BySundownShores

"Cette âme qui se lamenteEn cette plaine dormanteC'est la nôtre n'est-ce pas?La mienne, dis, et la tienne,Dont s'exhale l'humble antiennePar ce tiède soir, tout, bas?"

"'N hano ann Tad, ar Mab hac ar Spered-Zantel,Homan' zo'r ganaouenn zavet en Breiz-Izel!Zavet gant eur paour-kèz, en Ar-goat, en Ar-vor,Kanet anez-hi, pewienn, hac ho pezo digor.""In the name of the Father, the Son, and the Holy SpiritThis song of mine was raised in my Breton Fatherland,In Argoat forest-clad, in Arvor of the grey wave:Sing it, wayfarers, and all gates will open before you."

"'N hano ann Tad, ar Mab hac ar Spered-Zantel,Homan' zo'r ganaouenn zavet en Breiz-Izel!Zavet gant eur paour-kèz, en Ar-goat, en Ar-vor,Kanet anez-hi, pewienn, hac ho pezo digor."

"In the name of the Father, the Son, and the Holy SpiritThis song of mine was raised in my Breton Fatherland,In Argoat forest-clad, in Arvor of the grey wave:Sing it, wayfarers, and all gates will open before you."

I do not know the name of the obscure minstrel who sang this song, as he passed from village to village, by the coasts, along the heath-lands of Brittany. But there are poets who have no name and no country, because they are named by the secret name of the longing of many minds, and mysteriously come from and pass to the Land of Heart's Desire, which is their own land. This wandering Breton minstrel is of that company. His sône is familiar. I have heard it where Connemara breaks in grey rock and sudden pastures to the sea: where only the wind andthe heather people the solitudes of Argyll: where the silent Isles shelve to perpetual foam. He speaks for all his brotherhood of Armorica: he speaks also for the greater brotherhood of his race, the broken peoples who now stand upon thesundownshores, from wild Ushant to the cliffs of Achil, from St. Bride's Bay to solitary St. Kilda. He is not only the genius of Arvor, daughter of dreams, but the genius of a race whose farewell is in a tragic lighting of torches of beauty around its grave. For it is the soul of the Celt who wanders homeless to-day, with his pathetic burthen that hissônewas made by ancestral woods, by the unchanging sea; dreaming the enchanted air will open all doors. Alas! few doors open: the wayfarer must not tarry. Memories and echoes he may leave, but he must turn his face. Grey dolmen and grey menhir already stand there, by the last shores, memorials of his destiny.

The ancient Gaels believed that in the western ocean there was an island called Hy Bràsil, where all that was beautiful and mysterious lived beyond the pillars of the rainbow. The legendary romances of the Celtic races may be described as the Hy Bràsil of literature.

In the Celtic commune there are many legendary tales which, but for the accident of names and local circumstances, are identical. The familiar Highland legend of the children who, bathing in a mountain loch, were carried off by a water-horse, has its counterpart in Connemara, in Merioneth, and in Finistère, though in the Welsh recital the children are the victims of a dragon, and in the Breton legend the monster is a boar. For that matter, this elemental tale has its roots in the east, and Macedonia and the Himalaya retain the memory of what Aryan wagoners told by the camp-fires during their centuries-long immigration into Europe. Whether, however, a tale be universal or strictly Celtic, generally it has a parallel in one or all of the racial dialects. True, there are legendary cycles which are local. The Arzur of Brittany is a mere echo in the Hebrides, and the name of Cuculain or the fame of the Red Branch has not reached the dunes of Armorica. Nevertheless, even in themythopoeictales there is a kindred character. Nomënoë may have been a Breton Fionn, though he had noOìsinto wed his deeds to a deathless music; and Diarmid and Grainne have loved beneath the oaks of Broceliande or the beech-groves of Llanidris, as well as among the hills ofErin, or in the rocky fastnesses of Morven. It is characteristic, too, how Celtland has given to Celtland. Scotland gave Ireland St. Patrick; Ireland gave Scotland St. Columba; the chief bard of Armorica came from Wales; and Cornwall has the Arthurian fame which is the meed of Kymric Caledonia. To this day no man can say whether Oìsin, old and blind, wandered at the last to Drumadoon in Arran, or if indeed he followed out of Erin the sweet voice from Tirnan-Òg, and was seen or heard of by none, till three centuries later the bells of the clerics and the admonitions of Patrick made his days a burden not to be borne. Did not the greatest of Irish kings die in tributary lands by the banks of the Loire, and who has seen the moss of that lost grave in Broceliande where Merlin of the North lay down to a long sleep?

Even where there seems no probability of a common origin, there is often a striking similarity in the matter and the manner of folk-tales, particularly those which narrate the strange experiences of the saints. Thus, for example, in one of the most beautiful of the legendary stories given inThe Shadow of Arvor[8]there is an account of how Gradlon,"the honoured chief of Kerne, the monarch who built Ys, and on whose brow were united the crowns of Armorica," having voluntarily become a wandering beggar, arrived at last in the heart of an ancient forest: "towering moss-clad pillars bearing a heavy roof of foliage, full of the mystery of a cathedral aisle by night." Here the king vowed to build a great temple, but before he could fulfil his vow he died. Gwennole the monk had missed Gradlon, and had followed him to the forest, to find him there on the morrow, lying on a bed of moss which the fallen leaves had flecked with gold. Near him crouched a human figure. This was Primel the anchorite. Note how the king speaks to the Christian monk Gwennole concerning this ancient hermit. "Have mercy on this poor old man beside me: the length of three men's lives has been his, and he has known the deeps of sorrow. The sorrows which have come upon me are nothing to his; for while I have wept over the fate of my royal city, and while for Ahez my heart has been broken, this man has lost his gods. There is no sorrow that is so great a sorrow. He is a Druid lamenting a dead faith. Show him tenderness." Therewith Gradlon dies. Over the dead king "Gwennole murmured a Latinchant; the druid in a tremulous voice intoned a refrain in an unknown tongue; and Gradlon, ruler of the sea, slept in that glade watched over by the priest of Christ and by the last surviving servant of Teutates.... There, amid the majestic solitudes of the forest, the two religions of the ancient race joined hands and were at one before the mystery of death." Later, the druid bids Gwennole build a Christian sanctuary on the spot where "the belated ministrant of a fallen faith" died beside Gradlon Maur, the Great King. One strange touch of bitterness occurs. "But," exclaims Gwennole, "if the sanctuary be reared here, we shall invade thy last refuge." "As for me ...!" replies the old man; then, after a silence he adds, with a gesture of infinite weariness, "it is my gods who should protect me. Let them save me if they can." The dying druid turns away to seek his long rest under the sacred oaks: "Gwennole, his heart full of a tender love and pity which he could not understand, moved slowly towards the sea." A fitting close to a book full of interest, charm, and spiritual beauty.

In the third book of St. Adamnan'sLife of St. Columba, there is an episode entitled "Of a manifestation of angels meeting the soul ofone Emchath." Columba, "making his way beyond the Ridge of Britain (Drum-Alban), near the lake of the river Nisa (Loch Ness), being suddenly inspired by the Holy Spirit, says to the brethren who are journeying with him at that time: 'Let us make haste to meet the holy angels who, that they may carry away the soul of a certain heathen man, who is keeping the moral law of nature even to extreme old age, have been sent out from the highest regions of heaven, and are waiting until we come thither, that we may baptize him in time before he dies.' Thereafter the aged saint made as much haste as he could to go in advance of his companions, until he came to the district which is named Airchartdan (Glen Urquhart)." There he found "the holy heathen man," Emchath by name.

Here, then, is an instance of a Celtic priest in Armorica and of a Celtic priest in Scotland acting identically towards an upright heathen. A large book would be necessary to relate the correspondence between the folk-tales, the traditional romances, and the Christian legends of the four great branches of the Celtic race.

On the seventh day, when God rested, says a poet of the Gael, He dreamed of the lands andnations he had made, and out of that dreaming were born Ireland and Brittany. Truly, within Christian days, there were more saints, there were more lamps of the spirit lit in that grey peninsula, in that green land, in the little sand-cinctured isle Iona, than anywhere betwixt the Syrian deserts and the meads of Glastonbury. It takes nothing from, it adds much to these lands where spiritual ecstasy has longest dreamed, that the old gods have not perished but merge into the brotherhood of Christ's company; that the old faiths, and the ancient spirit, and the pagan soul were not given to the wave for foam, to the pastures for idle sand. Ireland and Brittany! Behind the sorrowful songs of longing and regret, behind the faint chime of bells which some day linger as an echo in the towers of Ys where she lies under the wave, are the cries of the tympan and the forgotten music of druidic harps. What song the oaks knew in Broceliande, what song Taliesin heard, what chant Merlin the Wild raised among dim woods in Caledon: these may be lost to us for ever, or live only through our songs and dreams as shadows live in the hollows of the sunrain: but Broceliande and Gethsemane are in symbol akin, Taliesin is but another name of him who ate the wild honeyand listened to the wind, and Merlin, with the nuts of wisdom in his hand, stands hearkening to the same deep murmur of the eternal life which was heard upon the Mount of Olives.

It has occurred to me often of late, from what I have seen, and read, and heard from others, that the Celticmythopoëicfaculty is still concerning itself largely with an interweaving of Pagan and Christian thought, of Pagan and Christian symbol, of the old Pagan tales of a day and of mortal beauty with the Christian symbolic legends that are of no day and are of immortal beauty.

A fisherman told me the story of Diarmid and Grainne, in the guise of a legend of the Virgin Mary and her Gaelic husband. Three years ago, in Appin, an old woman, Jessie Stewart, told me that when Christ was crucified He came back to us asOìsinof the Songs. From a ferryman on Loch Linnhe, near the falls of Lora, a friend heard a confused story of Oìsin (confused because the narrator at one moment spoke of Oìsin, and at another of "Goll"), how on the day that Christ was crucified Oìsin slew his own son, and knew madness, crying that he was but a shadow, and his son a shadow, and that what he had done was but the shadow ofwhat was being done in that hour "to the black sorrow of time and the universe (domhain)." In this connection, Celtic students will recall the story of Concobar mac Nessa, the High King of Ulster: how on that day he rose suddenly and fled into the woods and hewed down the branches of trees, crying that he slew the multitudes of those who at that moment were doing to death the innocent son of a king.

Out of this confusion may arise a new interpretation of certain great symbolic persons and incidents in the old mythology. As this legendary lore is being swiftly forgotten, it is well that it should be saved to new meanings and new beauty, by thatmythopoëicfaculty which, in the Celtic imagination, is as a wing continually uplifting fallen dreams to the imaging wind of the Spirit.

I know one who, asked by a friend desiring more intimate knowledge as to what influences above all other influences had shaped her inward life, answered at once, with that sudden vision of insight which reveals more than the vision of thought, "The Wind, Silence, and Love."

The answer was characteristic, for, with her who made it, the influences that shape have always seemed more significant than the things that are shapen. None can know for another the mysteries of spiritual companionship. What is an abstraction to one is a reality to another: what to one has the proved familiar face, to another is illusion.

I can well understand the one of whom I write. With most of us the shaping influences are the common sweet influences of motherhood and fatherhood, the airs of home, the place and manner of childhood. But these are not for all, and may be adverse, and in some degree absent. Even when a child is fortunate in love and home, it may bespiritually alien from these: it may dimly discern love rather as a mystery dwelling in sunlight and moonlight, or in the light that lies on quiet meadows, woods, quiet shores: may find a more intimate sound of home in the wind whispering in the grass, or when a sighing travels through the wilderness of leaves, or when an unseen wave moans in the pine.

When we consider, could any influences be deeper than these three elemental powers, for ever young, yet older than age, beautiful immortalities that whisper continually against our mortal ear. The Wind, Silence, and Love: yes, I think of them as good comrades, nobly ministrant, priests of the hidden way.

To go into solitary places, or among trees which await dusk and storm, or by a dark shore; to be a nerve there, to listen to, inwardly to hear, to be at one with, to be as grass filled with, as reeds shaken by, as a wave lifted before, the wind: this is to know what cannot otherwise be known; to hear the intimate, dread voice; to listen to what long, long ago went away, and to what now is going and coming, coming and going, and to what august airs of sorrow and beauty prevail in that dim empire of shadow where the falling leaf rests unfallen,where Sound, of all else forgotten and forgetting, lives in the pale hyacinth, the moon-white pansy, the cloudy amaranth that gathers dew.

And, in the wood; by the grey stone on the hill; where the heron waits; where the plover wails: on the pillow; in the room filled with flame-warmed twilight; is there any comrade that is as Silence is? Can she not whisper the white secrecies which words discolour? Can she not say, when we would forget, forget; when we would remember, remember? Is it not she also who says, Come unto me all ye who are weary and heavy laden, and I will give you rest? Is it not she who has a lute into which all loveliness of sound has passed, so that when she breathes upon it life is audible? Is it not she who will close many doors, and shut away cries and tumults, and will lead you to a green garden and a fountain in it, and say, "This is your heart, and that is your soul; listen."

That third one, is he a Spirit, alone, uncompanioned? I think sometimes that these three are one, and that Silence is his inward voice and the Wind the sound of his unwearying feet. Does he not come in wind, whether his footfall be on the wild rose, or on the bitter wave, or in the tempest shaken with noisesand rains that are cries and tears, sighs and prayers and tears?

He has many ways, many hopes, many faces. He bends above those who meet in twilight, above the cradle, above dwellers by the hearth, above the sorrowful, above the joyous children of the sun, above the grave. Must he not be divine, who is worshipped of all men? Does not the wild-dove take the rainbow upon its breast because of him, and the salmon leave the sea for inland pools, and the creeping thing become winged and radiant?

The Wind, Silence, and Love: if one cannot learn of these, is there any comradeship that can tell us more, that can more comfort us, that can so inhabit with living light what is waste and barren?

And, in the hidden hour, one will stoop, and kiss us on the brow, when our sudden stillness will, for others, already be memory. And another will be as an open road, with morning breaking. And the third will meet us, with a light of joy in his eyes; but we shall not see him at first because of the sunblaze, or hear his words because in that summer air the birds will be multitude.

Meanwhile they are near and intimate. Their life uplifts us. We cannot forgetwholly, nor cease to dream, nor be left unhoping, nor be without rest, nor go darkly without torches and songs, if these accompany us; or we them, for they go one way.

I have spoken in "Iona" and elsewhere of the old Highland woman who was my nurse. She was not really old, but to me seemed so, and I have always so thought of her. She was one of the most beautiful and benignant natures I have known.

I owe her a great debt. In a moment, now, I can see her again, with her pale face and great dark eyes, stooping over my bed, singing "Wae's me for Prince Charlie," or an old Gaelic Lament, or that sad, forgotten, beautiful and mournful air that was played at Fotheringay when the Queen of Scots was done to death, "lest her cries should be heard." Or, later, I can hear her telling me old tales before the fire; or, later still, before the glowing peats in her little island-cottage, speaking of men and women, and strange legends, and stranger dreams and visions. To her, and to an old islander, Seumas Macleod, of whom I have elsewhere spokenin this volume, I owe more than to any other influences in my childhood. Perhaps it is from her that in part I have my great dislike of towns. There is no smoke in the lark's house, to use one of her frequent sayings—one common throughout the west.

I never knew any one whose speech, whose thought, was so coloured with the old wisdom and old sayings and old poetry of her race. To me she stands for the Gaelic woman, strong, steadfast, true to "her own," her people, her clan, her love, herself. "When you come to love," she said to me once, "keep always to the one you love a mouth of silk and a heart of hemp."

Her mind was a storehouse of proverbial lore. Had I been older and wiser, I might have learned less fugitively. I cannot attempt to reach adequately even the most characteristic of these proverbial sayings; it would take overlong. Most of them, of course, would be familiar to our proverb-loving people. But, among others of which I have kept note, I have not anywhere seen the following in print. "You could always tell where his thoughts would be ... pointing one way like the hounds of Finn" (i.e.the two stars of the north, the Pointers); "It'sa comfort to know there's nothing missing, as the wren said when she counted the stars"; "The dog's howl is the stag's laugh"; and again, "I would rather cry with the plover than laugh with the dog" (both meaning that the imprisoned comfort of the towns is not to be compared with the life of the hills, for all its wildness); "True love is like a mountain-tarn; it may not be deep, but that's deep enough that can hold the sun, moon, and stars"; "It isn't silence where the lark's song ceases"; "St. Bride's Flower, St. Bride's Bird, and St. Bride's Gift make a fine spring and a good year." (Am Beàrnan Bhrigde, 'us Gille-Bhrigde, 'us Lunn-Bata Bhrigde, etc.—the dandelion, the oyster-catcher, and the cradle[9]—because the dandelion comes with the first south winds and in a sunny spring is seen everywhere, and because in a fine season the oyster-catcher's early breeding-notefortellsprosperity with the nets, and because a birth in spring is good luck for child and mother.) "It's easier for most folk to sayLus BealtainnthanLa' Bealtainn": i.e. people can see thesmall things that concern themselves better than the great things that concern the world; literally, "It's easier to say marigold than may-day"—in Gaelic, a close play upon words; "Cuir do lamh leinn," "Lend us a hand," as the fox in the ditch said to the duckling on the roadside; "Gu'm a slàn gu'n till thu," "May you return in health," as the young man said when his conscience left him; "It's only a hand's-turn fromeunadairtoeunadan" (from the bird-snarer to the cage); "Sayingeudis next door to sayingeudail," as the girl laughed back to her sweetheart (eudis jealousy andeudailmy Treasure); "The lark doesn't needbroggan(shoes) to climb the stairs of the sky."

Among those which will not be new to some readers, I have note of a rhyme about the stars of the four seasons, and a saying about the three kinds of love, and the four stars of destiny. Wind comes from the spring star, runs the first; heat from the summer star, water from the autumn star, and frost from the winter star. Barabal's variant was "wind (air) from the spring star in the east; fire (heat) from the summer star in the south; water from the autumn star in the west; wisdom, silence and death from thestar in the north." Both this season-rhyme and that of the three kinds of love are well known. The latter runs:—

Gaol nam fear-dìolain, mar shruth-lìonaidh na mara;Gaol nam fear-fuadain, mar ghaoith tuath 'thig o'n charraig;Gaol nam fear-posda, mar luing a' seòladh gu cala.Lawless love is as the wild tides of the sea;And the roamer's love cruel as the north wind blowing from barren rocks;But wedded love is like the ship coming safe home to haven.

Gaol nam fear-dìolain, mar shruth-lìonaidh na mara;Gaol nam fear-fuadain, mar ghaoith tuath 'thig o'n charraig;Gaol nam fear-posda, mar luing a' seòladh gu cala.

Lawless love is as the wild tides of the sea;And the roamer's love cruel as the north wind blowing from barren rocks;But wedded love is like the ship coming safe home to haven.

I have found these two and many others of Barabal's sayings and rhymes, except those I have first given, in collections of proverbs and folklore, but do not remember having noted another, though doubtless "The Four Stars of Destiny (or Fate)" will be recalled by some. It ran somewhat as follows:—

Reul Near(Star of the East), Give us kindly birth;Reul Deas(Star of the South), Give us great love;Reul Niar(Star of the West), Give us quiet age;Reul Tuath(Star of the North), Give us Death.

It was from her I first heard of the familiar legend of the waiting of Fionn and theFèinn(popularly now Fingal and theFingalians), "fo-gheasaibh," spellbound, till the day of their return to the living world. In effect the several legends are the same. That which Barabal told was as an isleswoman would more naturally tell it. A man so pure that he could give a woman love and yet let angels fan the flame in his heart, and so innocent that his thoughts were white as a child's thoughts, and so brave that none could withstand him, climbed once to the highest mountain in the Isles, where there is a great cave that no one has ever entered. A huge white hound slept at the entrance to the cave. He stepped over it, and it did not wake. He entered, and passed four tall demons, with bowed heads and folded arms, one with great wings of red, another with wings of white, another with wings of green, and another with wings of black. They did not uplift their dreadful eyes. Then he saw Fionn and the Fèinn sitting in a circle.

Their long hair trailed on the ground; their eyebrows fell to their beards; their beards lay upon their feet, so that nothing of their bodies was seen but hands like scarped rocks that clasped gigantic swords. Behind them hung an elk-horn with a mouth of gold. He blew this horn, but nothing happened,except that the huge white hound came in, and went to the hollow place round which theFèinnsat, and in silence ate greedily of treasures of precious stones. He blew the horn again, and Fionn and all the Fèinn opened their great, cold, grey, lifeless eyes, and stared upon him; and for him it was as though he stood at a grave and the dead man in the grave put up strong hands and held his feet, and as though his soul saw Fear.

But with a mighty effort he blew the horn a third time. TheFèinnleaned on their elbows, and Fionn said, "Is the end come?" But the man could wait no more, and turned and fled, leaving that ancient mighty company leaning upon its elbow, spellbound thus, waiting for the end. So they shall be found. The four demons fled into the air, and tumultuous winds swung him from that place. He heard the baying of the white hound, and the mountain vanished. He was found lying dead in a pasture in the little island that was his home. I recall this here because the legend was plainly in Barabal's mind when her last ill came upon her. In her delirium she cried suddenly, "The Fèinn! The Fèinn! they are coming down the hill!"

"I hear the bells of the ewes," she said abruptly, just before the end: so by that we knew she was already upon far pastures, and heard the Shepherd calling upon the sheep to come into the fold.

It was in summer, when there is no night among these Northern Isles. The slow, hot days waned through a long after-glow of rose and violet; and when the stars came, it was only to reveal purple depths within depths.

Mary Macleod walked, barefoot, through the dewy grass, on the long western slope of Innisròn, looking idly at the phantom flake of the moon as it hung like a blown moth above the rose-flush of the West. Below it, beyond her, the ocean. It was pale, opalescent; here shimmering with the hues of the moonbow; here dusked with violet shadow, but, for the most part, pale, opalescent. No wind moved, but a breath arose from the momentary lips of the sea. The cool sigh floated inland, and made a continual faint tremor amid the salt grasses. The skuas and guillemots stirred, and at long intervals screamed.

The girl stopped, staring seaward. The illimitable, pale, unlifted wave; the hinted dusk of the quiet underwaters; the unfathomableviolet gulfs overhead;—these silent comrades were not alien to her. Their kin, she was but a moving shadow on an isle; to her, they were the veils of wonder beyond which the soul knows no death, but looks upon the face of Beauty, and upon the eyes of Love, and upon the heart of Peace.

Amid these silent spaces two dark objects caught the girl's gaze. Flying eastward, a solander trailed a dusky wing across the sky. So high its flight that the first glance saw it as though motionless; yet, even while Mary looked, the skyfarer waned suddenly, and that which had been was not. The other object had wings too, but was not a bird. A fishing-smack lay idly becalmed, her red-brown sail now a patch of warm dusk. Mary knew what boat it was—theNighean Donn, out of Fionnaphort in Ithona, the westernmost of the Iarraidh Isles.

There was no one visible on board theNighean Donn, but a boy's voice sang a monotonous Gaelic cadence, indescribably sweet as it came, remote and wild as an air out of a dim forgotten world, across the still waters. Mary Macleod knew the song, a strangeiorramor boat-song made by Pòl the Freckled, and by him given to his friend Angus Macleod of Ithona. She muttered the wordsover and over, as the lilt of the boyish voice rose and fell—

It is not only when the sea is dark and chill and desolateI hear the singing of the queen who lives beneath the ocean:Oft have I heard her chanting voice when moon o'erfloods his golden gate,Or when the moonshine fills the wave with snow-white mazy motion.And some day will it hap to me, when the black waves are leaping,Or when within the breathless green I see her shell-strewn door,That singing voice will lure me where my sea-drown'd love lies sleepingBeneath the slow white hands of her who rules the sunken shore.For in my heart I hear the bells that ring their fatal beauty.The wild, remote, uncertain bells that chant their lonely sorrow:The lonely bells of sorrow, the bells of fatal beauty,Oft in my heart I hear the bells, who soon shall know no morrow.

And some day will it hap to me, when the black waves are leaping,Or when within the breathless green I see her shell-strewn door,That singing voice will lure me where my sea-drown'd love lies sleepingBeneath the slow white hands of her who rules the sunken shore.

For in my heart I hear the bells that ring their fatal beauty.The wild, remote, uncertain bells that chant their lonely sorrow:The lonely bells of sorrow, the bells of fatal beauty,Oft in my heart I hear the bells, who soon shall know no morrow.

The slow splashing of oars in the great hollow cavern underneath her feet sent a flush to her face. She knew who was there—that it was the little boat of theNighean Donn, and that Angus Macleod was in it.

She stood among the seeding grasses, intent. The cluster of white moon-daisies that reached to her knees was not more pale than her white face; for a white silence was upon Mary Macleod in her dreaming girlhood, as in her later years.

She shivered once as she listened to Angus's echoing song, while he secured his boat, and began to climb from ledge to ledge. He too had heard the lad Uille Ban singing as he lay upon a coil of rope, while the smack lay idly on the unmoving waters; and hearing, had himself taken up the song—

For in my heart I hear the bells that ring their fatal beauty,The wild, remote, uncertain bells that chant their lonely sorrow:The lonely bells of sorrow, the bells of fatal beauty,Oft in my heart I hear the bells, who soon shall know no morrow.

Mary shivered with the vague fear that had come upon her. Had she not dreamed, in the bygone night, that she heard some one in the sea singing that very song—some one with slow, white hands which waved idly above a dead man? A moment ago she had listened to the same song sung by the lad Uille Ban; and now, for the third time, sheheard Angus idly chanting it as he rose invisibly from ledge to ledge of the great cavern below. Three idle songs yet she remembered that death was but the broken refrain of an idle song.

When Angus leaped onto the slope and came towards her, she felt her pulse quicken. Tall and fair, he looked fairer and taller than she had ever seen him. The light that was still in the west lingered in his hair, which, yellow as it was, now glistened as with the sheen of bronze. He had left his cap in the boat; and as he crossed swiftly towards her, she realized anew that he deserved the Gaelic name given him by Pòl the poet—Angus the yellow-haired son of Youth. They had never spoken of their love, and now both realized in a flash that no words were needed. At midsummer noon no one says the sun shines.

Angus came forward with outreaching hands. "Dear, dear love!" he whispered. "Mhairi mo rùn, muirnean, mochree!"

She put her hands in his; she put her lips to his; she put her head to his breast, and listened, all her life throbbing in response to the leaping pulse of the heart that loved her.

"Dear, dear love!" he whispered again.

"Angus!" she murmured.

They said no more, but moved slowly onward, hand in hand.

The night had their secret. For sure, it was in the low sighing of the deep when the tide put its whispering lips against the sleeping sea; it was in the spellbound silences of the isle; it was in the phantasmal light of the stars—the stars of dream, in a sky of dream, in a world of dream. When, an hour—or was it an eternity, or a minute?—later, they turned, she to her home near the clachan of Innisròn, he to his boat, a light air had come up on the forehead of the tide. The sail of theNighean Donnflapped, a dusky wing in the darkness. The penetrating smell of sea-mist was in the air.

Mary had only one regret as she turned her face inland, when once the invisibly gathering mist hid from her even the blurred semblance of the smack—that she had not asked Angus to sing no more that song of Pòl the Freckled, which vaguely she feared, and even hated. She had stood listening to the splashing of the oars, and, later, to the voices of Angus and Uille Ban; and now, coming faintly and to her weirdly through the gloom, she heard her lover's voice chanting the words again. What made him sing that song, in that hour, on this day of all days?

But long before she was back at the peat-fire again she forgot that sad, haunting cadence, and remembered only his words—the dear words of him whom she loved, as he came towards her, across the dewy grass, with outstretched hands—

"Dear, dear love!—Mhairi mo rùn, muirnean, mochree!"

She saw them in the leaping shadows in the little room; in the red glow that flickered along the fringes of the peats; in the darkness which, like a sea, drowned the lonely croft. She heard them in the bubble of the meal, as slowly with wooden spurtle she stirred the porridge; she heard them in the rising wind that had come in with the tide; she heard them in the long resurge and multitudinous shingly inrush as the hands of the Atlantic tore at the beaches of Innisròn.

After the smooring of the peats, and when the two old people, the father of her father and his white-haired wife, were asleep, shesat for a long time in the warm darkness. From a cranny in the peat ash a smouldering flame looked out comfortingly. In the girl's heart a great peace was come as well as a great joy. She had dwelled so long with silence that she knew its eloquent secrets; and it was sweet to sit there in the dusk, and listen, and commune with silence, and dream.

Above the long, deliberate rush of the tidal waters round the piled beaches she could hear a dull, rhythmic beat. It was the screw of some great steamer, churning its way through the darkness; a stranger, surely, for she knew the times and seasons of every vessel that came near these lonely isles. Sometimes it happened that the Uist or Tiree steamers passed that way; doubtless it was the Tiree boat, or possibly the big steamer that once or twice in the summer fared northward to far-off St. Kilda.

She must have slept, and the sound have passed into her ears as an echo into a shell; for when, with a start, she arose, she still heard the thud-thud of the screw, although the boat had long since passed away.

It was the cry of a sea-bird which had startled her. Once—twice—the scream had whirled about the house. Mary listened, intent. Once more it came, and at the same momentshe saw a drift of white press up against the window.

She sprang to her feet, startled.

"It is the cry of a heron," she muttered, with dry lips; "but who has heard tell of a white heron?—and the bird there is white as a snow-wreath."

Some uncontrollable impulse made her hesitate. She moved to go to the window, to see if the bird were wounded, but she could not. Sobbing with inexplicable fear, she turned and fled, and a moment later was in her own little room. There all her fear passed. Yet she could not sleep for long. If only she could get the sound of that beating screw out of her ears, she thought. But she could not, neither waking nor sleeping; nor the following day; nor any day thereafter; and when she died, doubtless she heard the thud-thud of a screw as it churned the dark waters in a night of shrouding mist.

For on the morrow she learned that theNighean Donnhad been run down in the mist, a mile south of Ithona, by an unknown steamer. The great vessel came out of the darkness, unheeding; unheeding she passed into the darkness again. Perhaps the officer in command thought that his vessel had run into some floating wreckage; for there wasno cry heard, and no lights had been seen. Later, only one body was found—that of the boy Uille Ban.

When heartbreaking sorrow comes, there is no room for words. Mary Macleod said little; what, indeed, was there to say? The islanders gave what kindly comfort they could. The old minister, when next he came to Innisròn, spoke of the will of God and the Life Eternal.

Mary bowed her head. What had been, was not: could any words, could any solace, better that?

"You are young, Mary," said Mr. Macdonald, when he had prayed with her. "God will not leave you desolate."

She turned upon him her white face, with her great, brooding, dusky eyes:

"Will He give me back Angus?" she said, in her low, still voice, that had the hush in it of lonely places.

He could not tell her so.

"It was to be," she said, breaking the long silence that had fallen between them.

"Ay," the minister answered.

She looked at him, and then took his hand. "I am thanking you, Mr. Macdonald, for the good words you have put upon my sorrow. But I am not wishing that any morebe said to me. I must go now, for I have to see to the milking, an' I hear the poor beasts lowing on the hillside. The old folk too are weary, and I must be getting them their porridge."

After that no one ever heard Mary Macleod speak of Angus. She was a good lass, all agreed, and made no moan; and there was no croft tidier than Scaur-a-van, and because of her it was; and she made butter better than any on Innisròn; and in the isles there was no cheese like the Scaur-a-van cheese.

Had there been any kith or kin of Angus, she would have made them hers. She took the consumptive mother of Uille Ban from Ithona, and kept her safe-havened at Scaur-a-van, till the woman sat up one night in her bed, and cried in a loud voice that Uille Ban was standing by her side and playing a wild air on the strings of her heart, which he had in his hands, and the strings were breaking, she cried. They broke, and Mary envied her, and the whispering joy she would be having with Uille Ban. But Angus had no near kin. Perhaps, she thought, he would miss her the more where he had gone. He had a friend, whom she had never seen. He was a man of Iona, and was namedEachainMacEachainMaclean. He and Angus had been boys in the same boat, and sailed thrice to Iceland together, and once to Peterhead, that maybe was as far or further, or perhaps upon the coast-lands further east. Mary knew little geography, though she could steer by the stars. To this friend she wrote, through the minister, to say that if ever he was in trouble he was to come to her.

It was on the third night after the sinking of theNighean Donnthat Mary walked alone, beyond the shingle beaches, and where the ledges of trap run darkly into deep water. It was a still night and clear. The lambs and ewes were restless in the moonshine; their bleating filled the upper solitudes. A shoal of mackerel made a spluttering splashing sound beyond the skerries outside the haven. The ebb, sucking at the weedy extremes of the ledges, caused a continuous bubbling sound. There was no stir of air, only a breath upon the sea; but, immeasurably remote, frayed clouds, like trailed nets in yellow gulfs of moonlight, shot flame-shaped tongues into the dark, and seemed to lick the stars as these shook in the wind. "No mist to-night," Mary muttered; then, startled by her own words, repeated, and again repeated, "There will be no mist to-night."

Then she stood as though become stone. Before her, on a solitary rock, a great bird sat. It was a heron. In the moonshine its plumage glistened white as foam of the sea; white as one of her lambs it was.

She had never seen, never heard of, a white heron. There was some old Gaelic song—what was it?—no, she could not remember—something about the souls of the dead. The words would not come.

Slowly she advanced. The heron did not stir. Suddenly she fell upon her knees, and reached out her arms, and her hair fell about her shoulders, and her heart beat against her throat, and the grave gave up its sorrow, and she cried—

"Oh, Angus, Angus, my beloved! Angus, Angus, my dear, dear love!"

She heard nothing, saw nothing, felt nothing, knew nothing, till, numbed and weak, she stirred with a cry, for some creeping thing of the sea had crossed her hand. She rose and stared about her. There was nothing to give her fear. The moon rays danced on a glimmering sea-pasture far out upon the water; their lances and javelins flashed and glinted merrily. A dog barked as she crossed the flag-stones at Scaur-a-van, then suddenlybegan a strange furtive baying. She called, "Luath! Luath!"

The dog was silent a moment, then threw its head back and howled, abruptly breaking again into a sustained baying. The echo swept from croft to croft, and wakened every dog upon the isle.

Mary looked back. Slowly circling behind her she saw the white heron. With a cry, she fled into the house.

For three nights thereafter she saw the white heron. On the third she had no fear. She followed the foam-white bird; and when she could not see it, then she followed its wild, plaintive cry. At dawn she was still at Ardfeulan, on the western side of Innisròn; but her arms were round the drowned heart whose pulse she had heard leap so swift in joy, and her lips put a vain warmth against the dear face that was wan as spent foam, and as chill as that.

Three years after that day Mary saw again the white heron. She was alone now, and she was glad, for she thought Angus had come, and she was ready.

Yet neither death nor sorrow happened. Thrice, night after night, she saw the white gleam of nocturnal wings, heard the strange bewildering cry.

It was on the fourth day, when a fierce gale covered the isle with a mist of driving spray. No Innisròn boat was outside the haven; for that, all were glad. But in the late afternoon a cry went from mouth to mouth.

There was a fishing-coble on the skerries! That meant death for all on board, for nothing could be done. The moment came soon. A vast drowning billow leaped forward, and when the cloud of spray had scattered, there was no coble to be seen. Only one man was washed ashore, nigh dead, upon the spar he clung to. His name wasEachainMacEachain, son of a Maclean of Iona.

And that was how Mary Macleod met the friend of Angus, and he a ruined man, and how she put her life to his, and they were made one.

Her man ... yes, he was her man, to whom she was loyal and true, and whom she loved right well for many years. But she knew, and he too knew well, that she had wedded one man in her heart, and that no other could take his place there, then or for ever. She had one husband only, but it was not he to whom she was wed, but Angus, the son of Alasdair—him whom she loved with the deeplove that surpasseth all wisdom of the world that ever was, or is, or shall be.

AndEachainher man lived out his years with her, and was content, though he knew that in her silent heart his wife, who loved him well, had only one lover, one dream, one hope, one passion, one remembrance, one husband.

Glad am I that wherever and whenever I listen intently I can hear the looms of Nature weaving Beauty and Music. But some of the most beautiful things are learned otherwise—by hazard, in the Way of Pain, or at the Gate of Sorrow.

I learned two things on the day when I saw Seumas McIan dead upon the heather. He of whom I speak was the son of Ian McIan Alltnalee, but was known throughout the home straths and the countries beyond as Seumas Dhu, Black James, or, to render the subtler meaning implied in this instance, James the Dark One. I had wondered occasionally at the designation, because Seumas, if not exactly fair, was not dark. But the name was given to him, as I learned later, because, as commonly rumoured, he knew that which he should not have known.

I had been spending some weeks with Alasdair McIan and his wife Silis (who was my foster-sister), at their farm of Ardoch, highin a remote hill country. One night we were sitting before the peats, listening to the wind crying amid the corries, though, ominously as it seemed to us, there was not a breath in the rowan-tree that grew in the sun's way by the house. Silis had been singing, but silence had come upon us. In the warm glow from the fire we saw each other's faces. There the silence lay, strangely still and beautiful, as snow in moonlight. Silis's song was one of theDana Spioradail, known in Gaelic as the Hymn of the Looms. I cannot recall it, nor have I ever heard or in any way encountered it again.

It had a lovely refrain, I know not whether its own or added by Silis. I have heard her chant it to other runes and songs. Now, when too late, my regret is deep that I did not take from her lips more of those sorrowful, strange songs or chants, with their ancient Celtic melodies, so full of haunting sweet melancholy, which she loved so well. It was with this refrain that, after a long stillness, she startled us that October night. I remember the sudden light in the eyes of Alasdair McIan, and the beat at my heart, when, like rain in a wood, her voice fell unawares upon us out of the silence:

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