Orlando

finding a few margins and blank spaces in the manuscript of “The Oak Tree,” managed, by writing a kind of shorthand, to describe the scenery in a long, blank version poem, and to carry on a dialogue with herself about this Beauty and Truth concisely enough. This kept her extremely happy for hours on end. But the gipsies became suspicious. First, they noticed that she was less adept than before at milking and cheese-making; next, she often hesitated before replying; and once a gipsy boy who had been asleep woke in a terror feeling her eyes upon him. Sometimes this constraint would be felt by the whole tribe, numbering some dozens of grown men and women. It sprang from the sense they had (and their senses are very sharp and much in advance of their vocabulary) that whatever they were doing crumbled like ashes in their hands. An old woman making a basket, a boy skinning a sheep, would be singing or crooning contentedly at their work, when Orlando would come into the camp, fling herself down by the fire, and gaze into the flames. She need not even look at them, and yet they felt, here is someone who doubts; (we make a rough-and-ready translation from the gipsy language) here is someone who does not do the thing for the sake of doing; nor looks for looking’s sake; here is someone who believes neither in sheepskin nor basket; but sees (here they looked apprehensively about the tent) something else. Then a vague but most unpleasant feeling would begin to work in the boy and in the old woman. They broke their withes; they cut their fingers. A great rage filled them. They wished Orlando would leave the tent and never come near them again. Yet she was of a cheerful and willing disposition, they owned; and one of her pearls was enough to buy the finest herd of goats in Broussa.

Slowly she began to feel that there was some difference between her and the gipsies which made her hesitate sometimes to marry and settle down among them forever. At first she tried to account for it by saying that she came of an ancient and civilized race, whereas these gipsies were an ignorant people, not much better than savages. One night when they were questioning her about England she could not help with some pride describing the house where she was born, how it had 365 bedrooms and had been in the possession of her family for four or five hundred years. Her ancestors were earls, or even dukes, she added. At this she noticed again that the gipsies were uneasy; but not angry as before when she had praised the beauty of nature. Now they were courteous, but concerned as people of fine breeding are when a stranger has been made to reveal his low birth or poverty. Rustum followed her out of the tent alone and said that she need not mind if her father were a Duke, and possessed all the bedrooms and furniture that she described. They would none of them think the worse of her for that. Then she was seized with a shame that she had never felt before. It was clear that Rustum and the other gipsies thought a descent of four or five hundred years only the meanest possible. Their own families went back at least two or three thousand years. To the gipsy whose ancestors had built the Pyramids centuries before Christ was born, the genealogy of Howards and Plantagenets was no better and no worse than that of the Smiths and the Joneses: both were negligible. Moreover, where the shepherd boy had a lineage of such antiquity, there was nothing specially memorable or desirable in ancient birth; vagabonds and beggars all shared it. And then, though he was too courteous to speak openly, it was clear that the gipsy thought that there was no more vulgar ambition than to possess bedrooms by the hundred (they were on top of a hill as they spoke; it was night; the mountains rose around them) when the whole earth is ours. Looked at from the gipsy point of view, a Duke, Orlando understood, was nothing but a profiteer or robber who snatched land and money from people who rated these things of little worth, and could think of nothing better to do than to build three hundred and sixty-five bedrooms when one was enough, and none was even better than one. She could not deny that her ancestors had accumulated field after field; house after house; honour after honour; yet had none of them been saints or heroes, or great benefactors of the human race. Nor could she counter the argument (Rustum was too much of a gentleman to press it, but she understood) that any man who did now what her ancestors had done three or four hundred years ago would be denounced⁠—and by her own family most loudly⁠—for a vulgar upstart, an adventurer, a nouveau riche.

She sought to answer such arguments by the familiar if oblique method of finding the gipsy life itself rude and barbarous; and so, in a short time, much bad blood was bred between them. Indeed, such differences of opinion are enough to cause bloodshed and revolution. Towns have been sacked for less, and a million martyrs have suffered at the stake rather than yield an inch upon any of the points here debated. No passion is stronger in the breast of man than the desire to make others believe as he believes. Nothing so cuts at the root of his happiness and fills him with rage as the sense that another rates low what he prizes high. Whigs and Tories, Liberal party and Labour party⁠—for what do they battle except their own prestige? It is not love of truth but desire to prevail that sets quarter against quarter and makes parish desire the downfall of parish. Each seeks peace of mind and subserviency rather