still a difficulty about his position. He could not get further into the church, nor does it appear that the hermit desired it; and he could not withdraw his head lest the fiends should seize him. He had to stay and listen to the good man's prayers and liturgies, which only added to the terrors of his guilty conscience, so that his remorseful screams were heard above all the psalms and prayings. The hermit found it a great affliction, for the population of the district was kept away by the unpleasantness of Tregeagle's presence. At last two other clergy came to his assistance, and Tregeagle was led away to the coast at Padstow. His new task was to make ropes of sand—one of the familiar penances of such traditions. He could not do it; it was worse than draining Dosmare. Night and day he rendered the place hideous with his frantic cries, and the Padstow folk did not like it at all. It was making the neighbourhood unbearable. At their earnest request another effort was made by the priests to dispose of poor Tregeagle. He was ruining the harbour by his attempts to make the ropes of sand; every rising sea scattered these ropes, however carefully formed, and the sand was accumulating in a bar of Doom. It is said that St. Petrock himself, the spiritual founder of Padstow, forged a chain of which every link was a prayer, and thus led away the unhappy ghost to Helston. In the estuary of the Hel River he spoiled the harbourage also, for a devil tripped him one day, when toiling across with a sack of sand, and the sand was spilt right across the mouth of the river. At last he was cast out from Helston also, and dismissed to Land's End, where he remains labouring to this day, endeavouring to sweep the sands from Porthcurno Cove into Nanjisal. Of course, it cannot be done; the full force of the Atlantic drives around Land's End, and the sands are driven backward again and again. But he is safe from the immediate attack of the fiends, and he is out of the way of the countryfolk. His cries are lost in the crash of the seas that dominate that desolate shore, and the fishermen have given up thinking about Tregeagle. The legends vary in telling his doom; some make the draining of Dosmare his last penance and some this task at the Land's End. But if an imaginative reason is desired to account for the formation of the Padstow Doom Bar, surely this tale will do as well as any other.

It will be seen that this chronicle of Tregeagle carries him back to the time of Petrock, the patron saint of Padstow, whose name is a corruption of Petrock's-stow. Little Petherick, sometimes called St. Petrock Minor, is thought to be a corruption of the same name. Petrock was a Celtic saint, probably a Welshman, who went to Ireland for his religious education; he crossed to Cornwall in a coracle, and landed in this estuary of the Camel. He founded an oratory here, and probably another at Little Petherick. It is also suggested that he established another cell at Place, the seat of the Prideaux, but it seems more likely that the chapel at Place was founded by St. Samson. After spending many years at Padstow the saint is said to have voyaged to the East, visiting India, and also going on a visionary journey to some Island of the Blest, after the manner of St. Brendan. After returning to Cornwall he removed to Bodmin and established the most important of his religious foundations. Like Padstow, Bodmin was formerly named Petrockstow, and this has caused endless confusion to the chroniclers as well as some quarrels between the two towns. Further, the saint evidently went into Devon; we trace his footsteps at Dartmouth, Exeter, Hollacombe, Anstey, and elsewhere. Bodmin can boast precedence of Padstow in certain respects, for it attained episcopal consequence, besides being the county town of Cornwall; but with regard to priority in connection with Petrock, it is clear Padstow has the first claim. At one time Padstow appears to have been called Lodenek or Lodernek, but in the thirteenth century it was certainly known as Aldestowe; in fact, the town has been troubled with a multiplicity of names, which is always a regrettable thing, for a person or a place. The town is about two miles within the estuary, and were it not for the sands that block its entrance, this would be truly a fine harbour; even so, it is the best that North Cornwall possesses. Two vessels sailed from here for the siege of Calais; and in the sixteenth century some sort of corporation was granted, but this seems to have been lost. At the present day it is a picturesque, quaint old town, in a beautiful and most interesting site, dominated by a weather-beaten old church. But Mr. Hind, though he finds much to admire, does not regard Padstow as in any sense typically Cornish. He says: "An air-voyager dropped from a flying-machine upon the roof of a Padstow house would never think that he was in Cornwall. If he walked out to Stepper Point, or strode some miles westward to Trevose Head, the first land sighted in old days by Canadian timber vessels trading to Padstow, the majestic sweep of coast, the jagged headlands and scattered rocks would certainly suggest Cornwall; but the estuary of the Camel from Wadebridge to Padstow, although beautiful, has no claim to the epithet wild. The panorama induces reflection, moves one to a mood of gentle melancholy; but it does not stimulate. Nowhere in Cornwall have I seen such sand—gold, grey and yellow, equally lovely at all tides. Looking across the river, the eye is soothed by these wastes of blown sand stretching inland from the sea to where the little hamlet called Rock rises from the shore." Sundries are imported at the docks, and there is some shipment of corn; but the ship-building, once notable, has greatly declined, and the town now does little but repairing. It is satisfactory to find that the sands of the Doom Bar have a certain value, as they contain much carbonate of lime, and they are carried inland for agricultural purposes. The church, which stands well above the town, has a good Early English tower, and a beautiful, finely carved catacleuse font; in the south porch the parish stocks are preserved. In the chancel, over the piscina, is an effigy sometimes mistaken for that of St. Anthony, but almost certainly the figure is St. Petrock himself, with his usual symbols, the staff and wolf, at his feet. There are modern monochrome pictures from drawings by Hofmann in front of the organ. It is natural to find monuments of the Prideaux family both within the church and without; in the churchyard also are two granite crosses, one much mutilated.

Prideaux Place, generally named Place, stands a little higher than the church, in a glorious situation; it is a finely designed Elizabethan mansion—Elizabethan in style if not exactly in date—erected by Sir Nicholas Prideaux about the year 1600. Its old staircase was brought thither when Stowe House, once the seat of the Grenvilles, was broken up. The Prideaux are a Cornish family of ancient note, whose names we often meet with in the Duchy's annals; but the most widely known was Humphrey Prideaux, born here in 1648, who at one time was Rector of St. Clement's, Oxford, and later became Dean of Norwich. He wrote a Life of Mahomet, and also a work in which he attempted to bridge over the interval between the Old and New Testaments—rather a ticklish job, one might imagine. There are a good many excellent pictures at the house—a Vandyck and many Opies; but the visitor, unless specially introduced, will have to be content with the outside of the beautiful manor-house.

Padstow has been associated from immemorial times with a special celebration of the May-Day festival, immediately deriving from the old folk-plays and mummings that were once universal. The special survival here is of the Hobby Horse, that once played so prominent a part in these boisterous masquerades, but such life as it still enjoys at Padstow is somewhat a galvanised existence, just as children still occasionally dress in poor tinsel and gaiety in order to collect a few coppers. Such exhibitions are melancholy rather than interesting—

"For who would keep an ancient form
Thro' which the spirit breathes no more?"

The horse is a wooden circle, with a dress of blackened sailcloth, a horse's head, and a prominent tail. Readers of Scott's Abbot will, of course, remember that the Hobby Horse was equally popular in Scotland. The Hobby Horse song, as rendered at Padstow, was probably only a variant of verses common elsewhere, but local and topical allusions were freely introduced, and stanzas were addressed to special personages. The performance is in a moribund condition, and it is certainly not worth while for a stranger to travel to Padstow on May-Day to see it. Very likely he would not see it; it is a thing that may be discontinued at any time. If we were devoting our attention to Cornwall as it used to be, much would come into this book which is now utterly obsolete, and would cause as great surprise to Cornish folk as to others.

If the tide serves, it is certainly worth while to go up to Wadebridge, if only for the sake of the grand old bridge, originally built of seventeen arches, in the year 1485, by Thomas Lovibond, Vicar of Egloshayle. The bridge has been widened since its erection, but is not otherwise much changed. There was a ferry here in the past, but it was perilous, and Lovibond could not rest till, with the assistance of his bishop, he had collected money for this beneficent work. There was a great difficulty in sinking foundations for the bridge, owing to the shifting sands, but, guided by a dream, Lovibond is said to have resorted to packs of wool—the same method reported by tradition of Bideford Bridge. The bridge is 320 feet long, and remains the best specimen of its class in England, as it retains its protecting angles for the use of pedestrians, which at Bideford have been removed. Lovibond was not only a bridge-builder; he also erected the fine tower of his church at Egloshayle (the mother-parish of Wadebridge). Egloshayle probably means the "church by the river" (eglos-hêl); its church is particularly interesting for its western doorway, its Norman font, and its Kestell monument, while there is some good carving in the roof of the south aisle. The church of St. Breock is distant nearly a mile from Wadebridge, on the western side of the river, and is perhaps still more delightful in its position; it is noteworthy for its monuments, which, however, have been much displaced. It is here that the remains of Tregeagle lie entombed; his spirit, if we may credit tradition, is otherwise engaged. St. Breock is supposed to have arrived in Cornwall, from Wales, earlier than Petrock. He was an old man, and, as Mr. Baring-Gould tells us, one day his companions "left him to sing psalms in his cart whilst they were engaged at a distance over some pressing business. When they returned they found a pack of wolves round the old man, but whether his sanctity, or toughness, kept them from eating him is left undecided." Surely it must have been his sanctity. His name attaches to the Breock Downs, a high-lying moorland rising to about 700 feet, thickly strewn with prehistoric remains. Wadebridge has suffered by the opening of the railway to Padstow, but it can boast that its rail to Bodmin was the second line to be opened in England. Many jests were current in reference to the speed of this early railway. Professor Shuttleworth, who was born at Egloshayle Vicarage, says: "I have often seen the train stop while people got out and gathered blackberries. But it is lovely country down around Egloshayle and Wadebridge, just as pretty and quiet as can be." Mr. Arthur Norway also has a very tender regard for the district, for a similar reason, and he has given some weird stories of local superstition. But it cannot be claimed that Wadebridge is on the coast, and we must retreat seaward.

Readers of Baring-Gould's stirring novel, The Roar of the Sea, are sure to look eagerly for St. Enodoc's Church. It lies among the sand-dunes on the eastern bank of the estuary, and is now protected from the sands that once practically buried it by the growth of rush-grass and tamarisk hedges; even now it lies low within a deep trench, and we can easily picture its condition in days when the parson used to enter through the roof to perform service, so as to keep his tithes. Built in 1430, it was the successor of an earlier cell of the saint's. Its slightly crooked spire of slate is the sole landmark to guide a visitor. In the graveyard is a curious collection of stoups and water-bowls. It is about forty years now since the church was excavated from the sands that rose to its roof and restored to usefulness. Those familiar with Mr. Baring-Gould's book will remember that he places the home of Cruel Coppinger in this district, with his house at Pentire Glaze; but we shall find the true home of Coppinger further northward, near Morwenstow. Just within Hayle Bay is the little village of Polzeath, which in time may become a popular watering-place; it has a wonderful charm of position, and enough sand to satisfy anybody. The fine headland of Pentire reaches beyond, with its off-lying islet of Newland. Mr. Norway thinks that the stretch of coast visible from Pentire is the finest in all Cornwall, and he speaks with authority. On the west the view extends to Trevose, and embraces the whole of the beautiful Padstow harbour, together with an unlimited ocean of marvellous ever-changing colours. "On the east the prospect seems almost boundless. Port Isaac Bay lies just below, sweeping far back into the land, half hidden by the Eastern Horn of Pentire. Across the bay Tintagel lies directly opposite, eight miles away over the sea, every crevice and gully of its riven island clearly marked in the translucent air; and beyond it the eye follows leagues and leagues of iron cliffs towering far higher than any others in the west, and point after point of noble jagged promontories, past Boscastle, set back a little out of sight, past Bude and Cambeak, and rugged Morwenstow, till it rests at last on the dim line of Hartland Point, full 40 miles away as a bird would fly. It is idle to compare any other view in the West Country with this either in extent or grandeur, or in the immediate beauty of its surroundings. It is little known, and rarely visited by any but by shepherds. Yet it is more easy of access from Wadebridge than the Land's End or the Logan from Penzance; and there will be some to whom its very loneliness is an additional attraction. However this may be, those who leave Cornwall without visiting Pentire have missed its noblest scenery."

It is a large claim that Mr. Norway makes, but surely it is justified. The parts of Cornwall that are best known are naturally those that come within range of the more popular resorts—Newquay, Bude, Penzance, St. Ives, Falmouth—while eastern Cornwall is accessible from Plymouth. But this stretch of coast is near no popular centre, and, with the exception of Tintagel and Boscastle, it remains neglected. If Padstow or Polzeath, Portquin or Port Isaac, ever become more popular, visitors will flock to these grand cliffs and marvel that they never came here before. There is a remarkable triple entrenchment on the eastern Horn of Pentire, above its stark, rugged caverns; but those who came here and fortified this noble headland, in far-back days of which we can only dream, came not in search of the picturesque as we do, nor probably for the spiritual repose that we crave in this age of hurry. Even sterner necessities governed their existence. Cliff-camps of this nature cannot have been designed against any foe from the sea—even to-day it would be a perilous thing indeed to attempt a forcible landing at such places—they were more likely a last refuge from invading tribes that came overland from the south-east. The struggles witnessed here must almost certainly have been far earlier than the coming of Roman or Teuton; it was probably successive waves, or antagonist tribes, of Stone Age men that here contended and opposed each other. But the ditches and embankments have little to tell us; tradition is silent, the lonely barrows are dumb. Yet the blood of the peoples still flows within Cornish veins; and those characteristics that we vaguely speak of as Celtic often derive from a far earlier source.

The little island to the east of Pentire is the Mouls, and to the right is Portquin Bay. Port Isaac Bay, beyond Kelland Head and Varley Point, takes its name from the delightful little fishing village of Port Isaac, of which Port Gaverne may almost be considered as a suburb. Both are in the parish of St. Endellion, but Port Isaac has its own church, erected in Early English style in 1882. Its small pier is said to date from the time of Henry VIII., and before the railway a good deal of Delabole slate was shipped here. The fishing for pilchards is here done by trawlers, not by seines, as round Land's End. The name may probably be interpreted as porth izic, the "corn port," though certainly this is not a grain country. Very appropriately, it is said that fish are exhibited among the fruits and flowers at the Port Isaac annual harvest service. Some other West Country fishing-towns have introduced nets and oars at such services, but to bring in the actual fish seems peculiar to this place. The fish has always been a sacred symbol in Christian art, and it represents to fisher-folk what the fruits of the earth do to the field labourer. Both these little twin ports—Isaac and Gaverne—are entirely charming, and much to be commended to all who would know unspoiled Cornwall. Nestling within their tiny coves, they have a varied background of interesting country, pleasant little beaches, beautiful cliffs, and a glorious sea. There is one other resort to be visited before reaching Tintagel, and that is Trebarwith Strand, which similarly reaches the sea by a tiny cove, with the Gull Rock lying off shore as a target for storms. Trebarwith is likely to become fashionable. It has a fine stretch of sands, and provides some of the best bathing to be had in North Cornwall. Those who wish to be near Tintagel and yet close to the sea had better come to Trebarwith rather than to the Tintagel village itself.

Chapter XVI

TINTAGEL AND BOSCASTLE

When we come to the region that is specially sacred to traditions of King Arthur we find ourselves in the presence of wonderful natural charm and of considerable historic perplexity. Those who are content with the ordinary guide-books, and who have no conception of Arthur beyond what they may have gained from snatches of Tennyson, will not be troubled by this perplexity; they will take the crumbling walls on Tintagel heights to be the actual castle in which the Celtic prince was born, and any round table will suffice them as being that around which the king and his chieftains sat. But something a little better than this is desirable. We want Arthur to be something more than a mere ghost, something even more than the blameless hero of a beautiful Victorian poem. Yet if we go to the learned authorities the ghost becomes more ghostlike, the phantom becomes more dim; it is mainly destructive criticism that we meet with, and assertions that are largely negative. In spite of this, there must be something tangible behind so persistent a rumour as this tradition of Arthur. Wherever the Brythonic tribes extended, there we find traces of him. The Gaels know nothing of him. Finn, Oisin, Cuthullin, Cormac—such as these were the great Goidhelic heroes. But the British tradition reached from Armorica to the Forth, and carried Arthur with it. The Welsh claim him, the Bretons, the Cornish, the Lowland Scotch. Cornwall, with Tintagel as an asset of faith, claims his birth; Somerset, with Cadbury on the river Camel, claims Camelot; and Glastonbury boasts of his grave. Of these claims, that of Cornwall is the most powerfully supported; there is not only Tintagel, but Kelly Rounds, Damelioc, and Cardinham. One of the Welsh Triads speaks of the three chief palaces of Arthur as being Caerleon-on-the-Usk, Celliwig in Cornwall, and Penrhyn Rhionedd in the north. Celliwig may safely be identified with the partially effaced earthwork near St. Kew Station, known as Kelly Rounds (probably from the Cornish killi, meaning woods or groves), standing in what may be described as a Kelly district, for we have here in a cluster such names as Kelly Green, Kelly Farm, Bokelly, Kelly Brae, Calliwith. The Rounds have been cut across by a road, but there are distinct traces of two ramparted circles, with some remains of a sheltering earthwork to the west. Damelioc, a large and strong entrenchment with three concentric ramparts, lies about seven miles south-west of Tintagel; and it was here that Gorlois, Duke of Cornwall, took up his position after placing his wife Igerne for safety within Tintagel itself. The common story says that Uther, mad with love, overcame and slew Gorlois at Damelioc, and gained admission to Tintagel in his guise, thus becoming the father of Arthur. Of course, there is the other tradition that represents Arthur as of supernatural birth, washed to the shore by the waves, rescued by Merlin, and given to the world as a son of Uther. Cardinham, the other almost certain Arthurian locality in Cornwall, is about five miles east of Bodmin, and is identified with the Caradigan where Arthur sometimes held court. It is a large, lonely earthwork, in a field near a farmhouse. It must not be forgotten that the guide-books usually put forward Camelford as another most important Arthurian place, mentioning Slaughter Bridge as the scene of the king's last battle. There certainly was a battle here between Britons and Saxons, but this took place at least two centuries after Arthur's time; and though a spot named Arthur's Grave is shown to visitors, all definite connection between the king and Camelford must be surrendered. The last great battle, according to all authentic tradition, was fought against Picts, and what would Picts have been doing in Cornwall? The grave at Glastonbury, it must be owned with regret, is now generally understood to be a monkish fable. It is not pleasant for a West of England man to surrender either Camelford or Glastonbury, but truth must be faced, and the fact is almost certain that Arthur's last battle, and therefore his grave, must be sought in Scotland.

We may assume that Arthur was a Romanised Briton, born in the late fifth century at Tintagel; his name being possibly a Celtic form of the Latin Artorius. He became the champion of his race against encroaching Saxons, North-Country Picts, and wandering pagan hordes who fought for lust of bloodshed and pillage. Against these it is likely that Arthur sought to maintain a semi-Romanised, partially Christianised civilisation. He is credited with twelve great battles, in all of which he proved victorious; some of these were certainly in Somerset, and the last of his triumphs, that of Badon Hill, somewhere in Wessex. His rule thus established on a firm foundation, for many years Britain knew comparative peace and good government. The Round Table of which we hear so much is probably a symbolic addition of the bards, unless it means that in Arthur's time persons of good class began to sit decently together at tables. The thirteenth battle, in which he lost his life fighting against his nephew Mordred, has usually been given to the West of England—Malory and Tennyson both do so. But the traditions that became most popular sprang up in an age when the Cymry were forgetting the former wide extent of their tribal sway, and were limiting their racial pride to a part of the country that was still free from the Teuton. The fact that Arthur's last fight was with the Picts, and against Mordred, is almost conclusive as to its location. His sister, the mother of Mordred, had married Llew or Lot, of the Lothians, and there is reason to believe that the king was already familiar with this part of Scotland. The battle is always given as fought at Camlan, and this name has diverted later writers to the Camels of Cornwall and of Somerset. But the Celtic cam in place-names is quite common; it signifies crooked, and we find it in a number of river-names. Mordred had become a chieftain of the Picts, and he possibly resented any claims of suzerainty on the part of Arthur. The fight, whose date is stated as 542, was almost certainly waged at Camelon on the river Carron, near Falkirk. Arthur was defeated—it is likely that his forces were greatly outnumbered; and he died, either on the field or as an immediate result of a wound then received. Not many miles distant is an earthwork still known as Mordred's Castle; and at Carron, nearer still, there was formerly a mound or cairn known as Arthur's Oon (oven). All the picturesque detail in Tennyson's wonderful "Passing of Arthur" must be attributed to Cymric bards, to the genius of Malory, and to the poet's imagination; we must be content with the conclusion that Arthur was born but did not die in Cornwall.

In any case nothing of the present ruins at Tintagel existed in the time of Arthur. Geoffrey of Monmouth, who wrote about the year 1150, says of the stronghold that "it is situated upon the sea, and on every side surrounded by it; and there is but one entrance into it, and that through a straight rock, which three men shall be able to defend against the whole power of the kingdom." Even Gorlois, we remember, only gained admittance by stratagem. Tintagel, Dundagel, or Dundiogl, the Dunecheniv of Domesday, seems certainly to have belonged to Gorlois when Uther was Pendragon or Head-king of Britain; it would have been a cliff-castle such as that on Pentire Head. As years passed the rock probably became more insular, and when the Norman stronghold was built it was connected with the mainland by a drawbridge. From earliest times the castle attached to the Earls of Cornwall, one of whom protected David, Prince of Wales, during his revolt against Edward I. Later it was used as a kind of prison, a Mayor of London being confined within it. Elizabeth had some thought of restoring it, for it had already become ruinous; Leland says: "The residue of the buildings of the Castle be sore wetherbeten, and yn ruine; but it hath beene a large thinge." Its outworks extended to the mainland, but the great keep was on the isolated mass of rock. Here also are the remains of St. Juliet's chapel, with its altar-slab and stone benches. It is not easy to say much about the Juliot or Julitta to whom this chapel was dedicated; but the chapel is certainly that mentioned in the thirteenth-century High History of the Holy Grail. "They came into a very different land, scarce inhabited of any folk, and found a little castle in a combe. They came thitherward and saw that the enclosure of the castle was fallen down into an abysm, so that none might approach it on that side, but it had a right fair gateway and a door tall and wide, whereby they entered. They beheld a chapel that was fair and rich, and below was a great ancient hall." But the spirit of modernism now comes very near to this sacred spot of antiquity; on an opposite headland stands a commodious hotel, and the Tintagel golf-links come very close to the castle. A tiny port lies below, from which a little slate is sometimes shipped. The village, whose correct name of Trevena is being displaced by that of Tintagel, lies about a mile inland; it is clean and comfortable, but not remarkably picturesque except for the old gabled building that was once its post-office. Those who want the perpetual presence of the sea will not be contented with it. Its church, dedicated to SS. Marcelliana and Materiana (of whom the latter may be the Welsh Madron), stands at a distance, above the cliffs west of the castle; it is a stern, bare building, magnificently placed, so fully exposed to the force of Atlantic gales that the very tombstones have been buttressed. A portion of the walls, in their rude simplicity, appears to be Saxon, but many orders are represented here, from the late Norman chancel-arch to the Decorated south transept and Perpendicular screen. There is a rugged circular font, and what is supposed to be a Roman milestone. The vestry was formerly a Lady-chapel, possibly Saxon, with a thirteenth-century door and a curious mutilated altar. The south-transept window is to the memory of J. Douglas Cook, founder of the Saturday Review, who returned to his native Cornwall to die. In the churchyard are the graves of drowned seamen, British and foreign. It is a striking and solemnising little church, quite in harmony with a district of myth and sublimity. It is possible that some who come to Tintagel for the first time may be disappointed. If so, they have expected too much, or have expected the wrong thing. There is no gloss of false romance about the place; the ruins have not the hollow pretentious grandeur of some Norman castles; what we see is the unadorned, unveiled reality of a majestic coast, the low, stark walls of ruin on an immemorial site, the naked wind-beaten church on the heights, the sea breaking into gaunt caverns below. Sheep feed within the enclosure to which we scramble by a ragged path. Sentiment may resent the hotel and the golfers, but any jarring note can easily be ignored. Yet even Tennyson seems to have been disappointed at first; afterwards, the spirit of the place sank into him and prevailed. Perhaps old Hawker has described it best, in few pregnant words:—

"Hark! stern Dundagel softens into song.
They meet for solemn severance, knight and king,
Where gate and bulwark darken o'er the sea."

He gives us the words of Arthur, when the listeners "hush their hearts to hear the king":—

"I would not be forgotten in this land:
I yearn that men I know not, men unborn,
Shall find, amid these fields, King Arthur's fame.
Here let them say, by proud Dundagel's walls—
'They brought the Sangraal back at his command,
They touched these rugged rocks with hues of God,'
So shall my name have worship, and my land."

And after the king had spoken:—

"That night Dundagel shuddered into storm—
The deep foundations shook beneath the sea."

And we have the grand final picture:—

"There stood Dundagel, throned; and the great sea
Lay, a strong vassal at his master's gate,
And, like a drunken giant, sobb'd in sleep."

There was a time when Trevena, with Bossiney and Trevalga, formed a borough, and sent members to Parliament, of whom Francis Drake was one. It needed little apology to disfranchise such a small corporation as this, but the first Reform Bill had to deal with far greater anomalies. Bossiney has other attractions than such memories as this, having a delightful cove protected by the fine headland of Willapark. The fishing hamlet is close to an ancient burial-mound or barrow, from which election writs were once read and the local mayor proclaimed. From this cove we can pass upward into the glorious Rocky Valley, with its broken crags, its tangled foliage and rushing stream, its old mill. It is just a little like the gorge at Lynmouth, but wilder. This is the stream forming the famous cascade known as Knighton's (or St. Nectan's) Kieve. It is not very easy to find, and, here as at Tintagel, a key must be procured before its beauties can be examined. The Kieve is a basin of rock, into which the water has a fall of about 40 feet. St. Nectan is supposed to have been a brother of Morwenna, of Morwenstow; it is said he had an oratory here, and when he was dying he threw its silver bell into the waterfall. But Mr. Baring-Gould says that he died at Hartland. Following the usual guide-book convention, this would be the right moment for quoting Hawker's ballad, "The Sisters of Glen Nectan," but that piece is not one of his happiest efforts, and the legend is at least dubious. Those who journey afoot from Bossiney to Boscastle will find it almost impossible to keep to the coast, as the Rocky Valley forms an impediment, especially when its stream is in flood after heavy rains. But they can find a tolerable road to Trevalga, crossing the stream at the Long Bridge, and at Trevalga they will find an interesting little church. The shore here is broken into some small creeks of great beauty, but one chasm is so dark and sombre that it has won the name of Blackapit. There are dangers along these wild beaches; the poet Swinburne, when a boy, was almost cut off by the tide near Tintagel. From Blackapit we rise to Willapark Point and the church of Forrabury. The view from the Point is very fine, covering the ravine and haven of Boscastle on the east, and looking towards Tintagel on the west. Forrabury, the parish church of Boscastle, is dedicated to St. Symphorian, whoever that saint be (perhaps St. Veryan); and in situation it much resembles that of Tintagel. The pulpit and the woodwork of the altar date from the fifteenth century. There is a good granite cross in the churchyard. Here again there is a temptation, into which most writers fall, of quoting from Hawker, with his poem, "The Silent Tower of Bottreaux," in which he gives us a legend accounting for the fact that this church has only a single bell. But as he frankly confessed, in after life, that he had invented the story on the very slightest foundation, it is better to avoid quoting from the ballad, except solely for the melodious smoothness of its burden:—

"Come to thy God in time,
Thus saith the ocean chime;
Storm, whirlwind, billow past,
Come to thy God at last."

Boscastle, taking its name from the old Norman family of Bottreaux (though there are many other place-names in Cornwall beginning with bos, which means abode or dwelling-place), is certainly the most romantic and picturesque haven in the Duchy, though there may be others that surpass it in actual beauty. The coast has a wild grandeur rather than loveliness, and in dismal or stormy weather there is a weird, solemn gloom. The little town lies sheltered at the head of a gorge in which two rivulets meet and form the haven. Old Leland in his graphic manner mentions one only of these brooks: "There cummith down a little broke from South-Est out of the Hilles thereby, and so renning by the West side of the Towne goith into Severn Se betwixt two hilles, and there maketh a pore Havenet, but of no certaine salvegarde." It is the river Valency of which he speaks, the more important of the streams that join just above the haven. This is a tiny land-locked harbour with stone piers, at which some coal, lime, and general merchandise are imported; the entrance is very difficult to make, and vessels that succeed in doing so have to be warped in by immense hawsers. Seeing this, and the small haven at Bude, one realises the wildness of this unsheltered coast, where such perilous places are called harbours. The village, though not large, is a long one, straggling down a hill and along the narrow ravine. Its activity is maintained by the daily arrival and departure of cars from Camelford, Bude, Otterham, and Tintagel, bringing many visitors in the summer season. Some come to stay, but most make only a fleeting call; Nature has placed grave obstacles in the way of Boscastle's ever becoming a fashionable watering-place. Its charm is unique and undeniable; but it appeals to the artist, the sturdy pedestrian and climber, the lover of solitude that at times is absolute desolation, rather than to the parent of a family. But the desolation, if that is not too stern a word to use, only applies to the coast; the Valency Valley is verdant and beautiful. It runs among furze and bracken by the riverside, and by this path we can reach the quiet, lovely vale in which Minster stands, so named from a former monastic establishment. Like the church at Tintagel, this of Minster is dedicated to St. Materiana, whom Mr. Baring-Gould identifies with the Welsh Madrun. The tower is of a single stage; there are good bench-ends and roof-carvings. A portion of the church having fallen in one Sunday, after morning service, it was rebuilt about forty years since. The priory was founded by William de Bottreaux in the reign of Richard I., but does not seem to have had a long existence. Minster is a large parish, but Forrabury is one of the smallest in Cornwall.

Pentargon, the bay and headland beyond the Boscastle golf-links, is sometimes interpreted as "Arthur's Head," but this is doubtful. The caves here, and those below Willapark, were once much haunted by seals; the coast being absolutely honeycombed by the constant fretting of the waves. At times, but rarely, the Cornish chough may be seen on the cliffs, recalling the old tradition that the spirit of Arthur lingers around his native rocks in this form—a tradition that was even familiar to Cervantes, though he knew the Welsh version of it, which makes Arthur a raven. Eastward past Beeny the cliffs gradually rise, till at High Cliff they reach the height of 700 feet; it needs some enthusiasm for a pedestrian to keep to the coast-line, though every mile has its grandeur. Beyond Cambeak lies the delightful Crackington Cove, which will some day become a watering-place; it stands at the mouth of a verdant valley with a stream like that of the Valency. It is in the parish of St. Genny's, whose church is dedicated to St. Genesius of Auvergne, of whom it is related that after being beheaded he walked about with his head under his arm. The saints of Cornwall are reported to have done some extraordinary things, but they do not usually descend to absurd actions of this nature; and there may be a shrewd suspicion that Genesius has no business here at all. William Braddon, a Parliamentary officer and member in the time of the Civil War, lived at Treworgye in this parish, and was buried in the church; some have supposed that he was vicar here. Pencannow Head, the north limit of Crackington Cove, rises sheer from the shore to the height of 400 feet. Dizzard Point is far less precipitous. A few miles further east the cliffs break to allow room for a fine stretch of sands at Widemouth Bay, and here we have another spot that is certain to develop into a pleasure-resort of the future. It cannot, of course, compare with the coast magnificence of the shore from Pentire to Boscastle, but it has what these wilder spots lack—a possibility of conventional settlement and expansion in the style of watering-place that the British public chiefly loves.

Chapter XVII

BUDE

We read in the memoir of Tennyson that in the year 1848 he felt a craving to make a lonely sojourn at Bude. "I hear," he said, "that there are larger waves there than on any other part of the British coast, and must go thither and be alone with God." So he came, with the subject of his Idylls simmering in his mind. He found the great rollers, the grand, open coast, the solitude; these are still there, to be found of all that seek. There may be some lessening of the solitude, but only in parts; Bude has not yet become widely popular; it is the haunt of those who love bracing air and quiet. It grows, but grows slowly; old friends may return to it without being tortured by too glaring a change.

The coast must indeed be destitute of harbours that can call Bude a haven; yet the name Bude Haven stands, as if in deadly irony. This whole north coast of Cornwall and Devon has little enough of refuge for seamen in distress; and if they endeavour to make Bude when seas are running high they are simply courting disaster; it were better to stay far out, if the cruel Atlantic will let them. Yet a rumour of history says that Agricola landed here. It is not impossible, though accredited history tells nothing of such a visit; seas are not always stormy, even on the shores of North Cornwall—there are days when the waters from St. Ives to Lundy are peaceful as a child asleep. But such slumbering is not their characteristic mood; there is generally a strong ocean swell, and when westerly winds chafe the tide its force and fury are tremendous. Hawker, who was familiar with every yard of the district, has a ballad to the purpose:—

"Thus said the rushing raven
Unto his hungry mate:
'Ho! gossip! for Bude Haven;
There be corpses six or eight.
Cawk, cawk! the crew and skipper
Are wallowing in the sea;
So there's a savoury supper
For my old dame and me.'

'Cawk, cawk!' then said the raven;
'I am fourscore years and ten;
Yet never in Bude Haven
Did I croak for rescued men.—
They will save the captain's girdle,
And shirt, if shirt there be;
But leave his blood to curdle
For my old dame and me.'"

The graveyards, the fields, the farmyards, will bear out this grim character; there are traces of shipwreck everywhere—memorials of drowned seamen in the burial-ground, figure-heads of shattered vessels placed here and there, beams and spars applied to unintended agricultural uses. One such figure-head is that of the Bencoolen, in the churchyard, reminding us of a vessel wrecked in 1862, when only six were saved from its crew of thirty-five. The Bencoolen was trading from Liverpool to Bombay. We may take Hawker's description of the disaster, recollecting, however, that he wrote in great excitement, and that he was a little unjust to the men of Bude. The wreck took place towards the end of October, after a hurricane that "lasted seven days and nights. On Tuesday at two o'clock afternoon a hull was seen off Bude wallowing in the billows. All rushed to the shore. At three she struck on the sand close to the breakwater—not 300 yards from the rocks. Manby's apparatus was brought down—a rocket fired and a rope carried over to the ship. The mate sprang to clutch it—missed—and fell into the sea, to be seen no more alive. 'Another rope!' was the cry. But from the mismanagement of those in charge there was no other there. They then saw the poor fellows constructing a raft and launching it. A call for the lifeboat, one of large cost, provided with all good gear, kept close by. She was run down to the water. A shout for men—none—a few of the Hovillers, pilotmen, got on board, but refused to put off—all Bude lining the cliffs and shore—Well, well—to abbreviate a horror, the raft was tossed over. About six were washed ashore with life in them, four corpses, and the rest were carried off to sea dead—26 corpses are somewhere in our water, and my men are watching for their coming on shore. The County gives 5s. for finding each corpse, and I give 5s. more. Therefore they are generally found and brought here to the vicarage, where the inquest and the attendant events nearly kill me.... Hordes of people picking up—salvors with carts and horses—and lookers on. It reminded me of old Holingshed's definition, 'a place called Bedes Haven (Bede, a grave).' When the masts went over the captain, married a fortnight before, rushed down into his cabin, drank a bottle of brandy, and was seen no more. The country rings with cries of shame on the dastards of Bude." A calmer eyewitness quite absolves the Bude men from all blame—to render more help had been impossible. The vessel was being steered skilfully to take the haven, but she was too large for its mouth. But, unjust or not, we must love Parson Hawker. He tells of his procedure when a corpse was reported: "I go out into the moonlight bareheaded, and when I come near I greet the nameless dead with the sentences 'I am the Resurrection and the Life,' &c. They lay down their burthen at my feet—I look upon the dead—tall—stout—well-grown—boots on, elastic, and socks—girded with a rope round the waist. I give him in charge to the sexton and his wife to cleanse, to arrange, to clothe the dead. I order a strong coffin, and the corpse is locked in for the night. I write a letter to the coroner and deliver it for transit to the police. And here the misery begins." To every corpse discovered Hawker gave burial in consecrated ground; it was not many years since the law had forbidden this. The few graphic words quoted give us an idea of his days spent on this lonely, pitiless coast—days which he varied by acts of beneficence to his parishioners, and by the writing of much beautiful poetry. Close to the mouth of this perilous haven is the low breakwater, built to connect an outlying mass of rock that was formerly insular with every tide. Carew (1602) speaks of this rock; he says: "We meete with Bude, an open sandie bay, in whose mouth riseth a little hill, by euerie sea-floud made an Iland, and thereon a decayed chapell: it spareth roade only to such small shipping as bring their tide with them, and leaveth them drie, when the ebb hath carried away the salt water." He tells how Arundel of Trerice had a house here named Efford, now the Bude vicarage; and how this gentleman "builded a salt-water mill athwart this bay, whose causey serveth, as a verie convenient bridge, to save the way-farers former trouble, let and daunger." The present church stands near, built by Sir Thomas Acland in 1835. The chapel on the islet, decayed even in Carew's time, was dedicated to St. Michael, its dedication being transferred to the present church; only a few faint traces of the old building can be seen. It was this same Sir Thomas Ackland who constructed the bathing-pool at the end of the breakwater, where it forms a very pleasant little swimming-bath. But in time of storm, rock and pool and breakwater are a mass of snowy, quivering foam; even in less tempestuous times it is fine to see the waves rush seething up the sides of the substantial little breakwater, with suggestiveness of what they can do in wilder hours.

It must be confessed that this corner by the haven is the most interesting portion of Bude, which some visitors have condemned as an unattractive place. Certainly the growth of lodging-houses has not added to its charm, as these houses have all the tameness, though doubtless also the convenience, of modern street-architecture. It is by the haven and on the banks of the now useless canal that there is anything of an old-world atmosphere. As compared with places like Polperro or Boscastle, Bude has a touch of the commonplace, but its coast is fine, and it is an excellent centre for a district of supreme attraction. Readers who care to see how it figures in modern fiction should turn to the Seaboard Parish of the late George Macdonald, in which Bude is the Kilkhaven of the story. Even here the novelist had to borrow another church for his setting; the present Bude Church is by no means that of the romance. The town is now reaching from the canal banks to the breezy Summerleaze Downs, and beyond; and of course the golfer is here in all his glory. But if we go a little more than a mile inland we find all that may be lacking in Bude at Stratton, which may or may not be named after an old "street" that passed this way from Devonshire. That street was almost certainly not Roman, even if the Romans used it. There is a little stream here called the Strat, which does not help us, for the stream may have been called after the town. Stratton shares with Stowe in the glorious memories of Sir Beville Grenville, his wife Grace, and his servant Anthony Payne; but Bideford has also its claim to long association with the Grenvilles—it was from Bideford that Sir Richard sailed the Revenge. Stowe, in the parish of Kilkhampton, a few miles north of Bude, is now a farm, showing very few traces of the Grenville manor-house, which was one of the finest and most extensive in the West. There were two houses, an earlier and a later, but both are now things of the past. At Stratton, however, there is still the Tree Inn, which seems to have been the business residence of Sir Beville, whither he came to settle matters with his tenants and followers; and it was here that his servant, Anthony Payne, was born. Payne, who stood seven foot four in his stockings, was devoted and loyal to his heart's core; it was he who, when Sir Beville fell fighting for King Charles at Lansdown, led the knight's son up the hill at the head of the gallant, irresistible Cornishmen. These Cornishmen had already proved their powers much nearer to Stratton. The battlefield known as Stamford Hill is close by; it was here that Sir Beville and Hopton defeated the Parliamentary forces under the Earl of Stamford and Chudleigh. The fight took place in 1643, and was one of those Royalist victories in the West that for a time made the cause of the King look very hopeful. The Cornish troops were outnumbered almost by two to one; they were tired and hungry, and they had the worst of the ground, for the Roundheads had entrenched themselves; yet they stormed the hill, routed the Parliament men, and took 1,700 prisoners. An old gun still lies there to mark the spot, and above is the inscription: "In this place an army of ye Rebels under ye command of ye Earl of Stamford received a signal over-throw by ye valour of Sir Bevill Grenville and ye Cornish Army." If there be ever glory attaching to battlefields, it may be found here. While the battle was raging Grace Grenville, the wife of Sir Beville, was waiting in anguish of heart at Stowe, only to be pacified when her husband himself came home at night to tell her of the issue. Yet scarce two months had flown when the sorrowful Payne wrote telling his beloved mistress the sore tidings of Lansdown, where the Cornishmen followed their slain master's son up the hill with tears in their eyes. "They did say they would kill a rebel for every hair of Sir Beville's beard. But I bade them remember their good master's word when he wiped his sword after Stamford fight; how he said, when their cry was 'stab and slay,' 'Halt, men; God will avenge.' I am coming down with the mournfullest burden that ever a poor servant did bear, to bring the great heart that is cold to Kilkhampton vault. Oh, my lady, how shall I ever brook your weeping face?"

Never was a sweeter communionship of husband and wife than that between Sir Beville and Lady Grace, thus brought to an earthly end; it gives a lovely touch of domestic affection to annals that are otherwise stern and bloody enough, with all their glory. There are some charming letters preserved, that passed between the two; showing the beautiful simplicity of their natures and the tone of their home life. "My dearest," wrote the knight from London, "I am exceedingly glad to hear from you, but doe desire you not to be so passionat for my absence. I vow you cannot more desire to have me at home than I desire to be there." And again: "Charge Postlett and Hooper that they keepe out the Piggs and all other things out of my new nursery, and the other orchard too. Let them use any means to keepe them safe, for my trees will all be spoild if they com in, which I would not for a world." And the lady, addressing "Sweet Mr. Grenvile," adds in a postscript to her letter: "If you please to bestowe a plaine black Gownd of any cheape stufe on me I will thank you, and some black shoes." She died about four years after her husband fell at Lansdown. These two lie buried at Kilkhampton, but Payne, the loyal servant, is somewhere within the noble church of Stratton; there is no monument to say where. The church is of excellent restored Perpendicular, with fine pinnacled tower. Within are a Norman font, a Jacobean pulpit, and the black marble tomb of Sir John Arundel (1561), whose former manor-house at Efford is now Bude Vicarage; there are brasses of the knight, his wives and their children. The fourteenth-century effigy of a knight in the north aisle is supposed to be that of Sir Ranulf de Blanchminster, who is commemorated in one of Hawker's ballads. It is fitting to think of the poet-parson in this spot; not only are we now approaching very near his own parish, but his father was Vicar of Stratton and lies buried in the church's chancel. Hawker was often asked to preach here, but he long declined, fearing that the associations would be too overwhelming for him. This proved to be the case when at last, in his old age, he preached at the church. Suddenly breaking in his sermon, he explained with faltering voice, "I stand amid the dust of those near and dear to me." It is little wonder that his listeners shared his emotion; and some touch of it may still come over those to whom the records of Hawker are very dear. The number of such lovers should have been much increased by the adequate biography that is now at the service of the public, prepared by the son-in-law of the poet; and Hawker is pre-eminently one of those whom we learn to love even more through his memoirs than by his writings. For his life was a life of noble deeds, not only of beautiful words.

Chapter XVIII

MORWENSTOW

There is a fine stretch of sands protecting the Bude shores, but the background of these sands is cliff. It was this sand that made one of the chief uses of the canal from Bude to Holsworthy, now superseded by the railway; containing a large proportion of lime, it is valuable for agricultural purposes. The sands have a further use now as a playground for visitors; very few watering-places become really popular without such a beach for the children and the bathers. But the true coast is, of course, the background of cliff, and this continues grandly rugged and broken to the Devon borders, and beyond. Little more than a mile north of Bude is Poughill, pronounced Puffill. The church, dedicated to St. Olaf, is one of the few Teutonic foundations in Cornwall; but, indeed, this northern corner of the neighbouring counties, with its "weeks" and "hams" and "worthies," must have been largely held by settlements of Saxons. The value of place-names in such matters is very great, though it must never be pressed too far. Poughill Church, with a good Perpendicular tower, is chiefly notable for its frescoes, somewhat glaringly restored; they resemble those of St. Breage, in the Helston district. Both figures represent St. Christopher bearing his sacred burden across the tide, and the details are in an advanced stage of symbolism. Far more pleasing, artistically, are the beautiful bench-ends of the early sixteenth century, with their various emblems of the Crucifixion, their armorial insignia, their symbols and initials. This church is peculiarly attractive, and its situation is delightful. From thence the road runs to Kilkhampton, whither recollections of the Grenvilles have already carried us. We are now getting into the heart of the Hawker district, but other associations are so numerous here that it seems impossible to deal with them all in anything like an adequate manner. The Perpendicular church of Kilkhampton chiefly dates from the Elizabethan days when one of the Grenvilles was rector here; but it embodies the beautiful Norman doorway from the church supposed to have been built in the eleventh century by another Grenville. Some other Norman traces are preserved—Rector Grenville was a judicious restorer. Of his date are the oak bench-ends, which are as good as Poughill's, and there is an elaborate screen. The monument of Sir Beville Grenville, erected long after his death by his grandson, is perhaps not quite what it ought to be—it is too dismal and conventional. It is very much in the spirit of the Calvinistic clergyman, James Hervey, who, when curate at Bideford, was so much impressed by Kilkhampton Church that it prompted his once famous Meditations among the Tombs. The work and others of its author's, such as Theron and Aspasio, may still be met with occasionally on old-fashioned bookshelves, or on the second-hand stalls; and they forcibly remind us of the style of second-rate reflection which, in a different dress, is still dear to the average sober-minded individual. But Hervey is not at all bad, of his sort, and our great-grandfathers thought him profound. Probably, however, he was dearer to their wives; it is chiefly women who support this kind of moralising. To Hervey Kilkhampton Church was "an ancient Pile, reared by Hands that ages ago moulded into Dust—the Body spacious, the Structure lofty, the whole magnificently plain." He was at Bideford in 1740. Much more lively in its nature was the connection with this parish of the notorious Cruel Coppinger, smuggler, wrecker, and desperado.

"Will you hear of Cruel Coppinger?
He came from a foreign land;
He was brought to us by the salt water,
He was carried away by the wind."

Coppinger has become almost mythical, by reason of older traditions of pirate-smugglers being attributed to him. The Rev. S. Baring-Gould himself, in his book on the Vicar of Morwenstow, has located Coppinger in the Kilkhampton district; but his novel, In the Roar of the Sea, places its hero, somewhat humanised, at St. Enodoc. The truth is, there are similar traditions in several parts of the Cornish coast, and elsewhere. There was a floating mass of legend ready to be appropriated by any character that might seem to deserve it; and we may take Coppinger as a kind of generic title, the clustering of varying Cornish traditions of wrecking and piracy round one name. Such being the case, he may as well be placed at Kilkhampton as anywhere else. He is reported sometimes as a Dane, sometimes as an Irishman, who was thrown on the coast in a tempest, who leaped upon her horse's back behind a girl who had come to witness the wreck, and who ultimately married her. He proved to be one of the blackest villains Cornwall had ever known, but as he had a powerful gang of followers who aided him in all his misdoings, there must have been plenty as bad as he, though they might lack his gift of leadership and initiative. He is said to have chopped off a gauger's hand on the gunwale of a boat—rumour reported even worse things than this; and he once soundly horsewhipped the parson of Kilkhampton, who had offended him. There is also a story of his carrying a terrified tailor to "mend the devil's breeches." He departed as mysteriously as he came, after many years of vile outrage; he "who came with the water went with the wind." It is clear that a great deal of old-time folk-lore has gathered round this name, and probably no single man must be held answerable for all the wild doings related of Cruel Coppinger. In all such traditions Hawker is a most unsafe guide; he did not consciously "falsify the books," but he had misled many who came after, particularly the popular guide-books, by his looseness and his play of fancy. But he came to this district at a period when smuggling, if not actual wrecking and piracy, was at its height—not only in Cornwall, be it remembered, but in many other parts of the coast, such as Sussex and Kent. It was a time when the Cornish used to thank God for wrecks; and if they did not actually lure vessels to destruction on their cruel coasts, which it may be feared they did sometimes, they at least did nothing to avert the disasters which, to their mind, were sent by a merciful providence. There was even a proverb that it was unlucky to rescue a drowning man—widespread, for Scott mentions it in the "Pirate"; the bad luck which these coast-folk had in view being the fact that a rescued personage could claim his property that the sea had cast up.

Hawker was born in Norley Street, Plymouth, December 29, 1803; his grandfather and uncle were both clergy in Plymouth at the time. Thus, though he has won a world-wide fame as the Cornish poet, Hawker was really Devonian; in this borderland of the two counties there is practically no difference. In the same manner the Grenvilles were of Devonshire, yet Cornwall treasures their memories with justifiable pride. In after years Hawker used to say that, could his mother have foreseen how sorrowful his life would be, she would have given a gentle pressure to his throat in his first hour, and so have averted all his earthly trials. He grew to be a mischievous and daring lad. One of his pranks was to swim out to the crags at the mouth of Bude haven, and there pose as a mermaid; which he did to the prolonged bewilderment of the countryfolk. He was educated at Liskeard, Cheltenham, and Oxford; coming to Morwenstow in 1834 after having held the curacy of North Tamerton. He had already married a lady who was twenty years older than himself—a marriage of the deepest lasting affection. His second marriage, in his old age, was to a lady forty years his junior; but by this time the poet's spirit had been broken by solitude, grief, failure to win literary success, and by the terrible scenes of shipwreck and death that often distracted him. He died in 1875, having been received into the Romish Church a few hours before his death; and the remains were laid in Plymouth Cemetery. On his tombstone is a line from his own beautiful poem, "The Quest of the Sangraal"—

"I would not be forgotten in this land."

There is now an elaborate memorial window in Morwenstow Church, unveiled in 1904. The poet has not been forgotten in this land, nor is he likely to be. He has impressed himself so vividly on the district that was long his home, that we may now as justly speak of the Hawker country as we do of the Scott or the Wordsworth country. The work was accomplished even more by the man's personality than by his writings. If only these writings had been preserved he would not pass to posterity quite as fully as he merited; only a portion of the man would survive. But there was the tradition of the man himself, assisted by some inadequate memoirs; and now we have one of the most charming biographies of recent times to bring him before us. He was not only poet and essayist; he was cleric and mystic, preacher, prophet, symbolist, philanthropist—some may add reactionary. His life was permeated with Catholic doctrine and colour. When he passed, in his closing hours, to a sister communion, the step was a natural and easy one, however unnecessary some of us may think it to have been. He loved the Church of England devotedly and unfailingly; but he always looked upon her as the Old Church, rather than as a reformed body; and to his unquestioning mind a few extra dogmas would never have presented any difficulty. It was disbelief, doubt, that he abhorred. Like Sir Thomas Browne, he was greedy for more mysteries, more marvels, more sublimities for unhesitating acceptance. He was always in sympathy both with the Roman and the early Greek Churches, and sometimes in his own ritual he borrowed from both; yet he could fulminate hotly enough at times against the excesses of either. He loved deeply and hated strongly; but the love was permanent and real, the hatred transient and superficial.

He had a lifelong bitterness against Dissenters, and lived on the tenderest terms with many. His bark was very much worse than his bite. "I understand, Mr. Hawker," once said a Nonconformist lady to him, "that you have an objection to burying Dissenters?" "Madam," he replied, "I should be only too delighted to bury you all." But there was no real sting behind the words, and some of his dearest and kindest parishioners were not Churchmen. He spent his days in doing good deeds to man and beast, saving strangers from the devouring sea, or giving their bodies Christian burial; tutoring the rugged hearts of his people; and living himself, in spite of much sorrow, disappointment, loss, in a world of holy dream and vision, conversing in spirit with saints and angels. Hawker believed that his dear country was given over to doubt and laxity; and every affliction of war, misfortune, bad weather, he interpreted as the chastening hand of God. He would have had his world coloured entirely by faith and religious observance; stained as it were, like the glass of church windows, by sacred image and story. But practicalities pressed heavily upon him and almost broke his heart; his poetic impulse failed under sore discouragement; he did not proceed with his finest poem; those of his poems that became popular did so without the attachment of his name. Very much of this was due to his own procedure; yet the man had much hardship, neglect, and suffering, for which he could in no sense be held responsible. He was a true descendant of the early Cornish saints, born perhaps several centuries too late, and thrust upon a world where he had to turn to sea and wind and woodland for the mystic symbolism which was his life-breath, finding too little of it in the ways and words of Victorian England.

The present vicarage at Morwenstow was built by Hawker himself, there having been no vicar in residence for long years before his coming. It was here, in 1848, that Tennyson visited him, coming over from Bude, where he was staying at the Falcon Hotel. In stepping hastily from the garden to reach the sea, when he first arrived, the poet had fallen; there was no protecting rail there at that time. The injury proved so serious that he had to see a surgeon; and this surgeon happened to be Mr. John Dinham, Hawker's brother-in-law. Two days after the accident Tennyson drove over to Morwenstow with Dinham to see Hawker. His own note on the visit is brief and unsatisfying: "In a gig to Rev. S. Hawker, at Morwenstow, passing Comb Valley, fine view over sea, coldest manner of vicar till I told my name, then all heartiness. Walk on cliff with him; told of shipwreck." This is very meagre. Happily Hawker himself wrote down a more detailed account, and this was discovered among his brother's papers. It was headed with a cross, signifying that it recorded what Hawker deemed a mark of divine favour. "It was in the month of June, 1848, that my brother-in-law, John Dinham, arrived at Morwenstow with a very fine-looking man whom he had been called in to attend professionally at Bude for an injury in the knee from a fall.... I found my guest at his entrance a tall, swarthy, Spanish-looking man, with an eye like a sword. He sate down, and we conversed. I at once found myself with no common mind. All poetry in particular he seemed to use like household words.... Before we left the room he said, 'Do you know my name?' I said, 'No, I have not even a guess.' 'Do you wish to know it?' 'I don't much care—that which we call a rose, &c.' 'Well then,' said he, 'my name is Tennyson!' 'What!' said I, 'the Tennyson?' 'What do you mean by the Tennyson? I am Alfred Tennyson who wrote Locksley Hall, which you seem to know by heart.' So we grasped hands, and the Shepherd's heart was glad.... Then, seated on the brow of the cliff, with Dundagel full in view, he revealed to me the purpose of his journey to the West. He is about to conceive a poem—the hero King Arthur—the scenery in part the vanished Land of Lyonesse, between the mainland and the Scilly Isles.... Then evening fell. He arose to go; and I agreed to drive him on his way. He demanded a pipe, and produced a package of very common shag. By great good luck my sexton had about him his own short black dudheen, which accordingly the Minstrel filled and fired. Wild language occupied the way, until we shook farewell at Combe. 'This,' said Tennyson, 'has indeed been a day to be remembered.'" Hawker had a presentiment that they would never meet again, and they never did, though Tennyson visited Cornwall in later years. There was some slight correspondence, and an interchange of books; but the two drifted apart in spirit—perhaps they had never been very near. Tennyson's theology was that of Maurice, whom Hawker came to regard as an arch-enemy of Catholic truth. On one ground they both met in later life—when they chose the subject of the Holy Grail for poetic treatment; and on this ground the lesser poet beat the greater, as Tennyson himself frankly acknowledged. Yet both in their different ways lived near to the spirit that is typified by the Grail; but the one abode in solitude on his wild Cornish cliffs and the other lived in the blaze of popular fame, visited and loved by the greatest in the land. Who shall say that Hawker's life, after all, was not the nearest to his best ideals? Morwenstow vicarage is curious for its chimneys, which Hawker himself designed from church-towers in his neighbourhood and at Oxford. The church and vicarage stand in loneliness; there is no central village at Morwenstow, but the residences are scattered about the swelling downs and high-banked lanes. At the entrance to the graveyard is the lich-gate and mortuary, where many wrecked seamen were taken for burial. Such burials recall the unforgettable incident that occurred during the conveyance of one poor mangled body from the shore. "It was dark, and the party of bearers, with the Vicar at their head, were making their way slowly up the cliff by the light of torches and lanterns, when suddenly there arose from the sea three hearty British cheers. A vessel had neared the shore, and the crew, discovering by night-glasses what was taking place, had manned their yards to greet the fulfilment of duty to a brother mariner's remains." Morwenstow is really Morwenna-stow, Morwenna being a grand-daughter of Brychan, and thus belonging to a famous Welsh family of saints. The church is therefore a Celtic foundation, not Saxon as Hawker believed; he was always a little shaky in such details. In some maps and old local signposts the name is still written Moorwinstow, and was anciently Morestowe. Probably the earliest relic in the church itself is the font, which appears to belong to the tenth century; three typical Norman pillars support the northern arcade of the roof, and there is a very fine Norman door at the south porch. The Vicar loved to interpret the zigzag moulding as the "ripple of the lake of Gennesareth, the spirit breathing upon the waters of baptism"; he was doubtless more correct in reading a symbolic meaning into the carved vine that creeps from the chancel down the church. On the furze and bracken-clad slope above the cliffs, not far distant, is the hut that Hawker himself constructed, building it of wreckage; this was the sanctuary to which he loved to retreat for contemplation and literary work. It was here that he wrote his Sangraal poem, and the strong picture of its close might apply to this scene as forcibly as it does to its original.

In this parish is Tonacombe, a finely preserved specimen of the mediæval manor-house, its hall containing the old minstrels' gallery. This deeply interesting house has many memories of Charles Kingsley as well as of Hawker. Kingsley was a visitor here while writing his Westward Ho! and Tonacombe figures in that book as "Chapel." Hawker met Kingsley at this time, and introduced him to the Grenville localities. It is not likely that the two men got on well together; they were complete contrasts in nature and gifts. Hawker did not care greatly for Westward Ho! when it appeared, and thought its local colour defective. He rarely mentioned Kingsley in later life without a note of depreciation. He was far more in sympathy, intellectually and spiritually, with Kingsley's great antagonist, John Henry Newman. At Tonacombe are preserved a curious old lantern and walking-stick that formerly belonged to Hawker. The lantern "was made for Thomas Waddon of Tonacombe, who died in 1755. His brother Edward Waddon lived at Stanbury, and their sister Honor was the wife of the Rev. Oliver Rouse, Vicar of Morwenstow. The three families used to meet regularly at each other's houses for dice and cards. In the excess of their merriment the cronies would dash their glasses on the table, and the broken pieces were preserved as a record of the jest. In course of time there was a goodly collection of these fragments, and in order that their memorial should not perish the lantern was made of solid oak, square, with a pointed roof and little windows formed of the round bases of the broken glasses and other pieces cut in the shape of dice, hearts, clubs, diamonds, and spades. Thereafter, when the festive party broke up, those whose turn it was to walk homewards through the dark lanes had their way lighted before them by this emblem of their wit and humour." Stanbury, an old manor south of Tonacombe, claims some notice as the birthplace of John Stanbury (or Stanberry), confessor of Henry VI., who was appointed by that king to be first Provost of Eton. From being a Carmelite friar at Oxford he rose to be bishop, first of Bangor, finally of Hereford. He died in the Carmelite convent at Ludlow, 1474, and was buried at Hereford. Marsland-mouth, the northward boundary of Morwenstow parish, is also the boundary between Cornwall and Devon. Its utter loneliness and wildness are in complete contrast to the great southward boundary at the mouth of the Three Rivers. Here at Marsland Devon and Cornwall merge imperceptibly; the characteristics of the one are carried over into the other; in scenery, people, dialect, no change can be noted. This close community was emphasised, in Hawker's day, by the fact that for the last twenty-five years of his life he held charge of Welcombe parish as well as Morwenstow, Welcombe (most suitably named) being the first parish in Devon. In his old age, when Dr. Temple was appointed to the diocese of Exeter, the Vicar had some fear that he would be deprived of this additional cure, as Temple was expected to be no friend to Dr. Phillpotts' nominees; but, somewhat to his surprise, Hawker found that he got on fairly well with the new Bishop, though he detested his theological standpoints. Obviously, the name of Welcombe might be "Well-combe," there being a holy well of St. Nectan here; but that derivation does not seem to be correct. In the Exeter Domesday Book the parish is given as Walcomba, and probably the name signified Welsh-combe, marking the juncture when Saxonised West Devon passed into "West Wales." The church is three miles' distance from Morwenstow, and Hawker used to ride over every Sunday afternoon for service. On one occasion he forgot to bring his watch, and he needed some guide in timing his service so that he might return to officiate at Morwenstow in the evening. He asked the folk standing about the church porch if they could oblige him in this particular. "But time is of no great import at Welcombe, and no watch was to be had. At last, just as the service was beginning, an old woman hobbled up the aisle and handed to the Vicar a large and ancient timepiece. 'Her's only got one hand, your honour,' she said, 'but yu must just gi' a guess.'" Perhaps the name Welsh-combe (Welsh being taken in the old sense of "foreign") denoted some survival of earlier occupation here, some lingering neolithic remnant; the Welcombe folk are still distinguished by their dark hair and skins, and as being somewhat of a race apart. In Hawker's day they were very ignorant and superstitious, though sufficiently devout. They had "no farrier for their cattle, no medical man for themselves, no beer-house, no shop; a man who travels for a distant town (Stratton) supplies them with sugar by the ounce, or tea in smaller quantities still. Not a newspaper is taken in throughout the hamlet, although they are occasionally astonished and delighted by the arrival, from some almost forgotten friend in Canada, of an ancient copy of the Toronto Gazette. This publication they pore over to weariness, and on Sunday they will worry the clergyman with questions about Transatlantic places and names, of which he is obliged to confess himself utterly ignorant. An ancient dame once exhibited her prayer-book, very nearly worn out, printed in the reign of George II., and very much thumbed at the page from which she assiduously prayed for the welfare of Prince Frederick." He himself used to act as their postman. Perhaps it is misleading to say that Welcombe is only three miles from Morwenstow; visitors who try to find their way through the rambling narrow lanes will find it much nearer to five or six. But the loveliness of Marsland vale is a recompense, and a charming introduction to the beauties of North Devon.

On the Cornish side of Marsland-mouth is a secluded old farmhouse, which Hawker solemnly averred was haunted. It was once truly haunted by smugglers. Mr. Baring-Gould introduces it into his novel, The Gaverocks. Hawker once said to a visitor, "You must go and look at the old house there—there is a very curious old lady there you may see—come into my study and I will show you her picture—she died, at least her body did, some sixty years ago. I frequently see her and talk with her." This spot must not be quitted without recalling that Marsland-mouth is the home of Lucy Passmore, the white witch in Westward Ho! It was hither that Rose Salterne came to perform the love-charm that should reveal her lover. It can hardly be said that such superstitions have yet died out of the West Country, but it is the older people now that cherish these ideas, secretly and furtively. The youngsters are being taught differently in the Council Schools.

There are some fine headlands in this part of the coast, such as the two Sharpnose Points, but the finest of all is Hennacliff, which rises to about 450 feet, and drops sheer into the Atlantic waves. Even where there is a beach beneath these rugged cliffs, it is usually difficult to reach; in many parts the breakers dash full against the granite precipices, and there are often outlying reefs of cruel jagged crag. Noting the deadly features of the coast, we can understand how even Bude attained its name of Haven, however bitterly ironic that name may often have sounded. But it is a grand coast and mainland confronting the wild, unresting sea, and the traditional atmosphere of the district is wholly in keeping with its physical features. Rumours of bygone peoples float around us—of Saxon and Celt and of earlier people still; the legends that they fostered are repeated to us, the footsteps of old saints may be traced, together with secular records of pirate and smuggler. There are memories of glorious and gracious personages, as well as of those whose villainy at least was picturesque; there are sad memorials of shipwreck, death, and heartbreak. There are stretches of undulating upland, with fragrant turf, gorse, bracken; valleys almost too low for sunlight to enter, the wild and tortuous mouths of rapid streams, patches of meadow and pasture, with lonely cottages and isolated church-towns. Different from the southern coast in aspect, more desolate, less fertile, there is yet a special charm even in the desolation, a stimulating appeal in the solitude, and a marvellous purity in the bracing winds that blow, sometimes with ruthless violence, from a thousand leagues of ocean.