7 best short stories by John Buchan E-Book

John Buchan

• Herausgeber: Tacet Books
• Kategorie: Fantasy und Science-Fiction
• Serie: 7 best short stories
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Seitenzahl: 180

Beschreibung

Although little known today, John Buchan's fiction was important in defining the present mystery fiction. The critic August Nemo selected seven short stories by this author for your enjoyment: - The Last Crusade - Politics and the Mayfly - The Keeper of Cademuir - The Wife of Flanders - The Watcher by the Threshold - Comedy in the Full Moon - The Herd of Standlan

Leseprobe

Table of Contents

Title Page

The Author

The Last Crusade

Politics and the Mayfly

The Keeper of Cademuir

The Watcher by the Threshold

The Wife of Flanders

Comedy in the Full Moon

The Herd of Standlan

About the Publisher

The Author

John Buchan, 1st Baron Tweedsmuir, (/26 August 1875 – 11 February 1940) was a Scottish novelist, historian, and Unionist politician who served as Governor General of Canada, the 15th since Canadian Confederation.

After a brief legal career, Buchan simultaneously began his writing career and his political and diplomatic careers, serving as a private secretary to the administrator of various colonies in southern Africa. He eventually wrote propaganda for the British war effort during World War I. He was elected Member of Parliament for the Combined Scottish Universities in 1927, but he spent most of his time on his writing career, notably writing The Thirty-Nine Steps and other adventure fiction. In 1935, King George V, on the advice of Prime Minister R. B. Bennett, appointed Buchan to replace the Earl of Bessborough as Governor General of Canada, for which purpose Buchan was raised to the peerage. He occupied the post until his death in 1940.

Buchan was enthusiastic about literacy and the development of Canadian culture, and he received a state funeral in Canada before his ashes were returned to the United Kingdom.

The Last Crusade

‘It is often impossible, in these political inquiries, to find any proportion between the apparent force of any moral causes we may assign, and their known operation. We are therefore obliged to deliver up chat operation to mere chance; or, more piously (perhaps more rationally), to the occasional interposition and the irresistible hand of the Great Disposer.’

BURKE.

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One evening the talk at dinner turned on the Press. Lamancha was of opinion that the performances of certain popular newspapers in recent years had killed the old power of the anonymous printed word. ‘They bluffed too high,’ he said, ‘and they had their bluff called. All the delphic oracle business has gone from them. You haven’t today what you used to have — papers from which the ordinary man docilely imbibes all his views. There may be one or two still, but not more.’

Sandy Arbuthnot, who disliked journalism as much as he liked journalists, agreed, but there was a good deal of difference of opinion among the others. Pallister–Yeates thought that the Press had more influence than ever, though it might not be much liked; a man, he said, no longer felt the kind of loyalty towards his newspaper that he felt towards his club and his special brand of cigar, but he was mightily influenced by it all the same. He might read it only for its news, but in the selection of news a paper could wield an uncanny power.

Francis Martendale was the only journalist among us, and he listened with half-closed sleepy eyes. He had been a war correspondent as far back as the days of the South African War, and since then had seen every serious row on the face of the globe. In France he had risen to command a territorial battalion, and that seemed to have satisfied his military interest, for since 1919 he had turned his mind to business. He was part-owner of several provincial papers, and was connected in some way with the great Ladas news agency. He had several characters which he kept rigidly separate. One was a philosopher, for he had translated Henri Poincare, and published an acute little study of Bergson; another was a yachtsman, and he used to race regularly in the twelve-metre class at Cowes. But these were his relaxations, and five days in the week he spent in an office in the Fleet Street neighbourhood. He was an enthusiast about his hobbies and a cynic about his profession, a not uncommon mixture; so we were surprised when he differed from Lamancha and Sandy and agreed with Palliser–Yeates.

‘No doubt the power of the leader-writer has waned,’ he said. ‘A paper cannot set a Cabinet trembling because it doesn’t like its policy. But it can colour the public mind most damnably by a steady drip of tendencious news.’

‘Lies?’ Sandy asked.

‘Not lies — truths judiciously selected — half-truths with no context. Facts — facts all the time. In these days the Press is obliged to stick to facts. But it can make facts into news, which is a very different class of goods. And it can interpret facts — don’t forget that. It can report that Burminster fell asleep at a public dinner — which he did — in such a way as to make everybody think that he was drunk — which he wasn’t.’

‘Rather a dirty game?’ someone put in.

‘Sometimes — often perhaps. But now and then it works out on the side of the angels. Do any of you know Roper Willinck?’

There was a general confession of ignorance.

‘Pity. He would scarcely fit in here, but he is rather a great man and superbly good company. There was a little thing that Willinck once did — or rather helped to do, with about a million other people who hadn’t a notion what was happening. That’s the fun of journalism. You light a match and fling it away, and the fire goes smouldering round the globe, and ten thousand miles off burns down a city. I’ll tell you about it if you like, for it rather proves my point.’

It all began — said Martendale — with an old Wesleyan parson of the name of Tubb, who lived at a place called Rhenosterspruit on the east side of the Karroo. He had been a missionary, but the place had grown from a small native reserve to an ordinary up-country dorp; the natives were all Christians now, and he had a congregation of store-keepers, and one or two English farmers, and the landlady of the hotel, and the workmen from an adjacent irrigation dam. Mr Tubb was a man of over seventy, a devoted pastor with a gift of revivalist eloquence, but not generally considered very strong in the head. He was also a bachelor. He had caught a chill and had been a week in bed, but he rose on the Sunday morning to conduct service as usual.

Now about that time the Russian Government had been rather distinguishing themselves. They had had a great function at Easter, run by what they called the Living Church, which had taken the shape of a blasphemous parody of the Christian rites and a procession of howling dervishes who proclaimed that God was dead and Heaven and Hell wound up. Also they had got hold of a Patriarch, a most respected Patriarch, put him on trial for high treason, and condemned him to death. They had postponed the execution, partly by way of a refinement of cruelty, and partly, I suppose, to see just how the world would react; but there seemed not the slightest reason to doubt that they meant to have the old man’s blood. There was a great outcry, and the Archbishop of Canterbury and the Pope had something to say, and various Governments made official re-presentations, but the Bolshies didn’t give a hoot. They felt that they needed to indulge in some little bit of extra blackguardism just to show what stout fellows they were.

Well, all this was in the cables from Riga and Warsaw and Helsingfors, and it got into the weekly edition of the Cape Times. There Mr Tubb read it, as he lay sick in bed, and, having nothing else to worry about, it fretted him terribly. He could not bear to think of those obscene orgies in Moscow, and the story of the Patriarch made him frantic. This, it seemed to him, was a worse persecution than Nero’s or Diocletian’s, and the Patriarch was a nobler figure than any martyr of the Roman amphitheatre; and all the while the Christian peoples of the world were doing nothing. So Mr Tubb got out of bed on that Sunday morning, and, having had no time to prepare a sermon, delivered his soul from the pulpit about the Bolshies and their doings. He said that what was needed was a new crusade, and he called on every Christian man and woman to devote their prayers, their money, and, if necessary, their blood to this supreme cause. Old as he was, he said, he would gladly set off for Moscow that instant and die beside the Patriarch, and count his life well lost in such a testimony of his faith.

I am sure that Mr Tubb meant every word he said, but he had an unsympathetic audience, who were not interested in Patriarchs; and the hotel-lady slumbered, and the store-keepers fidgeted and the girls giggled and whispered just as usual. There the matter would have dropped, had not a young journalist from Cape Town been spending his holidays at Rhenosterspruit and out of some caprice been present at the service. He was an ambitious lad, and next morning despatched to his paper a brightly written account of Mr Tubb’s challenge. He wrote it with his tongue in his cheek, and headed it, ‘Peter the Hermit at Rhenosterspruit’ with, as a sub-title, ‘The Last Crusade’. His editor cut it savagely, and left out all his satirical touches, so that it read rather bald and crude. Still it got about a quarter of a column.

That week the Ladas representative at Cape Town was rather short of material, and just to fill up his budget of outgoing news put in a short message about Rhenosterspruit. It ran: ‘On Sunday Tubb Wesleyan Minister Rhenosterspruit summoned congregation in name Christianity release Patriarch and announced intention personally lead crusade Moscow.’ That was the result of the cutting of the bright young correspondent’s article. What he had meant as fantasy and farce was so summarised as to appear naked facts. Ladas in London were none too well pleased with the message. They did not issue it to the British Press, and they cabled to the Cape Town people that, while they welcomed ‘human interest’ stories, they drew the line at that sort of thing. What could it matter to the world what a Wesleyan parson in the Karroo thought about Zinovieff? They wanted news, not nonsense.

Now behold the mysterious workings of the Comic Spirit. Ladas, besides their general service to the Canadian Press, made special services to several Canadian papers. One of these was called, shall we say, the Toronto Watchman. The member of the Ladas staff who had the compiling of the Watchman budget was often hard-pressed, for he had to send news which was not included in the general service. That week he was peculiarly up against it, so he went through the files of the messages that had come in lately and had not already been transmitted to Canada, and in the Cape Town section he found the Rhenosterspruit yarn. He seized on it joyfully, for he did not know of the disfavour with which his chief had regarded it, and he dressed it up nicely for Toronto. The Watchman he knew was a family paper, with a strong religious connection, and this would be meat and drink to it. So he made the story still more matter-of-fact. Mr Tubb had sounded a call to the Christian Church, and was himself on the eve of setting out against Trotsky like David against Goliath. He left the captions to the Toronto sub-editors, but of his own initiative he mentioned John Knox. That, he reflected comfortably, as he closed up and went off to play golf, would fetch the Presbyterian-minded Watchman.

It did. The Editor of the Watchman, who was an elder of the Kirk and Liberal Member of Parliament, had been getting very anxious about the ongoings in Russia. He was not very clear what a Patriarch was, but he remembered that various Anglican ecclesiastics had wanted to affiliate the English and Greek Churches, so he concluded that he was some kind of Protestant. He had, like most people, an intense dislike of Moscow and its ways, and he had been deeply shocked by the Easter sacrilege. So he went large on the Ladas message. It was displayed on his chief page, side by side with all the news he could collect about the Patriarch, and he had no less than two leaders on the subject. The first, which he wrote himself, was headed ‘The Weak Things of the World and the Strong’. He said that Mr Tubb’s clarion-call, ‘the voice of a simple man of God echoing from the lonely veld’, might yet prove a turning-point in history, and he quoted Burke about a child and a girl at an inn changing the fate of nations. It might — it should — arouse the conscience of the Christian world, and inaugurate a new crusade, which would lift mankind out of the rut of materialism and open its eyes to the eternal verities. Christianity had been challenged by the miscreants in Russia, and the challenge must be met. I don’t think he had any very clear idea what he meant, for he was strongly opposed to anything that suggested war, but it was a fine chance for ‘uplift’ writing. The second leader was called ‘The Deeper Obligations of Empire’, and, with a side glance at Mr Tubb, declared that unless the British Empire was a spiritual and moral unity it was not worth talking about.

The rest of the Canadian Press did not touch the subject. They had not had the Rhenosterspruit message, and were not going to lift it. But the Watchman had a big circulation, and Mr Tubb began to have a high, if strictly local, repute. Several prominent clergymen preached sermons on him, and a weekly paper printed a poem in which he was compared to St Theresa and Joan of Arc.

The thing would have been forgotten in a fortnight, if McGurks had not chosen to take a hand. McGurks, as you probably know, is the biggest newspaper property in the world directed by a single hand. It owns outright well over a hundred papers, and has a controlling interest in perhaps a thousand. Its tone is strictly national, not to say chauvinistic; its young men in Europe at that time were all hundred-per-cent Americans, and returned to the States a hundred and twenty per cent, to allow for the difference in the exchange. McGurks does not love England, for it began with strong Irish connections, and it has done good work in pointing out to its immense public the predatory character of British Imperialism and the atrocities that fill the shining hours in India and Egypt. As a matter of fact, however, its politics are not very serious. What it likes is a story that can be told in thick black headlines, so that the stupidest of its free-born readers, glancing in his shirt-sleeves at the first page of his Sunday paper, can extract nourishment. Murders, rapes, fires and drownings are its daily bread, and it fairly revels in details — measurements and plans, names and addresses of witnesses, and appalling half-tone blocks. Most unfairly it is called sensational, for the stuff is as dull as a directory.

With regard to Russia, McGurks had steered a wavy course. It had begun in 1917 by flaunting the banner of freedom, for it disliked monarchies on principle. In 1919 it wanted America to recognise the Russian Government, and take hold of Russian trade. But a series of rebuffs to its special correspondents changed its view, and by 1922 it had made a speciality of Bolshevik horrors. The year 1923 saw it again on the fence, from which in six months it had tumbled off in a state of anti-Bolshevik hysteria. It was out now to save God’s country from foreign microbes, and it ran a good special line of experts who proved that what America needed was a cordon sanitaire to protect her purity from a diseased world. At the time of which I speak it had worked itself up into a fine religious enthusiasm, and had pretty well captured the ‘hick’ public. McGurks was first and foremost a business proposition, and it had decided that crime and piety were the horses to back. I should add that, besides its papers, it ran a news agency, the P.U., which stood for Press Union, but which was commonly and affectionately known as Punk.

McGurks seized upon the story in the Toronto Watchman as a gift from the gods, and its headlines were a joy for ever. All over the States men read ‘Aged Saint Defies Demoniacs — Says That In God’s Name He Will Move Mountains’ — ‘Vengeance From The Veld’ — ‘The First Trumpet Blast’ — ‘Who Is On The Lord’s Side — WHO?’ I daresay that in the East and beyond the Rockies people were only mildly interested, but in the Middle West and in the South the thing caught like measles. McGurks did not leave its stunts to perish of inanition. As soon as it saw that the public was intrigued it started out to organise that interest. It circularised every parson over big areas, it arranged meetings of protest and sympathy, it opened subscription lists, and, though it refrained from suggesting Government action, it made it clear that it wanted to create such a popular feeling that the Government would be bound to bestir itself. The home towns caught fire, the Bible Belt was moved to its foundations, every Methodist minister rallied to his co-religionist of Rhenosterspruit, the Sunday Schools uplifted their voice, and even the red-blooded he-men of the Rotary Clubs got going. The Holiness Tabernacle of Sarcophagus, Neb., produced twenty volunteers who were ready to join Mr Tubb in Moscow, and the women started knitting socks for them, just as they did in the War. The First Consecration Church of Jumpersville, Tenn., followed suit, and McGurks made the most of the doings of every chapel in every one-horse township. Punk, too, was busy, and cabled wonderful stories of the new crusade up and down the earth. Old-established papers did not as a rule take the Punk service, so only a part of it was printed, but it all helped to create an atmosphere.

Presently Concord had to take notice. This, as you know, is the foremost American press agency — we call it the C.C. — and it had no more dealings with Punk than the Jews with the Samaritans. It was in close alliance with Ladas, so it cabled testily wanting to know why it had not received the Rhenosterspruit message. Ladas replied that they had considered the story too absurd to waste tolls on, but, since the C.C. was now carrying a lot of stuff about the new crusade, they felt obliged to cable to Cape Town to clear things up. Punk had already got on to that job, and was asking its correspondents for pictures of Rhenosterspruit, interviews with the Reverend Tubb, details about what he wore and ate and drank, news of his mother and his childhood, and his premonitions of future greatness. Haifa dozen anxious journalists converged upon Rhenosterspruit.

But they were too late. For Mr Tubb was dead — choked on a chicken-bone at his last Sunday dinner. They were only in time to attend the funeral in the little, dusty, sun-baked cemetery. Very little was to be had from his congregation, which, as I have said, had been mostly asleep during the famous sermon; but a store-keeper remembered that the minister had not been quite like himself on that occasion and that he had judged from his eyes that he had still a bad cold. McGurks made a great fuss with this scrap of news. The death of Mr Tubb was featured like the demise of a President or a film star, and there was a moving picture of the old man, conscious that he was near his end (the chicken-bone was never mentioned), summoning his falling strength to one supreme appeal —‘his eyes,’ said McGurks, ‘now wet with tears for the world’s sins, now shining with the reflected radiance of the Better Country’.

I fancy that the thing would have suddenly died away, for there was a big prize-fight coming on, and there seemed to be a risk of the acquittal of a nigger who had knifed a bootlegger in Chicago, and an Anti–Kink Queen was on the point of engaging herself to a Dentifrice King, and similar stirring public events were in the offing. But the death of Mr Tubb kept up the excitement, for it brought in the big guns of the Fundamentalists. It seemed to them that the old man had not died but had been miraculously translated, just like Elijah or William Jennings Bryan after the Dayton trial. It was a Sign, and they were bound to consider what it signified.

This was much heavier metal than the faithful of Sarcophagus and Jumpersville. The agitation was now of national importance; it had attained ‘normalcy’, as you might say, the ‘normalcy’ of the periodic American movement. Conventions were summoned and addressed by divines whose names were known even in New York. Senators and congressmen took a hand, and J. Constantine Buttrick, the silver trumpet of Wisconsin, gave tongue, and was heard by several million wireless outfits. Articles even appeared about it in the intellectual weeklies. Congress wasn’t in session, which was fortunate, but Washington began to be uneasy, for volunteers for the crusade were enrolling fast. The C.C. was compelled to carry long despatches, and Ladas had to issue them to the English Press, which usually printed them in obscure corners with the names misspelt. England is always apathetic about American news, and, besides, she had a big strike on her hands at the time. Those of us who get American press-clippings realised that quite a drive was starting to do something to make Moscow respectful to religion, but we believed that it would be dropped before any serious action could be taken. Meanwhile Zinovieff and Trotsky carried on as usual, and we expected any day to hear that the Patriarch had been shot and buried in the prison yard.