Warminster—Vale of the Wylye—Counting the villages—A lost church—Character of the villages—Tytherington church—Story of the dog—Lord Lovell—Monuments in churches—Manor-houses—Knook—The cottages—Yellow stonecrop—Cottage gardens—Marigolds—Golden-rod—Wild flowers of the water-side—Seeking for the characteristic expression
The prettily-named Wylye is a little river not above twenty miles in length from its rise to Salisbury, where, after mixing with the Nadder at Wilton, it joins the Avon. At or near its source stands Warminster, a small, unimportant town with a nobler-sounding name than any other in Wiltshire. Trowbridge, Devizes, Marlborough, Salisbury, do not stir the mind in the same degree; and as for Chippenham, Melksham, Mere, Calne, and Corsham, these all are of no more account than so many villages in comparison. Yet Warminster has no associations—no place in our mental geography; at all events one remembers nothing about it. Its name, which after all may mean nothing more than the monastery on the Were—one of the three streamlets which flow into the Wylye at its source—is its only glory. It is not surprising that Caleb Bawcombe invariably speaks of his migration to, and of the time he passed at Warminster, when, as a fact, he was not there at all, but at Doveton, a little village on the Wylye a few miles below the town with the great name.
It is a green valley—the greenness strikes one sharply on account of the pale colour of the smooth, high downs on either side—half a mile to a mile in width, its crystal current showing like a bright serpent for a brief space in the green, flat meadows, then vanishing again among the trees. So many are the great shade trees, beeches and ashes and elms, that from some points the valley has the appearance of a continuous wood—a contiguity of shade. And the wood hides the villages, at some points so effectually that looking down from the hills you may not catch a glimpse of one and imagine it to be a valley where no man dwells. As a rule you do see something of human occupancy—the red or yellow roofs of two or three cottages, a half-hidden grey church tower, or column of blue smoke, but to see the villages you must go down and look closely, and even so you will find it difficult to count them all. I have tried, going up and down the valley several times, walking or cycling, and have never succeeded in getting the same number on two occasions. There are certainly more then twenty, without counting the hamlets, and the right number is probably something between twenty-five and thirty, but I do not want to find out by studying books and maps. I prefer to let the matter remain unsettled so as to have the pleasure of counting or trying to count them again at some future time. But I doubt that I shall ever succeed. On one occasion I caught sight of a quaint, pretty little church standing by itself in the middle of a green meadow, where it looked very solitary with no houses in sight and not even a cow grazing near it. The river was between me and the church, so I went up-stream, a mile and a half, to cross by the bridge, then doubled back to look for the church, and couldn’t find it! Yet it was no illusory church; I have seen it again on two occasions, but again from the other side of the river, and I must certainly go back some day in search of that lost church, where there may be effigies, brasses, sad, eloquent inscriptions, and other memorials of ancient tragedies and great families now extinct in the land.
This is perhaps one of the principal charms of the Wylye—the sense of beautiful human things hidden from sight among the masses of foliage. Yet another lies in the character of the villages. Twenty-five or twenty-eight of them in a space of twenty miles; yet the impression, left on the mind is that these small centres of population are really few and far between. For not only are they small, but of the old, quiet, now almost obsolete type of village, so unobtrusive as to affect the mind soothingly, like the sight of trees and flowery banks and grazing cattle. The churches, too, as is fit, are mostly small and ancient and beautiful, half-hidden in their tree-shaded churchyards, rich in associations which go back to a time when history fades into myth and legend. Not all, however, are of this description; a few are naked, dreary little buildings, and of these I will mention one which, albeit ancient, has no monuments and no burial-ground. This is the church of Tytherington, a small, rustic village, which has for neighbours Codford St. Peter one one side and Sutton Veny and Norton Bavant on the other. To get into this church, where there was nothing but naked walls to look at, I had to procure the key from the clerk, a nearly blind old man of eighty. He told me that he was shoemaker but could no longer see to make or mend shoes; that as a boy he was a weak, sickly creature, and his father, a farm bailiff, made him learn shoemaking because he was unfit to work out of doors. “I remember this church,” he said, “when there was only one service each quarter,” but, strange to say, he forgot to tell me the story of the dog! “What, didn’t he tell you about the dog?” exclaimed everybody. There was really nothing else to tell.
It happened about a hundred years ago that once, after the quarterly service had been held, a dog was missed, a small terrier owned by the young wife of a farmer of Tytherington named Case. She was fond of her dog, and lamented its loss for a little while, then forgot all about it. But after three months, when the key was once more put into the rusty lock and the door thrown open, there was the dog, a living “skelington” it was said, dazed by the light of day, but still able to walk! It was supposed that he had kept himself alive by “licking the moisture from the walls.” The walls, they said, were dripping with wet and covered with a thick growth of mould. I went back to interrogate the ancient clerk, and he said that the dog died shortly after its deliverance; Mrs. Case herself told him all about it. She was an old woman then, but was always willing to relate the sad story of her pet.
That picture of the starving dog coming out, a living skeleton, from the wet, mouldy church, reminds us sharply of the changed times we live in and of the days when the Church was still sleeping very peacefully, not yet turning uneasily in its bed before opening its eyes; and when a comfortable rector of Codford thought it quite enough that the people of Tytherington, a mile away, should have one service every three months.
As a fact, the Tytherington dog interested me as much as the story of the last Lord Lovell’s self-incarceration in his own house in the neighbouring little village of Upton Lovell. He took refuge there from his enemies who were seeking his life, and concealed himself so effectually that he was never seen again. Centuries later, when excavations were made on the site of the ruined mansion, a secret chamber was discovered, containing a human skeleton seated in a chair at a table, on which were books and papers crumbling into dust.
A volume might be filled with such strange and romantic happenings in the little villages of the Wylye, and for the natural man they have a lasting fascination; but they invariably relate to great people of their day—warriors and statesmen and landowners of old and noble lineage, the smallest and meanest you will find being clothiers, or merchants, who amassed large fortunes and built mansions for themselves and almshouses for the aged poor, and, when dead, had memorials placed to them in the churches. But of the humble cottagers, the true people of the vale who were rooted in the soil, and nourished and died like trees in the same place—of these no memory exists. We only know that they lived and laboured; that when they died, three or four a year, three or four hundred in a century, they were buried in the little shady churchyard, each with a green mound over him to mark the spot. But in time these “mouldering heaps” subsided, the bodies turned to dust, and another and yet other generations were laid in the same place among the forgotten dead, to be themselves in turn forgotten. Yet I would rather know the histories of these humble, unremembered lives than of the great ones of the vale who have left us a memory.
It may be for this reason that I was little interested in the manor-houses of the vale. They are plentiful enough, some gone to decay or put to various uses; others still the homes of luxury, beauty, culture: stately rooms, rich fabrics; pictures, books, and manuscripts, gold and silver ware, china and glass, expensive curios, suits of armour, ivory and antlers, tiger-skins, stuffed goshawks and peacocks’ feathers. Houses, in some cases built centuries ago, standing half-hidden in beautiful wooded grounds, isolated from the village; and even as they thus stand apart, sacred from intrusion, so the life that is in them does not mix with or form part of the true native life. They are to the cottagers of to-day what the Roman villas were to the native population of some eighteen centuries ago. This will seem incredible to some: to me, an untrammelled person, familiar in both hall and cottage, the distance between them appears immense.
A reader well acquainted with the valley will probably laugh to be told that the manor-house which most interested me was that of Knook, a poor little village between Heytesbury and Upton Lovell. Its ancient and towerless little church with rough, grey walls is, if possible, even more desolate-looking than that of Tytherington. In my hunt for the key to open it I disturbed a quaint old man, another octogenarian, picturesque in a vast white beard, who told me he was a thatcher, or had been one before the evil days came when he could work no more and was compelled to seek parish relief. “You must go to the manor-house for the key,” he told me. A strange place in which to look for the key, and it was stranger still to see the house, close to the church, and so like it that but for the small cross on the roof of the latter one could not have known which was the sacred building. First a monks’ house, it fell at the Reformation to some greedy gentleman who made it his dwelling, and doubtless in later times it was used as a farm-house. Now a house most desolate, dirty, and neglected, with cracks in the walls which threaten ruin, standing in a wilderness of weeds, tenanted by a poor working-man whose wages are twelve shillings a week, and his wife and eight small children. The rent is eighteen-pence a week—probably the lowest-rented manor-house in England, though it is not very rare to find such places tenanted by labourers.
But let us look at the true cottages. There are, I imagine, few places in England where the humble homes of the people have so great a charm. Undoubtedly they are darker inside, and not so convenient to live in as the modern box-shaped, red-brick, slate-roofed cottages, which have spread a wave of ugliness over the country; but they do not offend—they please the eye. They are smaller than the modern-built habitations; they are weathered and coloured by sun and wind and rain and many lowly vegetable forms to a harmony with nature. They appear related to the trees amid which they stand, to the river and meadows, to the sloping downs at the side, and to the sky and clouds over all. And, most delightful feature, they stand among, and are wrapped in, flowers as in a garment—rose and vine and creeper and clematis. They are mostly thatched, but some have tiled roofs, their deep, dark red clouded and stained with lichen and moss; and these roofs, too, have their flowers in summer. They are grown over with yellow stonecrop, that bright cheerful flower that smiles down at you from the lowly roof above the door, with such an inviting expression, so delighted to see you no matter how poor and worthless a person you may be or what mischief you may have been at, that you begin to understand the significance of a strange vernacular name of this plant—Welcome-home-husband-though-never-so-drunk.
But its garden flowers, clustering and nestling round it, amid which its feet are set—they are to me the best of all flowers. These are the flowers we know and remember for ever. The old, homely, cottage-garden blooms, so old that they have entered the soul. The big house garden, or gardener’s garden, with everything growing in it I hate, but these I love—fragrant gillyflower and pink and clove-smelling carnation; wallflower, abundant periwinkle, sweet-william, larkspur, love-in-a-mist, and love-lies-bleeding, old-woman’s-nightcap, and kiss-me-John-at-the-garden-gate, some times called pansy. And best of all and in greatest profusion, that flower of flowers, the marigold.
How the townsman, town born and bred, regards this flower, I do not know. He is, in spite of all the time I have spent in his company, a comparative stranger to me—the one living creature on the earth who does not greatly interest me. Some over-populated planet in our system discovered a way to relieve itself by discharging its superfluous millions on our globe—a pale people with hurrying feet and eager, restless minds, who live apart in monstrous, crowded camps, like wood ants that go not out to forage for themselves—six millions of them crowded together in one camp alone! I have lived in these colonies, years and years, never losing the sense of captivity, of exile, ever conscious of my burden, taking no interest in the doings of that innumerable multitude, its manifold interests, its ideals and philosophy, its arts and pleasures. What, then, does it matter how they regard this common orange-coloured flower with a strong smell? For me it has an atmosphere, a sense or suggestion of something immeasurably remote and very beautiful—an event, a place, a dream perhaps, which has left no distinct image, but only this feeling unlike all others, imperishable, and not to be described except by the one word Marigold.
But when my sight wanders away from the flower to others blooming with it—to all those which I have named and to the taller ones, so tall that they reach half-way up, and some even quite up, to the eaves of the lowly houses they stand against—hollyhocks and peonies and crystalline white lilies with powdery gold inside, and the common sunflower—I begin to perceive that they all possess something of that same magical quality.
These taller blooms remind me that the evening primrose, long naturalized in our hearts, is another common and very delightful cottage-garden flower; also that here, on the Wylye, there is yet another stranger from the same western world which is fast winning our affections. This is the golden-rod, grandly beautiful in its great, yellow, plume-like tufts. But it is not quite right to call the tufts yellow: they are green, thickly powdered with the minute golden florets. There is no flower in England like it, and it is a happiness to know that it promises to establish itself with us as a wild flower.
Where the village lies low in the valley and the cottage is near the water, there are wild blooms, too, which almost rival those of the garden in beauty—water agrimony and comfrey with ivory-white and dim purple blossoms, purple and yellow loosestrife and gem-like, water forget-me-not; all these mixed with reeds and sedges and water-grasses, forming a fringe or border to the potato or cabbage patch, dividing it from the stream.
But now I have exhausted the subject of the flowers, and enumerated and dwelt upon the various other components of the scene, it comes to me that I have not yet said the right thing and given the Wylye its characteristic expression. In considering the flowers we lose sight of the downs, and so in occupying ourselves with the details we miss the general effect. Let me then, once more, before concluding this chapter, try to capture the secret of this little river.
There are other chalk streams in Wiltshire and Hampshire and Dorset—swift crystal currents that play all summer long with the floating poa grass fast held in their pebbly beds, flowing through smooth downs, with small ancient churches in their green villages, and pretty thatched cottages smothered in flowers—which yet do not produce the same effect as the Wylye. Not Avon for all its beauty, nor Itchen, nor Test. Wherein, then, does the “Wylye bourne” differ from these others, and what is its special attraction? It was only when I set myself to think about it, to analyse the feeling in my own mind, that I discovered the secret—that is, in my own case, for of its effect on others I cannot say anything. What I discovered was that the various elements of interest, all of which may be found in other chalk-stream valleys, are here concentrated, or comprised in a limited space, and seen together produce a combined effect on the mind. It is the narrowness of the valley and the nearness of the high downs standing over it on either side, with, at some points, the memorials of antiquity carved on their smooth surfaces, the barrows and lynchetts or terraces, and the vast green earth-works crowning their summit. Up here on the turf, even with the lark singing his shrill music in the blue heavens, you are with the prehistoric dead, yourself for the time one of that innumerable, unsubstantial multitude, invisible in the sun, so that the sheep travelling as they graze, and the shepherd following them, pass through their ranks without suspecting their presence. And from that elevation you look down upon the life of to-day—the visible life, so brief in the individual, which, like the swift silver stream beneath, yet flows on continuously from age to age and for ever. And even as you look down you hear, at that distance, the bell of the little hidden church tower telling the hour of noon, and quickly following, a shout of freedom and joy from many shrill voices of children just released from school. Woke to life by those sounds, and drawn down by them, you may sit to rest or sun yourself on the stone table of a tomb overgrown on its sides with moss, the two-century-old inscription well-nigh obliterated, in the little grass-grown, flowery churchyard which serves as village green and playground in that small centre of life, where the living and the dead exist in a neighbourly way together. For it is not here as in towns, where the dead are away and out of mind and the past cut off. And if after basking too long in the sun in that tree-sheltered spot you go into the little church to cool yourself, you will probably find in a dim corner not far from the altar a stone effigy of one of an older time; a knight in armour, perhaps a crusader with legs crossed, lying on his back, dimly seen in the dim light, with perhaps a coloured sunbeam on his upturned face. For this little church where the villagers worship is very old; Norman on Saxon foundations; and before they were ever laid there may have been a temple to some ancient god at that spot, or a Roman villa perhaps. For older than Saxon foundations are found in the vale, and mosaic floors, still beautiful after lying buried so long.
All this—the far-removed events and periods in time—are not in the conscious mind when we are in the vale or when we are looking down on it from above: the mind is occupied with nothing but visible nature. Thus, when I am sitting on the tomb, listening to the various sounds of life about me, attentive to the flowers and bees and butterflies, to man or woman or child taking a short cut through the churchyard, exchanging a few words with them; or when I am by the water close by, watching a little company of graylings, their delicately-shaded, silver-grey scales distinctly seen as they lie in the crystal current watching for flies; or when I listen to the perpetual musical talk and song combined of a family of green-finches in the alders or willows, my mind is engaged with these things. But if one is familiar with the vale; if one has looked with interest and been deeply impressed with the signs and memorials of past life and of antiquity everywhere present and forming part of the scene, something of it and of all that it represents remains in the subconscious mind to give a significance and feeling to the scene, which affects us here more than in most places; and that, I take it, is the special charm of this little valley.