Adventures Among Books

She was embroidering at a vast web, working in gold and scarlet the sorrows that for her sake befell mankind, when they called her to the walls to see Paris fight Menelaus, in the last year of the war. There she stands, in raiment of silvery white, her heart yearning for her old love and her own city. Already her thought is far from Paris. Was her heart ever with Paris? That is her secret. A very old legend, mentioned by the Bishop of Thessalonica, Eustathius, tells us that Paris magically beguiled her, disguised in the form of Menelaus, her lord, as Uther beguiled Ygerne. She sees the son of Priam play the dastard in the fight; she turns in wrath on Aphrodite, who would lure her back to his arms; but to his arms she must go, “for the daughter of Zeus was afraid.” Violence is put upon beauty; it is soiled, or seems soiled, in its way through the world. Helen urges Paris again into the war. He has a heart invincibly light and gay; shame does not weigh on him. “Not every man is valiant every day,” he says; yet once engaged in battle, he bears him bravely, and his arrows rain death among the mail-clad Achaeans.

What Homer thinks of Paris we can only guess. His beauty is the bane of Ilios; but Homer forgives so much to beauty. In the end of the “Iliad,” Helen sings the immortal dirge over Hector, the stainless knight, “with thy loving kindness and thy gentle speech.”

In the “Odyssey,” she is at home again, playing the gracious part of hostess to Odysseus’s wandering son, pouring into the bowl the magic herb of Egypt, “which brings forgetfulness of sorrow.” The wandering son of Odysseus departs with a gift for his bride, “to wear upon the day of her desire, a memorial of the hands of Helen,” the beautiful hands, that in Troy or Argos were never idle.

Of Helen, from Homer, we know no more. Grace, penitence in exile, peace at home, these are the portion of her who set East and West at war and ruined the city of Priam of the ashen spear. As in the strange legend preserved by Servius, the commentator on Virgil, who tells us that Helen wore a red “star-stone,” whence fell gouts of blood that vanished ere they touched her swan’s neck; so all the blood shed for her sake leaves Helen stainless. Of Homer’s Helen we know no more.

The later Greek fancy, playing about this form of beauty, wove a myriad of new fancies, or disinterred from legend old beliefs untouched by Homer. Helen was the daughter of the Swan – that is, as was later explained, of Zeus in the shape of a swan. Her loveliness, even in childhood, plunged her in many adventures. Theseus carried her off; her brothers rescued her. All the princes of Achaea competed for her hand, having first taken an oath to avenge whomsoever she might choose for her husband. The choice fell on the correct and honourable, but rather inconspicuous, Menelaus, and they dwelt in Sparta, beside the Eurotas, “in a hollow of the rifted hills.” Then, from across the sea, came the beautiful and fatal Paris, son of Priam, King of Troy. As a child, Paris had been exposed on the mountains, because his mother dreamed that she brought forth a firebrand. He was rescued and fostered by a shepherd; he tended the flocks; he loved the daughter of a river god, Œnone. Then came the naked Goddesses, to seek at the hand of the most beautiful of mortals the prize of beauty. Aphrodite won the golden apple from the queen of heaven, Hera, and from the Goddess of war and wisdom, Athena, bribing the judge by the promise of the fairest wife in the world. No incident is more frequently celebrated in poetry and art, to which it lends such gracious opportunities. Paris was later recognised as of the royal blood of Troy. He came to Lacedaemon on an embassy, he saw Helen, and destiny had its way.

Concerning the details in this most ancient love-story, we learn nothing from Homer, who merely makes Paris remind Helen of their bridal night in the isle of Cranaë. But from Homer we learn that Paris carried off not only the wife of Menelaus, but many of his treasures. To the poet of the “Iliad,” the psychology of the wooing would have seemed a simple matter. Like the later vase-painters, he would have shown us Paris beside Helen, Aphrodite standing near, accompanied by the figure of Peitho – Persuasion.

Homer always escapes our psychological problems by throwing the weight of our deeds and misdeeds on a God or a Goddess, or on destiny. To have fled from her lord and her one child, Hermione, was not in keeping with the character of Helen as Homer draws it. Her repentance is almost Christian in its expression, and repentance indicates a consciousness of sin and of shame, which Helen frequently professes. Thus she, at least, does not, like Homer, in his chivalrous way, throw all the blame on the Immortals and on destiny. The cheerful acquiescence of Helen in destiny makes part of the comic element in La Belle Hélène, but the mirth only arises out of the incongruity between Parisian ideas and those of ancient Greece.

Helen is freely and bitterly blamed in the “Odyssey” by Penelope, chiefly because of the ruinous consequences which followed her flight. Still, there is one passage, when Penelope prudently hesitates about recognising her returned lord, which makes it just possible that a legend chronicled by Eustathius was known to Homer, – namely, the tale already mentioned, that Paris beguiled her in the shape of Menelaus. The incident is very old, as in the story of Zeus and Amphitryon, and might be used whenever a lady’s character needed to be saved. But this anecdote, on the whole, is inconsistent with the repentance of Helen, and is not in Homer’s manner.

The early lyric poet, Stesichorus, is said to have written harshly against Helen. She punished him by blindness, and he indited a palinode, explaining that it was not she who went to Troy, but a woman fashioned in her likeness, by Zeus, out of mist and light. The real Helen remained safely and with honour in Egypt. Euripides has made this idea, which was calculated to please him, the groundwork of his “Helena,” but it never had a strong hold on the Greek imagination. Modern fancy is pleased by the picture of the cloud-bride in Troy, Greeks and Trojans dying for a phantasm. “Shadows we are, and shadows we pursue.”

Concerning the later feats, and the death of Paris, Homer says very little. He slew Achilles by an arrow-shot in the Scaean gate, and prophecy was fulfilled. He himself fell by another shaft, perhaps the poisoned shaft of Philoctetes. In the fourth or fifth century of our era a late poet, Quintus Smyrnaeus, described Paris’s journey, in quest of a healing spell, to the forsaken Œnone, and her refusal to aid him; her death on his funeral pyre. Quintus is a poet of extraordinary merit for his age, and scarcely deserves the reproach of laziness affixed on him by Lord Tennyson.

On the whole, Homer seems to have a kind of half-contemptuous liking for the beautiful Paris. Later art represents him as a bowman of girlish charms, wearing a Phrygian cap. There is a late legend that he had a son, Corythus, by Œnone, and that he killed the lad in a moment of jealousy, finding him with Helen and failing to recognise him. On the death of Paris, perhaps by virtue of the custom of the Levirate, Helen became the wife of his brother, Deïphobus.

How her reconciliation with Menelaus was brought about we do not learn from Homer, who, in the “Odyssey,” accepts it as a fact. The earliest traditional hint on the subject is given by the famous “Coffer of Cypselus,” a work of the seventh century, B.C., which Pausanias saw at Olympia, in A.D. 174. Here, on a band of ivory, was represented, among other scenes from the tale of Troy, Menelaus rushing, sword in hand, to slay Helen. According to Stesichorus, the army was about to stone her after the fall of Ilios, but relented, amazed by her beauty.

Of her later life in Lacedaemon, nothing is known on really ancient authority, and later traditions vary. The Spartans showed her sepulchre and her shrine at Therapnae, where she was worshipped. Herodotus tells us how Helen, as a Goddess, appeared in her temple and healed a deformed child, making her the fairest woman in Sparta, in the reign of Ariston. It may, perhaps, be conjectured that in Sparta, Helen occupied the place of a local Aphrodite. In another late story she dwells in the isle of Leuke, a shadowy bride of the shadowy Achilles. The mocking Lucian, in his Vera Historia, meets Helen in the Fortunate Islands, whence she elopes with one of his companions. Again, the sons of Menelaus, by a concubine, were said to have driven Helen from Sparta on the death of her lord, and she was murdered in Rhodes, by the vengeance of Polyxo, whose husband fell at Troy. But, among all these inventions, that of Homer stands out pre-eminent. Helen and Menelaus do not die, they are too near akin to Zeus; they dwell immortal, not among the shadows of heroes and of famous ladies dead and gone, but in Elysium, the paradise at the world’s end, unvisited by storms.

“Beyond these voices there is peace.”

It is plain that, as a love-story, the tale of Paris and Helen must to modern readers seem meagre. To Greece, in every age, the main interest lay not in the passion of the beautiful pair, but in its world-wide consequences: the clash of Europe and Asia, the deaths of kings, the ruin wrought in their homes, the consequent fall of the great and ancient Achaean civilisation. To the Greeks, the Trojan war was what the Crusades are in later history. As in the Crusades, the West assailed the East for an ideal, not to recover the Holy Sepulchre of our religion, but to win back the living type of beauty and of charm. Perhaps, ere the sun grows cold, men will no more believe in the Crusades, as an historical fact, than we do in the siege of Troy. In a sense, a very obvious sense, the myth of Helen is a parable of Hellenic history. They sought beauty, and they found it; they bore it home, and, with beauty, their bane. Wherever Helen went “she brought calamity,” in this a type of all the famous and peerless ladies of old days, of Cleopatra and of Mary Stuart. Romance and poetry have nothing less plausible than the part which Cleopatra actually played in the history of the world, a world well lost by Mark Antony for her sake. The flight from Actium might seem as much a mere poet’s dream as the gathering of the Achaeans at Aulis, if we were not certain that it is truly chronicled.

From the earliest times, even from times before Homer (whose audience is supposed to know all about Helen), the imagination of Greece, and later, the imagination of the civilised world, has played around Helen, devising about her all that possibly could be devised. She was the daughter of Zeus by Nemesis, or by Leda; or the daughter of the swan, or a child of the changeful moon, brooding on “the formless and multi-form waters.” She could speak in the voices of all women, hence she was named “Echo,” and we might fancy that, like the witch of the Brocken, she could appear to every man in the likeness of his own first love. The ancient Egyptians either knew her, or invented legends of her to amuse the inquiring Greeks. She had touched at Sidon, and perhaps Astaroth is only her Sidonian name. Whatever could be told of beauty, in its charm, its perils, the dangers with which it surrounds its lovers, the purity which it retains, unsmirched by all the sins that are done for beauty’s sake, could be told of Helen.

Like a golden cup, as M. Paul de St. Victor says, she was carried from lips to lips of heroes, but the gold remains unsullied and unalloyed. To heaven she returns again, to heaven which is her own, and looks down serenely on men slain, and women widowed, and sinking ships, and burning towns. Yet with death she gives immortality by her kiss, and Paris and Menelaus live, because they have touched the lips of Helen. Through the grace of Helen, for whom he fell, Sarpedon’s memory endures, and Achilles and Memnon, the son of the Morning, and Troy is more imperishable than Carthage, or Rome, or Corinth, though Helen

“Burnt the topless towers of Ilium.”

In one brief passage, Marlowe did more than all poets since Stesichorus, or, at least since the epithalamium of Theocritus, for the glory of Helen. Roman poets knew her best as an enemy of their fabulous ancestors, and in the “Æneid,” Virgil’s hero draws his sword to slay her. Through the Middle Ages, in the romances of Troy, she wanders as a shining shadow of the ideally fair, like Guinevere, who so often recalls her in the Arthurian romances. The chivalrous mediæval poets and the Celts could understand better than the Romans the philosophy of “the world well lost” for love. Modern poetry, even in Goethe’s “Second part of Faust,” has not been very fortunately inspired by Helen, except in the few lines which she speaks in “The Dream of Fair Women.”

“I had great beauty; ask thou not my name.”

Mr. William Morris’s Helen, in the “Earthly Paradise,” charms at the time of reading, but, perhaps, leaves little abiding memory. The Helen of “Troilus and Cressida” is not one of Shakespeare’s immortal women, and Mr. Rossetti’s ballad is fantastic and somewhat false in tone – a romantic pastiche. Where Euripides twice failed, in the “Troades” and the “Helena,” it can be given to few to succeed. Helen is best left to her earliest known minstrel, for who can recapture the grace, the tenderness, the melancholy, and the charm of the daughter of Zeus in the “Odyssey” and “Iliad”? The sightless eyes of Homer saw her clearest, and Helen was best understood by the wisdom of his unquestioning simplicity.

As if to prove how entirely, though so many hands paltered with her legend, Helen is Homer’s alone, there remains no great or typical work of Greek art which represents her beauty, and the breasts from which were modelled cups of gold for the service of the gods. We have only paintings on vases, or work on gems, which, though graceful, is conventional and might represent any other heroine, Polyxena, or Eriphyle. No Helen from the hands of Phidias or Scopas has survived to our time, and the grass may be growing in Therapnae over the shattered remains of her only statue.

As Stesichorus fabled that only an eidolon of Helen went to Troy, so, except in the “Iliad” and “Odyssey,” we meet but shadows of her loveliness, phantasms woven out of clouds, and the light of setting suns.

CHAPTER XIII: ENCHANTED CIGARETTES

To dream over literary projects, Balzac says, is like “smoking enchanted cigarettes,” but when we try to tackle our projects, to make them real, the enchantment disappears. We have to till the soil, to sow the seed, to gather the leaves, and then the cigarettes must be manufactured, while there may be no market for them after all. Probably most people have enjoyed the fragrance of these enchanted cigarettes, and have brooded over much which they will never put on paper. Here are some of “the ashes of the weeds of my delight” – memories of romances whereof no single line is written, or is likely to be written.

Of my earliest novel I remember but little. I know there had been a wreck, and that the villain, who was believed to be drowned, came home and made himself disagreeable. I know that the heroine’s mouth was not “too large for regular beauty.” In that respect she was original. All heroines are “muckle-mou’d,” I know not why. It is expected of them. I know she was melancholy and merry; it would not surprise me to learn that she drowned herself from a canoe. But the villain never descended to crime, the first lover would not fall in love, the heroine’s own affections were provokingly disengaged, and the whole affair came to a dead stop for want of a plot. Perhaps, considering modern canons of fiction, this might have been a very successful novel. It was entirely devoid of incident or interest, and, consequently, was a good deal like real life, as real life appears to many cultivated authors. On the other hand, all the characters were flippant. This would never have done, and I do not regret novel No. I., which had not even a name.

The second story had a plot, quantities of plot, nothing but plot. It was to have been written in collaboration with a very great novelist, who, as far as we went, confined himself to making objections. This novel was stopped (not that my friend would ever have gone on) by “Called Back,” which anticipated part of the idea. The story was entitled “Where is Rose?” and the motto was —

“Rosa quo locorum

Sera moratur.”

The characters were – (1) Rose, a young lady of quality. (2) The Russian Princess, her friend (need I add that, to meet a public demand, her name was Vera?). (3) Young man engaged to Rose. (4) Charles, his friend. (5) An enterprising person named “The Whiteley of Crime,” the universal Provider of Iniquity. In fact, he anticipated Sir Arthur Doyle’s Professor Moriarty. The rest were detectives, old ladies, mob, and a wealthy young Colonial larrikin. Neither my friend nor I was fond of describing love scenes, so we made the heroine disappear in the second chapter, and she never turned up again till chapter the last. After playing in a comedy at the house of an earl, Rosa and Vera entered her brougham. Soon afterwards the brougham drew up, empty, at Rose’s own door. Where was Rose? Traces of her were found, of all places, in the Haunted House in Berkeley Square, which is not haunted any longer. After that Rose was long sought in vain.

This, briefly, is what had occurred. A Russian detective “wanted” Vera, who, to be sure, was a Nihilist. To catch Vera he made an alliance with “The Whiteley of Crime.” He was a man who would destroy a parish register, or forge a will, or crack a crib, or break up a Pro-Boer meeting, or burn a house, or kidnap a rightful heir, or manage a personation, or issue amateur bank-notes, or what you please. Thinking to kill two birds with one stone, he carried off Rose for her diamonds and Vera for his friend, the Muscovite police official, lodging them both in the Haunted House. But there he and the Russian came to blows, and, in the confusion, Vera made her escape, while Rose was conveyed, as Vera, to Siberia. Not knowing how to dispose of her, the Russian police consigned her to a nunnery at the mouth of the Obi. Her lover, in a yacht, found her hiding-place, and got a friendly nun to give her some narcotic known to the Samoyeds. It was the old truc of the Friar in “Romeo and Juliet.” At the mouth of the Obi they do not bury the dead, but lay them down on platforms in the open air. Rose was picked up there by her lover (accompanied by a chaperon, of course), was got on board the steam yacht, and all went well. I forget what happened to “The Whiteley of Crime.” After him I still rather hanker – he was a humorous ruffian. Something could be made of “The Whiteley of Crime.” Something has been made, by the author of “Sherlock Holmes.”

In yet another romance, a gentleman takes his friend, in a country place, to see his betrothed. The friend, who had only come into the neighbourhood that day, is found dead, next morning, hanging to a tree. Gipsies and others are suspected. But the lover was the murderer. He had been a priest, in South America, and the lady was a Catholic (who knew not of his Orders). Now the friend fell in love with the lady at first sight, on being introduced to her by the lover. As the two men walked home, the friend threatened to reveal the lover’s secret – his tonsure – which would be fatal to his hopes. They quarrelled, parted, and the ex-priest lassoed his friend. The motive, I think, is an original one, and not likely to occur to the first comer. The inventor is open to offers.

The next novel, based on a dream, was called “In Search of Qrart.”

What is Qrart? I decline to divulge this secret beyond saying that Qrart was a product of the civilisation which now sleeps under the snows of the pole. It was an article of the utmost value to humanity. Farther I do not intend to commit myself. The Bride of a God was one of the characters.

The next novel is, at present, my favourite cigarette. The scene is partly in Greece, partly at the Parthian Court, about 80-60 B.C. Crassus is the villain. The heroine was an actress in one of the wandering Greek companies, splendid strollers, who played at the Indian and Asiatic Courts. The story ends with the representation of the “Bacchae,” in Parthia. The head of Pentheus is carried by one of the Bacchae in that drama. Behold, it is not a mask, but the head of Crassus, and thus conveys the first news of the Roman defeat. Obviously, this is a novel that needs a great deal of preliminary study, as much, indeed, as “Salammbo.”

Another story will deal with the Icelandic discoverers of America. Mr. Kipling, however, has taken the wind out of its sails with his sketch, “The Finest Story in the World.” There are all the marvels and portents of the Eyrbyggja Saga to draw upon, there are Skraelings to fight, and why should not Karlsefni’s son kill the last mastodon, and, as Quetzalcoatl, be the white-bearded god of the Aztecs? After that a romance on the intrigues to make Charles Edward King of Poland sounds commonplace. But much might be made of that, too, if the right man took it in hand. Believe me, there are plenty of stories left, waiting for the man who can tell them. I have said it before, but I say it again, if I were king I would keep court officials, Mr. Stanley Weyman, Mr. Mason, Mr. Kipling, and others, to tell me my own stories. I know the kind of thing which I like, from the discovery of Qrart to that of the French gold in the burn at Loch Arkaig, or in “the wood by the lochside” that Murray of Broughton mentions.

Another cigarette I have, the adventures of a Poet, a Poet born in a Puritan village of Massachusetts about 1670. Hawthorne could have told me my story, and how my friend was driven into the wilderness and lived among the Red Men. I think he was killed in an attempt to warn his countrymen of an Indian raid; I think his MS. poems have a bullet-hole through them, and blood on the leaves. They were in Carew’s best manner, these poems.

Another tale Hawthorne might have told me, the tale of an excellent man, whose very virtues, by some baneful moral chemistry, corrupt and ruin the people with whom he comes in contact. I do not mean by goading them into the opposite extremes, but rather something like a moral jettatura. This needs a great deal of subtlety, and what is to become of the hero? Is he to plunge into vice till everybody is virtuous again? It wants working out. I have omitted, after all, a schoolboy historical romance, explaining why Queen Elizabeth was never married. A Scottish paper offered a prize for a story of Queen Mary Stuart’s reign. I did not get the prize – perhaps did not deserve it, but my story ran thus: You must know that Queen Elizabeth was singularly like Darnley in personal appearance. What so natural as that, disguised as a page, her Majesty should come spying about the Court of Holyrood? Darnley sees her walking out of Queen Mary’s room, he thinks her an hallucination, discovers that she is real, challenges her, and they fight at Faldonside, by the Tweed, Shakespeare holding Elizabeth’s horse. Elizabeth is wounded, and is carried to the Kirk of Field, and laid in Darnley’s chamber, while Darnley goes out and makes love to my rural heroine, the lady of Fernilee, a Kerr. That night Bothwell blows up the Kirk of Field, Elizabeth and all. Darnley has only one resource. Borrowing the riding habit of the rural heroine, the lady of Fernilee, he flees across the Border, and, for the rest of his life, personates Queen Elizabeth. That is why Elizabeth, who was Darnley, hated Mary so bitterly (on account of the Kirk of Field affair), and that is why Queen Elizabeth was never married. Side-lights on Shakespeare’s Sonnets were obviously cast. The young man whom Shakespeare admired so, and urged to marry, was – Darnley. This romance did not get the prize (the anachronism about Shakespeare is worthy of Scott), but I am conceited enough to think it deserved an honourable mention.

Enough of my own cigarettes. But there are others of a more fragrant weed. Who will end for me the novel of which Byron only wrote a chapter; who, as Bulwer Lytton is dead? A finer opening, one more mysteriously stirring, you can nowhere read. And the novel in letters, which Scott began in 1819, who shall finish it, or tell us what he did with his fair Venetian courtezan, a character so much out of Sir Walter’s way? He tossed it aside – it was but an enchanted cigarette – and gave us “The Fortunes of Nigel” in its place. I want both. We cannot call up those who “left half told” these stories. In a happier world we shall listen to their endings, and all our dreams shall be coherent and concluded. Meanwhile, without trouble, and expense, and disappointment, and reviews, we can all smoke our cigarettes of fairyland. Would that many people were content to smoke them peacefully, and did not rush on pen, paper, and ink!

CHAPTER XIV: STORIES AND STORY-TELLING

(From STRATH NAVER)

We have had a drought for three weeks. During a whole week this northern strath has been as sunny as the Riviera is expected to be. The streams can be crossed dry-shod, kelts are plunging in the pools, but even kelts will not look at a fly. Now, by way of a pleasant change, an icy north wind is blowing, with gusts of snow, not snow enough to swell the loch that feeds the river, but just enough snow (as the tourist said of the water in the River Styx) “to swear by,” or at! The Field announces that a duke, who rents three rods on a neighbouring river, has not yet caught one salmon. The acrimoniously democratic mind may take comfort in that intelligence, but, if the weather will not improve for a duke, it is not likely to change for a mere person of letters. Thus the devotee of the Muses is driven back, by stress of climate, upon literature, and as there is nothing in the lodge to read he is compelled to write.

Now certainly one would not lack material, if only one were capable of the art of fiction. The genesis of novels and stories is a topic little studied, but I am inclined to believe that, like the pearls in the mussels of the river, fiction is a beautiful disease of the brain. Something, an incident or an experience, or a reflection, gets imbedded, incrusted, in the properly constituted mind, and becomes the nucleus of a pearl of romance. Mr. Marion Crawford, in a recent work, describes his hero, who is a novelist, at work. This young gentleman, by a series of faults or misfortunes, has himself become a centre of harrowing emotion. Two young ladies, to each of whom he has been betrothed, are weeping out their eyes for him, or are kneeling to heaven with despairing cries, or are hardening their hearts to marry men for whom they “do not care a bawbee.” The hero’s aunt has committed a crime; everybody, in fact, is in despair, when an idea occurs to the hero. Indifferent to the sorrows of his nearest and dearest, he sits down with his notion and writes a novel – writes like a person possessed.

He has the proper kind of brain, the nucleus has been dropped into it, the pearl begins to grow, and to assume prismatic hues. So he is happy, and even the frozen-out angler might be happy if he could write a novel in the absence of salmon. Unluckily, my brain is not capable of this æsthetic malady, and to save my life, or to “milk a fine warm cow rain,” as the Zulus say, I could not write a novel, or even a short story. About The Short Story, as they call it, with capital letters, our critical American cousins have much to say. Its germ, one fancies, is usually an incident, or a mere anecdote, according to the nature of the author’s brain; this germ becomes either the pearl of a brief conte, or the seed of a stately tree, in three volumes. An author of experience soon finds out how he should treat his material. One writer informs me that, given the idea, the germinal idea, it is as easy for him to make a novel out of it as a tale – as easy, and much more satisfactory and remunerative. Others, like M. Guy de Maupassant, for example, seem to find their strength in brevity, in cutting down, not in amplifying; in selecting and reducing, not in allowing other ideas to group themselves round the first, other characters to assemble about those who are essential. That seems to be really the whole philosophy of this matter, concerning which so many words are expended. The growth of the germinal idea depends on the nature of an author’s talent – he may excel in expansion, or in reduction; he may be economical, and out of an anecdote may spin the whole cocoon of a romance; or he may be extravagant, and give a capable idea away in the briefest form possible.

These ideas may come to a man in many ways, as we said, from a dream, from a fragmentary experience (as most experiences in life are fragmentary), from a hint in a newspaper, from a tale told in conversation. Not long ago, for example, I heard an anecdote out of which M. Guy de Maupassant could have made the most ghastly, the most squalid, and the most supernaturally moving of all his contes. Indeed, that is not saying much, as he did not excel in the supernatural. Were it written in French, it might lie in my lady’s chamber, and, as times go, nobody would be shocked. But, by our curious British conventions, this tale cannot be told in an English book or magazine. It was not, in its tendency, immoral; those terrible tales never are. The events were rather calculated to frighten the hearer into the paths of virtue. When Mr. Richard Cameron, the founder of the Cameronians, and the godfather of the Cameronian Regiment, was sent to his parish, he was bidden by Mr. Peden to “put hell-fire to the tails” of his congregation. This vigorous expression was well fitted to describe the conte which I have in my mind (I rather wish I had it not), and which is not to be narrated here, nor in English.

For a combination of pity and terror, it seemed to me unmatched in the works of the modern fancy, or in the horrors of modern experience; whether in experience or in imagination it had its original source. But even the English authors, who plume themselves on their audacity, or their realism, or their contempt for “the young person,” would not venture this little romance, much less, then, is a timidly uncorrect pen-man likely to tempt Mr. Mudie with the conte. It is one of two tales, both told as true, which one would like to be able to narrate in the language of Molière. The other is also very good, and has a wonderful scene with a corpse and a chapelle ardente, and a young lady; it is historical, and of the last generation but one.

Even our frozen strath here has its modern legend, which may be told in English, and out of which, I am sure, a novelist could make a good short story, or a pleasant opening chapter of a romance. What is the mysterious art by which these things are done? What makes the well-told story seem real, rich with life, actual, engrossing? It is the secret of genius, of the novelist’s art, and the writer who cannot practise the art might as well try to discover the Philosopher’s Stone, or to “harp fish out of the water.” However, let me tell the legend as simply as may be, and as it was told to me.

The strath runs due north, the river flowing from a great loch to the Northern sea. All around are low, undulating hills, brown with heather, and as lonely almost as the Sahara. On the horizon to the south rise the mountains, Ben this and Ben that, real mountains of beautiful outline, though no higher than some three thousand feet. Before the country was divided into moors and forests, tenanted by makers of patent corkscrews, and boilers of patent soap, before the rivers were distributed into beats, marked off by white and red posts, there lived over to the south, under the mountains, a sportsman of athletic frame and adventurous disposition. His name I have forgotten, but we may call him Dick Lindsay. It is told of him that he once found a poacher in the forest, and, being unable to catch the intruder, fired his rifle, not at him, but in his neighbourhood, whereon the poacher, deliberately kneeling down, took a long shot at Dick. How the duel ended, and whether either party flew a flag of truce, history does not record.

At all events, one stormy day in late September, Dick had stalked and wounded a stag on the hills to the south-east of the strath. Here, if only one were a novelist, one could weave several pages of valuable copy out of the stalk. The stag made for the strath here, and Dick, who had no gillie, but was an independent sportsman of the old school, pursued on foot. Plunging down the low, birch-clad hills, the stag found the flooded river before him, black and swollen with rain. He took the water, crossing by the big pool, which looked almost like a little loch, tempestuous under a north wind blowing up stream, and covered with small white, vicious crests. The stag crossed and staggered up the bank, where he stood panting. It is not a humane thing to leave a deer to die slowly of a rifle bullet, and Dick, reaching the pool, hesitated not, but threw off his clothes, took his skene between his teeth, plunged in, and swam the river.

All naked as he was he cut the stag’s throat in the usual manner, and gralloched him with all the skill of Bucklaw. This was very well, and very well it would be to add a description of the stag at bay; but as I never happened to see a stag at bay, I omit all that. Dick had achieved success, but his clothes were on one side of a roaring river in spate, and he and the dead stag were on the other. There was no chance of fording the stream, and there was then no bridge. He did not care to swim back, for the excitement was out of him. He was trembling with cold, and afraid of cramp. “A mother-naked man,” in a wilderness, with a flood between him and his raiment, was in a pitiable position. It did not occur to him to flay the stag, and dress in the hide, and, indeed, he would have been frozen before he could have accomplished that task. So he reconnoitred.