The True Story Book - Andrew Lang - E-Book

The True Story Book E-Book

Andrew Lang

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Beschreibung

The conception of " The True Story Book " by Mr. Andrew Lang, was an admirable one, for no more fascinating stories of adventure could possibly be devised than some which have been enacted in this work-a-day world. This volume takes the place of Mr. Lang's annual fairy book, and relates strange episodes from the lives of Prince Charlie, Grace Darling, Benvenuto Cellini, Cervantes, Baron Trenck, Cesare Borgia, Cortes, and many another scapegrace and hero. This book is fully illustrated and annotated with a rare extensive biographical sketch of the author, Andrew Lang, written by Sir Edmund Gosse, CB, a contemporary poet and writer.

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The True Story Book

Andrew Lang

Contents:

Andrew Lang (1844-1912)

The True Story Book

Dedication

Introduction

A Boy Among The Red Indians

Casanova's Escape

Adventures On The Findhorn

The Story Of Grace Darling

The 'Shannon' And The 'Chesapeake'

Captain Snelgrave And The Pirates

The Spartan Three Hundred

Prince Charlie's Wanderings

Two Great Matches

The Story Of Kaspar Hauser

An Artist's Adventure

The Tale Of Isandhlwana And Rorke's Drift

How Leif The Lucky Found Vineland The Good

The Escapes Of Cervantes

The Worthy Enterprise Of John Foxe, An Englishman, In Delivering Two Hundred And Sixty-Six Christians Out Of The Captivity Of The Turks At Alexandria, January 3, 1577

Baron Trenck

The Adventure Of John Rawlins

The Chevalier Johnstone's Escape From Culloden

The Adventures Of Lord Pitsligo

The Escape Of Cæsar Borgia From The Castle Of Medina Del Campo

The Kidnapping Of The Princes

The Conquest Of Montezuma's Empire

Adventures Of Bartholomew Portugues, A Pirate

The Return Of The French Freebooters

The True Story Book, A. Lang

Jazzybee Verlag Jürgen Beck

86450 Altenmünster, Loschberg 9

Germany

ISBN: 9783849611187

www.jazzybee-verlag.de

www.facebook.com/jazzybeeverlag

[email protected]

ANDREW LANG (1844-1912)

Biographical Sketch from "Portraits And Sketches" by Edmund Gosse

INVITED to note down some of my recollections of Andrew Lang, I find myself suspended between the sudden blow of his death and the slow development of memory, now extending in unbroken friendship over thirty-five years. The magnitude and multitude of Lang's performances, public and private, during that considerable length of time almost paralyse expression; it is difficult to know where to begin or where to stop. Just as his written works are so extremely numerous as to make a pathway through them a formidable task in bibliography, no one book standing out predominant, so his character, intellectual and moral, was full -of so many apparent inconsistencies, so many pitfalls for rash assertion, so many queer caprices of impulse, that in a whole volume of analysis, which would be tedious, one could scarcely do justice to them all. I will venture to put down, almost at haphazard, what I remember that seems to me to have been overlooked, or inexactly stated, by those who wrote, often very sympathetically, at the moment of his death, always premising that I speak rather of a Lang of from 1877 to 1890, when I saw him very frequently, than of a Lang whom younger people met chiefly in Scotland.

When he died, all the newspapers were loud in proclaiming his "versatility." But I am not sure that he was not the very opposite of versatile. I take "versatile" to mean changeable, fickle, constantly ready to alter direction with the weather-cock. The great instance of versatility in literature is Ruskin, who adopted diametrically different views of the same subject at different times of his life, and defended them with equal ardour. To be versatile seems to be unsteady, variable. But Lang was through his long career singularly unaltered; he never changed his point of view; what he liked and admired as a youth he liked and admired as an elderly man. It is true that his interests and knowledge were vividly drawn along a surprisingly large number of channels, but while there was abundance there does not seem to me to have been versatility. If a huge body of water boils up from a crater, it may pour down a dozen paths, but these will always be the same; unless there is an earthquake, new cascades will not form nor old rivulets run dry. In some authors earthquakes do take place as in Tolstoy, for instance, and in S. T. Coleridge but nothing of this kind was ever manifest in Lang, who was extraordinarily multiform, yet in his varieties strictly consistent from Oxford to the grave. As this is not generally perceived, I will take the liberty of expanding my view of his intellectual development.

To a superficial observer in late life the genius of Andrew Lang had the characteristics which we are in the habit of identifying with precocity. Yet he had not been, as a writer, precocious in his youth. One slender volume of verses represents all that he published in book-form before his thirty-fifth year. No doubt we shall learn in good time what he was doing before he flashed upon the world of journalism in all his panoply of graces, in 1876, at the close of his Merton fellowship. He was then, at all events, the finest finished product of his age, with the bright armour of Oxford burnished on his body to such a brilliance that humdrum eyes could hardly bear the radiance of it. Of the terms behind, of the fifteen years then dividing him from St. Andrews, we know as yet but little; they were years of insatiable acquirement, incessant reading, and talking, and observing gay preparation for a life to be devoted, as no other life in our time has been, to the stimulation of other people's observation and talk and reading. There was no cloistered virtue about the bright and petulant Merton don. He was already flouting and jesting, laughing with Ariosto in the sunshine, performing with a snap of his fingers tasks which might break the back of a pedant, and concealing under an affectation of carelessness a literary ambition which knew no definite bounds.

In those days, and when he appeared for the first time in London, the poet was paramount in him. Jowett is said to have predicted that he would be greatly famous in this line, but I know not what evidence Jowett had before him. Unless I am much mistaken, it was not until Lang left Balliol that his peculiar bent became obvious. Up to that time he had been a promiscuous browser upon books, much occupied, moreover, in the struggle with ancient Greek, and immersed in Aristotle and Homer. But in the early days of his settlement at Merton he began to concentrate his powers, and I think there were certain influences which were instant and far-reaching. Among them one was pre-eminent. When Andrew Lang came up from St. Andrews he had found Matthew Arnold occupying the ancient chair of poetry at Oxford. He was a listener at some at least of the famous lectures which, in 1865, were collected as "Essays in Criticism"; while one of his latest experiences as a Balliol undergraduate was hearing Matthew Arnold lecture on the study of Celtic literature. His conscience was profoundly stirred by "Culture and Anarchy" (1869); his sense of prose-form largely determined by "Friendship's Garland" (1871). I have no hesitation in saying that the teaching and example of Matthew Arnold prevailed over all other Oxford influences upon the intellectual nature of Lang, while, although I think that his personal acquaintance with Arnold was very slight, yet in his social manner there was, in early days, not a little imitation of Arnold's aloofness and superfine delicacy of address. It was unconscious, of course, and nothing would have enraged Lang more than to have been accused of "imitating Uncle Matt."

The structure which his own individuality now began to build on the basis supplied by the learning of Oxford, and in particular by the study of the Greeks, and "dressed" by courses of Matthew Arnold, was from the first eclectic. Lang eschewed as completely what was not sympathetic to him as he assimilated what was attractive to him. Those who speak of his "versatility" should recollect what large tracts of the literature of the world, and even of England, existed outside the dimmest apprehension of Andrew Lang. It is, however, more useful to consider what he did apprehend; and there were two English books, published in his Oxford days, which permanently impressed him: one of these was "The Earthly Paradise," the other D. G. Rossetti's " Poems." In after years he tried to divest himself of the traces of these volumes, but he had fed upon their honey-dew and it had permeated his veins.

Not less important an element in the garnishing of a mind already prepared for it by academic and aesthetic studies was the absorption of the romantic part of French literature. Andrew Lang in this, as in everything else, was selective. He dipped into the wonderful lucky-bag of France wherever he saw the glitter of romance. Hence his approach, in the early seventies, was threefold: towards the mediaeval lais and chansons, towards the sixteenth-century Pleiade, and towards the school of which Victor Hugo was the leader in the nineteenth century. For a long time Ronsard was Lang's poet of intensest predilection; and I think that his definite ambition was to be the Ronsard of modern England, introducing a new poetical dexterity founded on a revival of pure humanism. He had in those days what he lost, or at least dispersed, in the weariness and growing melancholia of later years a splendid belief in poetry as a part of the renown of England, as a heritage to be received in reverence from our fathers, and to be passed on, if possible, in a brighter flame. This honest and beautiful ambition to shine as one of the permanent benefactors to national verse, in the attitude so nobly sustained four hundred years ago by Du Bellay and Ronsard, was unquestionably felt by Andrew Lang through his bright intellectual April, and supported him from Oxford times until 1882, when he published " Helen of Troy." The cool reception of that epic by the principal judges of poetry caused him acute disappointment, and from that time forth he became less eager and less serious as a poet, more and more petulantly expending his wonderful technical gift on fugitive subjects. And here again, when one comes to think of it, the whole history repeated itself, since in " Helen of Troy " Lang simply suffered as Ronsard had done in the "Franciade." But the fact that 1882 was his year of crisis, and the tomb of his brightest ambition, must be recognised by every one who closely followed his fortunes at that time. Lang's habit of picking out of literature and of life the plums of romance, and these alone, comes to be, to the dazzled observer of his extraordinarily vivid intellectual career, the principal guiding line. This determination to dwell, to the exclusion of all other sides of any question, on its romantic side is alone enough to rebut the charge of versatility. Lang was in a sense encyclopaedic; but the vast dictionary of his knowledge had blank pages, or pages pasted down, on which he would not, or could not, read what experience had printed. Absurd as it sounds, there was always something maidenly about his mind, and he glossed over ugly matters, sordid and dull conditions, so that they made no impression whatever upon him. He had a trick, which often exasperated his acquaintances, of declaring that he had " never heard " of things that everybody else was very well aware of. He had " never heard the name " of people he disliked, of books that he thought tiresome, of events that bored him; but, more than this, he used the formula for things and persons whom he did not wish to discuss. I remember meeting in the street a famous professor, who advanced with uplifted hands, and greeted me with " What do you think Lang says now? That he has never heard of Pascal! " This merely signified that Lang, not interested (at all events for the moment) in Pascal nor in the professor, thus closed at once all possibility of discussion.

It must not be forgotten that we have lived to see him, always wonderful indeed, and always passionately devoted to perfection and purity, but worn, tired, harassed by the unceasing struggle, the lifelong slinging of sentences from that inexhaustible ink-pot. In one of the most perfect of his poems, " Natural Theology," Lang speaks of Cagn, the great hunter, who once was kind and good, but who was spoiled by fighting many things. Lang was never " spoiled," but he was injured; the surface of the radiant coin was rubbed by the vast and interminable handling of journalism. He was jaded by the toil of writing many things. Hence it is not possible but that those who knew him intimately in his later youth and early middle-age should prefer to look back at those years when he was the freshest, the most exhilarating figure in living literature, when a star seemed to dance upon the crest of his already silvering hair. Baudelaire exclaimed of Theophile Gautier: " Homme heureux! homme digne d'envie! il n'a jamais aimé que le Beau!" and of Andrew Lang in those brilliant days the same might have been said. As long as he had confidence in beauty he was safe and strong; and much that, with all affection and all respect, we must admit was rasping and disappointing in his attitude to literature in his later years, seems to have been due to a decreasing sense of confidence in the intellectual sources of beauty. It is dangerous, in the end it must be fatal, to sustain the entire structure of life and thought on the illusions of romance. But that was what Lang did he built his house upon the rainbow.

The charm of Andrew Lang's person and company was founded upon a certain lightness, an essential gentleness and elegance which were relieved by a sharp touch; just as a very dainty fruit may be preserved from mawkishness by something delicately acid in the rind of it. His nature was slightly inhuman; it was unwise to count upon its sympathy beyond a point which was very easily reached in social intercourse. If any simple soul showed an inclination, in eighteenth-century phrase, to " repose on the bosom " of Lang, that support was immediately withdrawn, and the confiding one fell among thorns. Lang was like an Angora cat, whose gentleness and soft fur, and general aspect of pure amenity, invite to caresses, which are suddenly met by the outspread paw with claws awake. This uncertain and freakish humour was the embarrassment of his friends, who, however, were preserved from despair by the fact that no malice was meant, and that the weapons were instantly sheathed again in velvet. Only, the instinct to give a sudden slap, half in play, half in fretful caprice, was incorrigible. No one among Lang's intimate friends but had suffered from this feline impulse, which did not spare even the serenity of Robert Louis Stevenson. But, tiresome as it sometimes was, this irritable humour seldom cost Lang a friend who was worth preserving. Those who really knew him recognised that he was always shy and usually tired.

His own swift spirit never brooded upon an offence, and could not conceive that any one else should mind what he himself minded so little and forgot so soon. Impressions swept over him very rapidly, and injuries passed completely out of his memory. Indeed, all his emotions were too fleeting, and in this there was something fairy-like; quick and keen and blithe as he was, he did not seem altogether like an ordinary mortal, nor could the appeal to gross human experience be made to him with much chance of success. This, doubtless, is why almost all imaginative literature which is founded upon the darker parts of life, all squalid and painful tragedy, all stories that " don't end well" all religious experiences, all that is not superficial and romantic, was irksome to him. He tried sometimes to reconcile his mind to the consideration of real life; he concentrated his matchless powers on it; but he always disliked it. He could persuade himself to be partly just to Ibsen or Hardy or Dostoieffsky, but what he really enjoyed was Dumas pêre, because that fertile romance-writer rose serene above the phenomena of actual human experience. We have seen more of this type in English literature than the Continental nations have in theirs, but even we have seen no instance of its strength and weakness so eminent as Andrew Lang. He was the fairy in our midst, the wonder-working, incorporeal, and tricksy fay of letters, who paid for all his wonderful gifts and charms by being not quite a man of like passions with the rest of us. In some verses which he scribbled to R.L.S. and threw away, twenty years ago, he acknowledged this unearthly character, and, speaking of the depredations of his kin, he said:

Faith, they might steal me, w? ma will,

And, ken'd I ony fairy hill

I#d lay me down there, snod and still,

Their land to win;

For, man, I maistly had my fill

O' this world's din

His wit had something disconcerting in its impishness. Its rapidity and sparkle were dazzling, but it was not quite human; that is to say, it conceded too little to the exigencies of flesh and blood. If we can conceive a seraph being fanny, it would be in the manner of Andrew Lang. Moreover, his wit usually danced over the surface of things, and rarely penetrated them. In verbal parry, in ironic misunderstanding, in breathless agility of topsy-turvy movement, Lang was like one of Milton's " yellow-skirted fays," sporting with the helpless, moon-bewildered traveller. His wit often had a depressing, a humiliating effect, against which one's mind presently revolted. I recollect an instance which may be thought to be apposite: I was passing through a phase of enthusiasm for Emerson, whom Lang very characteristically detested, and I was so ill-advised as to show him the famous epigram called " Brahma." Lang read it with a snort of derision (it appeared to be new to him), and immediately he improvised this parody:

If the wild bowler thinks he bowls,

Or if the batsman thinks he's bowled,

They know not, poor misguided souls,

They, too, shall perish unconsoled.

I am the batsman and the bat,

I am the bowler and the ball,

The umpire, the pavilion cat,

The roller, pitch and stumps, and all

This would make a pavilion cat laugh, and I felt that Emerson was done for. But when Lang had left me, and I was once more master of my mind, I reflected that the parody was but a parody, wonderful for its neatness and quickness, and for its seizure of what was awkward in the roll of Emerson's diction, but essentially superficial. However, what would wit be if it were profound? I must leave it there, feeling that I have not explained why Lang's extraordinary drollery in conversation so often left on the memory a certain sensation of distress.

But this was not the characteristic of his humour at its best, as it was displayed throughout the happiest period of his work. If, as seems possible, it is as an essayist that he will ultimately take his place in English literature, this element will continue to delight fresh generations of enchanted readers. I cannot imagine that the preface to his translation of " Theocritus," "Letters to Dead Authors," "In the Wrong Paradise," " Old Friends," and " Essays in Little " will ever lose their charm; but future admirers will have to pick their way to them through a tangle of history and anthropology and mythology, where there may be left no perfume and no sweetness. I am impatient to see this vast mass of writing reduced to the limits of its author's delicate, true, but somewhat evasive and ephemeral. genius. However, as far as the circumstances of his temperament permitted, Andrew Lang has left with us the memory of one of our most surprising contemporaries, a man of letters who laboured without cessation from boyhood to the grave, who pursued his ideal with indomitable activity and perseverance, and who was never betrayed except by the loftiness of his own endeavour. Lang's only misfortune was not to be completely in contact with life, and his work will survive exactly where he was most faithful to his innermost illusions.

THE TRUE STORY BOOK

DEDICATION

TO FRANCIS McCUNN

You like the things I used to like,The things I'm fond of still,The sound of fairy wands that strikeMen into beasts at will;The cruel stepmother, the fairStepdaughter, kind and leal,The bull and bear so debonair,The trenchant fairy steel.You love the world where brute and fishConverse with man and bird,Where dungeons open at a wish,And seas dry at a word.That merry world to-day we leave,We list an ower-true tale,Of hearts that sore for Charlie grieve,When handsome princes fail,Of gallant races overthrown,Of dungeons ill to climb,There's no such tale of trouble known,In all the fairy time.There Montezuma still were king,There Charles would wear the crown,And there the Highlanders would dingThe Hanoverian down:In Fairyland the Rightful CauseIs never long a-winning,In Fairyland the fairy lawsAre prompt to punish sinning:For Fairyland's the land of joy,And this the world of pain,So back to Fairyland, my boy,We'll journey once again!

INTRODUCTION

It is not without diffidence that the editor offers The True Story Book to children. We have now given them three fairy books, and their very kind and flattering letters to the editor prove, not only that they like the three fairy books, but that they clamour for more. What disappointment, then, to receive a volume full of adventures which actually happened to real people! There is not a dragon in the collection, nor even a giant; witches, here, play no part, and almost all the characters are grown up. On the other hand, if we have no fairies, we have princes in plenty, and a sweeter young prince than Tearlach (as far as this part of his story goes) the editor flatters himself that you shall nowhere find, not in Grimm, or Dasent, or Perrault. Still, it cannot be denied that true stories are not so good as fairy tales. They do not always end happily, and, what is worse, they do remind a young student of lessons and schoolrooms. A child may fear that he is being taught under a specious pretence of diversion, and that learning is being thrust on him under the disguise of entertainment. Prince Charlie and Cortés may be asked about in examinations, whereas no examiner has hitherto set questions on 'Blue Beard,' or 'Heart of Ice,' or 'The Red Etin of Ireland.' There is, to be honest, no way of getting over this difficulty. But the editor vows that he does not mean to teach anybody, and he has tried to mix the stories up so much that no clear and consecutive view of history can possibly be obtained from them; moreover, when history does come in, it is not the kind of history favoured most by examiners. They seldom set questions on the conquest of Mexico, for example.

That is a very long story, but, to the editor's taste, it is simply the best true story in the world, the most unlikely, and the most romantic. For who could have supposed that the new-found world of the West held all that wealth of treasure, emeralds and gold, all those people, so beautiful and brave, so courteous and cruel, with their terrible gods, hideous human sacrifices, and almost Christian prayers? That a handful of Spaniards, themselves mistaken for children of a white god, should have crossed the sea, should have found a lovely lady, as in a fairy tale, ready to lead them to victory, should have planted the cross on the shambles of Huitzilopochtli, after that wild battle on the temple crest, should have been driven in rout from, and then recaptured, the Venice of the West, the lake city of Mexico—all this is as strange, as unlooked for, as any story of adventures in a new planet could be. No invention of fights and wanderings in Noman's land, no search for the mines of Solomon the king, can approach, for strangeness and romance, this tale, which is true, and vouched for by Spanish conquerors like Bernal Diaz, and by native historians like Ixtlilochitl, and by later missionaries like Sahagun. Cortés is the great original of all treasure-hunters and explorers in fiction, and here no feigned tale can be the equal of the real. As Mr. Prescott's admirable history is not a book much read by children (nor even by 'grown-ups' for that matter), the editor hopes children will be pleased to find the 'Adventures in Anahuac' in this collection. Miss Edgeworth tells us in Orlandino how much the tale delighted the young before Mr. Prescott wrote that excellent narrative of the world's chief adventure. May it please still, as it did when the century was young!

The adventures of Prince Charlie are already known, in part, to boys and girls who have read the Tales of a Grandfather, for pleasure and not as a school book. But here Mrs. McCunn has treated of them at greater length and more minutely. The source, here, is in these seven brown octavo volumes, all written in the closest hand, which are a treasure of the Advocates' Library in Edinburgh. The author is Mr. Forbes, a bishop of the persecuted Episcopalian Church in Scotland. Mr. Forbes collected his information very carefully, closely comparing the narratives of the various actors in the story. Into the boards of his volumes are fastened a scrap of the Prince's tartan waistcoat, a rag from his sprigged calico dress, a bit of his brogues—a twopenny treasure that has been wept and prayed over by the faithful. Nobody, in a book for children, would have the heart to tell the tale of the Prince's later years, of a moody, heart-broken, degraded exile. But, in the hills and the isles, bating a little wilfulness and foolhardiness, and the affair of the broken punch-bowl, Prince Charles is a model for princes and all men, brave, gay, much-enduring, good-humoured, kind, royally courteous, and considerate, even beyond what may be gathered from this part of the book, while the loyalty of the Highlanders (as in the case of Mackinnon, flogged nearly to death) was proof against torture as well as against gold. It is the Sobieski strain, not the Stuart, that we here admire in Prince Charles; it is a piety, a loyalty, a goodness like Gordon's that we revere in old Lord Pitsligo in another story.

Many of the tales are concerned with fighting, for that is the most dramatic part of mortal business. These English captives who retake a ship from the Turks, these heroes of the Shannon and the Chesapeake, were doubtless good men and true in all their lives, but the light of history only falls on them in war. The immortal Three Hundred of Thermopylæ would also have been unknown, had they not died, to a man, for the sake of the honour of Lacedæmon. The editor conceives that it would have been easy to give more 'local colour' to the sketch of Thermopylæ: to have dealt in description of the Immortals, drawn from the friezes in Susa, lately discovered by French enterprise. But the story is Greek, and the Greeks did not tell their stories in that way, but with a simplicity almost bald. Yet who dare alter and 'improve' the narrative of Herodotus? In another most romantic event, the finding of Vineland the Good, by Leif the Lucky, our materials are vague with the vagueness of a dream. Later fancy has meddled with the truth of the saga. English readers, no doubt, best catch the charm of the adventure in Mr. Rudyard Kipling's astonishingly imaginative tale called 'The Best Story in the World.' For the account of Isandhlwana, and Rorke's Drift, 'an ower-true tale,' the editor has to thank his friend Mr. Rider Haggard, who was in South Africa at the time of the disaster, and who has generously given time and labour to the task of ascertaining, as far as it can be ascertained, the exact truth of the melancholy, but, finally, not inglorious, business. The legend of 'Two Great Cricket Matches' is taken, in part, from Lillywhite's scores, and Mr. Robert Lyttelton's spirited pages in the 'Badminton' book of Cricket. The second match the editor writes of 'as he who saw it,' to quote Caxton on Dares Phrygius. These legends prove that a match is never lost till it is won.

Some of the True Stories contain, we may surmise, traces of the imaginative faculty. The escapes of Benvenuto Cellini, of Trenck, and of Casanova must be taken as the heroes chose to report them; Benvenuto and Casanova have no firm reputation for veracity. Again, the escape of Cæsar Borgia is from a version handed down by the great Alexandre Dumas, and we may surmise that Alexandre allowed it to lose nothing in the telling; he may have 'given it a sword and a cocked hat,' as was Sir Walter's wont. About Kaspar Hauser's mystery we can hardly speak of 'the truth,' for the exact truth will never be known. The depositions of the earliest witnesses were not taken at once; some witnesses altered their evidence in later years; parts of the records of Nuremberg are lost in suspicious circumstances. The Duchess of Cleveland's book, Kaspar Hauser, is written in defence of her father, Lord Stanhope. The charges against Lord Stanhope, that he aided in, or connived at, the slaying of Kaspar, because Kaspar was the true heir of the House of Baden—are as childish as they are wicked. But the Duchess hardly allows for the difficulties in which we find ourselves if we regard Kaspar as absolutely and throughout an impostor. This, however, is not the place to discuss an historical mystery; this 'true story' is told as a romance founded on fact; the hypothesis that Kaspar was a son and heir of the house of Baden seems, to the editor, to be absolutely devoid of evidence.

To Madame Von Platt Stuart the author owes permission to quote the striking adventures of her father, or of her uncle, on the flooded Findhorn. The Lays of the Deer Forest, which contain this tale in the volume of notes, were written by John Sobieski Stuart, and by Charles Edward Stuart, and the editor is uncertain as to which of those gentlemen was the hero of these perilous crossings of the Highland river. Many other good tales, legends, and studies of natural history and of Highland manners may be found in the Lays of the Deer Forest, apart from the curious interest of the poems. On the whole, with certain exceptions, the editor has tried to find true stories rather out of the beaten paths of history; the narrative of John Tanner, for instance, is probably true, but the book in which his adventures were published is now rather difficult to procure. For 'A Boy among the Red Indians,' 'Two Cricket Matches,' 'The Spartan Three Hundred,' 'The Finding of Vineland the Good,' and 'The Escapes of Lord Pitsligo,' the editor is himself responsible, as far as they do not consist of extracts from the original sources. Miss May Kendall translated or adapted Casanova's escape and the piratical and Algerine tales. Mrs. Lang reduced the narrative of the Chevalier Johnstone, and did the escapes of Cæsar Borgia, of Trenck, and Cervantes, while Miss Blackley renders that of Benvenuto Cellini. Mrs. McCunn, as already said, compiled from the sources indicated the Adventures of Prince Charles, and she tells the story of Grace Darling; the contemporary account is, unluckily, rather meagre. Miss Alleyne did 'The Kidnapping of the Princes,' Mrs. Plowden the 'Story of Kaspar Hauser.' Miss Wright reduced the Adventures of Cortés from Prescott, and Mr. Rider Haggard has already been mentioned in connection with Isandhlwana.

Here the editor leaves The True Story Book to the indulgence of children, explaining, once more, that his respect for their judgment is very great, and that he would not dream of imposing lessons on them, in the shape of a Christmas book. No, lessons are one thing, and stories are another. But though fiction is undeniably stranger and more attractive than truth, yet true stories are also rather attractive and strange, now and then. And, after all, we may return once more to Fairyland, after this excursion into the actual workaday world.

A BOY AMONG THE RED INDIANS

THE earliest event of my life which I distinctly remember (says John Tanner) is the death of my mother. This happened when I was two years old, and many of the attending circumstances made so deep an impression that they are still fresh in my memory. I cannot recollect the name of the settlement at which we lived, but I have since learned it was on the Kentucky River, at a considerable distance from the Ohio.

My father, whose name was John Tanner, was an emigrant from Virginia, and had been a clergyman.

When about to start one morning to a village at some distance, he gave, as it appeared, a strict charge to my sisters, Agatha and Lucy, to send me to school; but this they neglected to do until afternoon, and then, as the weather was rainy and unpleasant, I insisted on remaining at home. When my father returned at night, and found that I had been at home all day, he sent me for a parcel of small canes, and flogged me much more severely than I could suppose the offence merited. I was displeased with my sisters for attributing all the blame to me, when they had neglected even to tell me to go to school in the forenoon. From that time, my father's house was less like home to me, and I often thought and said, 'I wish I could go and live among the Indians.'

One day we went from Cincinnati to the mouth of the Big Miami, opposite which we were to settle. Here was some cleared land, and one or two log cabins, but they had been deserted on account of the Indians. My father rebuilt the cabins, and inclosed them with a strong picket. It was early in the spring when we arrived at the mouth of the Big Miami, and we were soon engaged in preparing a field to plant corn. I think it was not more than ten days after our arrival, when my father told us in the morning, that, from the actions of the horses, he perceived there were Indians lurking about in the woods, and he said to me, 'John, you must not go out of the house to-day.' After giving strict charge to my stepmother to let none of the little children go out, he went to the field, with the negroes, and my elder brother, to drop corn.

Three little children, besides myself, were left in the house with my stepmother. To prevent me from going out, my stepmother required me to take care of the little child, then not more than a few months old; but as I soon became impatient of confinement, I began to pinch my little brother, to make him cry. My mother, perceiving his uneasiness, told me to take him in my arms and walk about the house; I did so, but continued to pinch him. My mother at length took him from me to nurse him. I watched my opportunity, and escaped into the yard; thence through a small door in the large gate of the wall into the open field. There was a walnut-tree at some distance from the house, and near the side of the field where I had been in the habit of finding some of the last year's nuts. To gain this tree without being seen by my father and those in the field, I had to use some precaution. I remember perfectly well having seen my father, as I skulked towards the tree; he stood in the middle of the field, with his gun in his hand, to watch for Indians, while the others were dropping corn. As I came near the tree, I thought to myself, 'I wish I could see these Indians.' I had partly filled with nuts a straw hat which I wore, when I heard a crackling noise behind me; I looked round, and saw the Indians; almost at the same instant, I was seized by both hands, and dragged off betwixt two. One of them took my straw hat, emptied the nuts on the ground, and put it on my head. The Indians who seized me were an old man and a young one; these were, as I learned subsequently, Manito-o-geezhik, and his son Kish-kau-ko.

After I saw myself firmly seized by both wrists by the two Indians, I was not conscious of anything that passed for a considerable time. I must have fainted, as I did not cry out, and I can remember nothing that happened to me until they threw me over a large log, which must have been at a considerable distance from the house. The old man I did not now see; I was dragged along between Kish-kau-ko and a very short thick man. I had probably made some resistance, or done something to irritate this last, for he took me a little to one side, and drawing his tomahawk, motioned to me to look up. This I plainly understood, from the expression of his face, and his manner, to be a direction for me to look up for the last time, as he was about to kill me. I did as he directed, but Kish-kau-ko caught his hand as the tomahawk was descending, and prevented him from burying it in my brains. Loud talking ensued between the two. Kish-kau-ko presently raised a yell: the old man and four others answered it by a similar yell, and came running up. I have since understood that Kish-kau-ko complained to his father that the short man had made an attempt to kill his little brother, as he called me. The old chief, after reproving him, took me by one hand, and Kish-kau-ko by the other and dragged me betwixt them, the man who had threatened to kill me, and who was now an object of terror to me, being kept at some distance. I could perceive, as I retarded them somewhat in their retreat, that they were apprehensive of being overtaken; some of them were always at some distance from us.

It was about one mile from my father's house to the place where they threw me into a hickory-bark canoe, which was concealed under the bushes, on the bank of the river. Into this they all seven jumped, and immediately crossed the Ohio, landing at the mouth of the Big Miami, and on the south side of that river. Here they abandoned their canoe, and stuck their paddles in the ground, so that they could be seen from the river. At a little distance in the woods they had some blankets and provisions concealed; they offered me some dry venison and bear's grease, but I could not eat. My father's house was plainly to be seen from the place where we stood; they pointed at it, looked at me, and laughed, but I have never known what they said.

After they had eaten a little, they began to ascend the Miami, dragging me along as before.

It must have been early in the spring when we arrived at Sau-ge-nong, for I can remember that at this time the leaves were small, and the Indians were about planting their corn. They managed to make me assist at their labours, partly by signs, and partly by the few words of English old Manito-o-geezhik could speak. After planting, they all left the village, and went out to hunt and dry meat. When they came to their hunting-grounds, they chose a place where many deer resorted, and here they began to build a long screen like a fence; this they made of green boughs and small trees. When they had built a part of it, they showed me how to remove the leaves and dry brush from that side of it to which the Indians were to come to shoot the deer. In this labour I was sometimes assisted by the squaws and children, but at other times I was left alone. It now began to be warm weather, and it happened one day that, having been left alone, as I was tired and thirsty, I fell asleep. I cannot tell how long I slept, but when I began to awake, I thought I heard someone crying a great way off. Then I tried to raise up my head, but could not. Being now more awake, I saw my Indian mother and sister standing by me, and perceived that my face and head were wet. The old woman and her daughter were crying bitterly, but it was some time before I perceived that my head was badly cut and bruised. It appears that, after I had fallen asleep, Manito-o-geezhik, passing that way, had perceived me, had tomahawked me, and thrown me in the bushes; and that when he came to his camp he had said to his wife, 'Old woman, the boy I brought you is good for nothing; I have killed him; you will find him in such a place.' The old woman and her daughter having found me, discovered still some signs of life, and had stood over me a long time, crying, and pouring cold water on my head, when I waked. In a few days I recovered in some measure from this hurt, and was again set to work at the screen, but I was more careful not to fall asleep; I endeavoured to assist them at their labours, and to comply in all instances with their directions, but I was notwithstanding treated with great harshness, particularly by the old man, and his two sons She-mung and Kwo-tash-e. While we remained at the hunting camp, one of them put a bridle in my hand, and pointing in a certain direction motioned me to go. I went accordingly, supposing he wished me to bring a horse: I went and caught the first I could find, and in this way I learned to discharge such services as they required of me.

I had been about two years at Sau-ge-nong, when a great council was called by the British agents at Mackinac. This council was attended by the Sioux, the Winnebagoes, the Menomonees, and many remote tribes, as well as by the Ojibbeways, Ottawwaws, &c. When old Manito-o-geezhik returned from this council, I soon learned that he had met there his kinswoman, Net-no-kwa, who, notwithstanding her sex, was then regarded as principal chief of the Ottawwaws. This woman had lost her son, of about my age, by death; and, having heard of me, she wished to purchase me to supply his place. My old Indian mother, the Otter woman, when she heard of this, protested vehemently against it. I heard her say, 'My son has been dead once, and has been restored to me; I cannot lose him again.' But these remonstrances had little influence when Net-no-kwa arrived with plenty of whisky and other presents. She brought to the lodge first a ten-gallon keg of whisky, blankets, tobacco, and other articles of great value. She was perfectly acquainted with the dispositions of those with whom she had to negotiate. Objections were made to the exchange until the contents of the keg had circulated for some time; then an additional keg, and a few more presents, completed the bargain, and I was transferred to Net-no-kwa. This woman, who was then advanced in years, was of a more pleasing aspect than my former mother. She took me by the hand, after she had completed the negotiation with my former possessors, and led me to her own lodge, which stood near. Here I soon found I was to be treated more indulgently than I had been. She gave me plenty of food, put good clothes upon me, and told me to go and play with her own sons. We remained but a short time at Sau-ge-nong. She would not stop with me at Mackinac, which we passed in the night, but ran along to Point St. Ignace, where she hired some Indians to take care of me, while she returned to Mackinac by herself, or with one or two of her young men. After finishing her business at Mackinac, she returned, and, continuing on our journey, we arrived in a few days at Shab-a-wy-wy-a-gun.

The husband of Net-no-kwa was an Ojibbeway of Red River, called Taw-ga-we-ninne, the hunter. He was seventeen years younger than Net-no-kwa, and had turned off a former wife on being married to her. Taw-ga-we-ninne was always indulgent and kind to me, treating me like an equal, rather than as a dependent. When speaking to me, he always called me his son. Indeed, he himself was but of secondary importance in the family, as everything belonged to Net-no-kwa, and she had the direction in all affairs of any moment. She imposed on me, for the first year, some tasks. She made me cut wood, bring home game, bring water, and perform other services not commonly required of the boys of my age; but she treated me invariably with so much kindness that I was far more happy and content than I had been in the family of Manito-o-geezhik. She sometimes whipped me, as she did her own children: but I was not so severely and frequently beaten as I had been before.

Early in the spring, Net-no-kwa and her husband, with their family, started to go to Mackinac. They left me, as they had done before, at Point St. Ignace, as they would not run the risk of losing me by suffering me to be seen at Mackinac. On our return, after we had gone twenty-five or thirty miles from Point St. Ignace, we were detained by contrary winds at a place called Me-nau-ko-king, a point running out into the lake. Here we encamped with some other Indians, and a party of traders. Pigeons were very numerous in the woods, and the boys of my age, and the traders, were busy shooting them. I had never killed any game, and, indeed, had never in my life discharged a gun. My mother had purchased at Mackinac a keg of powder, which, as they thought it a little damp, was here spread out to dry. Taw-ga-we-ninne had a large horseman's pistol; and, finding myself somewhat emboldened by his indulgent manner toward me, I requested permission to go and try to kill some pigeons with the pistol. My request was seconded by Net-no-kwa, who said, 'It is time for our son to begin to learn to be a hunter.' Accordingly, my father, as I called Taw-ga-we-ninne, loaded the pistol and gave it to me, saying, 'Go, my son, and if you kill anything with this, you shall immediately have a gun and learn to hunt.' Since I have been a man, I have been placed in difficult situations; but my anxiety for success was never greater than in this, my first essay as a hunter. I had not gone far from the camp before I met with pigeons, and some of them alighted in the bushes very near me. I cocked my pistol, and raised it to my face, bringing the breech almost in contact with my nose. Having brought the sight to bear upon the pigeon, I pulled trigger, and was in the next instant sensible of a humming noise, like that of a stone sent swiftly through the air. I found the pistol at the distance of some paces behind me, and the pigeon under the tree on which he had been sitting. My face was much bruised, and covered with blood. I ran home, carrying my pigeon in triumph. My face was speedily bound up; my pistol exchanged for a fowling-piece; I was accoutred with a powder-horn, and furnished with shot, and allowed to go out after birds. One of the young Indians went with me, to observe my manner of shooting. I killed three more pigeons in the course of the afternoon, and did not discharge my gun once without killing. Henceforth I began to be treated with more consideration, and was allowed to hunt often, that I might become expert.

Game began to be scarce, and we all suffered from hunger. The chief man of our band was called As-sin-ne-boi-nainse (the Little Assinneboin), and he now proposed to us all to move, as the country where we were was exhausted. The day on which we were to commence our removal was fixed upon, but before it arrived our necessities became extreme. The evening before the day on which we intended to move my mother talked much of all our misfortunes and losses, as well as of the urgent distress under which we were then labouring. At the usual hour I went to sleep, as did all the younger part of the family; but I was wakened again by the loud praying and singing of the old woman, who continued her devotions through great part of the night. Very early on the following morning she called us all to get up, and put on our moccasins, and be ready to move. She then called Wa-me-gon-a-biew to her, and said to him, in rather a low voice, 'My son, last night I sung and prayed to the Great Spirit, and when I slept, there came to me one like a man, and said to me, "Net-no-kwa, to-morrow you shall eat a bear. There is, at a distance from the path you are to travel to-morrow, and in such a direction" (which she described to him), "a small round meadow, with something like a path leading from it; in that path there is a bear." Now, my son, I wish you to go to that place, without mentioning to anyone what I have said, and you will certainly find the bear, as I have described to you.' But the young man, who was not particularly dutiful, or apt to regard what his mother said, going out of the lodge, spoke sneeringly to the other Indians of the dream. 'The old woman,' said he, 'tells me we are to eat a bear to-day; but I do not know who is to kill it.' The old woman, hearing him, called him in, and reproved him; but she could not prevail upon him to go to hunt.

I had my gun with me, and I continued to think of the conversation I had heard between my mother and Wa-me-gon-a-biew respecting her dream. At length I resolved to go in search of the place she had spoken of, and without mentioning to anyone my design, I loaded my gun as for a bear, and set off on our back track. I soon met a woman belonging to one of the brothers of Taw-ga-we-ninne, and of course my aunt. This woman had shown little friendship for us, considering us as a burthen upon her husband, who sometimes gave something for our support; she had also often ridiculed me. She asked me immediately what I was doing on the path, and whether I expected to kill Indians, that I came there with my gun. I made her no answer; and thinking I must be not far from the place where my mother had told Wa-me-gon-a-biew to leave the path, I turned off, continuing carefully to regard all the directions she had given. At length I found what appeared at some former time to have been a pond. It was a small, round, open place in the woods, now grown up with grass and small bushes. This I thought must be the meadow my mother had spoken of; and examining around it, I came to an open space in the bushes, where, it is probable, a small brook ran from the meadow; but the snow was now so deep that I could see nothing of it. My mother had mentioned that, when she saw the bear in her dream, she had, at the same time, seen a smoke rising from the ground. I was confident this was the place she had indicated, and I watched long, expecting to see the smoke; but, wearied at length with waiting, I walked a few paces into the open place, resembling a path, when I unexpectedly fell up to my middle in the snow. I extricated myself without difficulty, and walked on; but, remembering that I had heard the Indians speak of killing bears in their holes, it occurred to me that it might be a bear's hole into which I had fallen, and, looking down into it, I saw the head of a bear lying close to the bottom of the hole. I placed the muzzle of my gun nearly between his eyes and discharged it. As soon as the smoke cleared away, I took a piece of stick and thrust it into the eyes and into the wound in the head of the bear, and, being satisfied that he was dead, I endeavoured to lift him out of the hole; but being unable to do this, I returned home, following the track I had made in coming out. As I came near the camp, where the squaws had by this time set up the lodges, I met the same woman I had seen in going out, and she immediately began again to ridicule me. 'Have you killed a bear, that you come back so soon, and walk so fast?' I thought to myself, 'How does she know that I have killed a bear?' But I passed by her without saying anything, and went into my mother's lodge. After a few minutes, the old woman said, 'My son, look in that kettle, and you will find a mouthful of beaver meat, which a man gave me since you left us in the morning. You must leave half of it for Wa-me-gon-a-biew, who has not yet returned from hunting, and has eaten nothing to-day.' I accordingly ate the beaver meat, and when I had finished it, observing an opportunity when she stood by herself, I stepped up to her, and whispered in her ear, 'My mother, I have killed a bear.' 'What do you say, my son?' said she. 'I have killed a bear.' 'Are you sure you have killed him?' 'Yes.' 'Is he quite dead?' 'Yes.' She watched my face for a moment, and then caught me in her arms, hugging and kissing me with great earnestness, and for a long time. I then told her what my aunt had said to me, both going and returning, and this being told to her husband when he returned, he not only reproved her for it, but gave her a severe flogging. The bear was sent for, and, as being the first I had killed, was cooked all together, and the hunters of the whole band invited to feast with us, according to the custom of the Indians. The same day one of the Crees killed a bear and a moose, and gave a large share of the meat to my mother.

One winter I hunted for a trader called by the Indians Aneeb, which means an elm-tree. As the winter advanced, and the weather became more and more cold, I found it difficult to procure as much game as I had been in the habit of supplying, and as was wanted by the trader. Early one morning, about mid-winter, I started an elk. I pursued until night, and had almost overtaken him; but hope and strength failed me at the same time. What clothing I had on me, notwithstanding the extreme coldness of the weather, was drenched with sweat. It was not long after I turned towards home that I felt it stiffening about me. My leggings were of cloth, and were torn in pieces in running through the bush. I was conscious I was somewhat frozen before I arrived at the place where I had left our lodge standing in the morning, and it was now midnight. I knew it had been the old woman's intention to move, and I knew where she would go; but I had not been informed she would go on that day. As I followed on their path, I soon ceased to suffer from cold, and felt that sleepy sensation which I knew preceded the last stage of weakness in such as die of cold. I redoubled my efforts, but with an entire consciousness of the danger of my situation; it was with no small difficulty that I could prevent myself from lying down. At length I lost all consciousness for some time, how long I cannot tell, and, awaking as from a dream, I found I had been walking round and round in a small circle not more than twenty or twenty-five yards over. After the return of my senses, I looked about to try to discover my path, as I had missed it; but, while I was looking, I discovered a light at a distance, by which I directed my course. Once more, before I reached the lodge, I lost my senses; but I did not fall down; if I had, I should never have got up again; but I ran round and round in a circle as before. When I at last came into the lodge, I immediately fell down, but I did not lose myself as before. I can remember seeing the thick and sparkling coat of frost on the inside of the pukkwi lodge, and hearing my mother say that she had kept a large fire in expectation of my arrival; and that she had not thought I should have been so long gone in the morning, but that I should have known long before night of her having moved. It was a month before I was able to go out again, my face, hands, and legs having been much frozen.

There is, on the bank of the Little Saskawjewun, a place which looks like one the Indians would always choose to encamp at. In a bend of the river is a beautiful landing-place, behind it a little plain, a thick wood, and a small hill rising abruptly in the rear. But with that spot is connected a story of fratricide, a crime so uncommon that the spot where it happened is held in detestation, and regarded with terror. No Indian will land his canoe, much less encamp, at 'the place of the two dead men.' They relate that many years ago the Indians were encamped here, when a quarrel arose between two brothers, having she-she-gwi for totems. One drew his knife and slew the other; but those of the band who were present, looked upon the crime as so horrid that, without hesitation or delay, they killed the murderer, and buried them together.

As I approached this spot, I thought much of the story of the two brothers, who bore the same totem with myself, and were, as I supposed, related to my Indian mother. I had heard it said that, if any man encamped near their graves, as some had done soon after they were buried, they would be seen to come out of the ground, and either re-act the quarrel and the murder, or in some other manner so annoy and disturb their visitors that they could not sleep. Curiosity was in part my motive, and I wished to be able to tell the Indians that I not only stopped, but slept quietly at a place which they shunned with so much fear and caution. The sun was going down as I arrived; and I pushed my little canoe in to the shore, kindled a fire, and, after eating my supper, lay down and slept. Very soon I saw the two dead men come and sit down by my fire, opposite me. Their eyes were intently fixed upon me, but they neither smiled nor said anything. I got up and sat opposite them by the fire, and in this situation I awoke. The night was dark and gusty, but I saw no men, or heard any other sound than that of the wind in the trees. It is likely I fell asleep again, for I soon saw the same two men standing below the bank of the river, their heads just rising to the level of the ground I had made my fire on, and looking at me as before. After a few minutes, they rose one after the other, and sat down opposite me; but now they were laughing, and pushing at me with sticks, and using various methods of annoyance. I endeavoured to speak to them, but my voice failed me; I tried to fly, but my feet refused to do their office. Throughout the whole night I was in a state of agitation and alarm. Among other things which they said to me, one of them told me to look at the top of the little hill which stood near. I did so, and saw a horse fettered, and standing looking at me. 'There, my brother,' said the ghost, 'is a horse which I give you to ride on your journey to-morrow; and as you pass here on your way home, you can call and leave the horse, and spend another night with us.'