Strange Stories.

by Grant Allen.

PREFACE.

It is with some little trepidation that I venture to submit to the critical world this small collection of short stories. I feel that in doing so I owe some apology both to my readers and to the regular story-tellers. Being by trade a psychologist and scientific journeyman, I have been bold enough at times to stray surrept.i.tiously and tentatively from my proper sphere into the flowery fields of pure fiction. Some of these my divarications from the strict path of sterner science, however, having been already publicly performed under the incognito of "J. Arbuthnot Wilson," have been so far condoned by generous and kindly critics that I am emboldened to present them to the judgment of readers under a more permanent form, and even to dispense with the convenient cloak of a pseudonym, under which one can always so easily cover one's hasty retreat from an untenable position. I can only hope that my confession will be accepted in partial extenuation of this culpable departure from the good old rule, "Ne sutor ultra crepidam;"

and that older hands at the craft of story-telling will pardon an amateur novice his defective workmanship on the general plea of his humble demeanour.

I may perhaps also venture to plead in self-defence that though these stories do not profess to be anything more than mere short sensational tales, I have yet endeavoured to give to most of them some slight tinge of scientific or psychological import and meaning. "The Reverend John Creedy," for example, is a study from within of a singular persistence of hereditary character, well known to all students of modern anthropological papers and reports. Members of barbarous or savage races, trained for a time in civilized habits, are liable at any moment to revert naturally to their primitive condition, especially under the contagious influence of companionship with persons of their own blood, and close subjection to the ancestral circ.u.mstances. The tale which I have based upon several such historical instances in real life endeavours briefly to hint at the modes of feeling likely to accompany such a relapse into barbarism in an essentially fine and sensitive savage nature. To most European readers, no doubt, such a sheer fall from the pinnacle of civilization to the nethermost abysses of savagery, would seem to call for the display of no other emotion than pure disgust and aversion; but those who know intimately the whole gamut of the intensely impressionable African mind will be able to treat its temptations and its tendencies far more sympathetically. In "The Curate of Churnside," again, I have tried to present a psychical a.n.a.lysis of a temperament not uncommon among the cultured cla.s.s of the Italian Renaissance, and less rare than many people will be inclined to imagine among the colder type of our own emanc.i.p.ated and cultivated cla.s.ses. The union of high intellectual and aesthetic culture with a total want of moral sensibility is a recognized fact in many periods of history, though our own age is singularly loth to admit of its possibility in its own contemporaries. In "Ram Das of Cawnpore," once more, I have attempted to depict a few circ.u.mstances of the Indian Mutiny as they must naturally have presented themselves to the mind and feelings of a humble native actor in that great and terrible drama. Accustomed ourselves to looking always at the ma.s.sacres and reprisals of the Mutiny from a purely English point of view, we are liable to forget that every act of the mutineers and their aiders or abettors must have been fully justified in their own eyes, at the moment at least, as every act of every human being always is to his own inner personality. In his conscience of conscience, no man ever really believes that under given circ.u.mstances he could conceivably have acted otherwise than he actually did. If he persuades himself that he does really so believe, then he shows himself at once to be a very poor introspective psychologist. "The Child of the Phalanstery," to take another case, is a more ideal effort to realize the moral conceptions of a community brought up under a social and ethical environment utterly different from that by which we ourselves are now surrounded. In like manner, almost all the stories (except the lightest among them) have their germ or prime motive in some scientific or quasi-scientific idea; and this narrow link which thus connects them at bottom with my more habitual sphere of work must serve as my excuse to the regular story-tellers for an otherwise unwarrantable intrusion upon their private preserves. I trust they will forgive me on this plea for my trespa.s.s on their legitimate domains, and allow me to occupy in peace a little adjacent corner of unclaimed territory, which lies so temptingly close beside my own small original freehold.

I should add that "The Reverend John Creedy," "The Curate of Churnside,"

"Dr. Greatrex's Engagement," and "The Backslider," have already appeared in the _Cornhill Magazine_; while "The Foundering of the _Fortuna_" was first published in _Longman's Magazine_. The remainder of the tales comprised in this volume have seen the light originally in the pages of _Belgravia_. I have to thank the courtesy of the publishers and editors of those periodicals for kind permission to reprint them here.

G. A.

THE NOOK, DORKING, _October_ 12, 1884.

THE REVEREND JOHN CREEDY.

I.

"On Sunday next, the 14th inst., the Reverend John Creedy, B.A., of Magdalen College, Oxford, will preach in Walton Magna Church, on behalf of the Gold Coast Mission." Not a very startling announcement that, and yet, simple as it looks, it stirred Ethel Berry's soul to its inmost depths. For Ethel had been brought up by her Aunt Emily to look upon foreign missions as the one thing on earth worth living for and thinking about, and the Reverend John Creedy, B.A., had a missionary history of his own, strange enough even in these strange days of queer juxtapositions between utter savagery and advanced civilization.

"Only think," she said to her aunt, as they read the placard on the schoolhouse-board, "he's a real African negro, the vicar says, taken from a slaver on the Gold Coast when he was a child, and brought to England to be educated. He's been to Oxford and got a degree; and now he's going out again to Africa to convert his own people. And he's coming down to the vicar's to stay on Wednesday."

"It's my belief," said old Uncle James, Aunt Emily's brother, the superannuated skipper, "that he'd much better stop in England for ever.

I've been a good bit on the Coast myself in my time, after palm oil and such, and my opinion is that a n.i.g.g.e.r's a n.i.g.g.e.r anywhere, but he's a sight less of a n.i.g.g.e.r in England than out yonder in Africa. Take him to England, and you make a gentleman of him: send him home again, and the n.i.g.g.e.r comes out at once in spite of you."

"Oh, James," Aunt Emily put in, "how can you talk such unchristianlike talk, setting yourself up against missions, when we know that all the nations of the earth are made of one blood?"

"I've always lived a Christian life myself, Emily," answered Uncle James, "though I have cruised a good bit on the Coast, too, which is against it, certainly; but I take it a n.i.g.g.e.r's a n.i.g.g.e.r whatever you do with him. The Ethiopian cannot change his skin, the Scripture says, nor the leopard his spots, and a n.i.g.g.e.r he'll be to the end of his days; you mark my words, Emily."

On Wednesday, in due course, the Reverend John Creedy arrived at the vicarage, and much curiosity there was throughout the village of Walton Magna that week to see this curious new thing, a coal-black parson. Next day, Thursday, an almost equally unusual event occurred to Ethel Berry, for, to her great surprise, she got a little note in the morning inviting her up to a tennis party at the vicarage the same afternoon.

Now, though the vicar called on Aunt Emily often enough, and accepted her help readily for school feasts and other village festivities of the milder sort, the Berrys were hardly up to that level of society which is commonly invited to the parson's lawn tennis parties. And the reason why Ethel was asked on this particular Thursday must be traced to a certain pious conspiracy between the vicar and the secretary of the Gold Coast Evangelistic Society. When those two eminent missionary advocates had met a fortnight before at Exeter Hall, the secretary had represented to the vicar the desirability of young John Creedy's taking to himself an English wife before his departure. "It will steady him, and keep him right on the Coast," he said, "and it will give him importance in the eyes of the natives as well." Whereto the vicar responded that he knew exactly the right girl to suit the place in his own parish, and that by a providential conjunction she already took a deep interest in foreign missions. So these two good men conspired in all innocence of heart to sell poor Ethel into African slavery; and the vicar had asked John Creedy down to Walton Magna on purpose to meet her.

That afternoon Ethel put on her pretty sateen and her witching little white hat, with two natural dog-roses pinned on one side, and went pleased and proud up to the vicarage. The Reverend John Creedy was there, not in full clerical costume, but arrayed in tennis flannels, with only a loose white tie beneath his flap collar to mark his newly acquired spiritual dignity. He was a comely looking negro enough, full-blooded, but not too broad-faced nor painfully African in type; and when he was playing tennis his athletic quick limbs and his really handsome build took away greatly from the general impression of an inferior race. His voice was of the ordinary Oxford type, open, pleasant, and refined, with a certain easy-going air of natural gentility, hardly marred by just the faintest tinge of the thick negro blur in the broad vowels. When he talked to Ethel--and the vicar's wife took good care that they should talk together a great deal--his conversation was of a sort that she seldom heard at Walton Magna. It was full of London and Oxford, of boat-races at Iffley and cricket matches at Lord's; of people and books whose very names Ethel had never heard--one of them was a Mr. Mill, she thought, and another a Mr.

Aristotle--but which she felt vaguely to be one step higher in the intellectual scale than her own level. Then his friends, to whom he alluded casually, not like one who airs his grand acquaintances, were such very distinguished people. There was a real live lord, apparently, at the same college with him, and he spoke of a young baronet whose estate lay close by, as plain "Harrington of Christchurch," without any "Sir Arthur"--a thing which even the vicar himself would hardly have ventured to do. She knew that he was learned, too; as a matter of fact he had taken a fair second cla.s.s in Greats at Oxford; and he could talk delightfully of poetry and novels. To say the truth, John Creedy, in spite of his black face, dazzled poor Ethel, for he was more of a scholar and a gentleman than anybody with whom she had ever before had the chance of conversing on equal terms.

When Ethel turned the course of talk to Africa, the young parson was equally eloquent and fascinating. He didn't care about leaving England for many reasons, but he would be glad to do something for his poor brethren. He was enthusiastic about missions; that was a common interest; and he was so anxious to raise and improve the condition of his fellow-negroes that Ethel couldn't help feeling what a n.o.ble thing it was of him thus to sacrifice himself, cultivated gentleman as he was, in an African jungle, for his heathen countrymen. Altogether, she went home from the tennis-court that afternoon thoroughly overcome by John Creedy's personality. She didn't for a moment think of falling in love with him--a certain indescribable race-instinct set up an impa.s.sable barrier against that--but she admired him and was interested in him in a way that she had never yet felt with any other man.

As for John Creedy, he was naturally charmed with Ethel. In the first place, he would have been charmed with any English girl who took so much interest in himself and his plans, for, like all negroes, he was frankly egotistical, and delighted to find a white lady who seemed to treat him as a superior being. But in the second place, Ethel was really a charming, simple English village la.s.sie, with sweet little manners and a delicious blush, who might have impressed a far less susceptible man than the young negro parson. So, whatever Ethel felt, John Creedy felt himself truly in love. And after all, John Creedy was in all essentials an educated English gentleman, with the same chivalrous feelings towards a pretty and attractive girl that every English gentleman ought to have.

On Sunday morning Aunt Emily and Ethel went to the parish church, and the Reverend John Creedy preached the expected sermon. It was almost his first--sounded like a trial trip, Uncle James muttered--but it was undoubtedly what connoisseurs describe as an admirable discourse. John Creedy was free from any tinge of nervousness--negroes never know what that word means--and he spoke fervently, eloquently, and with much power of manner about the necessity for a Gold Coast Mission. Perhaps there was really nothing very original or striking in what he said, but his way of saying it was impressive and vigorous. The negro, like many other lower races, has the faculty of speech largely developed, and John Creedy had been noted as one of the readiest and most fluent talkers at the Oxford Union debates. When he enlarged upon the need for workers, the need for help, the need for succour and sympathy in the great task of evangelization, Aunt Emily and Ethel forgot his black hands, stretched out open-palmed towards the people, and felt only their hearts stirred within them by the eloquence and enthusiasm of that appealing gesture.

The end of it all was, that instead of a week John Creedy stopped for two months at Walton Magna, and during all that time he saw a great deal of Ethel. Before the end of the first fortnight he walked out one afternoon along the river-bank with her, and talked earnestly of his expected mission.

"Miss Berry," he said, as they sat to rest awhile on the parapet of the little bridge by the weeping willows, "I don't mind going to Africa, but I can't bear going all alone. I am to have a station entirely by myself up the Ancobra river, where I shall see no other Christian face from year's end to year's end. I wish I could have had some one to accompany me."

"You will be very lonely," Ethel answered. "I wish indeed you could have some companionship."

"Do you really?" John Creedy went on. "It is not good for man to live alone; he wants a helpmate. Oh, Miss Ethel, may I venture to hope that perhaps, if I can try to deserve you, you will be mine?"

Ethel started in dismay. Mr. Creedy had been very attentive, very kind, and she had liked to hear him talk and had encouraged his coming, but she was hardly prepared for this. The nameless something in our blood recoiled at it. The proposal stunned her, and she said nothing but "Oh, Mr. Creedy, how can you say such a thing?"

John Creedy saw the shadow on her face, the unintentional dilatation of her delicate nostrils, the faint puckering at the corner of her lips, and knew with a negro's quick instinct of face-reading what it all meant. "Oh, Miss Ethel," he said, with a touch of genuine bitterness in his tone, "don't you, too, despise us. I won't ask you for any answer now; I don't want an answer. But I want you to think it over. Do think it over, and consider whether you can ever love me. I won't press the matter on you. I won't insult you by importunity, but I will tell you just this once, and once for all, what I feel. I love you, and I shall always love you, whatever you answer me now. I know it would cost you a wrench to take me, a greater wrench than to take the least and the unworthiest of your own people. But if you can only get over that first wrench, I can promise earnestly and faithfully to love you as well as ever woman yet was loved. Don't say anything now," he went on, as he saw she was going to open her mouth again: "wait and think it over; pray it over; and if you can't see your way straight before you when I ask you this day fortnight "yes or no," answer me "no," and I give you my word of honour as a gentleman I will never speak to you of the matter again.

But I shall carry your picture written on my heart to my grave."

And Ethel knew that he was speaking from his very soul.

When she went home, she took Aunt Emily up into her little bedroom, over the porch where the dog-roses grew, and told her all about it. Aunt Emily cried and sobbed as if her heart would break, but she saw only one answer from the first. "It is a gate opened to you, my darling," she said: "I shall break my heart over it, Ethel, but it is a gate opened."

And though she felt that all the light would be gone out of her life if Ethel went, she worked with her might from that moment forth to induce Ethel to marry John Creedy and go to Africa. Poor soul, she acted faithfully up to her lights.

As for Uncle James, he looked at the matter very differently. "Her instinct is against it," he said stoutly, "and our instincts wasn't put in our hearts for nothing. They're meant to be a guide and a light to us in these dark questions. No white girl ought to marry a black man, even if he _is_ a parson. It ain't natural: our instinct is again it. A white man may marry a black woman if he likes: I don't say anything again him, though I don't say I'd do it myself, not for any money. But a white woman to marry a black man, why, it makes our blood rise, you know, 'specially if you've happened to have cruised worth speaking of along the Coast."

But the vicar and the vicar's wife were charmed with the prospect of success, and spoke seriously to Ethel about it. It was a call, they thought, and Ethel oughtn't to disregard it. They had argued themselves out of those wholesome race instincts that Uncle James so rightly valued, and they were eager to argue Ethel out of them too. What could the poor girl do? Her aunt and the vicar on the one hand, and John Creedy on the other, were too much between them for her native feelings.

At the end of the fortnight John Creedy asked her his simple question "yes or no," and half against her will she answered "yes." John Creedy took her hand delicately in his and fervidly kissed the very tips of her fingers; something within him told him he must not kiss her lips. She started at the kiss, but she said nothing. John Creedy noticed the start, and said within himself, "I shall so love and cherish her that I will make her love me in spite of my black skin." For with all the faults of his negro nature, John Creedy was at heart an earnest and affectionate man, after his kind.

And Ethel really did, to some extent, love him already. It was such a strange mixture of feeling. From one point of view he was a gentleman by position, a clergyman, a man of learning and of piety; and from this point of view Ethel was not only satisfied, but even proud of him. For the rest, she took him as some good Catholics take the veil, from a sense of the call. And so, before the two months were out, Ethel Berry had married John Creedy, and both started together at once for Southampton, on their way to Axim. Aunt Emily cried, and hoped they might be blessed in their new work, but Uncle James never lost his misgivings about the effect of Africa upon a born African. "Instincts is a great thing," he said, with a shake of his head, as he saw the West Coast mail steam slowly down Southampton Water, "and when he gets among his own people his instincts will surely get the better of him, as safe as my name is James Berry."

II.

The little mission bungalow at Butabue, a wooden shed neatly thatched with fan palms, had been built and garnished by the native catechist from Axim and his wife before the arrival of the missionaries, so that Ethel found a habitable dwelling ready for her at the end of her long boat journey up the rapid stream of the Ancobra. There the strangely matched pair settled down quietly enough to their work of teaching and catechizing, for the mission had already been started by the native evangelist, and many of the people were fairly ready to hear and accept the new religion. For the first ten or twelve months Ethel's letters home were full of praise and love for dear John. Now that she had come to know him well, she wondered she had ever feared to marry him. No husband was ever so tender, so gentle, so considerate. He nursed her in all her little ailments like a woman; she leaned on him as a wife leans on the strong arm of her husband. And then he was so clever, so wise, so learned. Her only grief was that she feared she was not and would never be good enough for him. Yet it was well for her that they were living so entirely away from all white society at Butabue, for there she had n.o.body with whom to contrast John but the half-clad savages around them.

Judged by the light of that startling contrast, good John Creedy, with his cultivated ways and gentle manners, seemed like an Englishman indeed.

John Creedy, for his part, thought no less well of his Ethel. He was tenderly respectful to her; more distant, perhaps, than is usual between husband and wife, even in the first months of marriage, but that was due to his innate delicacy of feeling, which made him half unconsciously recognize the depth of the gulf that still divided them. He cherished her like some saintly thing, too sacred for the common world. Yet Ethel was his helper in all his work, so cheerful under the necessary privations of their life, so ready to put up with bananas and ca.s.sava b.a.l.l.s, so apt at kneading plantain paste, so willing to learn from the negro women all the mysteries of mixing agadey, cankey, and koko pudding. No tropical heat seemed to put her out of temper; even the horrible country fever itself she bore with such gentle resignation.

John Creedy felt in his heart of hearts that he would willingly give up his life for her, and that it would be but a small sacrifice for so sweet a creature.

One day, shortly after their arrival at Butabue, John Creedy began talking in English to the catechist about the best way of setting to work to learn the native language. He had left the country when he was nine years old, he said, and had forgotten all about it. The catechist answered him quickly in a Fantee phrase. John Creedy looked amazed and started.

"What does he say?" asked Ethel.

"He says that I shall soon learn if only I listen; but the curious thing is, Ethie, that I understand him."

"It has come back to you, John, that's all. You are so quick at languages, and now you hear it again you remember it."

"Perhaps so," said the missionary, slowly, "but I have never recalled a word of it for all these years. I wonder if it will all come back to me."

"Of course it will, dear," said Ethel; "you know, things come to you so easily in that way. You almost learned Portuguese while we were coming out from hearing those Benguela people."

And so it did come back, sure enough. Before John Creedy had been six weeks at Butabue, he could talk Fantee as fluently as any of the natives around him. After all, he was nine years old when he was taken to England, and it was no great wonder that he should recollect the language he had heard in his childhood till that age. Still, he himself noticed rather uneasily that every phrase and word, down to the very heathen charms and prayers of his infancy, came back to him now with startling vividness and without an effort.

Four months after their arrival John saw one day a tall and ugly negro woman, in the scanty native dress, standing near the rude market-place where the Butabue butchers killed and sold their reeking goat-meat.