A Book of the West. Volume I Devon

An' whan 'er zingeth gügü
Tha zummer drāeth near.

"Naw āll yu vair maidens
Wheriver yü be,
Your 'earts dü nat 'ang 'em
On a zicamore tree.
The layfe it will wither,
The mores (roots) will decay;
Ah me, I be waistin'
An' vaydin' away."

The Devonian and Cornishman will be found by the visitor to be courteous and hospitable. There is no roughness of manner where unspoiled by periodic influx of strangers; he is kindly, tender-hearted, and somewhat suspicious. There is a lack of firmness of purpose such as characterises the Scotchman; and a lively imagination may explain a slackness in adhesion to the truth. He is prone to see things as he would like them to be rather than as they are. On the road passers-by always salute and have a bit of a yarn, even though personally unacquainted; and to go by in the dark without a greeting is a serious default in good manners. A very marked trait especially noticeable in the Cornish is their independence. Far more intimately than the inhabitants of any other part of England, they are democrats. This they share with the Welsh; and, like the Welsh, though politically they are Radicals, are inherently the most conservative of people.

It is a peculiarity among them to address one another by the Christian name, or to speak of a man by the Christian name along with the surname, should there be need to distinguish him from another. The term "Mr." is rarely employed. A gentleman is "Squire So-and-so," but not a mister; and the trade is often prefixed to the name, as Millard Horn, or Pass'n John, or Cap'n Zackie.

There is no form of enjoyment more relished by a West Country man or woman than a "buryin'." Business occupations are cast aside when there is to be a funeral. The pomp and circumstance of woe exercise an extraordinary fascination on the Western mind, and that which concerns the moribund person at the last is not how to prepare the soul for the great change, but how to contrive to have a "proper grand buryin'." "Get away, you rascal!" was the address of an irate urchin to another, "if you gie' me more o' your saāce you shan't come to my buryin'." "Us 'as enjoyed ourselves bravely," says a mourner, wiping the crumbs from his beard and the whiskey-drops from his lips; and no greater satisfaction could be given to the mourners than this announcement.

On the other hand a wedding wakes comparatively little interest; the parents rarely attend.

The looks of Devonshire and Cornish lasses are proverbial. This is not due to complexion alone, which is cream and roses, but to the well-proportioned limbs, the litheness of form, uprightness of carriage, and to the good moulding of the features. The mouth and chin are always well shaped, and the nose is straight; in shape the faces are a long oval.

I am not sure that West Country women ever forget that they were once comely. An old woman of seventy-five was brought forward to be photographed by an amateur: no words of address could induce her to speak till the operation was completed; then she put her finger into her mouth: "You wouldn't ha' me took wi' my cheeks falled in? I just stuffed the Western Marnin' News into my mouth to fill'n out."

Although both in Devon and Cornwall there is great independence and a total absence of that servility of manner which one meets with in other parts of England, it would be a vast mistake to suppose that a West Country man is disrespectful to those who are his superiors – if he has reason to recognise their superiority; but he does not like a "foreigner," especially one from the North Country. He does not relish his manner, and this causes misunderstanding and mutual dislike. He is pleased to have as his pass'n, as his squire, as a resident in his neighbourhood, a man whom he knows all about, as to who were his father and his grandfather, as also whence he hails. A clergyman who comes from a town, or from any other part of England, has to learn to understand the people before they will at all take to him. "I have been here five years," said a rector one day to me, a man transferred from far, "and I don't understand the people yet, and until I understand them I am quite certain to be miscomprehended by them."

The West Country man must be met and addressed as an equal. He resents the slightest token of approach de haut en bas, but he never presumes; he is always respectful and knows his place; he values himself, and demands, and quite rightly, that you shall show that you value him.

The other day a bicyclist was spinning down the road to Moreton Hampstead. Not knowing quite where he was, and night approaching, he drew up where he saw an old farmer leaning on a gate.

"I say, you Johnnie, where am I? I want a bed."

"You'm fourteen miles from Wonford Asylum," was the quiet response, "and fourteen from Newton Work'us, and fourteen from Princetown Prison, and I reckon you could find quarters in any o' they – and suitable."

With regard to the Cornish people, I can but reiterate what has already been said relative to the Western folk generally. What differences exist in character are not due to difference of race, but to that of occupation. The bulk of Cornishmen in the middle and west have been associated with mines and with the sea, and this is calculated to give to the character a greater independence, and also to confer a subtle colour, different in kind to that which is produced by agricultural labour. If you take a Yorkshireman from one side of the Calder or Aire, where factory life is prevalent, and one from the other side, where he works in the fields, you will find as great, if not a greater, difference than you will between a Devonshire and a Cornish man. Compare the sailors and miners on one side of the Tamar with those on the other, and you will find no difference at all.

There will always be more independence in miners who travel about the world, who are now in Brazil, then in the African diamond-fields, next at home, than in the agricultural labourer, who never goes further than the nearest market town. The mind is more expanded in the one than in the other; but in race all may be one, though differing in ideas, manners, views, speech.

I venture now to quote freely from an article on Cornishmen that is written by an outsider, and which appeared in a review.

"The dweller in Cornwall comes in time to perceive the constant recurrence of various types of man. Of these, two at least are well marked, very common, and probably of great antiquity and significance. The man of the first type is slender, lithe, graceful, usually rather short; the face is smooth and delicately outlined, without bony prominences, the eyebrows finely pencilled. The character is, on the whole, charming, volatile, vivacious, but not always reliable, and while quick-witted, rarely capable of notable achievement or strenuous endeavour. It is distinctly a feminine type. The other type is large and solid, often with much crispy hair on the face and shaggy eyebrows. The arches over the eyes are well marked and the jaws massive; the bones generally are developed in these persons, though they would scarcely be described as raw-boned; in its extreme form a face of this type has a rugged prognathous character which seems to belong to a lower race."

Usually the profile is fine, with straight noses; and a well-formed mouth, with oval, rather long face is general, the chin and mouth being small. I do not recall at any time meeting with the "rummagy" faces, with no defined shape, and ill-formed noses that one encounters in Scotland.

There is a want of the strength and force such as is encountered in the North; but on the other hand there is remarkable refinement of feature.

I had at one time some masons and workmen engaged upon a structure just in front of my dining-room windows, and a friend from Yorkshire was visiting me. The men working for me were perhaps fine specimens, but nothing really extraordinary for the country. One, a tall, fair-haired, blue-eyed mason, my friend at once designated Lohengrin; and he was the typical knight of the swan – I suspect a pure Celt. Another was not so tall, lithe, dark, and handsome. "King Arthur" was what my friend called him.

The writer, Mr. Havelock Ellis, whom I have already quoted, continues: —

"The women are solid and vigorous in appearance, with fully-developed breasts and hips, in marked contrast with the first type, but resembling women in Central and Western France. Indeed, the people of this type generally recall a certain French type, grave, self-possessed, deliberate in movement, capable and reliable in character. I mention these two types because they seem to me to represent the two oldest races of Cornwall, or, indeed, of England. The first corresponds to the British neolithic man, who held sway in England before the so-called Celts arrived, and who probably belonged to the so-called Iberian race; in pictures of Spanish women of the best period, indeed, and in some parts of modern Spain, we may still see the same type. The second corresponds to the more powerful, and as his remains show, the more cultured and æsthetic Celt, who came from France and Belgium… When these types of individual are combined, the results are often very attractive. We then meet with what is practically a third type: large, dignified, handsome people, distinguished from the Anglo-Saxon not only by their prominent noses and well-formed chins, but also by their unaffected grace and refinement of manner. In many a little out-of-the-world Cornish farm I have met with the men of this type, and admired the distinction of their appearance and bearing, their natural instinctive courtesy, their kindly hospitality. It was surely of such men that Queen Elizabeth thought when she asserted that all Cornishmen are courtiers.

"I do not wish to insist too strongly on these types which blend into one another, and may even be found in the same family. The Anglo-Saxon stranger, who has yet had no time to distinguish them, and who comes, let us say, from a typically English county like Lancashire, still finds much that is unfamiliar in the people he meets. They strike him as rather a dark race, lithe in movement, and their hands and feet are small. Their hair has a tendency to curl, and their complexions, even those of the men, are often incomparable. The last character is due to the extremely moist climate of Cornwall, swept on both sides by the sea-laden Atlantic. More than by this, however, the stranger accustomed to the heavy, awkward ways of the Anglo-Saxon clodhopper will be struck by the bright, independent intelligence and faculty of speech which he finds here. No disguise can cover the rusticity of the English rustic; on Cornish roads one may often meet a carman whose clear-cut face, bushy moustache, and general bearing might easily add distinction to Pall Mall."

There are parts of Devon and of Cornwall where the dark type prevails. "A black grained man" is descriptive of one belonging to the Veryan district, and dark hair and eyes, and singular beauty are found about the Newlyn and St. Ives districts. The darkest type has been thrust into corners. In a fold of Broadbury Down in Devon, in the village of Germansweek, the type is mainly dark; in that of North Lew, in another lap of the same down, it is light. It has been noticed that a large patch of the dusky race has remained in Bedfordshire.

The existence of the dark eyes and hair and fine profiles has been attempted to be explained by the fable that a Spanish vessel was wrecked now here, now there, from the Armada, and that the sailors remained and married the Cornish women. I believe that this is purely a fable. The same attempt at solution of the existence of the same type in Ireland and in Scotland has been made, because people would not understand that there could be any other explanation of the phenomenon.

I have been much struck in South Wales, on a market day, when observing the people, to see how like they were in build, and colour, and manner, and features to those one might encounter at a fair in Tavistock, Launceston, or Bodmin.

I positively must again quote Mr. Havelock Ellis on the Cornish woman, partly because his description is so charmingly put, but also because it is so incontestably true.

"The special characters of the race are often vividly shown in its women. I am not aware that they have ever played a large part in the world, whether in life or art. But they are memorable enough for their own qualities. Many years ago, as a student in a large London hospital, I had under my care a young girl who came from labour of the lowest and least skilled order. Yet there was an instinctive grace and charm in all her ways and speech which distinguished her utterly from the rough women of her class. I was puzzled then over that delightful anomaly. In after years, recalling her name and her appearance, I knew that she was Cornish, and I am puzzled no longer. I have since seen the same ways, the same soft, winning speech equally unimpaired by hard work and rude living. The Cornish woman possesses an adroitness and self-possession, a modulated readiness of speech, far removed from the awkward heartiness of the Anglo-Saxon woman, the emotional inexpressiveness of the Lancashire lass whose eyes wander around as she seeks for words, perhaps completing her unfinished sentence by a snap of the fingers. The Cornish woman – at all events while she is young and not submerged by the drudgery of life – exhibits a certain delightful volubility and effervescence. In this respect she has some affinity with the bewitching and distracting heroines of Thomas Hardy's novels, doubtless because the Wessex folk of the South Coast are akin to the Cornish. The Cornish girl is inconsistent without hypocrisy; she is not ashamed of work, but she is very fond of jaunts, and on such occasions she dresses herself, it would be rash to say with more zeal than the Anglo-Saxon maiden, but usually with more success. She is an assiduous chapel-goer, equally assiduous in flirtations when chapel is over. The pretty Sunday-school teacher and leader of the local Band of Hope cheerfully confesses as she drinks off the glass of claret you offer her that she is but a poor teetotaller. The Cornish woman will sometimes have a baby before she is legally married; it is only an old custom of the county, though less deeply rooted than the corresponding custom in Wales."[2 - The New Century Review, April, 1897.]

The Cornish are, like the Welsh, intensely religious, but according to their idea religion is emotionalism and has hardly enough to do with morality.

"So Mr. So-and-So is dead," in reference to a local preacher. "I fear he led a very loose life."

"Ah! perhaps so, but he was a sweet Christian."

Here is something illustrative at once of West Country religion and dialect. I quote from an amusing paper on the "Recollections of a Parish Worker" in the Cornish Magazine (1898): —

"'How do you like the vicar?' I asked. 'Oh, he's a lovely man,' she answered, 'and a 'ansome praicher – and such a voice! But did 'ee hear how he lost un to-day? Iss, I thought he would have failed all to-wance, an' that wad have bin a gashly job. But I prayed for un an' the Lord guv it back to un again, twice as loud, an' dedn't 'ee holler! But 'ee dedn't convart me. I convarted meself. Iss a ded. I was a poor wisht bad woman. Never went to a place of worship. Not for thirty years a hadn't a bin. One day theer came word that my brother Willum was hurted to the mine. So I up an' went to un an' theer he was, all scat abroad an' laid out in scritches. He was in a purty stank, sure 'nuff. But all my trouble was his poor sowl. I felt I must get he convarted before he passed. I went where he was to, an' I shut home the door, an' I hollered an' I rassled an' I prayed to him, an' he nivver spoke. I got no mouth spaich out of him at awl, but I screeched and screeched an' prayed until I convarted myself! An' then I be to go to church. Iss, we awl have to come to it, first an' last, though I used to say for christenings an' marryin's an' berrin's we must go to church, but for praichin' an' ennytheng for tha nex' wurld give me the chapel; still, I waanted to go to church an' laive everybody knaw I wur proper chaanged. So I pitched to put up my Senday go-to-mittun bonnet, an' I went. An' when I got theer aw! my blessed life 'twas Harvest Thanksgivin', an' when I saw the flowers an' the fruit an' the vegetables an' the cotton wool I was haived up on end!' And heaved up on the right end she was."

The table of Commandments is with the Cornish not precisely that of Moses. It skips, or treats very lightly, the seventh, but it comprises others not found in Scripture: "Thou shalt not drink any alcohol," and "Thou shalt not dance."

On Old Christmas Day, in my neighbourhood, a great temperance meeting was held. A noted speaker on teetotalism was present and harangued. A temperance address is never relished without some horrible example held up to scorn. Well, here it was. "At a certain place called – , last year, as Christmas drew on, the Guardians met to decide what fare should be afforded to the paupers for Christmas Day. Hitherto it had been customary for them to be given for their dinner a glass of ale – a glass of ale. I repeat it – at public cost – a glass of ale apiece. On that occasion the Guardians unanimously agreed that the paupers should have cocoa, and not ale. Then up stood the Rector – the Rector, I repeat – and in a loud and angry voice declared: 'Gentlemen, if you will not give them their drop of ale, I will.' And he – he, a minister of the gospel or considering himself as such." – (A shudder and a groan.) "I tell you more – I tell you something infinitely worse – he sent up to the work-house a dozen of his old crusted port." (Cries of "Shame! shame!" and hisses.)

That, if you please, was the unpardonable sin.

If we are to look anywhere for local characteristics in the music of the people in any particular part of England, we may surely expect to find them in the western counties of Somerset, Devon, and Cornwall. These three counties have hitherto been out of the beaten track; they are more encompassed by the sea than others, and lead only to the Land's End.

And as a matter of fact, a large proportion of the melodies that have been collected from the peasantry in this region seem to have kept their habitation, and so to be unknown elsewhere.

I take it for granted that they are, as a rule, home productions. The origin of folk-song has been much debated, and it need not be gone into now. But it would be vain to search for local characteristics in anything that has not a local origin.

In folk-song, then, we may expect to see reflected the characteristics of the race from which it has sprung, and, as in the counties of Devon and Cornwall on one side and Somersetshire on the other, we are brought into contact with two, at least, races – the British and the Saxon – we do find two types of melody very distinct. Of course, as with their dialects, so with their melodies, the distinctions are sometimes marked, and sometimes merged in each other. The Devonshire melodies have some affinity with those of Ireland, whilst the Somersetshire tunes exhibit a stubborn individuality – a roughness, indeed, which is all their own.

Taking first the Devonshire songs, I think one cannot fail to be struck with the exceeding grace and innate refinement which distinguish them. These qualities are not always perceptible in the performance of the songs by the untutored singers; nor do the words convey, as a rule, any such impressions, but evident enough when you come to adjust to their proper form the music which you have succeeded in jotting down. It surprises you. You are not prepared for anything like original melody, or for anything gentle or tender. But the Devonshire songs are so. Their thought is idyllic. Through shady groves melodious with song, the somewhat indolent lover of Nature wanders forth without any apparent object save that of "breathing the air," and (it must be added) of keeping an open eye for nymphs, one of whom seldom fails to be seeking the same seclusion. Mutual advances ensue; no explanations are needed; constancy is neither vowed nor required. The casual lovers meet and part, and no sequel is appended to the artless tale.

Sentiment is the staple of Devonshire folk-song; it is a trifle unwholesome, but it is unmistakably graceful and charming. Take such songs as "By chance it was," "The Forsaken Maiden," "The Gosshawk," "Golden Furze;" surely there is a gush of genuine melody and the spirit of poetry in such tunes.

In some respects the folk-song of Devonshire is rather disappointing. There is no commemoration, no appreciation, of her heroes. The salt sea-breeze does not seem to reach inland, save to whisper in a wailing tone of "The Drowned Lover," or the hapless "Cabin Boy." Sea-songs may be in her ports, but they were not born there.

Nor are the joys of the chase proclaimed with such robustness as elsewhere, any more than are the pleasures and excitements of the flowing bowl. This may be attributed to the same refinement of character of which I have spoken.

A pastoral and peace-loving community will not be expected to develop any special sense of humour. Devonshire is by no means deficient in it, but it is of a quiet sort, a sly humour something allied to what the Scotch call "pawky," of which "Widicombe Fair" is as good an example as can be had. Of what may be called the religious element, save in Christmas and Easter carols, I have never discovered any trace.

The Rev. H. Fleetwood Sheppard, who has spent ten years in collecting the melodies of Devon and Cornwall, says of them, "I have found them delightful, full of charm and melody. I never weary of them. They are essentially poetical, but they are also essentially the songs of sentiment, and their one pervading, almost unvarying theme is – The Eternal Feminine."