Once or twice I joined Philip on a holiday in Wales, but not at Abercorran. It was years later that I found myself by chance at Abercorran and saw enough of it to spoil somewhat the beautiful fantastic geography learned from a thousand references by Philip, Jessie, and old Ann. The real place—as it may be seen by anyone who can pay the railway fare—is excellent, but I think I should never have gone there had I foreseen its effect on that old geography. Having seen the place with these eyes I cannot recover perfectly the original picture of the castle standing at the meet of two small rivers and looking over their wide estuary, between the precipices of enormous hills, to the sea; the tiny deserted quay, the broken cross on the open space glistening with ever-renewed cockle shells, below the castle; the long, stately street leading from the church down to the castle, named Queen Street because[93] an English queen once rode down it; the castle owls and the inexhaustible variety and the everlasting motion of the birds of the estuary. To see it as the Morgans once made me see it you must be able to cover the broad waters with glistening white breasts, at the same moment that its twin precipices abide in gloom that has been from the beginning; you must hear an undertone of the age of Arthur, or at least of the great Llewelyn, in the hoots of the castle owls, and give a quality of kingliness to a street which has a wide pavement on one side, it is true, but consists for the most part of cottages, with a castle low down at one end, and at the other a church high up.  
The Morgans’ old house, far above the townlet of Abercorran, had windows commanding mountains behind as well as sea in front. Their tales had given me, at the beginning, an idea of mountains, as distinct from those objects resembling saw teeth by which they are sometimes represented. They formed the foundation of my idea of mountains. Then upon that I raised slowly a magnificent edifice by means of books of travel and of romance. These later elements were also added unto the Welsh mountains where Jack found the kite’s nest,[94] where Roland saw an eagle, where Philip had learnt the ways of raven, buzzard, and curlew, of badger, fox, and otter. My notions of their size had been given to me by Ann, in a story of two men who were lost on them in the mist. For three days the men were neither seen nor heard in their wanderings; on the fourth they were discovered by chance, one dead, the other mad. These high solitudes, I thought, must keep men wild in their minds, and still more I thought so after hearing of the runaway boy from Ann’s own parish. He lived entirely out of doors—without stealing, said Ann—for a year and a half. Every now and then someone caught sight of him, but that was all the news. He told nothing when he was arrested on the charge of setting fire to a rick. Ann said that if he did this it was an accident, but they wanted to get rid of the scandal of the “wild boy,” so they packed him off to a training ship until he was sixteen. “He would have thought it a piece of luck,” said Ann, “to escape from the ship, however it was, for he thought it worse than any weather on the mountains; and before he was sixteen he did escape—he fell overboard by some mercy, and was never seen again on sea or land, my children.”
 
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But above all other tales of the mountains was the one that had David Morgan for hero. David Morgan was the eldest brother of the Morgans of Abercorran House. He had been to London before ever the family thought of quitting their Welsh home; in a year’s time he had returned with an inveterate melancholy. After remaining silent, except to his mother, for some months, he left home to build himself a house up in the mountains. When I was at Abercorran, Morgan’s Folly—so everybody called it—was in ruins, but still made a black letter against the sky when the north was clear. People imagined that he had hidden gold somewhere among the rocks. He was said to have worshipped a god who never entered chapel or church. He was said to speak with raven and fox. He was said to pray for the end of man or of the world. Atheist, blasphemer, outlaw, madman, brute, were some of the names he received in rumour. But the last that was positively known of him was that, one summer, he used to come down night after night, courting the girl Angharad who became his wife.
 
One of his obsessions in solitude, so said his mother when I travelled down with her to see the last of him, was a belief in a race who had kept[96] themselves apart from the rest of men, though found among many nations, perhaps all. The belief may have come from the Bible, and this was the race that grew up alongside the family of Cain, the guiltless “daughters of men” from whom the children of the fratricides obtained their wives. These, untainted with the blood of Cain, knew not sin or shame—so his belief seems to have been—but neither had they souls. They were a careless and a godless race, knowing not good or evil. They had never been cast out of Eden. “In fact,” said Mrs Morgan, “they must be something like Aurelius.” Some of the branches of this race had already been exterminated by men; for example, the Nymphs and Fauns. David Morgan was not afraid of uttering his belief. Others of them, he said, had adopted for safety many of men’s ways. They had become moorland or mountain men living at peace with their neighbours, but not recognised as equals. They were to be found even in the towns. There the uncommon beauty of the women sometimes led to unions of violent happiness and of calamity, and to the birth of a poet or musician who could abide neither with the strange race nor with the children of Adam. They were feared but more[97] often despised, because they retained what men had lost by civilisation, because they lived as if time was not, yet could not be persuaded to believe in a future life.
 
Up in his tower Morgan came to believe his own father one of this people, and resolved to take a woman from amongst them for a wife. Angharad, the shy, the bold, the fierce dark Angharad whose black eyes radiated light and blackness together, was one of them. She became his wife and went up with him to the tower. After that these things only were certainly known; that she was unhappy; that when she came down to the village for food she was silent, and would never betray him or fail to return; and that he himself never came down, that he also was silent and with his unshorn hair looked like a wild man. He was seen at all hours, usually far off, on the high paths of the mountains. His hair was as black as in boyhood. He was never known to have ailed, until one day the wild wife knocked at a farm-house door near Abercorran, asking for help to bring him where he might be looked after, since he would have no one in the tower but her. The next day Mrs Morgan travelled down to see her son. When she asked me to accompany[98] her I did so with some curiosity; for I had already become something of a stranger at Abercorran House, and had often wondered what had become of David Morgan up on his tower. His mother talked readily of his younger days and his stay in London. Though he had great gifts, some said genius, which he might have been expected to employ in the study, he had applied himself to direct social work. For a year he laboured “almost as hard,” he said, “as the women who make our shirts.” But gradually he formed the opinion that he did not understand town life, that he never could understand the men and women whom he saw living a town life pure and simple. Before he came amongst them he had been thinking grandly about men without realising that these were of a different species. His own interference seemed to him impudent. They disgusted him, he wanted to make them more or less in his own image to save his feelings, which, said he, was absurd. He was trying to alter the conditions of other men’s lives because he could not have himself endured them, because it would have been unpleasant to him to be like them in their hideous pleasure, hideous suffering, hideous indifference. In this attitude, which altogether[99] neglected the consolations and even beauty and glory possible or incident to such a life, he saw a modern Pharisaism whose followers did not merely desire to be unlike others, but to make others like themselves. It was, he thought, due to lack of the imagination and sympathy to see their lives from a higher or a more intimate point of view, in connection with implicit ideals, not as a spectacle for which he had an expensive seat. Did they fall farther short of their ideals than he from his? He had not the power to see, but he thought not; and he came to believe that, lacking as their life might be in familiar forms of beauty and power, it possessed, nevertheless, a profound unconsciousness and dark strength which might some day bring forth beauty—might even now be beautiful to simple and true eyes—and had already given them a fitness to their place which he had for no place on earth. When it was food and warmth which were lacking he never hesitated to use his money, but beyond satisfying these needs he could not feel sure that he was not fancifully interfering with a force which he did not understand and could not overestimate. Therefore, leaving all save a little of his money to be spent in directly supplying the needs of hungry and[100] cold men, he escaped from the sublime, unintelligible scene. He went up into the tower that he had built on a rock in his own mountains, to think about life before he began to live. Up there, said his mother, he hoped to learn why sometimes in a London street, beneath the new and the multitudinous, could be felt a simple and a pure beauty, beneath the turmoil a placidity, beneath the noise a silence which he longed to reach and drink deeply and perpetuate, but in vain. It was his desire to learn to see in human life, as we see in the life of bees, the unity, which perhaps some higher order of beings can see through the complexity which confuses us. He had set out to seek at first by means of science, but he thought that science was an end, not a means. For a hundred years, he said, men had been reading science and investigating, as they had been reading history, with the result that they knew some science and some history. “So he went up into his tower, and there he has been these twelve years,” said Mrs Morgan, “with Angharad and no comforts. You would think by his letters that his thoughts had become giddy up there. Only five letters have I had from him in these twelve years. This is all,” she added, showing a small packet[101] in her handbag. “For the last six years nobody has heard from him except Ann. He wished he had asked Ann to go with him to the tower. She would have gone, too. She would have preserved him from being poetical. It is true he was only twenty-five years old at the time, but he was too poetical. He said things which he was bound to repent in a year, perhaps in a day. He writes quite seriously, as actors half seriously talk, in tones quite inhumanly sublime.” She read me scraps from these old letters, evidently admiring as well as disapproving:
 
“I am alone. From my tower I look out at the huge desolate heaves of the grey beacons. Their magnitude and pure form give me a great calm. Here is nothing human, gentle, disturbing, as there is in the vales. There is nothing but the hills and the silence, which is God. The greater heights, set free from nig............