Campsie, N.B. Hither have I fled from my buccaneering relations. I am seeking shelter in a manse in the midst of a Scotch moor, and the village, half a mile away, is itself five miles from a railway station. Here I can defy Aunt Jessica.
After my conversation with Pasquale, I passed a restless night. My slumbers were haunted by dreams of pirate yachts flying the jolly Roger, on which the skull and crossbones melted grotesquely into a wedding-ring and a true lovers’ knot. I awoke to the conviction that so long as the vessel remained on English waters I could find no security in London. I resolved on flight. But whither?
Verily the high gods must hold me in peculiar favour. The first letter I opened was from old Simon McQuhatty, my present host, a godfather of my mother, who alone of mortals befriended us in the dark days of long ago. He was old and infirm, he wrote, and Gossip Death was waiting for him on the moor; but before he went to join him he would like to see Susan’s boy again. I could come whenever I liked. A telegram from Euston before I started would be sufficient notice. I sent Stenson out with a telegram to say I was starting that very day by the two o’clock train, and I wrote a polite letter to my Aunt Jessica informing her of my regret at not being able to accept her kind invitation as I was summoned to Scotland for an indefinite period.
My old friend’s ministry in the Free Kirk of Scotland is drawing to a close; he has lived in this manse, a stone’s throw from his grave, for fifty years, and the approaching change of habitat will cost him nothing. He will still lie at the foot of his beloved hills, and the purple moorland will spread around him for all eternity, and the smell of the gorse and heather will fill his nostrils as he sleeps. He is a bit of a pagan, old McQuhatty, in spite of Calvin and the Shorter Catechism. I should not wonder if he were the original of the story of the minister who prayed for the “puir Deil.” He planted a rowan tree by his porch when he was first inducted into the manse, and it has grown up with him and he loves it as if it were a human being. He has had many bonny arguments with it, he says, on points of doctrine, and it has brought comfort to him in times of doubt by shivering its delicate leaves and whispering, “Dinna fash yoursel, McQuhatty. The Lord God is a sensible body.” He declares that the words are articulate, and I suspect that in the depths of his heart he believes that there are tongues in trees and books in the running brooks, just as he is convinced that there is good in everything.
He is a ripe and whimsical scholar, and his talk, even in infirm old age, is marked by a Doric virility which has rendered his companionship for these five days as stimulating as the moorland air. How few men have this gift of discharging intellectual invigoration. Indeed, I only know old McQuhatty who has it, and a sportive Providence has carefully excluded mankind from its benefits for half a century. Stay: it once fostered a genius who arose in Campsie, and sent him strung with tonic to Edinburgh to become a poet. But the poor lad drank whisky for two years without cessation, so that he died, and McQuhatty’s inspiration was wasted. What intellectual stimulus can he afford, for instance, to Sandy McGrath, an elder of the kirk whom I saw coming up the brae on Sunday? An old ram stood in the path and, as obstinate as he, refused to budge. And as they looked dourly at each other, I wondered if the ram were dressed in black broadcloth and McGrath in wool, whether either of their mothers would notice the metamorphosis. Yet my host declares that I see with the eyes of a Southron; that the Scotch peasant when he is not drunk is intellectual, and that there is no occasion on which he is not ready for theological disputation.
“But I dinna mind telling you,” he added, “that I’d as lief talk with my rowan tree. It does nae blaze into a conflagration at a comfortable wee bit of false doctrine.”
I should love to stay all the summer with my old friend, It seems that only from such a remote solitude can one view things mundane in the right perspective, and in their true proportion. One would see how important or unimportant portent in the cosmos was the agricultural ant’s dream of three millimetres and an aphis compared with the aspirations of the English labourer. One would justly focus the South African millionaire, Sandy McGrath and the ram, and bring them to their real lowest common denominator. One would even be able to gauge the value of a History of Renaissance Morals. The benefits I should derive from a long sojourn are incalculable, but my new responsibilities call me back to London and its refracting and distorting atmosphere. If I had dwelt here for fifty years I should have perceived that Carlotta was but a speck in the whirlwind of human dust whose ultimate destiny was immaterial. As my five days’ visit, however, has not advanced me to that pitch of wisdom, I am foolishly concerned in my mind as to her welfare, and anxious to dissolve the triumvirate, Miss Griggs, Stenson, and Antoinette, whom I have entrusted with the reins of government.
A month ago, in similar circumstances, I should have railed at Fate and anathematised Carlotta from the tip of her pink toes to the gold and bronze glory of her hair. But I am growing more kindly disposed towards Carlotta, and taking a keen interest in her spiritual development.
An inner voice, an ironical, sardonic inner voice with which there is no arguing, tells me that I am a hypocrite; that an interest in Carlotta’s spiritual development is a nice, comforting, high-sounding phrase which has deluded philosophic guardians of female youth for many generations.
“What does it matter to you whether she has a soul or not,” says the voice, “provided she can babble pleasantly at dinner and play cribbage with you afterwards?”