"I taught her some English words, and a sentence or two. That was toward the end of her confinement to the kennel, about March. I used to touch parts of her, or of myself, or Bran, and peg away at the names of them. Mouth, eyes, ears, hands, chest, tail, back, front: she learned all those and more. Eat, drink, laugh, cry, love, kiss, those also. As for kissing (apart from the word) she proved herself to be an expert. She kissed me, Florrie, Bran, Strap indifferently, one as soon as another, and any rather than none, and all four for choice.

"I learned some things myself, more than a thing or two. I don't mind owning that one thing was to value my wife's steady and tried affection far above the wild love of this unbalanced, unearthly little creature, who seemed to be like nothing so much as a woman with the conscience left out. The conscience, we believe, is the still small voice of the Deity crying to us in the dark recesses of the body; pointing out the path of duty; teaching respect for the opinion of the world, for tradition, decency and order. It is thanks to conscience that a man is true and a woman modest. Not that Thumbeline could be called immodest, unless a baby can be so described, or an animal. But could I be called 'true'? I greatly fear that I could not--in fact, I know it too well. I meant no harm; I was greatly interested; and there was always before me the real difficulty of making Mary understand that something was in the kennel which she couldn't see. It would have led to great complications, even if I had persuaded her of the fact. No doubt she would have insisted on my getting rid of Thumbeline--but how on earth could I have done that if Thumbeline had not chosen to go? But for all that I know very well that I ought to have told her, cost what it might. If I had done it I should have spared myself lifelong regret, and should only have gone without a few weeks of extraordinary interest which I now see clearly could not have been good for me, as not being founded upon any revealed Christian principle, and most certainly were not worth the price I had to pay for them.

"I learned one more curious fact which I must not forget. Nothing would induce Thumbeline to touch or pa.s.s over anything made of zinc.[6] I don't know the reason of it; but gardeners will tell you that the way to keep a plant from slugs is to put a zinc collar round it. It is due to that I was able to keep her in Bran's run without difficulty. To have got out she would have had to pa.s.s zinc. The wire was all galvanised.

[Footnote 6: This is a curious thing, unsupported by any other evidence known to me. I asked Despoina about it, but she would not, or she did not, answer. She appeared not to understand what zinc was, and I had none handy.]

"She showed her dislike of it in numerous ways: one was her care to avoid touching the sides or top of the enclosure when she was at her gambols. At such times, when she was at her wildest, she was all over the place, skipping high like a lamb, twisting like a leveret, wheeling round and round in circles like a young dog, or skimming, like a swallow on the wing, above ground. But she never made a mistake; she turned in a moment or flung herself backward if there was the least risk of contact. When Florrie used to converse with her from outside, in that curious silent way the two had, it would always be the child that put its hands through the wire, never Thumbeline. I once tried to put her against the roof when I was playing with her.

She screamed like a shot hare and would not come out of the kennel all day. There was no doubt at all about her feelings for zinc. All other metals seemed indifferent to her.

"With the advent of spring weather Thumbeline became not only more beautiful, but wilder, and exceedingly restless. She now coaxed me to let her out, and against my judgment I did it; she had to be carried over the entry; for when I had set the gate wide open and pointed her the way into the garden she squatted down in her usual att.i.tude of attention, with her legs crossed, and watched me, waiting. I wanted to see how she would get through the hateful wire, so went away and hid myself, leaving her alone with Bran. I saw her creep to the entry and peer at the wire. What followed was curious. Bran came up wagging his tail and stood close to her, his side against her head; he looked down, inviting her to go out with him. Long looks pa.s.sed between them, and then Bran stooped his head, she put her arms around his neck, twined her feet about his foreleg, and was carried out. Then she became a mad thing, now bird, now moth; high and low, round and round, flashing about the place for all the world like a humming-bird moth, perfectly beautiful in her motions (whose ease always surprised me), and equally so in her colouring of soft grey and dusky-rose flesh.

Bran grew a puppy again and whipped about after her in great circles round the meadow. But though he was famous at coursing, and has killed his hares single-handed, he was never once near Thumbeline. It was a wonderful sight and made me late for business.

"By degrees she got to be very bold, and taught me boldness too, and (I am ashamed to say) greater degrees of deceit. She came freely into the house and played with Florrie up and down stairs; she got on my knee at meal-times, or evenings when my wife and I were together. Fine tricks she played me, I must own. She spilled my tea for me, broke cups and saucers, scattered my Patience cards, caught poor Mary's knitting wool and rolled it about the room. The cunning little creature knew that I dared not scold her or make any kind of fuss. She used to beseech me for forgiveness occasionally when I looked very glum, and would touch my cheek to make me look at her imploring eyes, and keep me looking at her till I smiled. Then she would put her arms round my neck and pull herself up to my level and kiss me, and then nestle down in my arms and pretend to sleep. By-and-by, when my attention was called off her, she would pinch me, or tweak my necktie, and make me look again at her wicked eye peeping out from under my arm. I had to kiss her again, of course, and at last she might go to sleep in earnest. She seemed able to sleep at any hour or in any place, just like an animal.

"I had some difficulty in arranging for the night when once she had made herself free of the house. She saw no reason whatever for our being separated; but I circ.u.mvented her by nailing a strip of zinc all round the door; and I put one round Florrie's too. I pretended to my wife that it was to keep out draughts. Thumbeline was furious when she found out how she had been tricked. I think she never quite forgave me for it. Where she hid herself at night I am not sure. I think on the sitting-room sofa; but on mild mornings I used to find her out-doors, playing round Bran's kennel.

"Strap, our fox-terrier, picked up some rat poison towards the end of April and died in the night. Thumbeline's way of taking that was very curious. It shocked me a good deal. She had never been so friendly with him as with Bran, though certainly more at ease in his company than in mine. The night before he died I remember that she and Bran and he had been having high games in the meadow, which had ended by their all lying down together in a heap, Thumbeline's head on Bran's flank, and her legs between his. Her arm had been round Strap's neck in a most loving way. They made quite a picture for a Royal Academician; 'Tired of Play,' or 'The End of a Romp,' I can fancy he would call it. Next morning I found poor old Strap stiff and staring, and Thumbeline and Bran at their games just the same. She actually jumped over him and all about him as if he had been a lump of earth or a stone. Just some such thing he was to her; she did not seem able to realise that there was the cold body of her friend. Bran just sniffed him over and left him, but Thumbeline showed no consciousness that he was there at all. I wondered, was this heartlessness or obliquity? But I have never found the answer to my question.[7]

[Footnote 7: I have observed this frequently for myself, and can answer Beckwith's question for him. I would refer the reader in the first place to my early experience of the boy (to call him so) with the rabbit in the wood. There was an act of shocking cruelty, done idly, almost unconsciously. I was not shocked at all, child as I was, and quickly moved to pity and terror, because I knew that the creature was not to be judged by our standards. From this and other things of the sort which I have observed, and from this tale of Beckwith's, I judge, that, to the fairy kind, directly life ceases to be lived at the full, the object, be it fairy, or animal, or vegetable, is not perceived by the other to exist. Thus, if a fairy should die, the others would not know that its accidents were there; if a rabbit (as in the case cited) should be caught it would therefore cease to be rabbit. We ourselves have very much the same habit of regard toward plant life. Our att.i.tude to a tree or a growing plant ceases the moment that plant is out of the ground. It is then, as we say, _dead_--that is, it ceases to be a plant. So also we never scruple to pluck the flowers, or the whole flower-scape from a plant, to put it in our b.u.t.tonhole or in the bosom of our friend, and thereafter to cease our interest in the plant as such. It now becomes a memory, a _gage d'amour_, a token or a sudden glory--what you will. This is the habit of mankind; but I know of rare ones, both men and women, who never allow dead flowers to be thrown into the draught, but always give them decent burial, either cremation or earth to earth. I find that admirable, yet don't condemn their neighbours, nor consider fairies cruel who torture the living and disregard the maimed or the dead.]

"Now I come to the tragical part of my story, and wish with all my heart that I could leave it out. But beyond the full confession I have made to my wife, the County Police and the newspapers, I feel that I should not shrink from any admission that may be called for of how much I have been to blame. In May, on the 13th of May, Thumbeline, Bran, and our only child, Florrie, disappeared.

"It was a day, I remember well, of wonderful beauty. I had left them all three together in the water meadow, little thinking of what was in store for us before many hours. Thumbeline had been crowning Florrie with a wreath of flowers. She had gathered cuckoo-pint and marsh marigolds and woven them together, far more deftly than any of us could have done, into a chaplet. I remember the curious winding, wandering air she had been singing (without any words, as usual) over her business, and how she touched each flower first with her lips, and then brushed it lightly across her bosom before she wove it in. She had kept her eyes on me as she did it, looking up from under her brows, as if to see whether I knew what she was about.

"I don't doubt now but that she was bewitching Florrie by this curious performance, which every flower had to undergo separately; but, fool that I was, I thought nothing of it at the time, and bicycled off to Salisbury leaving them there.

"At noon my poor wife came to me at the Bank distracted with anxiety and fatigue. She had run most of the way, she gave me to understand.

Her news was that Florrie and Bran could not be found anywhere. She said that she had gone to the gate of the meadow to call the child in, and not seeing her, or getting any answer, she had gone down to the river at the bottom. Here she had found a few picked wild flowers, but no other traces. There were no footprints in the mud, either of child or dog. Having spent the morning with some of the neighbours in a fruitless search, she had now come to me.

"My heart was like lead, and shame prevented me from telling her the truth as I was sure it must be. But my own conviction of it clogged all my efforts. Of what avail could it be to inform the police or organise search-parties, knowing what I knew only too well? However, I did put Gulliver in communication with the head-office in Sarum, and everything possible was done. We explored a circuit of six miles about Wishford; every fold of the hills, every spinney, every hedgerow was thoroughly examined. But that first night of grief had broken down my shame: I told my wife the whole truth in the presence of Reverend Richard Walsh, the Congregational minister, and in spite of her absolute incredulity, and, I may add, scorn, next morning I repeated it to Chief Inspector Notcutt of Salisbury. Particulars got into the local papers by the following Sat.u.r.day; and next I had to face the ordeal of the _Daily Chronicle_, _Daily News_, _Daily Graphic_, _Star_, and other London journals. Most of these newspapers sent representatives to lodge in the village, many of them with photographic cameras. All this hateful notoriety I had brought upon myself, and did my best to bear like the humble, contrite Christian which I hope I may say I have become. We found no trace of our dear one, and never have to this day. Bran, too, had completely vanished. I have not cared to keep a dog since.

"Whether my dear wife ever believed my account I cannot be sure. She has never reproached me for wicked thoughtlessness, that's certain.

Mr. Walsh, our respected pastor, who has been so kind as to read this paper, told me more than once that he could hardly doubt it. The Salisbury police made no comments upon it one way or another. My colleagues at the Bank, out of respect for my grief and sincere repentance, treated me with a forbearance for which I can never be too grateful. I need not add that every word of this is absolutely true. I made notes of the most remarkable characteristics of the being I called Thumbeline _at the time of remarking them_, and those notes are still in my possession."

Here, with the exception of a few general reflections which are of little value, Mr. Beckwith's paper ends. It was read, I ought to say, by the Rev. Richard Walsh at the meeting of the South Wilts Folk-lore Society and Field Club held at Amesbury in June 1892, and is to be found in the published transactions of that body (Vol. IV. New Series, pp. 305 _seq._).

THE FAIRY WIFE

There is nothing surprising in that story, to my mind, but the reprobation with which Beckwith visits himself. What could he have done that he did not? How could he have refrained from doing what he did? Yet there are curious things about it, and one of those is the partiality of the manifestation. The fairy was visible to him, his child and his dogs but to no one else. So, in my own experience, had she been whom I saw in K---- Park, whom Harkness, my companion, did not see. My explanation of it does not carry me over all the difficulties. I say, or will repeat if I have said it before, that the fairy kind are really the spirit, essence, substance (what you will) of certain sensible things, such as trees, flowers, wind, water, hills, woods, marshes and the like, that their normal appearance to us is that of these natural phenomena; but that in certain states of mind, perhaps in certain conditions of body, there is a relation established by which we are able to see them on our own terms, as it were, or in our own idiom, and they also to treat with us to some extent, to a large extent, on the same plane or standing-ground. That there are limitations to this relationship is plain already; for instance, Beckwith was not able to get his fairy prisoner to speak, and I myself have never had speech with more than one in my life. But as to that I shall have a very curious case to report shortly, where a man taught his fairy-wife to speak.

The mentioning of that undoubted marriage brings me to the question of s.e.x. There is, of course, not the slightest doubt about it. Mrs.

Ventris was a fairy wife. Mrs. Ventris was a puzzle to me for a good many years--in fact until Despoina explained to me many things. For Mrs. Ventris had a permanent human shape, and spoke as freely as you or I. I thought at one time that she might be the offspring of a mixed marriage, like Elsie Marks (whose mother, by the way, was another case of the sort); but in fact Mrs. Ventris and Mrs. Marks were both fairy wives, and the wood-girl, Mabilla King, whose case I am going to deal with was another. But this particular relationship is one which my explanation of fairy apparitions does not really cover: for marriage implies a permanent accessibility (to put it so) of two normally inaccessible natures; and parentage implies very much more. That, indeed, implies what the Christians call Miracle; but it is quite beyond dispute. I have a great number of cases ready to my hand, and shall deal at large with all of them in the course of this essay, in which fairies have had intercourse with mortals. It is by no means the fact that the wife is always of the fairy-kind. My own experience at C---- shall prove that. But I must content myself with mentioning the well-known case of Mary Wellwood who was wife to a carpenter near Ashby de la Zouche, and was twice taken by a fairy and twice recovered. She had children in each of her states of being, and on one recorded occasion her two families met. It appears to be a law that the wife takes the nature of the husband, or as much of it as she can, and it is important to remark that _in all cases_ the children are of the husband's nature, fairy or mortal as he may happen to be.

"Nature," Despoina told me, "follows the male." So far as fairies are concerned it seems certain that union with mortals runs in families or clans, if one may so describe their curious relationships to each other. There were five sisters of the wood in one of the Western departments of France (Lot-et-Garonne, I think), who all married men: two of them married two brothers. Apart they led the decorous lives of the French middle cla.s.s, but when they were together it was a sight to see! A curious one, and to us, with our strong a.s.sociations of ideas, that tremendous hand which memory has upon our heart-strings, a poignant one. For they had lost their powers, but not their impulses.

It was a case of _si vieillesse pouvait_. I suppose they may have appeared to some chance wayfarer, getting a glimpse of them at their gambols between the poplar stems of the road, or in the vistas of the hazel-brakes, as a company of sprightly matrons on a frolic. To the Greeks foolishness! And be sure that such an observer would shrug them out of mind. My own impression is that these ladies were perfectly happy, that they had nothing of that _maggior' dolore_ which we mortals know, and for which our joys have so often to pay. Let us hope so at any rate, for about a fairy or a growing boy conscious of the prison-shades could Poe have spun his horrors.

"To the Greeks foolishness," I said in my haste; but in very truth it was far from being so. To the Greeks there was nothing extraordinary in the parentage of a river or the love of a G.o.d for a mortal. Nor should there be to a Christian who accepts the orthodox account of the foundation of his faith. So far as we know, the generative process of every created thing is the same; it is, therefore, an allowable inference that the same process obtains with the created things which are not sensible to ourselves. If flowers mate and beget as we do, why not winds and waters, why not G.o.ds and nymphs, fauns and fairies? It is the creative urgency that imports more than the creative matter. To my mind, _magna componere parvis_, it is my fixed belief that all created nature known to us is the issue of the mighty love of G.o.d for his first-made creature the Earth. I accept the Greek mythology as the nearest account of the truth we are likely to get. I have never had the least difficulty in accepting it; and all I have since found out of the relations of men with their fellow-creatures of other genera confirms me in the belief that the urgency is the paramount necessity.

If I am to deal with a case of a mixed marriage, where the wife was a fairy, the spirit of a tree, I shall ask leave to set down first a plain proposition, which is that all Natural Facts (as wind, hills, lakes, trees, animals, rain, rivers, flowers) have an underlying Idea or Soul whereby they really are what they appear, to which they owe the beauty, majesty, pity, terror, love, which they excite in us; and that this Idea, or Soul, having a real existence of its own in community with its companions of the same nature, can be discerned by mortal men in forms which best explain to human intelligence the pa.s.sions which they excite in human b.r.e.a.s.t.s. This is how I explain the fact, for instance, that the austerity of a lonely rock at sea will take the form and semblance, and much more than that, a.s.sume the prerogatives of a brooding man, or that the swift freedom of a river will pa.s.s by, as in a flash, in the coursing limbs of a youth, or that at dusk, out of a reed-encircled mountain-tarn, silvery under the hush of the grey hour, there will rise, and gleam, and sink again, the pale face, the shoulders and breast of the Spirit of the Pool; that, finally, the grace of a tree, and its panic of fury when lashed by storm, very capable in either case of inspiring love or horror, will be revealed rarely in the form of a nymph. There may be a more rational explanation of these curious things, but I don't know of one:

_Fortunatus et ille, Deos qui novit agrestes!_

Happy may one be in the fairies of our own country. Happy, even yet, are they who can find the Oreads of the hill, Dryads of the wood, nymphs of river, marsh, plough-land, pasture, and heath. Now, leaving to Greece the things that are Greek, here for an apologue follows a plain recital of facts within the knowledge of every man of the Cheviots.

I

There is in that country, not far from Otterburn--between Otterburn and the Scottish border--a remote hamlet consisting of a few white cottages, farm buildings and a shingle-spired church. It is called Dryhope, and lies in a close valley, which is watered by a beck or burn, known as the Dryhope Burn. It is deeply buried in the hills.

Spurs of the Cheviots as these are, they rise to a considerable elevation, but are pasturable nearly to the top. There, however, where the heather begins, peat-hags and mora.s.ses make dangerous provision, from which the flocks are carefully guarded. It is the practice of the country for the shepherds to be within touch of them all night, lest some, feeding upward (as sheep always do) should reach the summits and be lost or mired inextricably. These upland stretches, consequently, are among the most desolate spots to be found in our islands. I have walked over them myself within recent years and met not a human soul, nor beast of man's taming. Ravens, curlews, peewits, a lagging fox or limping hare; such, with the unsensed Spirits of the Earth, will be your company. In particular I traversed (in 1902) the great upland called Limmer Fell, and saw the tarn--Silent Water--and the trees called The Seven Sisters. They are silver birches of remarkable size and beauty. One of them is fallen. Standing there, looking north-west, the Knapp may be seen easily, some five miles away; and the extent of the forest with which it is covered can be estimated. A great and solemn wood that is, which no borderer will ever enter if he can help it.

There was--and may be still--a family of shepherds living in Dryhope of the name of King. When these things occurred there were alive George King, a patriarch of seventy-five years, Miranda King, his daughter-in-law, widow of his son, who was supposed to be a middle-aged woman, and a young man, Andrew King, her only son. That was the family; and there was a girl, Bessie Prawle, daughter of a neighbour, very much in and out of the house, and held by common report to be betrothed to Andrew. She used to help the widow in domestic matters, see to the poultry, milk the cow, churn the b.u.t.ter, press the cheeses. The Kings were independent people, like the dalesmen of c.u.mberland, and stood, as the saying is, upon their own foot-soles. Old King had a tenant-right upon the fell, and owed no man anything.

There was said to be a mystery connected with Miranda the widow, who was a broad-browed, deep-breasted, handsome woman, very dark and silent. She was not a native of Redesdale, not known to be of Northumberland. Her husband, who had been a sailor, had brought her back with him one day, saying that she was his wife and her name Miranda. He had said no more about her, would say no more, and had been drowned at sea before his son was born. She, for her part, had been as uncommunicative as he. Such reticence breeds wonderment in the minds of such a people as they of Dryhope, and out of wonderment arise wonders. It was told that until Miranda King was brought in sea-birds had never been seen in Dryhopedale. It was said that they came on that very night when George King the younger came home, and she with him, carrying his bundle and her own. It was said that they had never since left the hamlet, and that when Miranda went out of doors, which was seldom, she was followed by clouds of them whichever way she turned. I have no means of testing the truth of these rumours, but, however it may be, no scandal was ever brought against her. She was respectable and respected. Old King, the grandfather, relied strongly upon her judgment. She brought up her son in decent living and the fear of G.o.d.

In the year when Andrew was nineteen he was a tall, handsome lad, and a shepherd, following the profession, as he was to inherit the estate, of his forebears. One April night in that year he and his grandfather, the pair of them with a collie, lay out on the fell-side together.

Lambing is late in Redesdale, the spring comes late; April is often a month of snow.

They had a fire and their cloaks; the ground was dry, and they lay upon it under a clear sky strewn with stars. At midnight George King, the grandfather, was asleep, but Andrew was broad awake. He heard the flock (which he could not see) sweep by him like a storm, the bell-wether leading, and as they went up the hill the wind began to blow, a long, steady, following blast. The collie on his feet, ears set flat on his head, shuddering with excitement, whined for orders.

Andrew, after waking with difficulty his grandfather, was told to go up and head them off. He sent the dog one way--off in a flash, he never returned that night--and himself went another. He was not seen again for two days. To be exact, he set out at midnight on Thursday the 12th April, and did not return to Dryhope until eleven o'clock of the morning of Sat.u.r.day the 14th. The sheep, I may say here, came back by themselves on the 13th, the intervening day.

That night of the 12th April is still commemorated in Dryhope as one of unexampled spring storm, just as a certain October night of the next year stands yet as the standard of comparison for all equinoctial gales. The April storm, we hear, was very short and had several peculiar features. It arose out of a clear sky, blew up a snow-cloud which did no more than powder the hills, and then continued to blow furiously out of a clear sky. It was steady but inconceivably strong while it lasted; the force and pressure of the wind did not vary until just the end. It came from the south-east, which is the rainy quarter in Northumberland, but without rain. It blew hard from midnight, until three o'clock in the morning, and then, for half an hour, a hurricane.

The valley and hamlet escaped as by a miracle. Mr. Robson, the vicar, awakened by it, heard the wind like thunder overhead and went out of doors to observe it. He went out into a still, mild air coming from the north-west, and still heard it roaring like a mad thing high above him. Its direction, as he judged by sound, was the precise contrary of the ground current. In the morning, wreckage of all kinds, branches of trees, roots, and whole clumps of heather strewn about the village and meadows, while showing that a furious battle had been fought out on the fells, confirmed this suspicion. A limb of a tree, draped in ivy, was recognised as part of an old favourite of his walks. The ash from which it had been torn stood to the south-east of the village. In the course of the day (the 13th) news was brought in that one of the Seven Sisters was fallen, and that a clean drive could be seen through the forest on the top of Knapp. Coupled with these dreadful testimonies you have the disappearance of Andrew King to help you form your vision of a village in consternation.

Hear now what befell young Andrew King when he swiftly climbed the fell, driven forward by the storm. The facts are that he was agog for adventure, since, all unknown to any but himself, he had ventured to the summits before, had stood by Silent Water, touched the Seven Sisters one by one, and had even entered the dreadful, haunted, forest of Knapp. He had had a fright, had been smitten by that sudden gripe of fear which palsies limbs and freezes blood, which the ancients called the Stroke of Pan, and we still call Panic after them. He had never forgotten what he had seen, though he had lost the edge of the fear he had. He was older now by some two years, and only waiting the opportunity for renewed experience. He hoped to have it--and he had it.

The streaming gale drove him forward as a ship at sea. He ran lightly, without fatigue or troubled breath. Dimly above him he presently saw the seven trees, dipping and louting to the weather; but as he neared them they had no meaning for him, did not, indeed, exist. For now he saw more than they, and otherwise than men see trees.

II

In a mild and steady light, which came from no illumination of moon or stars, but seemed to be interfused with the air, in the strong warm wind which wrapped the fell-top; upon a sward of bent-gra.s.s which ran toward the tarn and ended in swept reeds he saw six young women dancing in a ring. Not to any music that he could hear did they move, nor was the rhythm of their movement either ordered or wild. It was not formal dancing, and it was not at all a Bacchic rout: rather they flitted hither and thither on the turf, now touching hands, now straining heads to one another, crossing, meeting, parting, winding about and about with the purposeless and untirable frivolity of moths.

They seemed neither happy nor unhappy, they made no sound; it looked to the lad as if they had been so drifting from the beginning, and would so drift to the end of things temporal. Their loose hair streamed out in the wind, their light gossamer gowns streamed the same way, whipped about their limbs as close as wet muslin. They were bare-footed, bare-armed, and bare-headed. They all had beauty, but it was not of earthly cast. He saw one with hair like pale silk, and one, ruddy and fierce in the face, with snaky black hair which, he thought, flew out beyond her for a full yard's measure. Another had hazel-brown hair and a sharp little peering face; another's was colour of ripe corn, and another's like a thunder-cloud, copper-tinged. About and about they went, skimming the tops of the gra.s.ses, and Andrew King, his heart hammering at his ribs, watched them at their play. So by chance one saw him, and screamed shrilly, and pointed at him.

Then they came about him like a swarm of bees, angry at first, humming a note like that of the telegraph wire on a mountain road, but, as he stood his ground, curiosity prevailed among them and they pried closely at him. They touched him, felt his arms, his knees, handled his clothing, peered into his eyes. All this he endured, though he was in a horrible fright. Then one, the black-haired girl with a bold, proud face, came and stood closely before him and looked him full into his eyes. He gave her look for look. She put a hand on each shoulder and kissed him. After that there was a tussle among them, for each must do what her sister had done. They took a kiss apiece, or maybe more; then, circling round him, they swept him forward on the wind, past Silent Water, over the Edge, out on the fells, on and on and on, and never stopped till they reached Knapp Forest, that dreadful place.

There in the hushed aisles and glades they played with this new-found creature, played with him, fought for him, and would have loved him if he had been minded for such adventuring. Two in particular he marked as desiring his closer company--the black-haired and bold was one, and the other was the sharp-faced and slim with eyes of a mouse and hazel-brown hair. He called her the laughing girl and thought her the kindest of them all. But they were all his friends at this time.

Andrew King, like young Tamlane, might have sojourned with them for ever and a day, but for one thing. He saw by chance a seventh maiden--a white-faced, woe-begone, horror-struck Seventh Sister, blenched and frozen under a great beech. She may have been there throughout his commerce with the rest, or she may have been revealed to him in a flash then and there. So as it was he saw her suddenly, and thereafter saw no other at all. She held his eyes waking; he left his playmates and went to her where she crouched. He stooped and took her hand. It was as cold as a dead girl's and very heavy. Amid the screaming of the others, undeterred by their whirling and battling, he lifted up the frozen one. He lifted her bodily and carried her in his arms. They swept all about him like infuriated birds. The sound of their rage was like that of gulls about a fish in the tide-way; but they laid no hands on him, and said nothing that he could understand, and by this time his awe was gone, and his heart was on fire. Holding fast to what he had and wanted, he pushed out of Knapp Forest and took the lee-side of the Edge on his way to Dryhope. This must have been about the time of the gale at its worst. The Seventh Sister by Silent Water may have fallen at this time; for had not Andrew King the Seventh Sister in his arms?

Anxiety as to the fate of Andrew King was spread over the village and the greatest sympathy felt for the bereaved family. To have lost a flock of sheep, a dog, and an only child at one blow is a terrible misfortune. Old King, I am told, was prostrated, and the girl, Bessie Prawle, violent in her lamentations over her "lad." The only person unmoved was the youth's mother, Miranda King the widow. She, it seems, had no doubts of his safety, and declared that he "would come in his time, like his father before him"--a saying which, instead of comforting the mourners, appears to have exasperated them. Probably they did not at all understand it. Such consolations as Mr. Robson the minister had to offer she received respectfully, but without comment.

All she had to say was that she could trust her son; and when he urged that she had better by far trust in G.o.d, her reply, finally and shortly, was that G.o.d was bound by His own laws and had not given us heads and hearts for nothing. I am free to admit that her theology upon this point seems to me remarkably sound.

In the course of the 13th, anxious day as it promised to be, old George King, returning from a fruitless quest over the fells, came upon his sheep within a few hundred yards of his own house, collected together in a flock and under the watch of his dog. They were, in fact, as nearly as possible where he had understood them to be before their stampede of the previous night. He was greatly heartened by the discovery, though unable to account for the facts of it. The dog was excessively tired, and ate greedily. Next morning, when the family and some neighbours were standing together on the fell-side looking up the valley where the Dryhope burn comes down from the hills, they saw two figures on the rough road which follows it. Mrs. King, the widow, I believe, had seen them first, but she had said nothing. It was Bessie Prawle who raised the first cry that "Andrew was coming, and his wife with him." All looked in the direction she showed them and recognised the young man. Behind him walked the figure of a woman. This is the accustomed manner of a man and wife to walk in that country. It is almost a proof of their relationship. Being satisfied of the ident.i.ty of their child the whole party returned to the homestead to await him and what he was bringing with him. Speculation was rife and volubly expressed, especially by Bessie Prawle. Miranda King, however, was silent; but it was noticed that she kept her eyes fixed upon the woman behind her son, and that her lips moved as if she was muttering to herself.