The Works of Robert Louis Stevenson – Swanston Edition. Volume 16. Robert Louis Stevenson

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СКАЧАТЬ became conjoined with him in these excursions, the barbarism was deep, the people sunk in superstition, the circumstances of their life perhaps unique in history. Lerwick and Kirkwall, like Guam or the Bay of Islands, were but barbarous ports where whalers called to take up and to return experienced seamen. On the outlying islands the clergy lived isolated, thinking other thoughts, dwelling in a different country from their parishioners, like missionaries in the South Seas. My grandfather’s unrivalled treasury of anecdote was never written down; it embellished his talk while he yet was, and died with him when he died; and such as have been preserved relate principally to the islands of Ronaldsay and Sanday, two of the Orkney group. These bordered on one of the water-highways of civilisation; a great fleet passed annually in their view, and of the shipwrecks of the world they were the scene and cause of a proportion wholly incommensurable to their size. In one year, 1798, my grandfather found the remains of no fewer than five vessels on the isle of Sanday, which is scarcely twelve miles long.

      “Hardly a year passed,” he writes, “without instances of this kind; for, owing to the projecting points of this strangely formed island, the lowness and whiteness of its eastern shores, and the wonderful manner in which the scanty patches of land are intersected with lakes and pools of water, it becomes, even in daylight, a deception, and has often been fatally mistaken for an open sea. It had even become proverbial with some of the inhabitants to observe that ‘if wrecks were to happen, they might as well be sent to the poor isle of Sanday as anywhere else.’ On this and the neighbouring islands the inhabitants had certainly had their share of wrecked goods, for the eye is presented with these melancholy remains in almost every form. For example, although quarries are to be met with generally in these islands, and the stones are very suitable for building dykes (Anglicé, walls), yet instances occur of the land being enclosed, even to a considerable extent, with ship-timbers. The author has actually seen a park (Anglicé, meadow) paled round chiefly with cedar-wood and mahogany from the wreck of a Honduras-built ship; and in one island, after the wreck of a ship laden with wine, the inhabitants have been known to take claret to their barley-meal porridge. On complaining to one of the pilots of the badness of his boat’s sails, he replied to the author with some degree of pleasantry, ‘Had it been His will that you camena’ here wi’ your lights, we might a’ had better sails to our boats, and more o’ other things.’ It may further be mentioned that when some of Lord Dundas’s farms are to be let in these islands a competition takes place for the lease, and it is bona fide understood that a much higher rent is paid than the lands would otherwise give were it not for the chance of making considerably by the agency and advantages attending shipwrecks on the shores of the respective farms.”

      The people of North Ronaldsay still spoke Norse, or, rather, mixed it with their English. The walls of their huts were built to a great thickness of rounded stones from the sea-beach; the roof flagged, loaded with earth, and perforated by a single hole for the escape of smoke. The grass grew beautifully green on the flat house-top, where the family would assemble with their dogs and cats, as on a pastoral lawn; there were no windows, and in my grandfather’s expression, “there was really no demonstration of a house unless it were the diminutive door.” He once landed on Ronaldsay with two friends. “The inhabitants crowded and pressed so much upon the strangers that the bailiff, or resident factor of the island, blew with his ox-horn, calling out to the natives to stand off and let the gentlemen come forward to the laird; upon which one of the islanders, as spokesman, called out, ‘God ha’e us, man! thou needsna mak’ sic a noise. It’s no’ every day we ha’e three hatted men on our isle.’” When the Surveyor of Taxes came (for the first time, perhaps) to Sanday, and began in the King’s name to complain of the unconscionable swarms of dogs, and to menace the inhabitants with taxation, it chanced that my grandfather and his friend, Dr. Patrick Neill, were received by an old lady in a Ronaldsay hut. Her hut, which was similar to the model described, stood on a Ness, or point of land jutting into the sea. They were made welcome in the firelit cellar, placed “in casey or straw-worked chairs, after the Norwegian fashion, with arms, and a canopy overhead,” and given milk in a wooden dish. These hospitalities attended to, the old lady turned at once to Dr. Neill, whom she took for the Surveyor of Taxes. “Sir,” said she, “gin ye’ll tell the King that I canna keep the Ness free o’ the Bangers (sheep) without twa hun’s, and twa guid hun’s too, he’ll pass me threa the tax on dugs.”

      This familiar confidence, these traits of engaging simplicity, are characters of a secluded people. Mankind – and, above all, islanders – come very swiftly to a bearing, and find very readily, upon one convention or another, a tolerable corporate life. The danger is to those from without, who have not grown up from childhood in the islands, but appear suddenly in that narrow horizon, life-sized apparitions. For these no bond of humanity exists, no feeling of kinship is awakened by their peril; they will assist at a shipwreck, like the fisher-folk of Lunga, as spectators, and when the fatal scene is over, and the beach strewn with dead bodies, they will fence their fields with mahogany, and, after a decent grace, sup claret to their porridge. It is not wickedness: it is scarce evil; it is only, in its highest power, the sense of isolation and the wise disinterestedness of feeble and poor races. Think how many viking ships had sailed by these islands in the past, how many vikings had landed, and raised turmoil, and broken up the barrows of the dead, and carried off the wines of the living; and blame them, if you are able, for that belief (which may be called one of the parables of the devil’s gospel) that a man rescued from the sea will prove the bane of his deliverer. It might be thought that my grandfather, coming there unknown, and upon an employment so hateful to the inhabitants, must have run the hazard of his life. But this were to misunderstand. He came franked by the laird and the clergyman; he was the King’s officer; the work was “opened with prayer by the Rev. Walter Trail, minister of the parish”; God and the King had decided it, and the people of these pious islands bowed their heads. There landed, indeed, in North Ronaldsay, during the last decade of the eighteenth century, a traveller whose life seems really to have been imperilled. A very little man of a swarthy complexion, he came ashore, exhausted and unshaved, from a long boat passage, and lay down to sleep in the home of the parish schoolmaster. But he had been seen landing. The inhabitants had identified him for a Pict, as, by some singular confusion of name, they called the dark and dwarfish aboriginal people of the land. Immediately the obscure ferment of a race-hatred, grown into a superstition, began to work in their bosoms, and they crowded about the house and the room-door with fearful whisperings. For some time the schoolmaster held them at bay, and at last despatched a messenger to call my grandfather. He came: he found the islanders beside themselves at this unwelcome resurrection of the dead and the detested; he was shown, as adminicular of testimony, the traveller’s uncouth and thick-soled boots; he argued, and finding argument unavailing, consented to enter the room and examine with his own eyes the sleeping Pict. One glance was sufficient: the man was now a missionary, but he had been before that an Edinburgh shopkeeper with whom my grandfather had dealt. He came forth again with this report, and the folk of the island, wholly relieved, dispersed to their own houses. They were timid as sheep and ignorant as limpets; that was all. But the Lord deliver us from the tender mercies of a frightened flock!

      I will give two more instances of their superstition. When Sir Walter Scott visited the Stones of Stennis, my grandfather put in his pocket a hundred-foot line, which he unfortunately lost.

      “Some years afterwards,” he writes, “one of my assistants on a visit to the Stones of Stennis took shelter from a storm in a cottage close by the lake; and seeing a box-measuring-line in the bole or sole of the cottage window, he asked the woman where she got this well-known professional appendage. She said: ‘O sir, ane of the bairns fand it lang syne at the Stanes; and when drawing it out we took fright, and thinking it had belanged to the fairies, we threw it into the bole, and it has layen there ever since.’”

      This is for the one; the last shall be a sketch by the master hand of Scott himself: —

      “At the village of Stromness, on the Orkney main island, called Pomona, lived, in 1814, an aged dame called Bessie Millie, who helped out her subsistence by selling favourable winds to mariners. He was a venturous master of a vessel who left the roadstead of Stromness without paying his offering СКАЧАТЬ