The Complete Short Stories of Elizabeth Gaskell - Elizabeth Gaskell

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which I quoted before. Leprosy was of two kinds, perceptible and imperceptible. If the Cagots were suffering from the latter kind, who could tell whether they were free from it or not? That decision must be left to the judgment of others.

      One sturdy Cagot family alone, Belone by name, kept up a lawsuit, claiming the privilege of common sepulture, for forty-two years; although the curé of Biarritz had to pay one hundred livres for every Cagot not interred in the right place. The inhabitants indemnified the curate for all these fines.

      M. de Romagne, Bishop of Tarbes, who died in seventeen hundred and sixty-eight, was the first to allow a Cagot to fill any office in the Church. To be sure, some were so spiritless as to reject office when it was offered to them, because, by so claiming their equality, they had to pay the same taxes as other men, instead of the Rancale or poll tax levied on the Cagots; the collector of which had also a right to claim a piece of bread of a certain size for his dog at every Cagot dwelling.

      Even in the present century, it has been necessary in some churches for the archdeacon of the district, followed by all his clergy, to pass out of the small door previously appropriated to the Cagots, in order to mitigate the superstition which, even so lately, made the people refuse to mingle with them in the house of God. A Cagot once played the congregation at Larroque a trick suggested by what I have just named. He slily locked the great parish door of the church, while the greater part of the inhabitants were assisting at mass inside; put gravel into the lock itself, so as to prevent the use of any duplicate key, – and had the pleasure of seeing the proud pure-blooded people file out with bended head, through the small low door used by the abhorred Cagots.

      We are naturally shocked at discovering, from facts such as these, the causeless rancour with which innocent and industrious people were so recently persecuted. The moral of the history of the accursed race may, perhaps, be best conveyed in the words of an epitaph on Mrs Mary Hand, who lies buried in the churchyard of Stratford-on-Avon:

      What faults you saw in me,

       Pray strive to shun;

       And look at home; there’s

       Something to be done.

      * * * * *

      For some time past I had observed that Miss Duncan made a good deal of occupation for herself in writing, but that she did not like me to notice her employment. Of course this made me all the more curious; and many were my silent conjectures – some of them so near the truth that I was not much surprised when, after Mr Dawson had finished reading his Paper to us, she hesitated, coughed, and abruptly introduced a little formal speech, to the effect that she had noted down an old Welsh story the particulars of which had often been told her in her youth, as she lived close to the place where the events occurred. Everybody pressed her to read the manuscript, which she now produced from her reticule; but, when on the point of beginning, her nervousness seemed to overcome her, and she made so many apologies for its being the first and only attempt she had ever made at that kind of composition, that I began to wonder if we should ever arrive at the story at all. At length, in a high-pitched, ill-assured voice, she read out the title:

      The Doom of the Griffiths

      The Doom of the Griffiths

       Table of Contents

       Table of Contents

       Chapter 1

       Chapter 2

       Table of Contents

      I have always been much interested by the traditions which are scattered up and down North Wales relating to Owen Glendower (Owain Glendwr is the national spelling of the name), and I fully enter into the feeling which makes the Welsh peasant still look upon him as the hero of his country. There was great joy among many of the inhabitants of the principality, when the subject of the Welsh prize poem at Oxford, some fifteen or sixteen years ago, was announced to be “Owain Glendwr.” It was the most proudly national subject that had been given for years.

      Perhaps, some may not be aware that this redoubted chieftain is, even in the present days of enlightenment, as famous among his illiterate countrymen for his magical powers as for his patriotism. He says himself – or Shakespeare says it for him, which is much the same thing –

      ‘At my nativity

       The front of heaven was full of fiery shapes

       Of burning cressets…

       …I can call spirits from the vasty deep.’

      And few among the lower orders in the principality would think of asking Hotspur’s irreverent question in reply.

      Among other traditions preserved relative to this part of the Welsh hero’s character, is the old family prophecy which gives title to this tale. When Sir David Gam, “as black a traitor as if he had been born in Builth,” sought to murder Owen at Machynlleth, there was one with him whose name Glendwr little dreamed of having associated with his enemies. Rhys ap Gryfydd, his “old familiar friend,” his relation, his more than brother, had consented unto his blood. Sir David Gam might be forgiven, but one whom he had loved, and who had betrayed him, could never be forgiven. Glendwr was too deeply read in the human heart to kill him. No, he let him live on, the loathing and scorn of his compatriots, and the victim of bitter remorse. The mark of Cain was upon him.

      But before he went forth – while he yet stood a prisoner, cowering beneath his conscience before Owain Glendwr – that chieftain passed a doom upon him and his race:

      “I doom thee to live, because I know thou wilt pray for death. Thou shalt live on beyond the natural term of the life of man, the scorn of all good men. The very children shall point to thee with hissing tongue, and say, ‘There goes one who would have shed a brother’s blood!’ For I loved thee more than a brother, oh Rhys ap Gryfydd! Thou shalt live on to see all of thy house, except the weakling in arms, perish by the sword. Thy race shall be accursed. Each generation shall see their lands melt away like snow; yea their wealth shall vanish, though they may labour night and day to heap up gold. And when nine generations have passed from the face of the earth, thy blood shall no longer flow in the veins of any human being. In those days the last male of thy race shall avenge me. The son shall slay the father.”

      Such was the traditionary account of Owain Glendwr’s speech to his once trusted friend. And it was declared that the doom had been fulfilled in all things; that live in as miserly a manner as they would, the Griffiths never were wealthy and prosperous – indeed that their worldly stock diminished without any visible cause.

      But the lapse of many years had almost deadened the wonder inspiring power of the whole curse. It was only brought forth from the hoards of Memory when some untoward event happened to the Griffiths family; and in the eighth generation the faith in the prophecy was nearly destroyed, by the marriage of the Griffiths of that day, to a Miss Owen, who, unexpectedly, by the death of a brother, became an heiress – to no considerable amount, to be sure, but enough to make the prophecy appear reversed. The heiress and her husband removed from his small patrimonial estate in Merionethshire, to her heritage in Caernarvonshire, and for a time the prophecy lay dormant.

      If you go from Tremadoc to Criccaeth, you pass by the parochial church of Ynysynhanarn, situated in a boggy valley running from the mountains, which shoulder up to the Rivals, down to Cardigan Bay. This tract of land has every appearance of having been redeemed at no distant period of time from the sea, and has all the desolate rankness often attendant upon such marshes. But the valley beyond, similar in character, had yet more of gloom at the time of which I write. In the higher

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