For twelve years the name of "Fiona Macleod" was one of the mysteries of contemporary literature. The question of "her" identity provoked discussion on both sides of the Atlantic; conjecture at times touched the truth and threatened disclosure. But the secret was loyally guarded by the small circle of friends in whom he had confided. "'Fiona' dies" he was wont to say, "should the secret be found out." These friends sympathised with and respected the author's desire to create for himself, by means of a pseudonym, the necessary seclusion wherein to weave his dreams and visions into outward form; to write a series of Celtic poems, romances and essays different in character from the literary and critical work with which William Sharp had always approached his public.
In a letter to an American friend written in 1893, before he had decided on the use of the pseudonym, he relates: "I am writing a strange Celtic tale called Pharais, wherein the weird charm and terror of the night of tragic significance is brought home to the reader (or I hope so) by a stretch of dew-sweet moonflowers glimmering white through the mirk of a dust laden with sea-mist. Though the actual scene was written a year ago and one or other of the first parts of Pharais, I am going to rewrite it." In 1895 he wrote to the same friend who had received a copy of the book, and who, remembering the statement, was puzzled by the name of the author: "Yes, Pharais is mine. It is a book out of the core of my heart.... Ignored in some quarters, abused in others, and unheeded by the general reader, it has yet had a reception that has made me deeply glad. It is the beginning of my true work. Only one or two know that I am 'Fiona Macleod.'" To the last the secret was carefully guarded for him, until he passed "from the dream of Beauty to Beauty."
In the author's "Foreword" to the Tauchnitz selection of the Fiona Macleod Tales, entitled Wind and Wave, he has set down in explanation what here may be fittingly reprinted. He explains that in certain sections are tales of the old Gaelic and Celtic-Scandinavian life and mythology; that in others there is a blending of Paganism and Christianity; in others again "are tales of the dreaming imagination having their base in old mythology or in a kindred mythopœic source.... They divide broadly into tales of the world that was and tales of the world that is, because the colour and background of the one series are of a day that is past, and past not only for us, but for the forgetting race itself; while the colour and background of the other, if interchangeable, is not of a past, but only of a passing world which lies in essential truth in nature, material or spiritual, the truth of actual reality, and the truth of imaginative reality....
"Many of these tales are of the grey wandering wave of the West, and through each goes the wind of the Gaelic spirit, which everywhere desires infinitude, but in the penury of things as they are turns upon itself to the dim enchantment of dreams. And what are these, whether of a single heart on the braes of sorrow or of the weariness of unnumbered minds in the maze of time and fate, but the dreams of the wavering images of dreams, with which for a thousand years the Gael has met the ignominies and sorrows of a tragical destiny; the intangible merchandise which he continually creates and continually throws away, as the May wind gathers and scatters the gold of the broom."
Elizabeth A. Sharp.
[PHARAIS]
A ROMANCE OF THE ISLES
"Mithich domh triall gu tigh Pharais."
(It is time for me to go up unto the House of Paradise.)
"How many beautiful things have come to us from Pharais."