tue de leur irrealite meme. Ce sont des fantomes de la
verite, hallucinants comme de vrais fantomes. Notez en passant que
les traits de John Silver hallucinent Jim Hawkins, et que Francois
Villon est hante par l'aspect de Thevenin Pensete."

Perhaps the most notable fact arising here, and one that well deserves
celebration, is this, that Stevenson's development towards a broader and
more natural creation was coincident with a definite return on the
religious views which had so powerfully prevailed with his father--a
circumstance which it is to be feared did not, any more than some other
changes in him, at all commend itself to Mr Henley, though he had
deliberately dubbed him even in the times of nursing nigh to the Old
Bristo Port in Edinburgh--something of "Shorter Catechist." Anyway Miss
Simpson deliberately wrote:

"Mr Henley takes exception to Stevenson's later phase in life--what he
calls his 'Shorter Catechism phase.' It should be remembered that Mr
Henley is not a Scotsman, and in some things has little sympathy with
Scotch characteristics. Stevenson, in his Samoan days, harked back to
the teaching of his youth; the tenets of the Shorter Catechism, which
his mother and nurse had dinned into his head, were not forgotten. Mr
Henley knew him best, as Stevenson says in the preface to _Virginibus
Puerisque_ dedicated to Henley, 'when he lived his life at
twenty-five.' In these days he had [in some degree] forgotten about
the Shorter Catechism, but the 'solemn pause' between Saturday and
Monday came back in full force to R. L. Stevenson in Samoa."

Now to me that is a most suggestive and significant fact. It will be the
business of future critics to show in how far such falling back would of
necessity modify what Mr Baildon has set down as his corner-stone of
morality, and how far it was bound to modify the atmosphere--the purely
egotistic, hedonistic, and artistic atmosphere, in which, in his earlier
life as a novelist, at all events, he had been, on the whole, for long
whiles content to work.

CHAPTER XXIX--LOVE OF VAGABONDS

What is very remarkable in Stevenson is that a man who was so much the
dreamer of dreams--the mystic moralist, the constant questioner and
speculator on human destiny and human perversity, and the riddles that
arise on the search for the threads of motive and incentives to human
action--moreover, a man, who constantly suffered from one