CHAPTER I

_Expository Narrative_

Expository narrative tells a story not primarily for the sake of the story, but for the sake of the information conveyed to the reader. It is really narration turned to serve the purposes of exposition. It is particularly useful in explaining a process, the work of any particular trade or profession, or the details of existence in any time or place. The chronological order carries the reader along without difficulty, and the fact that the account deals with a specific example makes it more interesting than a generalized explanation could be.

In using this method, it is necessary to choose a subject in which the succession of events is of genuine importance. Explanation of a condition or situation does not have movement enough, and a process which is largely hidden from sight or which is too complicated to be readily followed lacks the necessary story element. It is best, therefore, to choose a subject in which one may discern a clear march of events, preferably with an unmistakable beginning and end, such as the first step in the treatment of raw material and the completion of the finished article, or, in another case, the morning and the evening of a single day. Having chosen such a subject, fix upon one occasion which is both typical and interesting, and begin at the beginning of the story, leaving necessary explanations to be brought in later. A particularly interesting incident may be related as happening on this imaginary occasion, or the thread of the narrative may break off to permit a slight digression, as in “A Day in an Oxford College” when the anecdote of the two brothers is inserted, not as having happened on the particular day whose events are being recounted, but as being true of the time of day which the narrative has reached.

The great advantage of expository narrative is that it is usually the most readable form in which to present the material for which it is suitable. Dr. David Starr Jordan’s story of the individual salmon, though quite as scientific as the generalized explanations in biology textbooks, is much more attractive to the average reader. Such stories as “A Medieval Wedding” and “The Peasant Bodo” escape the dullness of most histories, and bring before us these medieval people in their habits as they lived. “A Day in an Oxford College” is both interesting and clear in its explanation of a mode of life which is so different from that in an American college that American students find it hard to comprehend.

In his very interesting little book, “America at Work,” Mr. Joseph Husband uses expository narrative to show the romance and fascination of such work-a-day tasks as running a locomotive, making telephone connections, and even manufacturing coffins.

In writing expository narrative, the beginner may find the following suggestions helpful:

1. Choose a subject which has a good deal of action inherent in it.

2. Present details which are not too technical for the lay reader, and use whatever description is necessary to make them clear.

3. Look for the human interest in the story--how the process serves people, or how people are affected by the environment you are presenting.

F. del P.

THE STORY OF A SALMON

DAVID STARR JORDAN

In the realm of the Northwest Wind, on the boundary-line between the dark fir-forest and the sunny plains, there stands a mountain, a great white cone two miles and a half in perpendicular height. On its lower mile the dense fir-woods cover it with never-changing green; on its next half-mile a lighter green of grass and bushes gives place in winter to white; and on its uppermost mile the snows of the great ice age still linger in unspotted purity. The people of Washington Territory say that their mountain is the great “King-pin of the Universe,” which shows that even in its own country Mount Tacoma is not without honor.

Flowing down from the southwest slope of Mount Tacoma is a cold, clear river, fed by the melting snows of the mountain. Madly it hastens down over white cascades and beds of shining sands, through birch-woods and belts of dark firs, to mingle its waters at last with those of the great Columbia. This river is the Cowlitz; and on its bottom, not many years ago, there lay half buried in the sand a number of little orange-colored globules, each about as large as a pea. These were not much in themselves, but great in their possibilities. In the waters above them little suckers and chubs and prickly sculpins strained their mouths to draw these globules from the sand, and vicious-looking crawfish picked them up with their blundering hands and examined them with their telescopic eyes. But one, at least, of the globules escaped their curiosity, else this story would not be worth telling. The sun shone down on it through the clear water, and the ripples of the Cowlitz said over it their incantations, and in it at last awoke a living being. It was a fish,--a curious little fellow, not half an inch long, with great, staring eyes, which made almost half his length, and with a body so transparent that he could not cast a shadow. He was a little salmon, a very little salmon; but the water was good, and there were flies and worms and little living creatures in abundance for him to eat, and he soon became a larger salmon. Then there were many more little salmon with him, some larger and some smaller, and they all had a merry time.

Those who had been born soonest and had grown largest used to chase the others around and bite off their tails, or, still better, take them by the heads and swallow them whole; for, said they, “even young salmon are good eating.” “Heads I win, tails you lose,” was their motto. Thus, what was once two small salmon became united into a single larger one, and the process of “addition, division, and silence” still went on.

By-and-by, when all the salmon were too large to be swallowed, they began to grow restless. They saw that the water rushing by seemed to be in a great hurry to get somewhere, and it was somehow suggested that its hurry was caused by something good to eat at the other end of its course. Then they all started down the stream, salmon-fashion,--which fashion is to get into the current, head up-stream, and thus to drift backward as the river sweeps along.

Down the Cowlitz River the salmon went for a day and a night, finding much to interest them which we need not know. At last they began to grow hungry; and coming near the shore, they saw an angle-worm of rare size and beauty floating in an eddy of the stream. Quick as thought one of them opened his mouth, which was well filled with teeth of different sizes, and put it around the angle-worm. Quicker still he felt a sharp pain in his gills, followed by a smothering sensation, and in an instant his comrades saw him rise straight into the air. This was nothing new to them; for they often leaped out of the water in their games of hide-and-seek, but only to come down again with a loud splash not far from where they went out. But this one never came back, and the others went on their course wondering.

At last they came to where the Cowlitz and the Columbia join, and they were almost lost for a time; for they could find no shores, and the bottom and the top of the water were so far apart. Here they saw other and far larger salmon in the deepest part of the current, turning neither to the right nor to the left, but swimming right on up-stream just as rapidly as they could. And these great salmon would not stop for them, and would not lie and float with the current. They had no time to talk, even in the simple sign-language by which fishes express their ideas, and no time to eat. They had important work before them, and the time was short. So they went on up the river, keeping their great purposes to themselves; and our little salmon and his friends from the Cowlitz drifted down the stream.

By-and-by the water began to change. It grew denser, and no longer flowed rapidly along; and twice a day it used to turn about and flow the other way. Then the shores disappeared, and the water began to have a different and peculiar flavor,--a flavor which seemed to the salmon much richer and more inspiring than the glacier-water of their native Cowlitz. There were many curious things to see,--crabs with hard shells and savage faces, but so good when crushed and swallowed! Then there were luscious squid swimming about; and, to a salmon, squid are like ripe peaches and cream. There were great companies of delicate sardines and herring, green and silvery, and it was such fun to chase and capture them! Those who eat sardines packed in oil by greasy fingers, and herrings dried in the smoke, can have little idea how satisfying it is to have a meal of them, plump and sleek and silvery, fresh from the sea.

Thus the salmon chased the herrings about, and had a merry time. Then they were chased about in turn by great sea-lions,--swimming monsters with huge half-human faces, long thin whiskers, and blundering ways. The sea-lions liked to bite out the throat of a salmon, with its precious stomach full of luscious sardines, and then to leave the rest of the fish to shift for itself. And the seals and the herrings scattered the salmon about, till at last the hero of our story found himself quite alone, with none of his own kind near him. But that did not trouble him much, and he went on his own way, getting his dinner when he was hungry, which was all the time, and then eating a little between meals for his stomach’s sake.

So it went on for three long years; and at the end of this time our little fish had grown to be a great, fine salmon of twenty-two pounds’ weight, shining like a new tin pan, and with rows of the loveliest round black spots on his head and back and tail. One day, as he was swimming about, idly chasing a big sculpin with a head so thorny that he never was swallowed by anybody, all of a sudden the salmon noticed a change in the water around him.

Spring had come again, and the south-lying snowdrifts on the Cascade Mountains once more felt that the “earth was wheeling sunwards.” The cold snow waters ran down from the mountains and into the Columbia River, and made a freshet on the river. The high water went far out into the sea, and out in the sea our salmon felt it on his gills. He remembered how the cold water used to feel in the Cowlitz when he was a little fish. In a blundering, fishy fashion he thought about it; he wondered whether the little eddy looked as it used to look, and whether caddis-worms and young mosquitoes were really as sweet and tender as he used to think they were. Then he thought some others things; but as the salmon’s mind is located in the optic lobes of his brain, and ours is in a different place, we cannot be quite certain what his thoughts really were.

What our salmon did, we know. He did what every grown salmon in the ocean does when he feels the glacier-water once more upon his gills. He became a changed being. He spurned the blandishment of soft-shelled crabs. The pleasures of the table and of the chase, heretofore his only delights, lost their charms for him. He turned his course straight toward the direction whence the cold water came, and for the rest of his life never tasted a mouthful of food. He moved on toward the river-mouth, at first playfully, as though he were not really certain whether he meant anything after all. Afterward, when he struck the full current of the Columbia, he plunged straightforward with an unflinching determination that had in it something of the heroic. When he had passed the rough water at the bar, he was not alone. His old neighbors of the Cowlitz, and many more from the Clackamas and the Spokan and Des Chutes and Kootanie,--a great army of salmon,--were with him. In front were thousands pressing on, and behind them were thousands more, all moved by a common impulse which urged them up the Columbia.

They were all swimming bravely along where the current was deepest, when suddenly the foremost felt something tickling like a cobweb about their noses and under their chins. They changed their course a little to brush it off, and it touched their fins as well. Then they tried to slip down with the current, and thus leave it behind. But, no! the thing, whatever it was, although its touch was soft, refused to let go, and held them like a fetter. The more they struggled, the tighter became its grasp, and the whole foremost rank of the salmon felt it together; for it was a great gill-net, a quarter of a mile long, stretched squarely across the mouth of the river.

By-and-by men came in boats, and hauled up the gill-net and the helpless salmon that had become entangled in it. They threw the fishes into a pile in the bottom of the boat, and the others saw them no more.

* * * * *

All this time our salmon is going up the river, eluding one net as by a miracle, and soon having need of more miracles to escape the rest; passing by Astoria on a fortunate day,--which was Sunday, the day on which no man may fish if he expects to sell what he catches,--till finally he came to where nets were few, and, at last, to where they ceased altogether. But there he found that scarcely any of his many companions were with him; for the nets cease when there are no more salmon to be caught in them. So he went on, day and night, where the water was deepest, stopping not to feed or loiter on the way, till at last he came to a wild gorge, where the great river became an angry torrent, rushing wildly over a huge staircase of rocks. But our hero did not falter; and summoning all his forces, he plunged into the Cascades. The current caught him and dashed him against the rocks. A whole row of silvery scales came off and glistened in the water like sparks of fire, and a place on his side became black and red, which, for a salmon, is the same as being black and blue for other people. His comrades tried to go up with him; and one lost his eye, one his tail, and one had his lower jaw pushed back into his head like the joint of a telescope. Again he tried to surmount the Cascades; and at last he succeeded, and an Indian on the rocks above was waiting to receive him. But the Indian with his spear was less skilful than he was wont to be, and our hero escaped, losing only a part of one of his fins; and with him came one other, and henceforth these two pursued their journey together.

Now a gradual change took place in the looks of our salmon. In the sea he was plump and round and silvery, with delicate teeth in a symmetrical mouth. Now his silvery color disappeared, his skin grew slimy, and the scales sank into it; his back grew black, and his sides turned red,--not a healthy red, but a sort of hectic flush. He grew poor; and his back, formerly as straight as need be, now developed an unpleasant hump at the shoulders. His eyes--like those of all enthusiasts who forsake eating and sleeping for some loftier aim--became dark and sunken. His symmetrical jaws grew longer and longer, and meeting each other, as the nose of an old man meets his chin, each had to turn aside to let the other pass. His beautiful teeth grew longer and longer, and projected from his mouth, giving him a savage and wolfish appearance, quite at variance with his real disposition. For all the desires and ambitions of his nature had become centered into one. We may not know what this one was, but we know that it was a strong one; for it had led him on and on,--past the nets and horrors of Astoria; past the dangerous Cascades; past the spears of Indians; through the terrible flume of the Dalles, where the mighty river is compressed between huge rocks into a channel narrower than a village street; on past the meadows of Umatilla and the wheat-fields of Walla Walla; on to where the great Snake River and the Columbia join; on up the Snake River and its eastern branch, till at last he reached the foot of the Bitter Root Mountain in the Territory of Idaho, nearly a thousand miles from the ocean which he had left in April. With him still was the other salmon which had come with him through the Cascades, handsomer and smaller than he, and, like him, growing poor and ragged and tired.

At last, one October afternoon, our finny travellers came together to a little clear brook, with a bottom of fine gravel, over which the water was but a few inches deep. Our fish painfully worked his way to it; for his tail was all frayed out, his muscles were sore, and his skin covered with unsightly blotches. But his sunken eyes saw a ripple in the stream, and under it a bed of little pebbles and sand. So there in the sand he scooped out with his tail a smooth round place, and his companion came and filled it with orange-colored eggs. Then our salmon came back again; and softly covering the eggs, the work of their lives was done, and, in the old salmon fashion, they drifted tail foremost down the stream.

They drifted on together for a night and a day, but they never came to the sea. For the salmon has but one life to live, and it ascends the river but once. The rest lies with its children. And when the April sunshine fell on the globules in the gravel, these were awakened into life. With the early autumn rains, the little fishes were large enough to begin their wanderings. They dropped down the current in the old salmon fashion. And thus they came into the great river and drifted away to the sea.

From _Science Sketches_ by David Starr Jordan. By the kind permission of the author and of A. C. McClurg & Co., Publishers.

A MEDIEVAL WEDDING

WILLIAM STEARNS DAVIS

* * * * *

Conon has negotiated a most satisfactory marriage. He will give his sister to Sire Olivier, the eldest son of the Count of Perseigne. The Perseignes are a great Burgundian family with many castles, and counts think themselves a little higher in the social scale than do barons, but St. Aliquis is also a powerful fief, and its alliance will be useful to Perseigne when he has his expected war with the Vidame of Dijon. Conon will give the young couple his outlying Burgundian Castle (not of great value to himself) and the alliance will enable him to talk roundly to his uncivil neighbors. A most excellent match; another sign that St. Aliquis has an extremely sage seigneur!

Alienor is now nearly seventeen and has been thinking about a wedding since before she was fifteen. Her nurses have long since reviewed all the eligible cavaliers for her. Her great dread has been lest she have to wed some old and very stupid man--as befell her cousin Mabila, who had been sent away tearful and pouting to Picardy, the bride of a three-times widower. Who can measure her relief when Conon declared he would not give her to old St. Saturnin? It was all very well for the jongleurs to sing, “An old man who loves a young maiden is not merely old, but a fool!” The thing has happened so often!

Her ideal is to have a “damoiseau (squire or young knight) just with his first beard”--one who is brave, valiant, and is, of course, courteous and handsome. She had once hoped that Conon would give a great tourney and award her to the conqueror; but this desire faded when she learned that the victor in the last tourney was ugly and brutal. She has been on very brotherly terms with William, Conon’s first squire, but William is still too young, and it is not always honorable for a squire to push intrigues in the house of his lord. Thus she is in a very open state of mind when her brother says to her one day: “Fair sister, I have arranged your marriage with Olivier of Perseigne. He is a gallant cavalier. Any maiden might rejoice to have him. Consider well what I say because (here he adds a phrase which he hopes will not be taken too literally) I would not have you wed him against your wish.”

If Alienor has anything against Olivier, if her antipathy were violent and based on reason, Conon, as a genuinely affectionate brother, might give it weight; but in fact, though she has met Olivier only a few times at a tourney, at the Christmas fête at the Duke of Quelqueparte’s court, and once when he stopped at the castle, she has not the least objection. He has certainly large blue eyes, blonde hair, a large nose, and a merry laugh. He is reported to be kind to his servants, generous to a fault, and not overgiven to drinking or brawling. At the tourney he broke three lances fairly against a more experienced knight. His family is excellent and her brother’s desires are obvious. She will not have to live too far from St. Aliquis. What more could be said? After a few hours of decent reflection she informs Adela that she will comply with Conon’s wishes. After that the castle takes on a joyous activity.

Before the wedding had come the betrothal. It was a solemn ceremony, blessed by the Church. Sire Olivier visited the castle with a great following of relatives and met the shy and blushing Alienor. In the chapel, after suitable prayers by Father Gregoire, the pair had awkwardly enough exchanged their promises! “I will take you for my wife.” “And I for my husband.” After this there would have been great scandal had either side turned back. The Church affirms energetically, however, that betrothal is _not_ marriage. Otherwise the affianced pair might have considered themselves somewhat wedded on trial, only to repudiate their obligations later. Also, not merely the young couple, but their parents or guardians, had to be present and add their consent; and, of course, all the pledges were sworn to over the holiest relics available.

Olivier, during all this happy time, has lodged at the castle of a friendly vassal of St. Aliquis, and he rides over frequently to visit his betrothed. He is excellently bred and knows everything expected of a prospective bridegroom of good family. The alliance has been largely negotiated by his parents, but he has been consulted, understands that Alienor is witty and beautiful, and he is wholly aware of the worldly advantages of being Conon’s brother-in-law. At meals he and his beloved are allowed to sit together and above all to eat out of the same porringer, when he delicately leaves to his intended all the best morsels. He consults a competent jongleur, and with his aid produces suitable verses praising his fiancée’s beauty. He gives her a gold ring with both his own name and hers engraved thereon. In return, besides a sleeve and a stocking to hang on his lances (gifts which she has already sent in mere friendship to other cavaliers), she bestows a lock of her hair set around a gold ring; likewise a larger lock which he may twine around his helmet. The happy pair are permitted to take long walks together, and to promenade up and down the garden, with Olivier holding his lady in the politest manner by one finger--the accepted method of showing intimacy.

We have said that Conon is resolved to knight his brother at the same time he gives his sister in marriage. This involves holding a tourney and many other proceedings really unnecessary for a wedding; but, of course, it will attract a much greater number of guests and advertise the prosperity of the baron of St. Aliquis to all northwestern France. The knighting and tourney will come after the bridal, however, and it is easier to explain the two things separately. We omit the gathering of the wedding guests--the coming of distant counts, barons, and sires; the erection around St. Aliquis of a real village of brilliant tents and pavilions; the ceremonious greetings; the frenzied efforts of the castle folk to make all ready; the inevitable despair, not once, but many times, of Adela, who directs everything. At last it is the morning of _the_ day, in midsummer. No rain and, blessed be St. Martin, not too much heat. Alienor is surrounded by a dozen women, old and young, arraying her for her wedding.

There is no regular bridal costume. Alienor does not dress much differently from what she does on Easter or at some other major festival. Her two great braids of hair are weighted down over her breasts with an extra intertwining with gold thread. Her pelisson is completely fringed with magnificent ermine, the gift of the Countess of Perseigne, and the garment itself is made of two cloths sewed together, the inner of fine wool, the outer of beautiful bendal of reddish violet. The whole is laced tightly until Alienor can hardly breathe. Above this garment floats the elegant bliaut, of green silk with long sleeves, many folds, and a long train. There is more silk embroidery and elaborate flouncing. Fairest of all is the girdle, made of many pieces of gold and each set with a good-luck stone--agate to guard against fever, sardonyx to protect against malaria, and many similar. In the clasp are great sapphires which Baron Garnier originally “acquired” from a town merchant shortly before he hanged him. Finally, there is the mantle--again of silk intricately embroidered and dyed with a royal purple.

Alienor’s pointed shoes are of vermillion leather from Cordova, with still more of gold-thread embroidery. While one female minister is clasping these, her chief pucelle is putting on a small saffron-colored veil, circular, and held down by a golden circlet--a genuine crown; beautifully engraved and set with emeralds. Inevitably the whole process of dressing is prolonged. Alienor is too excited to feel hot or pinched, but her attendants find her very exacting. They bless the Virgin, however, that she is not as some noble brides, who fly into a passion if every hair in their eyebrows is not separately adjusted.

Meantime, in a secluded part of the castle, the groom has been wrestling with a similar problem, assisted by his two squires, although requiring less of time and agony. His legs are covered with fine brown silk stockings from Bruges; but it is effeminate to wear a silk shirt--one of fine white linen will answer. His pelisson is like his bride’s, although less tightly laced--of cloth and silk, trimmed with rich fur; and the outer color is pale red, inevitably with much gold embroidery around the neck and sleeves. His bliaut does not come below his knees, but it is of blue sendal silk; his mantle is also edged with fur and of the same color as his pelisson. Simple as it is, it must hang exactly right. Everybody will ask, “Did the groom wear his mantle like a great baron?” The squires take a long time adjusting it. Olivier’s shoes are of very fine leather. On his crisply curled hair they set a golden chaplet set with flashing gems--very much like that worn by his bride.

Hardly are the happy twain ready before the wedding procession forms in the bailey. So large a company could never crowd into the castle chapel. It will go across the bridge over the Claire to the parish church by the village--a Gothic structure sufficiently pretentious to suit the occasion. The Perseignes reckon a bishop among their cousins, and he is on hand to officiate.

So the procession forms. Ahead go a whole platoon of jongleurs puffing their cheeks for their flutes, twanging their harps, or rasping their viols. The Feudal Age delights in music, and does not mind if sometimes melody is exchanged merely for a joyous noise. Alienor comes next. She is on a black mule with extra long ears and a finely curried shining coat. His harness is of gold and his trappings of scarlet samite. She has been swung into the saddle by her eldest brother (“Alas! that her father, who should do this, is dead!” murmur all the women), and he as her guardian leads the mule. Olivier rides a tall white palfrey with a saddle of blue leather. His mother, Adela, and all the St. Aliquis and Perseignes female relatives follow on other mules, led by gayly dressed squires. Then come all the noble guests, the Duke of Quelqueparte at their head. No wonder there is no work being done in all the villages for miles around, and that all the villeins are lining the road, doffing caps, and cheering as the dazzling cortege sweeps past.

The details at the church we pass over. Among other features to be noted is the fact that the bride is swung down from her mule upon a great truss of straw, that the bishop meets them at the sacred portal, and that outside the actual building Olivier and Alienor exchange those vows which form the essential part of the marriage ceremony. After that Conon’s chief provost recites in loud voice all the estates, horses, fine garments, and servitors which the bride brings as her dowry. This customary publication may avert bitter disputes later. Next the happy pair scatter newly coined silver deniers among the swarm of ill-favored mendicants permitted to elbow and scramble among the more pretentious guests.

Finally, the church is thrown open. The great nave opens mysterious and dark, but galaxies of candles are burning and the lofty stained-glass windows gleam like jewels. Olivier and Alienor occupy seats of honor in the choir, while the bishop says the very solemn mass of the Trinity and pronounces a special blessing over them. “Let this woman,” intones the prelate, “be amiable as Rachel, wise as Rebecca, faithful as Sarah. Let her be sober through truth, venerable through modesty, and wise through the teaching of Heaven.”

So at last the mass ends. The “Agnus Dei” is chanted. The bridegroom advances to the altar and receives from the bishop the kiss of peace. Then he turns, and right at the foot of the great crucifix embraces his wife and transmits the kiss to her. This act completes the ceremony. Away the whole company go from the church. They have been condemned to silence for nearly two hours, and are glad now to chatter like magpies. When back at St. Aliquis they find the great hall has been swept, garnished, and decorated as never before. The walls of the hall are hung with the pictured tapestries of beautiful pieces of red and green silk. Your feet crush fresh roses and lilies scattered on the floor. Alienor almost bursts with delight at the number of high-born cavaliers and dames who press up to kiss and congratulate. All the remainder of her life she will match weddings with her friends: “I had so many counts and barons at my wedding.” “But I had so many!”

All these guests, however, expect to receive presents--bliauts, mantles, goblets, and other things, each suitable to the recipient. It is well that Conon has saved many livres in his strong box. The presenting of the gifts by the host is quite a ceremony; each article has to be accompanied by a well-turned speech. By the time this reception to the bride and groom is over, the trumpets sound furiously. They tell that the feast is ready in the fragrant garden under the trees. There is a fine tent of blue silk for the bridal party and the more exalted guests. All the others must sit on long tables open to the glad sunshine.

What Messire Conon’s guests have to eat and drink is so serious a topic that we must tell thereof separately. We speak here merely concerning the festivities of the wedding. Olivier and Alienor are served by two barons as squires of state. The groom drinks from a great goblet, then sends it to his wife, who ceremoniously finishes the draught. In the bridal tent there is a reasonable amount of decorum, but elsewhere (Blessed martyrs!) what noise and tumult! All the villeins appear to be there, and burghers have even wandered up from Pontdebois. It will never do to have men say, “The bride was charming, but her brother stinted his hospitality.” Enough food and drink is gorged and guzzled to stave off a famine next winter. The jongleurs keep quiet during the first part of the feast; later they earn their dinner by singing of the loves of Jourdain and Orabel or of Berte, who was the faithful wife of Girard of Roussillon through all of her lord’s adversity. At many of the tables the jesting and horseplay become unspeakably ribald. After the wine circulates two petty nobles quarrel; one strikes the other with a drinking cup, but the sergeants pull them apart before they can whip out swords.

After three hours of this some guests are sleeping stertorously under the trees; but those nobles who have kept their wits go to another large tent, and, despite their heavy meal, dance with vigor. The bride and groom are expected to dance together, and everybody is prepared to admire the beauty of one and the grace and strength of the other. As evening advances a priest appears. He solemnly blesses the nuptial couch strewn with roses, while the new couple piously kneel. The couch is then “censed” like an altar, and the women guests join in the bizarre usages of “putting the bride to bed.”

The morning after the marriage the newly wedded pair attend mass in the castle chapel. Here they are expected to make privately all kinds of vows of good conduct, and Alienor especially promises always to obey her husband, and call him dutifully, “mon sire” and “mon baron.”

The festivities will last two weeks longer, and conclude with the dubbing of knights and the tournament, whereof more presently. After that Olivier and his wife will depart for their Burgundian castle without anything like a honeymoon to strange parts....

From _Life on a Medieval Barony_ by William Stearns Davis. By kind permission of the author and of Harper & Brothers, Publishers.

A DAY IN AN OXFORD COLLEGE

JOHN CORBIN

When a freshman is once established in college, his life falls into a pleasantly varied routine. The day is ushered in by the scout, who bustles into the bedroom, throws aside the curtain, pours out the bath, and shouts, “Half past seven, sir,” in a tone that makes it impossible to forget that chapel--or if one chooses, roll-call--comes at eight. Unless one keeps his six chapels or “rollers” a week, he is promptly “hauled” before the dean, who perhaps “gates” him. To be gated is to be forbidden to pass the college gate after dark, and fined a shilling for each night of confinement. To an American all this brings recollections of the paternal roof, where tardiness at breakfast meant, perhaps, the loss of dessert, and bedtime an hour earlier. I remember once, when out of training, deliberately cutting chapel to see with what mien the good dean performed his nursery duties. His calm was unruffled, his dignity unsullied. I soon came to find that the rules about rising were bowed to and indeed respected by all concerned, even while they were broken. They are distinctly more lax than those the fellows have been accustomed to in the public schools, and they are conceded to be for the best welfare of the college.

Breakfast comes soon after chapel, or roll-call. If a man has “kept a dirty roller,” that is, has reported in pyjamas, ulster, and boots, and has turned in again, the scout puts the breakfast before the fire on a trestle built of shovel, poker, and tongs, where it remains edible until noon. If a man has a breakfast party on, the scout makes sure that he is stirring in season, and, hurrying through the other rooms on the staircase, is presently on hand for as long as he may be wanted. The usual Oxford breakfast is a single course, which not infrequently consists of some one of the excellent English pork products, with an egg or kidneys. There may be two courses, in which case the first is of the no less excellent fresh fish. There are no vegetables. The breakfast is ended with toast and jam or marmalade. When one has fellows in to breakfast,--and the Oxford custom of rooming alone instead of chumming makes such hospitality frequent,--his usual meal is increased by a course, say, of chicken. In any case it leads to a morning cigarette, for tobacco aids digestion, and helps fill the hour or so after meals which an Englishman gives to relaxation.

At ten o’clock the breakfast may be interrupted for a moment by the exit of some one bent on attending a lecture, though one apologizes for such an act as if it were scarcely good form. An appointment with one’s tutor is a more legitimate excuse for leaving; but even this is always an occasion for an apology, in behalf of the tutor of course, for one is certainly not himself responsible. If a quorum is left, they manage to sit comfortably by the fire, smoking and chatting in spite of lectures and tutors, until by mutual consent they scatter to glance at the _Times_ and the _Sportsman_ in the common-room, or even to get in a bit of reading.

Luncheon often consists of bread and cheese and jam from the buttery, with perhaps a half pint of bitter beer; but it may, like the breakfast, come from the college kitchen. In any case it is very light, for almost immediately after it everybody scatters to field and track and river for the exercise that the English climate makes necessary and the sport that the English temperament demands.

By four o’clock every one is back in college tubbed and dressed for tea, which a man serves himself in his rooms to as many fellows as he has been able to gather in on field or river. If he is eager to hear of the games he has not been able to witness, he goes to the junior common-room or to his club, where he is sure to find a dozen or so of kindred spirits representing every sport of importance. In this way he hears the minutest details of the games of the day from the players themselves; and before nightfall--such is the influence of tea--those bits of gossip which in America are known chiefly among members of a team have ramified the college. Thus the function of the “bleachers” on an American field is performed with a vengeance by the easy-chairs before a common-room fire; and a man had better be kicked off the team by an American captain than have his shortcomings served up with common-room tea.

The two hours between tea and dinner may be, and usually are, spent in reading.

At seven o’clock the college bell rings, and in two minutes the fellows have thrown on their gowns and are seated at table, where the scouts are in readiness to serve them. As a rule a man may sit wherever he chooses; this is one of the admirable arrangements for breaking up such cliques as inevitably form in a college. But in point of fact a man usually ends by sitting in some certain quarter of the hall, where from day to day he finds much the same set of fellows. Thus all the advantages of friendly intercourse are attained without any real exclusiveness. This may seem a small point; but an hour a day becomes an item in four years, especially if it is the hour when men are most disposed to be companionable.

In the evening, when the season permits, the fellows sit out of doors after dinner, smoking and playing bowls. There is no place in which the spring comes more sweetly than in an Oxford garden. The high walls are at once a trap for the first warm rays of the sun and a barrier against the winds of March. The daffodils and crocuses spring up with joy as the gardener bids; and the apple and cherry trees coddle against the warm north walls, spreading out their early buds gratefully to the mild English sun. For long, quiet hours after dinner they flaunt their beauty to the fellows smoking, and breathe their sweetness to the fellows playing bowls. “No man,” exclaims the American visitor, “could live four years in those gardens of delight and not be made gentler and nobler!” Perhaps! though not altogether in the way the visitor imagines. When the flush of summer is on, the loiterers loll on the lawn full length; and as they watch the insects crawl among the grass they make bets on them, just as the gravest and most reverend seniors have been known to do in America.

In the windows overlooking the quadrangle are boxes of brilliant flowers, above which the smoke of a pipe comes curling out. At Harvard some fellows have geraniums in their windows, but only the very rich; and when they began the custom an ancient graduate wrote one of those communications to the _Crimson_, saying that if men put unmanly boxes of flowers in the window, how can they expect to beat Yale? Flower boxes, no sand. At Oxford they manage things so that anybody may have flower boxes; and their associations are by no means unmanly. This is the way they do it. In the early summer a gardener’s wagon from the country draws up by the college gate, and the driver cries, “Flowers! Flowers for a pair of old bags, sir.” _Bags_ is of course the fitting term for English trousers--which don’t fit; and I should like to inform that ancient graduate that the window boxes of Oxford suggest the very badge of manhood.

As long as the English twilight lingers, the men will sit and talk and sing to the mandolin; and I have heard the fellows sitting and talking all night, not turning in until the porter appeared to take their names at roll-call. On the eve of May day it is quite the custom to sit out, for at dawn one may go to see the pretty ceremony of heralding the May on Magdalen Tower. The Magdalen choir boys--the sweetest songsters in all Oxford--mount to the top of that most beautiful of Gothic towers, and, standing among the pinnacles,--pinnacles afire with the spirituality of the Middles Ages, that warms all the senses with purity and beauty,--those boys, I say, on that tower and among those pinnacles, open their mouths and sing a Latin song to greet the May. Meantime, the fellows who have come out to listen in the street below make catcalls and blow fish horns. The song above is the survival of a Romish, perhaps a Druidical, custom; the racket below is the survival of a Puritan protest. That is Oxford in symbol! Its dignity and mellowness are not so much a matter of flowering gardens and crumbling walls as of the traditions of the centuries in which the whole life of the place has deep sources; and the noblest of its institutions are fringed with survivals that run riot in the grotesque.

If a man intends to spend the evening out of college, he has to make a dash before nine o’clock; for love or for money the porter may not let an inmate out after nine. One man I knew was able to escape by guile. He had a brother in Trinity whom he very much resembled, and whenever he wanted to go out, he would tilt his mortarboard forward, wrap his gown high about his neck, as it is usually worn of an evening, and bidding the porter a polite good-night, say, “Charge me to my brother, Hancock, if you please.” The charge is the inconsiderable sum of one penny, and is the penalty of having a late guest. Having profited by my experience with the similar charge for keeping my name on the college books, I never asked its why and wherefore. Both are no doubt survivals of some medieval custom, the authority of which no college employee--or don, for the matter of that--would question. Such matters interest the Oxford man quite as little as the question how he comes by a tonsil or a vermiform appendix. They are there, and he makes the best of them.

If a fellow leaves college for an evening, it is for a foregathering at some other college, or to go to the theatre. As a rule he wears a cloth cap. A “billy-cock” or “bowler,” as the pot hat is called, is as thoroughly frowned on now in English colleges as it was with us a dozen years ago. As for the mortarboard and gown, undergraduate opinion rather requires that they be left behind. This is largely, no doubt, because they are required by law to be worn. So far as the undergraduates are concerned, every operative statute of the university, with the exception of those relating to matriculation and graduation, refers to conduct in the streets after nightfall, and almost without exception they are honored in the breach. This is out of disregard for the Vice-Chancellor of the university, who is familiarly called the Vice, because he serves as a warning to others for the practice of virtue. The Vice makes his power felt in characteristically dark and tortuous ways. His factors are two proctors, college dons in daytime, but skulkers after nightfall, each of whom has his bulldogs, that is, scouts, employed literally to spy upon the students. If these catch you without cap or gown, they cause you to be proctorized or “progged,” as it is called, which involves a matter of five shillings or so. As a rule there is little danger of progging, but my first term fell in evil days. For some reason or other the chest of the university showed a deficit of sundry pounds, shillings, and pence; and as it had long ceased to need or receive regular bequests,--the finance of the institution being in the hands of the colleges,--a crisis was at hand. A more serious problem had doubtless never arisen since the great question was solved of keeping undergraduates’ names on the books. The expedient of the Vice-Chancellor was to summon the proctors, and bid them charge their bulldogs to prog all freshmen caught at night without cap and gown. The deficit in the university chest was made up at five shillings a head.

One of the Vice-Chancellor’s rules is that no undergraduate shall enter an Oxford “pub.” Now the only restaurant in town, Queen’s, is run in conjunction with a pub, and was once the favorite resort of all who were bent on breaking the monotony of an English Sunday. The Vice-Chancellor resolved to destroy this den of Sabbath breaking, and the undergraduates resolved no less firmly to defend their stronghold. The result was a hand-to-hand fight with the bulldogs, which ended so triumphantly for the undergraduates that a dozen or more of them were sent down. In the articles of the peace that followed, it was stipulated, I was told, that so long as the restaurant was closed Sunday afternoons and nights, it should never suffer from the visit of proctor or bulldog. As a result, Queen’s is a great scene of undergraduate foregatherings. The dinners are good enough and reasonably cheap; and as most excellent champagne is to be had at twelve shillings the bottle, the diners are not unlikely to get back to college a trifle buffy, in the Oxford phrase.

By an interesting survival of medieval custom, the Vice-Chancellor has supreme power over the morals of the town, and any citizen who transgresses his laws is visited with summary punishment. For a tradesman or publican to assist in breaking university rules means outlawry and ruin, and for certain offenses a citizen may be punished by imprisonment. Over the Oxford theatre the Vice-Chancellor’s power is absolute. In my time he was much more solicitous that the undergraduate be kept from knowledge of the omnipresent woman with a past than that dramatic art should flourish, and forbade the town to more than one excellent play of the modern school of comedy that had been seen and discussed in London by the younger sisters of the undergraduates. The woman with a present is virtually absent.

Time was when no Oxford play was quite successful unless the undergraduates assisted at its first night, though in a way very different from that which the term denotes in France. The assistance was of the kind so generously rendered in New York and Boston on the evening of an athletic contest. Even to-day, just for tradition’s sake, the undergraduates sometimes make a row. A lot of B. N. C. men, as the clanny sons of Brazenose College call themselves, may insist that an opera stop while the troupe listen to one of their own excellent vocal performances; and I once saw a great sprinter, not unknown to Yale men, rise from his seat, face the audience, and, pointing with his thumb over his shoulder at the soubrette, announce impressively, “Do you know, I rather _like_ that girl!” The show is usually over just before eleven, and then occurs an amusing, if unseemly, scramble to get back to college before the hour strikes. A man who stays out after ten is fined threepence, after eleven the fine is sixpence. When all is said, why shouldn’t one sprint for threepence?

If you stay out of college after midnight, the dean makes a star chamber offense of it, fines you a “quid” or two, and like as not sends you down. This sounds a trifle worse than it is; for if you must be away, your absence can usually be arranged for. If you find yourself in the streets after twelve, you may rap on some friend’s bedroom window and tell him of your plight through the iron grating. He will then spend the first half of the night in your bed and wash his hands in your bowl. With such evidence as this to support him, the scout is not apt, if sufficiently retained, to report a suspected absence. I have even known fellows to make their arrangements in advance and spend the night in town; but the ruse has its dangers, and the penalty is to be sent down for good and all.

It is owing to such regulations as these that life in the English college has the name of being cloistral. Just how cloistral it is in spirit no one can know who has not taken part in a rag in the quad; and this is impossible to an outsider, for at midnight all visitors are required to leave, under a heavy penalty to their host.

From _An American at Oxford_, by John Corbin. By permission of and by arrangement with Houghton Mifflin Company, the authorized publishers.

THE PEASANT BODO

EILEEN POWER

That, in a few words, is the way in which the monks of St. Germain and the other Frankish landowners of the time of Charlemagne managed their estates. Let us try, now, to look at those estates from a more human point of view and see what life was like to a farmer who lived upon them. The abbey possessed a little estate called Villaris, near Paris, in the place now occupied by the park of Saint Cloud. When we turn up the pages in the estate book dealing with Villaris, we find that there was a man called Bodo living there. He had a wife called Ermentrude and three children called Wido and Gerbert and Hildegard; and he owned a little farm of arable and meadow land, with a few vines. And we know very nearly as much about Bodo’s work as we know about that of a small-holder in France today. Let me try and imagine a day in his life. On a fine spring morning towards the end of Charlemagne’s reign Bodo gets up early, because it is his day to go and work on the monks’ farm, and he does not dare to be late, for fear of the steward. To be sure, he has probably given the steward a present of eggs and vegetables the week before, to keep him in good temper; but the monks will not allow their stewards to take big bribes (as is sometimes done on other estates), and Bodo knows that he will not be allowed to go late to work. It is his day to plough, so he takes his big ox with him and little Wido to run by its side with a goad, and he joins his friends from some of the farms near by, who are going to work at the big house too. They all assemble, some with horses and oxen, some with mattocks and hoes and spades and axes and scythes, and go off in gangs to work upon the fields and meadows and woods of the seigniorial manse, according as the steward orders them. The manse next door to Bodo is held by a group of families; Frambert and Ermoin and Ragenold, with their wives and children. Bodo bids them good morning as he passes. Frambert is going to make a fence round the wood, to prevent the rabbits from coming out and eating the young crops; Ermoin has been told off to cart a great load of firewood up to the house; and Ragenold is mending a hole in the roof of a barn. Bodo goes whistling off in the cold with his oxen and his little boy; and it is no use to follow him farther, because he ploughs all day and eats his meal under a tree with the other ploughmen, and it is very monotonous.

Let us go back and see what Bodo’s wife, Ermentrude, is doing. She is busy too; it is the day on which the chicken-rent is due--a fat pullet and five eggs in all. She leaves her second son, aged nine, to look after the baby Hildegard and calls on one of the neighbours, who has to go up to the big house too. The neighbour is a serf and she has to take the steward a piece of woollen cloth, which will be sent away to St. Germain to make a habit for a monk. Her husband is working all day in the lord’s vineyards, for on this estate the serfs generally tend the vines, while the freemen do most of the ploughing. Ermentrude and the serf’s wife go together up to the house. There all is busy. In the men’s workshop are several clever workmen--a shoemaker, a carpenter, a blacksmith, and two silversmiths; there are not more, because the best artisans on the estates of St. Germain live by the walls of the abbey, so that they can work for the monks on the spot and save the labour of carriage. But there were always some craftsmen on every estate, either attached as serfs to the big house, or living on manses of their own, and good landowners tried to have as many clever craftsmen as possible. Charlemagne ordered his stewards each to have in his district “good workmen, namely, blacksmiths, goldsmiths, silversmiths, shoemakers, turners, carpenters, swordsmakers, fishermen, foilers, soapmakers, men who knew how to make beer, cider, perry and all other kinds of beverages, bakers to make pasty for our table, netmakers who know how to make nets for hunting, fishing and fowling, and others too many to be named.” And some of these workmen are to be found working for the monks in the estate of Villaris.

But Ermentrude does not stop at the men’s workshop. She finds the steward, bobs her curtsy to him, and gives up her fowl and eggs, and then she hurries off to the women’s part of the house, to gossip with the serfs there. The Franks used at this time to keep the women of their household in separate quarters, where they did the work which was considered suitable for women, very much as the Greeks of antiquity used to do. If a Frankish noble had lived at the big house, his wife would have looked after their work, but as no one lived in the stone house at Villaris, the steward had to oversee the women. Their quarter consisted of a little group of houses, with a workroom, the whole surrounded by a thick hedge with a strong bolted gate, like a harem, so that no one could come in without leave. Their workrooms were comfortable places, warmed by stoves, and there Ermentrude (who, being a woman, was allowed to go in) found about a dozen servile women spinning and dyeing cloth and sewing garments. Every week the harrassed steward brought them the raw materials for their work and took away what they made. Charlemagne gives his stewards several instructions about the women attached to his manses, and we may be sure that the monks of St. Germain did the same on their model estates. “For our women’s work,” says Charlemagne, “they are to give at the proper time the materials, that is linen, wool, woad, vermilion, madder, wool combs, teasels, soap, grease, vessels, and other objects which are necessary. And let our women’s quarters be well looked after, furnished with houses and rooms with stoves and cellars, and let them be surrounded by good hedge, and let the doors be strong, so that the women can do our work properly.” Ermentrude, however, has to hurry away after her gossip, and so must we. She goes back to her own farm and sets to work in the little vineyard; then after an hour or two goes back to get the children’s meal and to spend the rest of the day in weaving warm woollen clothes for them. All her friends are either working in the fields on their husband’s farms or else looking after the poultry, or the vegetables, or sewing at home; for the women have to work just as hard as the men on a country farm. In Charlemagne’s time (for instance) they did nearly all the sheep shearing. Then at last Bodo comes back for his supper, and as soon as the sun goes down they go to bed; for their hand-made candle gives only a flicker of light, and they both have to be up early in the morning. De Quincey once pointed out, in his inimitable manner, how the ancients everywhere went to bed, “like good boys, from seven to nine o’clock.” “Man went to bed early in those ages simply because his worthy mother earth could not afford him candles. She, good old lady ... would certainly have shuddered to hear of any of her nations asking for candles. ‘Candles, indeed!’ she would have said; ‘who ever heard of such a thing? and with so much excellent daylight running to waste, as I have provided _gratis_! What will the wretches want next?’” Something of the same situation prevailed even in Bodo’s time.

This, then, is how Bodo and Ermentrude usually passed their working day. But, it may be complained, this is all very well. We know about the estates on which these peasants lived and about the rents which they had to pay, and the services which they had to do. But how did they feel and think and amuse themselves when they were not working? Rents and services are only outside things; an estate book only describes routine. It would be idle to try to picture the life of a university from a study of its lecture list, and it is equally idle to try to describe the life of Bodo from the estate book of his masters. It is no good taking your meals in the kitchen if you never talk to the servants. This is true, and to arrive at Bodo’s thoughts and feelings and holiday amusements we must bid good-bye to Abbot Irminon’s estate book, and peer into some very dark corners indeed; for though by the aid of Chaucer and Langland and a few Cour Rollis it is possible to know a great deal about the feelings of a peasant six centuries later, material is scarce in the ninth century, and it is all the more necessary to remember the secret of the invisible ink.

Bodo certainly _had_ plenty of feelings, and very strong ones. When he got up in the frost on a cold morning to drive the plough over the abbot’s acres, when his own were calling out for work, he often shivered and shook the rime from his beard, and wished that the big house and all its land were at the bottom of the sea (which, as a matter of fact, he had never seen and could not imagine). Or else he wished he were the abbot’s huntsman, hunting in the forest; or a monk of St. Germain, singing sweetly in the abbey church; or a merchant, taking bales of cloaks and girdles along the high road to Paris; anything, in fact, but a poor ploughman ploughing other people’s land. An Anglo-Saxon writer has imagined a dialogue with him:

“Well, ploughman, how do you do your work?” “Oh, sir, I work very hard. I go out in the dawning, driving the oxen to the field and I yoke them to the plough. Be the winter never so stark, I dare not stay at home for fear of my lord; but every day I must plough a full acre or more, after having yoked the oxen and fastened the share and coulter to the plough!” “Have you any mate?” “I have a boy, who drives the oxen with a goad, who is now hoarse from cold and shouting.” (Poor little Wido.) “Well, well, it is very hard work?” “Yes, indeed it is very hard work.”

Nevertheless, hard as the work was, Bodo sang lustily to cheer himself and Wido; for is it not related that once, when a clerk was singing the “Allelulia” in the emperor’s presence, Charles turned to one of the bishops, saying, “My clerk is singing very well,” whereat the rude bishop replied, “Any clown in our countryside drones as well as that to his oxen at their ploughing”? It is certain too that Bodo agreed with the names which the great Charles gave to the months of the year in his own Frankish tongue; for he called January “Winter-month,” February “Mud-month,” April “Easter-month,” May “Joy-month,” June “Plough-month,” July “Hay-month,” August “Harvest-month,” September “Wind-month,” October “Vintage-month,” November “Autumn-month,” and December “Holy-month.”

And Bodo was a superstitious creature. The Franks had been Christian now for many years, but Christian though they were, the peasants clung to old beliefs and superstitions. On the estates of the holy monks of St. Germain you would have found the country people saying charms which were hoary with age, parts of the lay sung by the Frankish ploughman over his bewitched land long before he marched southwards into the Roman Empire, or parts of the spell which the bee-master performed when he swarmed his bees on the shores of the Baltic Sea. Christianity has colored these charms, but it has not effaced their heathen origin; and because the tilling of the soil is the oldest and most unchanging of human occupations, old beliefs and superstitions cling to it and the old gods stalk up and down the brown furrows, when they have long vanished from houses and roads. So on Abbot Irminon’s estate the peasant-farmers muttered charms over their sick cattle (and over their sick children too) and said incantations over the fields to make them fertile. If you had followed behind Bodo when he broke his first furrow you would have probably seen him take out of his jerkin a little cake, baked for him by Ermentrude out of different kinds of meal, and you would have seen him stoop and lay it under the furrow and sing:

Earth, Earth, Earth! O Earth, our mother! May the All-Wielder, Ever-Lord grant thee Acres a-waxing, upwards a-growing, Pregnant with corn and plenteous in strength; Hosts of grain shafts and of glittering plants! Of broad barley the blossoms, And of white wheat ears waxing, Of the whole land the harvest ...

* * * * *

Acre, full-fed, bring forth fodder for men! Blossoming brightly, blessed become! And the God who wrought with earth grant us gift of growing That each of all the corns may come unto our need.

Then he would drive his plough through the acre.

The Church wisely did not interfere with these old rites. It taught Bodo to pray to the Ever-Lord instead of to Father Heaven, and to the Virgin Mary instead of to Mother Earth, and with these changes let the old spell he had learned from his ancestors serve him still. It taught him, for instance, to call on Christ and Mary in his charm for bees. When Ermentrude heard her bees swarming, she stood outside her cottage and said this little charm over them:

Christ, there is a swarm of bees outside, Fly hither, my little cattle, In blest peace, in God’s protection, Come home safe and sound. Sit down, sit down, bee, St. Mary commanded thee. Thou shalt not have leave, Thou shalt not fly to the wood. Thou shalt not escape me, Nor go away from me. Sit very still, Wait God’s will!

And if Bodo on his way home saw one of his bees caught in a brier bush, he immediately stood still and wished--as some people wish to-day when they go under a ladder. It was the Church, too, which taught Bodo to add “So be it, Lord,” to the end of his charm against pain. Now, his ancestors for generations behind him had believed that if you had a stitch in your side, or a bad pain anywhere, it came from a worm in the marrow of your bones, which was eating you up, and that the only way to get rid of that worm was to put a knife, or an arrow-head, or some other piece of metal to the sore place, and then wheedle the worm out on to the blade by saying a charm. And this was the charm which Bodo’s heathen ancestors had always said and which Bodo went on saying when little Wido had a pain: “Come out, worm, with nine little worms, out from the marrow into the bone, from the bone into the flesh, from the flesh into the skin, from the skin into this arrow.” And then (in obedience to the Church) he added “So be it, Lord.” But sometimes it was not possible to read a Christian meaning into Bodo’s doings. Sometimes he paid visits to some man who was thought to have a wizard’s powers, or superstitiously reverenced some twisted tree, about which there hung old stories never quite forgotten. Then the Church was stern. When he went to confession the priest would ask him: “Have you consulted magicians and enchanters, have you made vows to trees and fountains, have you drunk any magic philtre?” And he would have to confess what he did last time his cow was sick. But the Church was kind as well as stern. “When serfs come to you,” we find one bishop telling his priests, “you must not give them as many fasts to perform as rich men. Put upon them only half the penance.” The Church knew well enough that Bodo could not drive his plough all day upon an empty stomach. The hunting, drinking, feasting Frankish nobles could afford to lose a meal.

It was from this stern and yet kind Church that Bodo got his holidays. For the Church made the pious emperor decree that on Sundays and saints’ days no servile or other works should be done. Charlemagne’s son repeated his decree in 827. It runs thus:

We ordain according to the law of God and to the command of our father of blessed memory in his edicts, that no servile works shall be done on Sundays, neither shall men perform their rustic labours, tending vines, ploughing fields, reaping corn and mowing hay, setting up hedges or fencing woods, cutting trees, or working in quarries or building houses; nor shall they work in the gardens, nor come to the law courts, nor follow the chase. But three carrying-services it is lawful to do on Sunday, to wit carrying for the army, carrying food, or carrying (if need be) the body of a lord to its grave. Item, women shall not do their textile works, not cut out clothes, nor stitch them together with the needle, nor card wool, nor beat hemp, nor wash clothes in public, nor shear sheep: so that there may be rest on the Lord’s day. But let them come together from all sides to Mass in the Church and praise God for all the good things He did for us on that day!

Unfortunately, however, Bodo and Ermentrude and their friends were not content to go quietly to church on saints’ days and quietly home again. They used to spend their holidays in dancing and singing and buffoonery, as country folk have always done until our own gloomier, more self-conscious age. They were very merry and not at all refined, and the place they always chose for their dances was the churchyard; and unluckily the songs they sang as they danced in a ring were old pagan songs of their forefathers, left over from old Mayday festivities, which they could not forget, or ribald love-songs which the Church disliked. Over and over again we find the Church councils complaining that the peasants (and sometimes the priests too) were singing “wicked songs with a chorus of dancing women,” or holding “ballads and dancing and evil and wanton songs and such-like lures of the devil”; over and over again the bishops forbade these songs and dances; but in vain. In every country in Europe, right through the Middle Ages to the time of the Reformation, and after it, country folk continued to sing and dance in the churchyard. Two hundred years after Charlemagne’s death there grew up the legend of the dancers of Kölbigk, who danced on Christmas Eve in the churchyard, in spite of the warning of the priest, and all got rooted to the spot for a year, till the Archbishop of Cologne released them. Some men say they were not rooted standing to the spot, but that they had to go on dancing for the whole year; and that before they were released they had danced themselves waist-deep into the ground. People used to repeat the little Latin verse which they were singing:

Equitabat Bovo per silvam frondosam Ducebat sibi Merswindem formosam. Quid stamus? Cur non imus?

Through the leafy forest, Bovo went a-riding And his pretty Merswind trotted on beside him-- Why are we standing still? Why can’t we go away?

Another later story still is told about a priest in Worcestershire, who was kept awake all night by the people dancing in his churchyard and singing a song with the refrain “Sweetheart have pity,” so that he could not get it out of his head, and the next morning at Mass, instead of saying “Dominus vobiscum,” he said “Sweetheart have pity,” and there was a dreadful scandal which got into a chronicle.

Sometimes our Bodo did not dance himself, but listened to the songs of wandering minstrels. The priests did not at all approve of these minstrels, who (they said) would certainly go to hell for singing profane secular songs, all about the great deeds of heathen heroes of the Frankish race, instead of Christian hymns. But Bodo loved them, and so did Bodo’s betters; the Church councils had sometimes even to rebuke abbots and abbesses for listening to their songs. And the worst of it was that the great emperor himself, the good Charlemagne, loved them too. He would always listen to a minstrel, and his biographer, Einhard tells us that “He wrote out the barbarous and ancient songs, in which the acts of the kings and their wars were sung, and committed them to memory”; and one at least of those old sagas, which he liked men to write down, has been preserved on the cover of a Latin manuscript, where a monk scribbled it in his spare time. His son, Louis the Pious, was very different; he rejected the national poems, which he had learnt in his youth, and would not have them read or recited or taught; he would not allow minstrels to have justice in the law courts, and he forbade idle dances and songs and tales in public places on Sundays; but then he also dragged down his father’s kingdom into disgrace and ruin. The minstrels repaid Charlemagne for his kindness to them. They gave him everlasting fame; for all through the Middle Ages the legend of Charlemagne grew, and he shares with our King Arthur the honour of being the hero of one of the greatest romance-cycles of the Middle Ages. Every different century clad him anew in its own dress and sang new lays about him. What the monkish chronicles in their cells could never do for Charlemagne, these despised and accursed minstrels did for him; they gave him what is perhaps more desirable and more lasting than a place in history--they gave him a place in legend. It is not every emperor who rules in those realms of gold of which Keats spoke, as well as in the kingdoms of the world; and in the realms of gold Charlemagne reigns with King Arthur, and his peers joust with the Knights of the Round Table. Bodo, at any rate, benefited by Charles’s love of minstrels, and it is probable that he heard in the lifetime of the emperor himself the first beginnings of those legends which afterwards clung to the name of Charlemagne. One can imagine him round-eyed in the churchyard, listening to fabulous stories of Charles’s Iron March to Pavia, such as a gossiping old monk of St. Gall afterwards wrote down in his chronicle.

It is likely enough that such legends were the nearest Bodo ever came to seeing the emperor, of whom even the poor serfs who never followed him to court or camp were proud. But Charles was a great traveller; like all the monarchs of the early Middle Ages he spent the time, when he was not warring, in trekking round his kingdom, staying at one of his estates, until he and his household had literally eaten their way through it, and then passing on to another. And sometimes he varied the procedure by paying a visit to the estates of his bishops or nobles, who entertained him royally. It may be that one day he came on a visit to Bodo’s masters and stopped at the big house on his way to Paris, and then Bodo saw him plain; for Charlemagne would come riding along the road in his jerkin of otter skin, and his plain blue cloak (Einhard tells us that he hated grand clothes and on ordinary days dressed like the common people); and after him would come his three sons and his bodyguard, and then his five daughters. Einhard has also told us that

He had such care of the upbringing of his sons and daughters that he never dined without them when he was at home and never travelled without them. His sons rode along with him and his daughters followed in the rear. Some of his guards, chosen for this very purpose, watched the end of the line of march where his daughters travelled. They were very beautiful and much beloved by their father, and, therefore, it is strange that he would give them in marriage to no one, either among his own people or of a foreign state. But up to his death he kept them all at home saying he could not forgo their society.

Then, with luck, Bodo, quaking at the knees, might even behold a portent new to his experience, the emperor’s elephant. Haroun El Raschid, the great Sultan of the “Arabian Nights” had sent it to Charles, and it accompanied him on all his progresses. Its name was “Abu-Lubabah,” which is an Arabic word and means “the father of intelligence,”[1] and it died a hero’s death on an expedition against the Danes in 810. It is certain that ever afterwards Ermentrude quelled little Gerbert, when he was naughty, with the threat, “Abu-Lubabah will come with his long nose and carry you off.” But Wido, being aged eight and a bread-winner, professed to have felt no fear on being confronted with the elephant; but admitted when pressed, that he greatly preferred Haroun El Raschid’s other present to the emperor, the friend dog, who answered to the name of “Becerillo.”

It would be a busy time for Bodo when all these great folk came, for everything would have to be cleaned before their arrival, the pastry cooks and sausage-makers summoned and a great feast prepared; and though the household serfs did most of the work, it is probable that he had to help. The gossipy old monk of St. Gall has given us some amusing pictures of the excitement when Charles suddenly paid a visit to his subjects:

There was a certain bishopric which lay full in Charles’s path when he journeyed, and which indeed he could hardly avoid: and the bishop of this place, always anxious to give satisfaction, put everything that he had at Charles’s disposal. But once the Emperor came quite unexpectedly and the bishop in great anxiety had to fly hither and thither like a swallow, and had not only the palaces and houses but also the courts and squares swept and cleaned: and then, tired and irritated, came to meet him. The most pious Charles noticed this, and after examining all the various details, he said to the bishop: “My kind host, you always have everything splendidly cleaned for my arrival.” Then the bishop, as if divinely inspired, bowed his head and grasped the king’s never-conquered hand, and hiding his irritation, kissed it and said: “It is but right, my lord, that wherever you come, all things should be thoroughly cleansed.” Then Charles, of all kings the wisest, understanding the state of affairs said to him: “If I empty I can also fill.” And he added: “You may have that estate which lies close to your bishopric, and all your successors may have it until the end of time.” In the same journey, too, he came to a bishop who lived in a place through which he must needs pass. Now on that day, being the sixth day of the week, he was not willing to eat the flesh of beast or bird; and the bishop, being by reason of the nature of the place unable to procure fish upon the sudden, ordered some excellent cheese, rich and creamy to be placed before him. And the most self-restrained Charles, with the readiness which he showed everywhere and on all occasions, spared the blushes of the bishop and required no better fare; but taking up his knife cut off the skin, which he thought unsavory and fell to on the white of the cheese. Thereupon the bishop, who was standing near like a servant, drew closer and said: “Why do you do that, lord emperor? You are throwing away the very best part.” Then Charles, who deceived no one, and did not believe that anyone would deceive him, on the persuasion of the bishop put a piece of the skin in his mouth, and slowly eat it and swallowed it like butter. Then approving of the advice of the bishop, he said: “Very true, my good host,” and he added: “Be sure to send me every year to Aix two cartloads of just such cheeses.” And the bishop was alarmed at the impossibility of the task and, fearful of losing both his rank and his office, he rejoined: “My lord, I can procure the cheeses, but I cannot tell which are of this quality and which of another. Much I fear lest I fall under your censure.” Then Charles, from whose penetration and skill nothing could escape, however new or strange it might be, spoke thus to the bishop, who from childhood had known such cheeses and yet could not test them: “Cut them in two,” he said, “then fasten together with a skewer those that you find to be of the right quality and keep them in your cellar for a time and then send them to me. The rest you may keep for yourself and your clergy and your family.” This was done for two years, and the king ordered the present of cheeses to be taken in without remark: then in the third year the bishop brought in person his laboriously collected cheeses. But the most just Charles pitied his labour and anxiety and added to the bishopric an excellent estate whence he and his successors might provide themselves with corn and wine.

We may feel sorry for the poor flustered bishop collecting his two cartloads of cheeses; but it is possible that our real sympathy ought to go to Bodo, who probably had to pay an extra rent in cheeses to satisfy the emperor’s taste, and got no excellent estate to recompense him.

A visit from the emperor, however, would be a rare event in his life, to be talked about for years and told to his grandchildren. But there was one other event, which happened annually, and which was certainly looked for with excitement by Bodo and his friends. For once a year the king’s itinerant justices, the _Missi Dominici_, came round to hold their court and to see if the local counts had been doing justice. Two of them would come, a bishop and a count, and they would perhaps stay a night at the big house as guests of the abbot, and the next day they would go to Paris, and there they would sit and do justice in the open square before the church, and from all the district round great men and small, nobles and freemen and _coloni_, would bring their grievances and demand redress. Bodo would go too, if anyone had injured or robbed him, and would make his complaint to the judges. But if he were canny he would not go to them empty handed, trusting to justice alone. Charlemagne was very strict, but unless the _missi_ were exceptionally honest and pious they would not be averse to taking bribes. Theodulf, Bishop of Orleans, who was one of the Emperor’s _missi_, has left us a most entertaining Latin poem, in which he describes the attempts of the clergy and laymen, who flocked to his court, to buy justice. Every one according to his means brought a present; the rich offered money, precious stones, fine materials, and Eastern carpets, arms, horses, antique vases of gold or silver chiselled with representations of the labours of Hercules. The poor brought skins of Cordova leather, tanned and untanned, excellent pieces of cloth and linen (poor Ermentrude must have worked hard for the month before the justices came!), boxes, and wax. “With this battering-ram,” cries the shocked Bishop Theodulf, “they hope to break down the wall of my soul. But they would not have thought that they could shake _me_, if they had not so shaken other judges before.” And indeed, if his picture be true, the royal justices must have been followed about by a regular caravan of carts and horses to carry their presents. Even Theodulf has to admit that, in order not to hurt people’s feelings, he was obliged to accept certain unconsidered trifles in the shape of eggs and bread and wine and chickens and little birds, “whose bodies” (he says, smacking his lips) “are small, but very good to eat.” One seems to detect the anxious face of Bodo behind those eggs and little birds.

Another treat Bodo had which happened once a year; for regularly on the ninth of October there began the great fair of St. Denys, which went on for a whole month, outside the gate of Paris. Then for a week before the fair little booths and sheds sprang up, with open fronts in which the merchants could display their wares, and the Abbey of St. Denys, which had the right to take a toll of all the merchants who came to sell, saw to it that the fair was well enclosed with fences, and that all came in by the gates and paid their money, for wily merchants were sometimes known to burrow under fences or climb over them so as to avoid the toll. Then the streets of Paris were crowded with merchants bringing their goods, packed in carts and upon horses and oxen; and on the opening day all regular trade in Paris stopped for a month, and every Parisian shopkeeper was in a booth somewhere in the fair, exchanging the corn and wine and honey of the district for rarer goods from foreign parts. Bodo’s abbey probably had a stall in the fair and sold some of those pieces of cloth woven by the serfs in the women’s quarter, or cheeses and salted meat prepared on the estates, or wine paid in rent by Bodo and his fellow-farmers. Bodo would certainly take a holiday and go to the fair. In fact, the steward would probably have great difficulty in keeping his men at work during the month; Charlemagne had to give a special order to his stewards that they should “be careful that our men do properly the work which it is lawful to exact from them, and that they do not waste their time in running about to markets and fairs.” Bodo and Ermentrude and the three children, all attired in their best, did not consider it waste of time to go to the fair even twice or three times. They pretended that they wanted to buy salt to salt down their winter meat, or some vermilion dye to colour a frock for the baby. What they really wanted was to wander along the little rows of booths and look at all the strange things assembled there; for merchants came to St. Denys to sell their rich goods from the distant East to Bodo’s betters, and wealthy Frankish nobles bargained there for purple and silken robes with orange borders, stamped leather jerkins, peacock’s feathers, and the scarlet plumage of flamingos (which they called “phœnix skins”), scents and pearls and spices, almonds and raisins, and monkeys for their wives to play with. Sometimes these merchants were Venetians, but more often they were Syrians or crafty Jews; and Bodo and his fellows laughed loudly over the story of how a Jewish merchant had tricked a certain bishop, who craved for all the latest novelties, by stuffing a mouse with spices and offering it for sale to him, saying that “he had brought this most precious never-before-seen animal from Judea,” and refusing to take less than a whole measure of silver for it. In exchange for their luxuries these merchants took away with them Frisian cloth, which was greatly esteemed, and corn and hunting dogs, and sometimes a piece of fine goldsmith’s work, made in a monastic workshop. And Bodo would hear a hundred dialects and tongues, for men of Saxony and Frisia, Spain and Provence, Rouen and Lombardy, and perhaps an Englishman or two, jostled each other in the little streets; and from time to time there came also an Irish scholar with a manuscript to sell, and the strange, sweet songs of Ireland on his lips:

A hedge of trees surrounds me, A blackbird’s lay sings to me; Above my lined booklet The trilling birds chant to me. In a grey mantle from the top of bushes The cuckoo sings: Verily--may the Lord shield me!-- Well do I write under the greenwood.

Then there were always jugglers and tumblers, and men with performing bears, and minstrels to wheedle Bodo’s few pence out of his pocket. And it would be a very tired and happy family that trundled home in the cart to bed. For it is not, after all, so dull in the kitchen, and when we have quite finished with the emperor, “Charlemagne and all his peerage,” it is really worth while to spend a few moments with Bodo in his little manse. History is largely made up of Bodos.

Eileen Power, _Medieval People_. By permission of and by arrangement with Houghton Mifflin Company, the authorized publishers.

SELECTED BIBLIOGRAPHY OF EXPOSITORY NARRATIVE

The editors have found these additional selections very useful in teaching expository narrative:

Davis, William Stearns. _A Day in Old Athens_, particularly Chapter II, _The First Sights in Athens_ and Chapter XIX, _Country Life around Athens_. Allyn and Bacon.

Husband, Joseph. _America at Work._ Houghton Mifflin Company.

Husband, Joseph. _A Year in a Coal Mine._ Houghton Mifflin Company.

Mills, Enos. _The Story of a Thousand Year Old Pine._ Houghton Mifflin Company.

Pound, Arthur. _The Iron Man._ Atlantic Monthly Press.

White, Stewart Edward. _How to Go About It_ from _The Mountains_. Doubleday, Page & Company.