Lud-in-the-Mist (3 page)

But, on the painted ceilings of ancient houses, in the peeling frescoes of old barns, in the fragments of bas-reliefs built into modern structures, and, above all, in the tragic funereal statues of the Fields of Grammary, a Winckelmann, had he visited Dorimare, would have found, as he did in the rococo Rome of the eighteenth century, traces of an old and solemn art, the designs of which served as poncifs to the modern artists. For instance, a well-known advertisement of a certain cheese, which depicted a comic, fat little man menacing with knife and fork an enormous cheese hanging in the sky like the moon, was really a sort of unconscious comic reprisal made against the action depicted in a very ancient Dorimarite design, wherein the moon itself pursued a frieze of tragic fugitives.

Well, a few years before the opening of this story, a Winckelmann, though an anonymous one, actually did appear in Lud-in-the-Mist; although the field of his enquiries was not limited to the plastic arts. He published a book, entitled
Traces of Fairy in the Inhabitants, Customs, Art, Vegetation and Language of Dorimare
.

His thesis was this: that there was an unmistakable fairy strain running through the race of Dorimarites, which could only be explained by the hypothesis that, in the olden days, there had been frequent intermarriage between them and the Fairies. For instance, the red hair, so frequent in Dorimare, pointed, he maintained, to such a strain. It was also to be found, he asserted, in the cattle of Dorimare. For this assertion he had some foundation, for it was undeniable that from time to time a dun or dapple cow would bring forth a calf of a bluish tinge, whose dung was of a ruddy gold. And tradition taught that all the cattle of Fairyland were blue, and that fairy gold turned into dung when it had crossed the border. Tradition also taught that all the flowers of Fairyland were red, and it was indisputable that the cornflowers of Dorimare sprang up from time to time as red as poppies, and the lilies as red as damask roses. Moreover, he discovered traces of the Fairies’ language in the oaths of the Dorimarites and in some of their names. And, to a stranger, it certainly produced an odd impression to hear such high-flown oaths as; by the Sun, Moon and Stars; by the Golden Apples of the West; by the Harvest of Souls; by the White Ladies of the Fields; by the Milky Way, come tumbling out in the same breath with such homely expletives as Busty Bridget; Toasted Cheese; Suffering Cats; by my Great-Aunt’s Rump; or to find names like Dreamsweet, Ambrose, Moonlove, wedded to such grotesque surnames as Baldbreech, Fliperarde, or Pyepowders.

With regard to the designs of old tapestries and old bas-reliefs, he maintained that they were illustrations of the flora, fauna, and history of Fairyland, and scouted the orthodox theory which explained the strange birds and flowers as being due either to the artists’ unbridled fancy or to their imperfect control of their medium, and considered that the fantastic scenes were taken from the rituals of the old religion. For, he insisted, all artistic types, all ritual acts, must be modeled on realities; and Fairyland is the place where what we look upon as symbols and figures actually exist and occur.

If the antiquary, then, was correct, the Dorimarite, like a Dutchman of the seventeenth century, smoking his churchwarden among his tulips, and eating his dinner off Delft plates, had trivialized to his own taste the solemn spiritual art of a remote, forbidden land, which he believed to be inhabited by grotesque and evil creatures given over to strange vices and to dark cults … nevertheless in the veins of the Dutchman of Dorimare there flowed without his knowing it the blood of these same evil creatures.

It is easy to imagine the fury caused in Lud-in-the-Mist by the appearance of this book. The printer was, of course, heavily fined, but he was unable to throw any light on its authorship. The manuscript, he said, had been brought to him by a rough, red-haired lad, whom he had never seen before. All the copies were burned by the common hangman, and there the matter had to rest.

In spite of the law’s maintaining that Fairyland and everything to do with it was non-existent, it was an open secret that, though fairy fruit was no longer brought into the country with all the pomp of established ritual, anyone who wanted it could always procure it in Lud-in-the-Mist. No great effort had ever been made to discover the means and agents by which it was smuggled into the town; for to eat fairy fruit was regarded as a loathsome and filthy vice, practiced in low taverns by disreputable and insignificant people, such as indigo sailors and pigmy Norsemen. True, there had been cases known from time to time, during the couple of centuries that had elapsed since the expulsion of Duke Aubrey, of youths of good family taking to this vice. But to be suspected of such a thing spelled complete social ostracism, and this, combined with the innate horror felt for the stuff by every Dorimarite, caused such cases to be very rare.

But some twenty years before the opening of this story, Dorimare had been inflicted with a terrible drought. People were reduced to making bread out of vetches and beans and fern-roots; and marsh and tarn were rifled of their reeds to provide the cattle with food, while the Dawl was diminished to the size of an ordinary rill, as were the other rivers of Dorimare — with the exception of the Dapple. All through the drought the waters of the Dapple remained unimpaired; but this was not to be wondered at, as a river whose sources are in Fairyland has probably mysterious sources of moisture. But, as the drought burned relentlessly on, in the country districts an ever-increasing number of people succumbed to the vice of fairy fruit-eating … with tragic results to themselves, for though the fruit was very grateful to their parched throats, its spiritual effects were most alarming, and every day fresh rumors reached Lud-in-the-Mist (it was in the country districts that this epidemic, for so we must call it, raged) of madness, suicide, orgiastic dances, and wild doings under the moon. But the more they ate the more they wanted, and though they admitted that the fruit produced an agony of mind, they maintained that for one who had experienced this agony life would cease to be life without it.

How the fruit got across the border remained a mystery, and all the efforts of the magistrates to stop it were useless. In vain they invented a legal fiction (as we have seen, the law took no cognizance of fairy things) that turned fairy fruit into a form of woven silk and, hence, contraband in Dorimare; in vain they fulminated in the Senate against all smugglers and all men of depraved minds and filthy habits — silently, surely, the supply of fairy fruit continued to meet the demand. Then, with the first rain, both began to decrease. But the inefficiency of the magistrates in this national crisis was never forgotten, and “feckless as a magistrate in the great drought” became a proverb in Dorimare.

As a matter of fact, the ruling class of Dorimare had become incapable of handling any serious business. The wealthy merchants of Lud-in-the-Mist, the descendants of the men of the revolution and the hereditary rulers of Dorimare had, by this time, turned into a set of indolent, self-indulgent, humorous gentlemen, with hearts as little touched to tragic issues as those of their forefathers, but with none of their forefathers’ sterling qualities.

A class struggling to assert itself, to discover its true shape, which lies hidden, as does the statue in the marble, in the hard, resisting material of life itself, must, in the nature of things, be different from that same class when chisel and mallet have been laid aside, and it has actually become what it had so long been struggling to be. For one thing, wealth had ceased to be a delicate, exotic blossom. It had become naturalized in Dorimare, and was now a hardy perennial, docilely renewing itself year after year, and needing no tending from the gardeners.

Hence sprang leisure, that fissure in the solid masonry of works and days in which take seed a myriad curious little flowers — good cookery, and shining mahogany, and a fashion in dress, that, like a baroque bust, is fantastic through sheer wittiness, and porcelain shepherdesses, and the humors, and endless jokes — in fact, the toys, material and spiritual, of civilization. But they were as different as possible from the toys of that older civilization that littered the attics of the Chanticleers. About these there had been something tragic and a little sinister; while all the manifestations of the modern civilization were like fire-light — fantastic, but homely.

Such, then, were the men in whose hands lay the welfare of the country. And, it must be confessed, they knew but little and cared still less about the common people for whom they legislated.

For instance, they were unaware that in the country Duke Aubrey’s memory was still green. It was not only that natural children still went by the name of “Duke Aubrey’s brats”; that when they saw a falling star old women would say, “Duke Aubrey has shot a roe”; and that on the anniversary of his expulsion, maidens would fling into the Dapple, for luck, garlands woven out of the two plants that had formed the badge of the Dukes — ivy and squills. He was a living reality to the country people; so much so that, when leakages were found in the vats, or when a horse was discovered in the morning with his coat stained and furrowed with sweat, some rogue of a farm-hand could often escape punishment by swearing that Duke Aubrey had been the culprit. And there was not a farm or village that had not at least one inhabitant who swore that he had seen him, on some midsummer’s eve, or some night of the winter solstice, galloping past at the head of his fairy hunt, with harlequin ribbands streaming in the wind, to the sound of innumerable bells.

But of Fairyland and its inhabitants the country people knew no more than did the merchants of Lud-in-the-Mist. Between the two countries stood the barrier of the Debatable Hills, the foothills of which were called the Elfin Marches, and were fraught, tradition said, with every kind of danger, both physical and moral. No one in the memory of man had crossed these hills, and to do so was considered tantamount to death.

T
he social life of Lud-in-the-Mist began in spring and ended in autumn. In winter the citizens preferred their own firesides; they had an unreasoning dislike of being out after nightfall, a dislike due not so much to fear as to habit. Though the habit may have sprung from some forgotten danger that, long ago, had made their ancestors shun the dark.

So it was always with relief as well as with joy that they welcomed the first appearance of spring — scarcely crediting at first that it was a reality shared by all the world, and not merely an optical delusion confined to their own eyes in their own garden. There, the lawn was certainly green, the larches and thorns even startlingly so, and the almonds had rose-colored blossoms; but the fields and trees in the hazy distance beyond their own walls were still grey and black. Yes, the colors in their own garden must be due merely to some gracious accident of light, and when that light shifted the colors would vanish.

But everywhere, steadily, invisibly, the trees’ winter foliage of white sky or amethyst grey dusk was turning to green and gold.

All the world over we are very conscious of the trees in spring, and watch with delight how the network of twigs on the wych-elms is becoming spangled with tiny puce flowers, like little beetles caught in a spider’s web, and how little lemon-colored buds are studding the thorn. While as to the long red-gold buds of the horse-chestnuts — they come bursting out with a sort of a visual bang. And now the beech is hatching its tiny perfectly-formed leaves — and all the other trees in turn.

And at first we delight in the diversity of the colors and shapes of the various young leaves — noting how those of the birch are like a swarm of green bees, and those of the lime so transparent that they are stained black with the shadow of those above and beneath them, and how those of the elm diaper the sky with the prettiest pattern, and are the ones that grow the most slowly.

Then we cease to note their idiosyncrasies, and they merge, till autumn, into one solid, unobtrusive green curtain for throwing into relief brighter and sharper things. There is nothing so dumb as a tree in full leaf.

It was in the spring of his fiftieth year that Master Nathaniel Chanticleer had his first real anxiety. It concerned his only son Ranulph, a little boy of twelve years old.

Master Nathaniel had been elected that year to the highest office in the state — that of Mayor of Lud-in-the-Mist and High Seneschal of Dorimare.

Ex officio, he was president of the Senate and chief justice on the Bench. According to the constitution, as drawn up by the men of the revolution, he was responsible for the safety and defense of the country in case of attack by sea or land; it was for him to see that both justice and the country’s revenues were properly administered; and his time was held to be at the disposal of the most obscure citizen with a grievance.

Actually — apart from presiding on the Bench — his duties had come to consist of nothing more onerous than being a genial and dignified chairman of a comfortable and select club, for that was what in reality the Senate had now become. Nevertheless, though it was open to question whether his official duties were of the slightest use to anyone, they were numerous enough to occupy most of his time and to cause him to be unconscious of the undercurrents in his home.

Ranulph had always been a dreamy, rather delicate child, and backward for his years. Up to the age of seven, or thereabouts, he had caused his mother much anxiety by his habit, when playing in the garden, of shouting out remarks to an imaginary companion. And he was fond of talking nonsense (according to the ideas of Lud-in-the-Mist, slightly obscene nonsense) about golden cups, and snow-white ladies milking azure cows, and the sound of tinkling bridles at midnight. But children are apt, all the world over, to have nasty little minds; and this type of talk was not uncommon among the children of Lud-in-the-Mist, and, as they nearly always grew out of it, little attention was paid to it.

Then, when he was a few years older, the sudden death of a young scullery maid affected him so strongly that for two days he would not touch food, but lay with frightened eyes tossing and trembling in bed, like a newly-caught bird in a cage. When his shocked and alarmed mother (his father was at the seaport town on business at the time) tried to comfort him by reminding him that he had not been particularly fond of the scullery maid while she was alive, he had cried out irritably, “No, no, it isn’t
her
… it’s the thing that has happened to her!”