date and the King told the story quickly)—a fine discourse with fifteen heads and three parentheses. He held all the parentheses and fourteen of the heads in his memory, but he had forgotten the fifteenth; so for the purpose of recollecting it, and also for the sake of a walk, he went forth in the afternoon into the open heather. The air was mild and cheering, and with an even step he strolled over the turf and into the deeps of the moor.
The whaups were crying everywhere, making the air hum like the twanging of a bow. Pooeelie, Poo-eelie, they cried, Kirlew, Kirlew, Whaups Wha—up. Sometimes they came low, all but brushing him, till they drove settled thoughts from his head. Often had he been on the moors, but never had he seen such a stramash among the feathered clan. The wailing iteration vexed him, and he shoo’d the birds away with his arms. But they seemed to mock him and whistle in his very face, and at the flaff of their wings his heart grew sore. He waved his great stick; he picked up bits of loose moorrock and flung them wildly; but the godless crew paid never a grain of heed. The morning’s sermon was still in his head, and the grave words of the minister still rattled in his ear, but he could get no comfort for this intolerable piping. At last his patience failed him and he swore unchristian words. “Deil rax the birds’ thrapples,” he cried.
At this all the noise was hushed and in a twinkling the moor was empty. Only one bird was left, standing on tall legs before him with its head bowed upon its breast, and its beak touching the heather.
Then the man repented his words and stared at the thing in the moss. “What bird are ye?” he asked thrawnly.
“I am a Respectable Whaup,” said the bird, “and I kenna why ye have broken in on our family gathering. Once in a hundred years we foregather for decent conversation, and here we are interrupted by a muckle, sweerin’ man.”
Now the shepherd was a fellow of great sagacity, yet he never thought it a queer thing that he should be having talk in the mid-moss with a bird. Truth, he had no mind on the matter.
“What for were ye making siccan a din, then?” he asked. “D’ ye no ken ye were disturbing the afternoon of the holy Sabbath?”
The bird lifted its eyes and regarded him solemnly. “The Sabbath is a day of rest and gladness,” it said, “and is it no reasonable that we should enjoy the like?”
The shepherd shook his head, for the presumption staggered him. “Ye little ken what ye speak of,” he said. “The Sabbath is for them that have the chance of salvation, and it has been decreed that Salvation is for Adam’s race and no for the beasts that perish.”
The whaup gave a whistle of scorn. “I have heard all that long ago. In my great grandmother’s time, which ‘ill be a thousand years and mair syne, there came a people from the south with bright brass things on their heads and breasts and terrible swords at their thighs. And with them were some lang- gowned men who kenned the stars and would come out o’ nights to talk to the deer and the corbies in their ain tongue. And one, I mind, foregathered with my great-grandmother and told her that the souls o’ men flitted in the end to braw meadows where the gods bide or gaed down to the black pit which they ca’ Hell. But the souls o’ birds, he said, die wi’ their bodies and that’s the end o’ them. Likewise in my mother’s time, when there was a great abbey down yonder by the Threepdaidle Burn which they called the House of Kilmaclavers, the auld monks would walk out in the evening to pick herbs for their distillings, and some were wise and kenned the ways of bird and beast. They would crack often o’ nights with my ain family, and tell them that Christ had saved the souls o’ men, but that birds and beasts were perishable as the dew o’ heaven. And now ye have a black-gowned man in Threepdaidle who threeps on the same owercome. Ye may a’ ken something o’ your ain kitchen-midden, but certes! ye ken little o’ the warld beyond it.”
Now this angered the man, and he rebuked the bird. “These are great mysteries,” he said, “which are no to be mentioned in the ears of an unsanctified creature. What can a thing like you wi’ a lang neb and twae legs like stilts ken about the next warld?”
“Weel, weel,” said the whaup, “we ‘ll let the matter be. Everything to its ain trade, and I will not dispute with ye on metapheesics. But if ye ken something about the next warld, ye ken terrible little about this.”
Now this angered the man still more, for he was a shepherd reputed to have great skill in sheep and esteemed the nicest judge of hogg and wether in all the country-side. “What ken ye about that?” he asked. “Ye may gang east to Yetholm and west to Kells, and no find a better herd.”
“If sheep were a’,” said the bird, “ye micht be right; but what o’ the wide warld and the folk in it? Ye are Simon Etterick o’ the Lowe Moss. Do ye ken aucht o’ your forbears?”
“My father was a God-fearing man at the Kennel-head, and my grandfather and great-grandfather afore him. One o’ our name, folk say, was shot at a dyke-back by the Black Westeraw.”
“If that’s a’,” said the bird, “ye ken little. Have ye never heard o’ the little man, the fourth back from yoursel’, who killed the Miller o’ Bewcastle at the Lammas Fair? That was in my ain time, and from my mother I have heard o’ the Covenanter, who got a bullet in his wame hunkering behind the divot-dyke and praying to his Maker. There were others o’ your name rode in the Hermitage forays and burned Naworth and Warkworth and Castle Gay. I have heard o’ an Etterick, Sim o’ the Redcleuch, who cut the throat o’ Jock Johnson in his ain house by the Annan side. And my grandmother had tales o’ auld Ettericks who rade wi’ Douglas and the Bruce and the ancient Kings o’ Scots; and she used to tell o’ others in her mother’s time, terrible shock-headed men, hunting the deer and rinnin’ on the high moors, and bidin’ in the broken stane biggings on the hill-taps.”
The shepherd stared, and he, too, saw the picture. He smelled the air of battle and lust and foray, and forgot the Sabbath.
“And you yoursel’,” said the bird, “are sair fallen off from the auld stock. Now ye sit and spell in books, and talk about what ye little understand, when your fathers were roaming the warld. But little cause have I to speak, for I too am a downcome. My bill is two inches shorter than my mother’s, and my grandmother was taller on her feet. The warld is getting weaklier things to dwell in it, ever since I mind mysel’.”
“Ye have the gift o’ speech, bird,” said the man, “and I would hear mair.” You will perceive that he had no mind of the Sabbath day or the fifteenth head of the forenoon’s discourse.
“What things have I to tell ye when ye dinna ken the very horn-book o’ knowledge? Besides, I am no clatter-vengeance to tell stories in the middle o’ the muir, where there are ears open high and low. There’s others than me wi’ mair experience and a better skill at the telling. Our clan was well acquaint wi’ the reivers and lifters o’ the muirs, and could crack fine o’ wars and the taking of cattle. But the blue hawk that lives in the corrie o’ the Dreichil can speak o’ kelpies and the dwarfs that bide in the hill. The heron, the lang solemn fellow, kens o’ the greenwood fairies and the wood elfins, and the wild geese that squatter on the tap o’ the Muneraw will croak to ye of the merry-maidens and the girls o’ the pool. The wren—he that hops in the grass below the birks—has the story of the Lost Ladies of the Land, which is ower auld and sad for any but the wisest to hear; and there is a wee bird bide in the heather—hill-lintie men call him—who sings the Lay of the West Wind, and the Glee of the Rowan Berries. But what am I talking of? What are these things to you, if ye have not first heard the Moor-Song, which is the beginning and end o’ all things?”
“I have heard no songs,” said the man, “save the sacred psalms o’ God’s Kirk.”
“Bonny
