The Romany Rye Part 33

I told Murtagh all about myself that I deemed necessary to relate, and then asked him what he intended to do; he repeated that he was utterly ruined, and that he had no prospect before him but starving, or making away with himself. I inquired "How much would take him to Ireland, and establish him there with credit." "Five pounds," he answered, adding, "but who in the world would be fool enough to lend me five pounds, unless it be yourself, Shorsha, who, may be, have not got it; for when you told me about yourself, you made no boast of the state of your affairs." "I am not very rich," I replied, "but I think I can accommodate you with what you want. I consider myself under great obligations to you, Murtagh; it was you who instructed me in the language of Oilein nan Naomha, which has been the foundation of all my acquisitions in philology; without you, I should not have been what I am--Lavengro! which signifies a philologist. Here is the money, Murtagh," said I, putting my hand into my pocket, and taking out five pounds, "much good may it do you." He took the money, stared at it, and then at me--"And you mane to give me this, Shorsha?" "It is no longer mine to give," said I; "it is yours." "And you give it me for the grat.i.tude you bear me?" "Yes," said I, "and for Dungarvon times of old." "Well, Shorsha," said he, "you are a broth of a boy, and I'll take your benefaction--five pounds! och, Jasus!" He then put the money in his pocket, and springing up, waved his hat three times, uttering some old Irish cry; then, sitting down, he took my hand, and said, "Sure, Shorsha, I'll be going thither; and when I get there, it is turning over another leaf I will be; I have learnt a thing or two abroad; I will become a priest; that's the trade, Shorsha! and I will cry out for repale; that's the cry, Shorsha! and I'll be a fool no longer." "And what will you do with your table?" said I. "'Faith, I'll be taking it with me, Shorsha; and when I gets to Ireland, I'll get it mended, and I will keep it in the house which I shall have; and when I looks upon it, I will be thinking of all I have undergone." "You had better leave it behind you," said I; "if you take it with you, you will, perhaps, take up the thimble trade again before you get to Ireland, and lose the money I am after giving you." "No fear of that, Shorsha; never will I play on that table again, Shorsha, till I get it mended, which shall not be till I am a priest, and have a house in which to place it."

Murtagh and I then went into the town, where we had some refreshment together, and then parted on our several ways. I heard nothing of him for nearly a quarter of a century, when a person who knew him well, coming from Ireland, and staying at my humble house, told me a great deal about him. He reached Ireland in safety, soon reconciled himself with his Church, and was ordained a priest; in the priestly office he acquitted himself in a way very satisfactory, upon the whole, to his superiors, having, as he frequently said, learned wisdom abroad. The Popish Church never fails to turn to account any particular gift which its servants may possess; and discovering soon that Murtagh was endowed with considerable manual dexterity--proof of which he frequently gave at cards, and at a singular game which he occasionally played at thimbles--it selected him as a very fit person to play the part of exorcist; and accordingly he travelled through a great part of Ireland, casting out devils from people possessed, which he afterwards exhibited, sometimes in the shape of rabbits, and occasionally birds and fishes. There is a holy island in a lake in Ireland, to which the people resort at a particular season of the year. Here Murtagh frequently attended, and it was here that he performed a cure which will cause his name long to be remembered in Ireland, delivering a possessed woman of two demons, which he brandished aloft in his hands, in the shape of two large eels, and subsequently hurled into the lake, amidst the shouts of an enthusiastic mult.i.tude. Besides playing the part of an exorcist, he acted that of a politician with considerable success; he attached himself to the party of the sire of agitation--"the man of paunch," and preached and hallooed for repeal with the loudest and best, as long as repeal was the cry; as soon, however, as the Whigs attained the helm of Government, and the greater part of the loaves and fishes--more politely termed the patronage of Ireland--was placed at the disposition of the priesthood, the tone of Murtagh, like that of the rest of his brother saggarts, was considerably softened; he even went so far as to declare that politics were not altogether consistent with sacerdotal duty; and resuming his exorcisms, which he had for some time abandoned, he went to the Isle of Holiness, and delivered a possessed woman of six demons in the shape of white mice.

He, however, again resumed the political mantle in the year 1848, during the short period of the rebellion of the so-called Young Irelanders. The priests, though they apparently sided with this party, did not approve of it, as it was chiefly formed of ardent young men, fond of what they termed liberty, and by no means admirers of priestly domination, being mostly Protestants. Just before the outbreak of this rebellion, it was determined between the priests and the ---, that this party should be rendered comparatively innocuous by being deprived of the sinews of war--in other words, certain sums of money which they had raised for their enterprise. Murtagh was deemed the best qualified person in Ireland to be entrusted with the delicate office of getting their money from them. Having received his instructions, he invited the leaders to his parsonage amongst the mountains, under pretence of deliberating with them about what was to be done. They arrived there just before nightfall, dressed in red, yellow, and green, the colours so dear to enthusiastic Irishmen; Murtagh received them with great apparent cordiality, and entered into a long discourse with them, promising them the a.s.sistance of himself and order, and received from them a profusion of thanks. After a time Murtagh, observing, in a jocular tone, that consulting was dull work, proposed a game of cards, and the leaders, though somewhat surprised, a.s.senting, he went to a closet, and taking out a pack of cards, laid it upon the table; it was a strange dirty pack, and exhibited every mark of having seen very long service. On one of its guests making some remarks on the "ancientness" of its appearance, Murtagh observed that there was a very wonderful history attached to that pack; it had been presented to him, he said, by a young gentleman, a disciple of his, to whom, in Dungarvon times of yore, he had taught the Irish language, and of whom he related some very extraordinary things; he added that he, Murtagh, had taken it to ---, where it had once the happiness of being in the hands of the Holy Father; by a great misfortune, he did not say what, he had lost possession of it, and had returned without it, but had some time since recovered it; a nephew of his, who was being educated at--for a priest, having found it in a nook of the college, and sent it to him.

Murtagh and the leaders then played various games with this pack, more especially one called by the initiated "blind hookey," the result being that at the end of about two hours the leaders found they had lost one- half of their funds; they now looked serious, and talked of leaving the house, but Murtagh begging them to stay to supper, they consented. After supper, at which the guests drank rather freely, Murtagh said that, as he had not the least wish to win their money, he intended to give them their revenge; he would not play at cards with them, he added, but at a funny game of thimbles, at which they would be sure of winning back their own; then going out, he brought in a table, tall and narrow, on which placing certain thimbles and a pea, he proposed that they should stake whatever they pleased on the almost certainty of finding the pea under the thimbles. The leaders, after some hesitation, consented, and were at first eminently successful, winning back the greater part of what they had lost; after some time, however, Fortune, or rather Murtagh, turned against them, and then, instead of leaving off, they doubled and trebled their stakes, and continued doing so until they had lost nearly the whole of their funds. Quite furious, they now swore that Murtagh had cheated them, and insisted on having their property restored to them. Murtagh, without a word of reply, went to the door, and shouting into the pa.s.sage something in Irish, the room was instantly filled with bogtrotters, each at least six feet high, with a stout s.h.i.+llelah in his hand. Murtagh then turning to his guests, asked them what they meant by insulting an anointed priest; telling them that it was not for the likes of them to avenge the wrongs of Ireland. "I have been clane mistaken in the whole of ye," said he, "I supposed ye Irish, but have found, to my sorrow, that ye are nothing of the kind; purty fellows to pretend to be Irish, when there is not a word of Irish on the tongue of any of ye, divil a ha'porth; the illigant young gentleman to whom I taught Irish, in Dungarvon times of old, though not born in Ireland, has more Irish in him than any ten of ye. He is the boy to avenge the wrongs of Ireland, if ever foreigner is to do it." Then saying something to the bogtrotters, they instantly cleared the room of the young Irelanders, who retired sadly disconcerted; nevertheless, being very silly young fellows, they hoisted the standard of rebellion; few, however, joining them, partly because they had no money, and partly because the priests abused them with might and main, their rebellion ended in a lamentable manner; themselves being seized and tried, and though convicted, not deemed of sufficient importance to be sent to the scaffold, where they might have had the satisfaction of saying--

"Dulce et decorum est pro patria mori."

My visitor, after saying that of the money won, Murtagh retained a considerable portion, that a part went to the hierarchy for what were called church purposes, and that the--took the remainder, which it employed in establis.h.i.+ng a newspaper, in which the private characters of the worthiest and most loyal Protestants in Ireland were traduced and vilified, concluded his account by observing, that it was the common belief that Murtagh, having by his services, ecclesiastical and political, acquired the confidence of the priesthood and favour of the Government, would, on the first vacancy, be appointed to the high office of Popish Primate of Ireland.

CHAPTER XLVII

Departure from Horncastle--Recruiting Sergeant--Kauloes and Lolloes.

Leaving Horncastle I bent my steps in the direction of the east. I walked at a brisk rate, and late in the evening reached a large town, situate at the entrance of an extensive firth, or arm of the sea, which prevented my farther progress eastward. Sleeping that night in the suburbs of the town, I departed early next morning in the direction of the south. A walk of about twenty miles brought me to another large town, situated on a river, where I again turned towards the east. At the end of the town I was accosted by a fiery-faced individual, somewhat under the middle size, dressed as a recruiting sergeant.

"Young man," said the recruiting sergeant, "you are just the kind of person to serve the Honourable East India Company."

"I had rather the Honourable Company should serve me," said I.

"Of course, young man. Well, the Honourable East India Company shall serve you--that's reasonable. Here, take this s.h.i.+lling; 'tis service- money. The Honourable Company engages to serve you, and you the Honourable Company; both parties shall be thus served; that's just and reasonable."

"And what must I do for the Company?"

"Only go to India; that's all."

"And what should I do in India?"

"Fight, my brave boy! fight, my youthful hero!"

"What kind of country is India?"

"The finest country in the world! Rivers, bigger than the Ouse. Hills, higher than anything near Spalding! Trees--you never saw such trees!

Fruits--you never saw such fruits!"

"And the people--what kind of folk are they?"

"Pah! Kauloes--blacks--a set of rascals not worth regarding."

"Kauloes!" said I; "blacks!"

"Yes," said the recruiting sergeant; "and they call us lolloes, which, in their beastly gibberish, means red."

"Lolloes!" said I; "reds!"

"Yes," said the recruiting sergeant, "kauloes and lolloes; and all the lolloes have to do is to kick and cut down the kauloes, and take from them their rupees, which mean silver money. Why do you stare so?"

"Why," said I, "this is the very language of Mr. Petulengro."

"Mr. Pet--?"

"Yes," said I, "and Tawno Chikno."

"Tawno Chik--? I say, young fellow, I don't like your way of speaking; no, nor your way of looking. You are mad, sir; you are mad; and what's this? Why, your hair is grey! You won't do for the Honourable Company--they like red. I'm glad I didn't give you the s.h.i.+lling. Good day to you."

"I shouldn't wonder," said I, as I proceeded rapidly along a broad causeway, in the direction of the east, "if Mr. Petulengro and Tawno Chikno came originally from India. I think I'll go there."

APPENDIX

CHAPTER I--A Word for Lavengro.

Lavengro is the history up to a certain period of one of rather a peculiar mind and system of nerves, with an exterior shy and cold, under which lurk much curiosity, especially with regard to what is wild and extraordinary, a considerable quant.i.ty of energy and industry, and an unconquerable love of independence. It narrates his earliest dreams and feelings, dwells with minuteness on the ways, words, and characters of his father, mother, and brother, lingers on the occasional resting-places of his wandering half military childhood, describes the gradual hardening of his bodily frame by robust exercises, his successive struggles, after his family and himself have settled down in a small local capital, to obtain knowledge of every kind, but more particularly philological lore; his visits to the tent of the Romany chal, and the parlour of the Anglo- German philosopher; the effect produced upon his character by his flinging himself into contact with people all widely differing from each other, but all extraordinary; his reluctance to settle down to the ordinary pursuits of life; his struggles after moral truth; his glimpses of G.o.d and the obscuration of the Divine Being, to his mind's eye; and his being cast upon the world of London by the death of his father, at the age of nineteen. In the world within a world, the world of London, it shows him playing his part for some time as he best can, in the capacity of a writer for reviews and magazines, and describes what he saw and underwent whilst labouring in that capacity; it represents him, however, as never forgetting that he is the son of a brave but poor gentleman, and that if he is a hack author, he is likewise a scholar. It shows him doing no dishonourable jobs, and proves that if he occasionally a.s.sociates with low characters, he does so chiefly to gratify the curiosity of a scholar. In his conversations with the apple-woman of London Bridge, the scholar is ever apparent, so again in his acquaintance with the man of the table, for the book is no raker up of the uncleanness of London, and if it gives what at first sight appears refuse, it invariably shows that a pearl of some kind, generally a philological one, is contained amongst it; it shows its hero always accompanied by his love of independence, scorning in the greatest poverty to receive favours from anybody, and describes him finally rescuing himself from peculiarly miserable circ.u.mstances by writing a book, an original book, within a week, even as Johnson is said to have written his "Ra.s.selas," and Beckford his "Vathek," and tells how, leaving London, he betakes himself to the roads and fields.

In the country it shows him leading a life of roving adventure, becoming tinker, gypsy, postillion, ostler; a.s.sociating with various kinds of people, chiefly of the lower cla.s.ses, whose ways and habits are described; but, though leading this erratic life, we gather from the book that his habits are neither vulgar nor vicious, that he still follows to a certain extent his favourite pursuits, hunting after strange characters, or a.n.a.lysing strange words and names. At the conclusion of the last chapter, which terminates the first part of the history, it hints that he is about to quit his native land on a grand philological expedition.

Those who read this book with attention--and the author begs to observe that it would be of little utility to read it hurriedly--may derive much information with respect to matters of philology and literature; it will be found treating of most of the princ.i.p.al languages from Ireland to China, and of the literature which they contain; and it is particularly minute with regard to the ways, manners, and speech of the English section of the most extraordinary and mysterious clan or tribe of people to be found in the whole world--the children of Roma. But it contains matters of much more importance than anything in connection with philology, and the literature and manners of nations. Perhaps no work was ever offered to the public in which the kindness and providence of G.o.d have been set forth by more striking examples, or the machinations of priestcraft been more truly and lucidly exposed, or the dangers which result to a nation when it abandons itself to effeminacy, and a rage for what is novel and fas.h.i.+onable, than the present.

With respect to the kindness and providence of G.o.d, are they not exemplified in the case of the old apple-woman and her son? These are beings in many points bad, but with warm affections, who, after an agonizing separation, are restored to each other, but not until the hearts of both are changed and purified by the influence of affliction.

Are they not exemplified in the case of the rich gentleman, who touches objects in order to avert the evil chance? This being has great gifts and many amiable qualities, but does not everybody see that his besetting sin is selfishness? He fixes his mind on certain objects, and takes inordinate interest in them, because they are his own, and those very objects, through the providence of G.o.d, which is kindness in disguise, become snakes and scorpions to whip him. Tired of various pursuits, he at last becomes an author, and publishes a book, which is very much admired, and which he loves with his usual inordinate affection; the book, consequently, becomes a viper to him, and at last he flings it aside and begins another; the book, however, is not flung aside by the world, who are benefited by it, deriving pleasure and knowledge from it: so the man who merely wrote to gratify self, has already done good to others, and got himself an honourable name. But G.o.d will not allow that man to put that book under his head and use it as a pillow: the book has become a viper to him, he has banished it, and is about another, which he finishes and gives to the world; it is a better book than the first, and every one is delighted with it; but it proves to the writer a scorpion, because he loves it with inordinate affection; but it was good for the world that he produced this book, which stung him as a scorpion. Yes; and good for himself, for the labour of writing it amused him, and perhaps prevented him from dying of apoplexy; but the book is banished, and another is begun, and herein, again, is the providence of G.o.d manifested; the man has the power of producing still, and G.o.d determines that he shall give to the world what remains in his brain, which he would not do, had he been satisfied with the second work; he would have gone to sleep upon that as he would upon the first, for the man is selfish and lazy. In his account of what he suffered during the composition of this work, his besetting sin of selfishness is manifest enough; the work on which he is engaged occupies his every thought, it is his idol, his deity, it shall be all his own, he won't borrow a thought from any one else, and he is so afraid lest, when he publishes it, that it should be thought that he had borrowed from any one, that he is continually touching objects, his nervous system, owing to his extreme selfishness, having become partly deranged. He is left touching, in order to banish the evil chance from his book, his deity. No more of his history is given; but does the reader think that G.o.d will permit that man to go to sleep on his third book, however extraordinary it may be? a.s.suredly not.

G.o.d will not permit that man to rest till he has cured him to a certain extent of his selfishness, which has, however, hitherto been very useful to the world.

Then, again, in the tale of Peter Williams, is not the hand of Providence to be seen? This person commits a sin in his childhood, utters words of blasphemy, the remembrance of which, in after life, preying upon his imagination, unfits him for quiet pursuits, to which he seems to have been naturally inclined; but for the remembrance of that sin, he would have been Peter Williams the quiet and respectable Welsh farmer, somewhat fond of reading the ancient literature of his country in winter evenings, after his work was done. G.o.d, however, was aware that there was something in Peter Williams to ent.i.tle him to a.s.sume a higher calling; he therefore permits this sin, which, though a childish affair, was yet a sin, and committed deliberately, to prey upon his mind till he becomes at last an instrument in the hand of G.o.d, a humble Paul, the great preacher, Peter Williams, who, though he considers himself a reprobate and a castaway, instead of having recourse to drinking in mad desperation, as many do who consider themselves reprobates, goes about Wales and England preaching the word of G.o.d, dilating on his power and majesty, and visiting the sick and afflicted, until G.o.d sees fit to restore to him his peace of mind; which he does not do, however, until that mind is in a proper condition to receive peace, till it has been purified by the pain of the one idea which has so long been permitted to riot in his brain; which pain, however, an angel, in the shape of a gentle faithful wife, had occasionally alleviated; for G.o.d is merciful even in the blows which He bestoweth, and will not permit any one to be tempted beyond the measure which he can support. And here it will be as well for the reader to ponder upon the means by which the Welsh preacher is relieved from his mental misery: he is not relieved by a text from the Bible, by the words of consolation and wisdom addressed to him by his angel-minded wife, nor by the preaching of one yet more eloquent than himself; but by a quotation made by Lavengro from the life of Mary Flanders, cut-purse and prost.i.tute, which life Lavengro had been in the habit of reading at the stall of his old friend the apple-woman, on London Bridge, who had herself been very much addicted to the perusal of it, though without any profit whatever. Should the reader be dissatisfied with the manner in which Peter Williams is made to find relief, the author would wish to answer, that the Almighty frequently accomplishes his purposes by means which appear very singular to the eyes of men, and at the same time to observe that the manner in which that relief is obtained, is calculated to read a lesson to the proud, fanciful, and squeamish, who are ever in a fidget lest they should be thought to mix with low society, or to bestow a moment's attention on publications which are not what is called of a perfectly un.o.bjectionable character. Had not Lavengro formed the acquaintance of the apple-woman on London Bridge, he would not have had an opportunity of reading the life of Mary Flanders; and, consequently, of storing in a memory, which never forgets anything, a pa.s.sage which contained a balm for the agonized mind of poor Peter Williams. The best medicines are not always found in the finest shops. Suppose, for example, if, instead of going to London Bridge to read, he had gone to Albemarle Street, and had received from the proprietors of the literary establishment in that very fas.h.i.+onable street, permission to read the publications on the tables of the saloons there, does the reader think he would have met any balm in those publications for the case of Peter Williams? does the reader suppose that he would have found Mary Flanders there? He would certainly have found that highly un.o.bjectionable publication, "Ra.s.selas," and the "Spectator," or "Lives of Royal and Ill.u.s.trious Personages," but, of a surety, no Mary Flanders; so when Lavengro met with Peter Williams, he would have been unprovided with a balm to cure his ulcerated mind, and have parted from him in a way not quite so satisfactory as the manner in which he took his leave of him; for it is certain that he might have read "Ra.s.selas," and all other unexceptionable works to be found in the library of Albemarle Street, over and over again, before he would have found any cure in them for the case of Peter Williams. Therefore the author requests the reader to drop any squeamish nonsense he may wish to utter about Mary Flanders, and the manner in which Peter Williams was cured.

And now with respect to the old man who knew Chinese, but could not tell what was o'clock. This individual was a man whose natural powers would have been utterly buried and lost beneath a mountain of sloth and laziness, had not G.o.d determined otherwise. He had in his early years chalked out for himself a plan of life in which he had his own ease and self-indulgence solely in view; he had no particular bad pa.s.sions to gratify, he only wished to live a happy quiet life, just as if the business of this mighty world could be carried on by innocent people fond of ease or quiet, or that Providence would permit innocent quiet drones to occupy any portion of the earth and to c.u.mber it. G.o.d had at any rate decreed that this man should not c.u.mber it as a drone. He brings a certain affliction upon him, the agony of which produces that terrible whirling of the brain which, unless it is stopped in time, produces madness; he suffers indescribable misery for a period, until one morning his attention is arrested, and his curiosity is aroused, by certain Chinese letters on a teapot; his curiosity increases more and more, and, of course, in proportion as his curiosity is increased with respect to the Chinese marks, the misery in his brain, produced by his mental affliction, decreases. He sets about learning Chinese, and after the lapse of many years, during which his mind subsides into a certain state of tranquillity, he acquires sufficient knowledge of Chinese to be able to translate with ease the inscriptions to be found on its singular crockery. Yes, the laziest of human beings, through the Providence of G.o.d, a being too of rather inferior capacity, acquires the written part of a language so difficult that, as Lavengro said on a former occasion, none but the cleverest people in Europe, the French, are able to acquire it. But G.o.d did not intend that man should merely acquire Chinese. He intended that he should be of use to his species, and by the instrumentality of the first Chinese inscription which he translates, the one which first arrested his curiosity, he is taught the duty of hospitality; yes, by means of an inscription in the language of a people, who have scarcely an idea of hospitality themselves, G.o.d causes the slothful man to play a useful and beneficent part in the world, relieving distressed wanderers, and, amongst others, Lavengro himself. But a striking indication of the man's surprising sloth is still apparent in what he omits to do; he has learnt Chinese, the most difficult of languages, and he practises acts of hospitality, because he believes himself enjoined to do so by the Chinese inscription, but he cannot tell the hour of the day by the clock within his house; he can get on, he thinks, very well without being able to do so; therefore from this one omission, it is easy to come to a conclusion as to what a sluggard's part the man would have played in life, but for the dispensation of Providence; nothing but extreme agony could have induced such a man to do anything useful. He still continues, with all he has acquired, with all his usefulness, and with all his innocence of character, without any proper sense of religion, though he has attained a rather advanced age.

If it be observed, that this want of religion is a great defect in the story, the author begs leave to observe that he cannot help it. Lavengro relates the lives of people so far as they were placed before him, but no further. It was certainly a great defect in so good a man to be without religion; it was likewise a great defect in so learned a man not to be able to tell what was o'clock. It is probable that G.o.d, in his loving kindness, will not permit that man to go out of the world without religion; who knows but some powerful minister of the church full of zeal for the glory of G.o.d, will illume that man's dark mind; perhaps some clergyman will come to the parish who will visit him and teach him his duty to his G.o.d. Yes, it is very probable that such a man, before he dies, will have been made to love his G.o.d; whether he will ever learn to know what's o'clock is another matter. It is probable that he will go out of the world without knowing what's o'clock. It is not so necessary to be able to tell the time of day by the clock as to know one's G.o.d through His inspired word; a man cannot get to heaven without religion, but a man can get there very comfortably without knowing what's o'clock.

But, above all, the care and providence of G.o.d are manifested in the case of Lavengro himself, by the manner in which he is enabled to make his way in the world up to a certain period, without falling a prey either to vice or poverty. In his history, there is a wonderful ill.u.s.tration of part of the text, quoted by his mother, "I have been young, but now am old, yet never saw I the righteous forsaken, or his seed begging his bread." He is the son of good and honourable parents, but at the critical period of life, that of entering into the world, he finds himself without any earthly friend to help him, yet he manages to make his way; he does not become a Captain in the Life Guards, it is true, nor does he get into Parliament, nor does the last volume conclude in the most satisfactory and un.o.bjectionable manner, by his marrying a dowager countess, as that wise man Addison did, or by his settling down as a great country gentleman, perfectly happy and contented, like the very moral Roderick Random, or the equally estimable Peregrine Pickle; he is hack author, gypsy, tinker, and postillion, yet, upon the whole, he seems to be quite as happy as the younger sons of most earls, to have as high feelings of honour; and when the reader loses sight of him, he has money in his pocket honestly acquired, to enable him to commence a journey quite as laudable as those which the younger sons of earls generally undertake. Surely all this is a manifestation of the kindness and providence of G.o.d: and yet he is not a religious person; up to the time when the reader loses sight of him, he is decidedly not a religious person; he has glimpses, it is true, of that G.o.d who does not forsake him, but he prays very seldom, is not fond of going to church; and, though he admires Tate and Brady's version of the Psalms, his admiration is rather caused by the beautiful poetry which that version contains than the religion; yet his tale is not finished--like the tale of the gentleman who touched objects, and that of the old man who knew Chinese without knowing what was o'clock; perhaps, like them, he is destined to become religious, and to have, instead of occasional glimpses, frequent and distinct views of his G.o.d; yet, though he may become religious, it is hardly to be expected that he will become a very precise and straightlaced person; it is probable that he will retain, with his scholars.h.i.+p, something of his gypsyism, his predilection for the hammer and tongs, and perhaps some inclination to put on certain gloves, not white kid, with any friend who may be inclined for a little old English diversion, and a readiness to take a gla.s.s of ale, with plenty of malt in it, and as little hop as may well be--ale at least two years old--with the aforesaid friend, when the diversion is over; for, as it is the belief of the writer that a person may get to heaven very comfortably without knowing what's o'clock, so it is his belief that he will not be refused admission there, because to the last he has been fond of healthy and invigorating exercises, and felt a willingness to partake of any of the good things which it pleases the Almighty to put within the reach of his children during their sojourn upon earth.

CHAPTER II--On Priestcraft.

The writer will now say a few words about priestcraft, and the machinations of Rome, and will afterwards say something about himself, and his motives for writing against them.

With respect to Rome, and her machinations, much valuable information can be obtained from particular parts of Lavengro, and its sequel. Shortly before the time when the hero of the book is launched into the world, the Popish agitation in England had commenced. The Popish propaganda had determined to make a grand attempt on England; Popish priests were scattered over the land, doing the best they could to make converts to the old superst.i.tion. With the plans of Rome, and her hopes, and the reasons on which those hopes are grounded, the hero of the book becomes acquainted, during an expedition which he makes into the country, from certain conversations which he holds with a priest in a dingle, in which the hero had taken up his residence; he likewise learns from the same person much of the secret history of the Roman See, and many matters connected with the origin and progress of the Popish superst.i.tion. The individual with whom he holds these conversations is a learned, intelligent, but highly-unprincipled person, of a character however very common amongst the priests of Rome, who in general are people void of all religion, and who, notwithstanding they are tied to Rome by a band which they have neither the power nor wish to break, turn her and her practices, over their cups with their confidential a.s.sociates, to a ridicule only exceeded by that to which they turn those who become the dupes of their mistress and themselves.

It is now necessary that the writer should say something with respect to himself, and his motives for waging war against Rome. First of all, with respect to himself, he wishes to state, that to the very last moment of his life, he will do and say all that in his power may be to hold up to contempt and execration the priestcraft and practices of Rome; there is, perhaps, no person better acquainted than himself, not even among the choicest spirits of the priesthood, with the origin and history of Popery. From what he saw and heard of Popery in England, at a very early period of his life, his curiosity was aroused, and he spared himself no trouble, either by travel or study, to make himself well acquainted with it in all its phases, the result being a hatred of it, which he hopes and trusts he shall retain till the moment when his spirit quits the body.

Popery is the great lie of the world; a source from which more misery and social degradation have flowed upon the human race, than from all the other sources from which those evils come. It is the oldest of all superst.i.tions; and though in Europe it a.s.sumes the name of Christianity, it existed and flourished amidst the Himalayan hills at least two thousand years before the real Christ was born in Bethlehem of Judea; in a word, it is Buddhism; and let those who may be disposed to doubt this a.s.sertion, compare the Popery of Rome, and the superst.i.tious practices of its followers, with the doings of the priests who surround the grand Lama; and the mouthings, bellowing, turnings round, and, above all, the penances of the followers of Buddh with those of Roman devotees. But he is not going to dwell here on this point; it is dwelt upon at tolerable length in the text, and has likewise been handled with extraordinary power by the pen of the gifted but irreligious Volney; moreover, the _elite_ of the Roman priesthood are perfectly well aware that their system is nothing but Buddhism under a slight disguise, and the European world in general has entertained for some time past an inkling of the fact.