A nuthatch may come to perch upside down on a tree nearby, blowing his elfin penny-trumpet note, a brown creeper may screep tinily or a downy woodpecker knock gently at the doors of insects shut within the rotten wood, but only the chickadees are noisy. Their volubility is proof against the hush laid upon the forest by the westering sun, and you can hear them sputtering their way through the underbrush from afar. Birds in the wood mostly leave a trail for the ear rather than the eye. On such a day, even in the cold of January, you may hear a ruffed grouse drum. The seeping sun warms the cockles of his heart and reminds him of the brown mates of last spring, and he needs must hop up on the old log and drum for them, though there is little chance that they will heed his amorous call. The ruffed grouse has much brain even for a bird, as his ability to live in our Massachusetts woods in spite of the omnipresent huntsmen shows, but like the fox, he, too, sometimes gets in a brown study and may allow you to meet him at a corner.

When this happens to me I am always surprised to see what a fine dignity the bird has in the woods, unconscious of observation. His carriage is that of a lord of the thicket, and he seems far larger and taller than his bulk and length when put to the yardstick would show. I always think his tracks in the snow show something of the same characteristics, as if he unwittingly wrote his character into his signature, as most of us do.

All in all it is a fine sport, this hunting of the wild creatures of the wood without harming them. To bag them in one's memory or one's notebook is to accomplish that feat long desired of mankind, to keep one's cake and eat it too, while he who shoots kills his joy in the acquiring of it.

At dusk of the still winter day the cold of interstellar space drops down among the treetops and seems to reflect back toward one's marrow from the snow beneath. Then I like to preface the homeward trip by one more campfire. A grove of young white pines provides the best material for a quick fire. The upper boughs of such trees so shade the lower ones that they die, but remain dry and brittle on the trees, full of pitch, making the finest kindling material in the woods. It takes but a strong pull to break such limbs off near the trunk and they may be broken into stove length over the knee or in the hands. Even in a rain the tiny twigs of these limbs will light at the touch of a match and no snow can be so deep in the winter woods but they are immediately available. They make a smokeless fire that gives off a fine aroma and much heat. In its ruddy glow is home, its flickering flames weaving an ever-changing tapestry on the gathering dusk, the black pines standing like beneficient genii watching over the altar flame in the snow.

Many a woodland thing will stand at gaze just beyond the circle of this campfire whose flare may shine back from the eyes of a wandering deer. More likely it will shine from the eyes of the only night bird of the winter woods, an owl. Perhaps the last greeting from the woods which the wayfarer will get as he leaves the diminishing red glow of the falling embers behind him and fares on under the keen, cold twinkle of the stars will be the questioning "who-who-whoo?" of the one of the big species of these birds, a barred owl or a great horned owl. More likely in our neighborhood it will be the gentle, quavering call of the little screech owl, a voice of friendliness out of the silence, dear to every true lover of the woods. With this voice and perhaps a gleam of the friendly eyes in the purple dusk the chronicle of the day's sport may well end.



CHAPTER XXIV

COASTING ON PONKAPOAG

Looking backward from these days of slothful ease in getting about it seems as if the golden days of Ponkapoag were those of a generation and more ago. Then it was an isolated hamlet. To be sure, there was a railroad a mile and a half away and the venturous traveller might go north or south on it twice a day, though few Ponkapoag people were that sort of venturesome travellers. The days of the stage coaches had passed and the place was more thrown upon its own resources, especially for excitement, than it had been since they had made it a stopping point on a main thoroughfare. The railroad brought bustle to many hamlets, but it took it away from Ponkapoag and left it a sleepy hollow. Even the days of the Cherry Tavern and the Ponkapoag Inn were past and the poet Aldrich and other people of latter-day renown had not appeared to make it famous.

Now the trolley car buzzes up and down the long steep slopes of Ponkapoag Hill and the automobiles honk in endless procession both ways. The old houses stand, but a new generation occupies them and the cosey, self-centered life of the old village has completely passed. Even the people who knew its traditions of a half-century ago are gone, too, and though the Christmas snow brought good coasting I doubt if it brought many coasters to the old hill. Yet Ponkapoag Hill was once famous in the region all about for its coasting and the enthusiasm and ingenuity of the Ponkapoag coasters. On days and nights in the old-fashioned winters, when the sledding of big logs to the sawmill on Ponkapoag brook had made the course down the hill one glare of adamantine snow between deep rifts, the population of the village used to turn out; not the big and little boys and girls only, but the grown-ups even to the venerable gaffers of those days who could remember how they used to coast there before the Civil War was thought of, when the Cherry Tavern still fed scores of pleasure-seeking Bostonians on big, luscious black-heart cherries each June, and in winter the Ponkapoag Inn had its patrons from the big city not only for coasting but for pickerel fishing on the pond.

Modern easy methods of transportation and communication have put the typical New England village, with its manly, self-reliant, self-centered life, out of existence, and with it have passed or become decadent many of its community sports. I doubt if Ponkapoag will ever again see such coasting as it has seen, and I fancy the same may be truly said of hundreds of big hills in other towns. The sport still holds in one form or another, but it has changed. Coasting in the streets is rightly forbidden now in many communities. The chances of meeting dangerous obstructions in these days of multitudinous automobiles and omnipresent trolley cars are too great: In the old Ponkapoag days such things were unknown, and the rarely occasional sleigh or wood-sled was little to be feared. The drivers who were not coasting themselves knew the coasters had the right of way and "cleared the lulla" to let them by.

There came nights like that of the Christmas just passed when the still, dry air intoxicated the coasters and carried their shouts far tinder the golden moon. Then there would be a constant procession of swiftly flying forms from the brow of the hill where Blue Hill loomed clear-cut against the velvet sky behind, to George B.'s blacksmith shop, at least. Certain flyers were fabled to go farther and, on perfect sledding, to make the gentle declivity clear to Potash Meadow and brook. Such as did this were famous the region through.

It is probable that the coasting on Ponkapoag Hill began with the coming of white settlers to the region, "the Dorchester Back Woods." The Indian invented the toboggan, but he seems to have used it for a sled of burden and not as a pleasure chariot. Coasting is essentially a white man's joy. No white man could have a toboggan at the top of a snow-clad hill and not immediately use it to coast down on. It is in the blood. Tradition has it that the legions of Caesar came over the Alps, and finding the snowy slopes in front of them, immediately sat down on their shields and slid down upon the Northern races they had come to conquer. Many a New England youngster in days gone-by learned to come down a hill on a barrel stave in much the same way; he, too, with blood of the conqueror in his veins. The toboggan wasn't really invented; it grew. From that invention has worked out many devices specially fitted to the sport under special conditions. Switzerland has seen coasting come up from the utilitarian exuberance of the Roman legions to a sport which is international and which draws coasting experts from all over the world. They call it tobogganing, which, of course, it is not and in modern days at least never was, for it is all done on a sled with runners. "Schlittli" the Swiss call it, and though it seems a far cry it may be that our word sled has been developed from it. At least both begin with S.

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Elaborate books have been written about "tobogganing" as it has developed at Davos and St. Moritz, in the Alps. The Swiss Schlittli seems to be much like what the Yankee boys call a "girl's sled," a board seat set high on skeleton runners, that I fancy were at first of the plain wood but later came to be shod with flat iron. On this the coaster sits and goes down the hill sedately, feet foremost. Thus the early Swiss tobogganing was done, the rider steering by putting out a foot to the right or left, after the fashion of the small girl today on her similar sled. Such coasting is done by careful elderly people in St. Moritz or Davos today, only they use wooden pegs held in either hand to steer by. The courses on which they coast are short and straight, modest little coasts such as befit their condition. Then American sports brought to Switzerland the clipper sled. It easily outdistanced the Schlittli, and for the swift, winding courses on which the races were held became the favorite. The clipper sled was born in America, and millions of boys here have them today. They are swift, sturdy, and well fitted for the sport. Their solid wooden runners were long ago shod with flat steel, but for a generation that has been superseded by spring steel, round runner-shoes that add to the swiftness most materially.

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In 1877 the first of this coasting was done by the English at St. Moritz, and ever since the courses there have been steadily improving, and "toboggans" as well. The final word has become a skeleton frame of steel, the wooden runners being entirely removed from within the shoe and the rider occupying a thin board hung between the upper frames. The under part of the heavy steel runner is grooved so as to grip the ice, and the whole "rocks" after the style of the old-fashioned "rocker" skate. Thus on a curve the rider, putting his weight aft is able to turn more rapidly without the sled losing its grip on the ice beneath. On these the Swiss coasters negotiate S curves at surprising speed, and are estimated to reach sixty or even seventy miles an hour on the straight stretches of the world-famous course. As might be supposed by any one who coasts, this speed is not made with the rider sitting on his sled girl fashion. Long ago the American visitors taught the St. Moritz coasters that the way to ride a clipper sled on a swift coast was to go "belly-bump," prone on one's belly, with a foot ready to steer at the right or left as the case might be. The stability is surer because the centre of gravity is lower, the wind resistance is less, and the method is safer and better, if it is not so dignified. The records made thus converted the most phlegmatic Englishmen at St. Moritz, and since then this has been the approved fashion.

But we have gone coasting a long way from Ponkapoag Hill. There, long before the Swiss course was thought of the evolution in sleds was going on, and though Ponkapoag did not evolve the steel-frame skeleton coaster it got some tasty rigs of its own. Similar things were brought out all over New England, I fancy, on all big hills where Yankee boys coasted. One of these was the double-runner, or double-ripper as it was sometimes called, rather ominously. I meet double-runners on the hills sometimes now-a-days, but not the leviathans of old. The beginning of this community coaster is simple. It is two clipper sleds fastened together so that the rear one runs in the tracks of the front one. Then came a board placed lengthwise across the two and the double-runner was fairly begun. Later this board came to be a long plank that would hold a dozen. With that the capacity of the common clipper sled was reached. But they did not stop at that at Ponkapoag. They built two big sleds specially, shod them with proper steel runners at the local blacksmith shop, and set high above them an enormous, stout plank with foot rests and all sorts of modern conveniences.

The men who told of this enormous rig, a "double-ripper" in very truth, are dead and I can't prove it by them, so I hesitate to state the length of this mammoth coasting device and the number of people it would carry lest aspersions be cast on their veracity—and mine—but it was very long and would carry a surprisingly large number. All Ponkapoag was wont to come out of moonlight nights and ride upon it, and its fame carried that of the little village very far. To have coasted on the big Ponkapoag double-runner was as much a thing to be mentioned boastfully in certain sections as it was in others to have been presented at court.

Bob-sled is a proper, dictionary name for the ordinary form of this device and it is used at Davos and St. Moritz for jolly family parties on the straight courses. There they equip it with a bugle to herald its approach with joyous tootings, a bridle of steel wire by which it is steered in combination with pressure on a lever by means of the feet of the steersman, and also with a curious brake which consists of a nail studded board so rigged to the rear sled that the last man can drop it down to the ice and anchor it by the grip of the nails, thereby retarding its speed. The steersman on the mammoth Ponkapoag bob-sled steered by a rope bridle and the use of his feet on a stout wooden cross-bar, and his position was no sinecure. He had at least a ton of people on board and he had no brake.

After the leviathan slid over the brow of the hill and began its downward course there could be no slowing up, no backward sled tracks, till the end of the course was reached. He must negotiate the curve at Captain Bill Tucker's corner at lightning speed and must rightly manage the mass in mighty momentum after that, if he would not spill them all in Ponkapoag brook. The big Ponkapoag bob-sled needed no bugle to herald its coming. When it started off and especially when it swung the curve at Captain Bill's the mingled melody of delight and dismay, masculine and feminine, could easily be heard a mile, and throughout the course the chant of the coasters carried runic warning well ahead of the approaching thunderbolt. In the legend of it all I find no mention of anyone being hurt.

A great if not famous inventor once lived in Ponkapoag. James Basin came from one of the Channel Islands, a French Huguenot, with his family, and settled in the little village; it would be hard to tell why. He invented the "Basin trumpet," a curious kind of cornet with which one gets change of pitch by turning a crank with one hand while holding the instrument to the mouth with the other. This was played in the choir in the Congregational church of those early days. He invented many other musical instruments, one the forerunner of the cabinet organ which made a fortune for certain New Englanders. He invented a braiding machine which has since his day made millions for Rhode Island factories. It may be that he invented the strangest form of double-runner that I have heard of, and which was used on Ponkapoag Hill, but I fancy not. That I guess was an inspiration worked out on the spat by some hardy Yankee. It consisted of a great wood-sled on which half the village could be accommodated. This was hauled by horses to the top of the hill, a boy of more than ordinary courage, strength, and—it seems to me—skill, sitting on that diminutive sled in front of the great on-rushing mass and guiding it in safety to the bottom of the hill, time after time.

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That a boy should have been found that would turn this trick after he had once successfully done it is not so difficult to believe as that one should have the hardihood to undertake it for the first time to find out whether he could do it or not. This Yankee Casabianca, or whatever he ought to be called, I myself knew after he had reached years of middle life and I dare say discretion. I remember well his breadth of back and depth of chest, and I think it quite true that he once lifted a barrel of flour in his teeth, but whether he got his start in physical strength steering that Ponkapoag-invented double-runner down the long hill, or whether he had to have the strength inborn in the first place to be able to do it, I cannot say.

They have a wonderful curve over at St. Moritz known as the "Cresta Run," 1320 yards long and abounding in hair-raising thrills from start to finish. Hardly has the rider, lying prone on his steel-skeleton flyer, got under good headway before he comes to the "church leap." Here a swinging descent shoots him into a double compound curve where he must flash to the left and again to the right in letter S fashion, helped to be sure, by raised banks on either side as he needs them. The banks help, but it takes lightning combinations of wisdom, skill and strength to make the turns in safety for all that, nor does he have a chance for a long breath before he shoots at ever increasing speed into the "battledore" where the course turns almost at a right angle and shoots him on into the "shuttlecock" where he must negotiate another right angle. Then he must immediately take "stream corner" and be ready for his plunge into "the straight." From this again he has to take "Bulpett's corner." By this time he may be going seventy miles an hour, but "cresta leap" is before him, after which he has only to go up the steep hill which is supposed to arrest his speed at the finish. Yet even here his skill must be in full play, as riders have been known to go forty feet in air over the crest of the hill and take a fine plunge into the soft snow beyond. Indeed, the soft snow waits the venturesome rider at every turn of the famous St. Moritz course, and many there be who go to it before "church leap" is fairly negotiated, thus early in the game. The whole course, nearly a mile, is frequently made in a little over a minute and a quarter.

All this is fine to see, without doubt, and finer still to do, but do you know, if I could have my choice and could see but one, I would choose to see that leviathan double-runner of a half-century ago swinging the curve at Captain Bill Tucker's corner, followed by that big wood-sled with the half of Ponkapoag's population on it, and hear the joyous Yankee shouts as they resounded all the way from the crest of the hill to George B.'s blacksmith shop.



CHAPTER XXV

PICKEREL FISHING

I rarely know where the pickerel fishermen come from. They seem to be a race apart and their talk is not of towns or politics, of business or religion. Neither love nor war is their theme, but ice and fishing through it, and what happens to a man while so doing. If I suggest Randolph, or Framingham, Wellesley or Weymouth, they know them, perchance, as places where such and such ponds have a depth that is known to them and ice on which they have had adventures which they can detail. Those things for which the towns stand characterized in the minds of most men are nothing to them, but rather what bait may be found in their streams or what fish may be drawn through the ice in their territory. On days when I talk with them Boston centres about the Quincy Market, where bait is sold and pickerel are displayed, and the sporting goods stores, the merits of whose tackle are known to a nicety. Thus are worlds multiplied to infinity, each one of us having his own. But to step into that of the pickerel fishermen of a midwinter day adds zest to the excursion.

They are quite like the juncos, to me, these genial men of the frozen day. They suddenly appear from I know not where, share the joys of the day and place for a brief time, then walk off the ice again with their traps, going I know not whither. The next day in all probability, if it be a good one for fishing, others will come to fish in the same places and in the same way, but not usually the same men. Thus the winter wandering birds appear, take their toll of the day and the earth on which it shines, give the joy of their presence to all who seek it understandingly, then vanish. It would seem as if the pickerel fishermen were a distinct species, like the tree sparrows and the pine grosbeaks, winter visitors not to be looked for in warm weather, folk who pass from pond to pond, taking toll of all and thus learning their characteristics so definitely, though this seems hardly probable. Probably my pickerel fishermen of yesterday are artisans today, bookkeepers perhaps or salesmen, so differently dressed and occupied, their talk of such different things that I would not know them, for of all animals man alone is able to put on or take off an individuality at will, changing his countenance with his garment and his mind with his occupation. The Natty Bumpo of today may be the natty dry goods clerk of tomorrow, assuming the Bumpo with his fishing togs and making his talk of many ponds fit the clothes.

The fishermen add a touch of picturesque geniality, of excitement even to the pond, being as occasional in its daily life as the crossing of a deer or an otter or the circling of an osprey in summer. Any one of these causes a momentary stir, a local disturbance down in the depths among the regular occupants of the place, but after all it is but a momentary and local one, and the great business of the place goes on just the same near by the spots where the hand of the grim reaper is busy removing prominent citizens. For in my pond the pickerel are surely the prominent citizens, the aristocracy, for they are the largest and strongest and they live directly off their fellow fishes, which constitutes an aristocracy in any community. Minnows, perch, bream and mullet alike are busy assimilating vegetable matter, mussels, worms, insects and small crustacae, merely to form themselves either directly or in their children ultimately into titbits for the nourishing of pickerel. All the pond world knows that and its denizens tremble in the presence of these great-jawed, hook-toothed gobblers of small fry; and that constitutes a proletariat the world over.



In fishing time the loneliness of the empty levels of the ice is broken at dawn by the coming of the crows, especially if there have been fishermen the day before. Remnants of the fishermen's noon meal are quite likely to be scattered about the spot where they had their fire, and always the minnows which they took from the hooks at leaving are there, frozen upon the frozen surface. It seems a cold breakfast to us fire-worshipping mortals, but the crows take it eagerly. Often, too, before it is fairly swallowed fishermen appear, whereupon the crows flap silently but swiftly away. One knows by this action that the fishermen are just men, after all, and not a woodland variety of Peter Pan, though they merely bob up on the pond margin, or perhaps well out on the ice, loaded with their traps and tools. One never sees them coming through the wood or down the street, or getting off trolley cars or out of carryalls, these fishermen, they just bob up, which would seem to prove a mystic origin; though of course they are just folks and somebody knows them, as I have said.

Soon the air resounds with the xylophone music of their chopping, the solid surf ace vibrating beneath the blows of the axe and giving forth a clear tintinnabulation which is most delightful to the ear. It is not all xylophonic, but there is in it, too, the clink of musical glasses and also a certain weirdness, a goblin withal that seems to belong with the mystery surrounding the origin of pickerel fishermen. It is a sound to delight the ear and linger pleasantly in the memory like the sleigh-bell tinkling of ice crystals in a frozen wood. Stirred by this, or perhaps by the beat of the risen sun on its surface, the pond itself begins to caper a bit, musically, roaring in basso profundo a morning song of its own. The result is grotesque in the extreme. I once heard a big-chested man sing "Rocked in the Cradle of the Deep," while his accompanist jigged out an accompaniment on the highest octave to be found on the keyboard of the piano. The pond and the fishermen seem to be doing something like this.

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To such quaint music the traps are set, bits of lath standing on the edge of the hole and bearing attached to the line a red flannel flag which the biting fish will strike and carry into the depths with him when he goes off to swallow the bait. The fishermen understand well the ways of the aristocrat pickerel when he swallows a proletariat minnow. No lordly capitalist ever took in a plebeian inventor with more grace—and finality. Often the flag just drops from the support and lies on the surface of the water while the two get acquainted. The pickerel has the minnow, but his grip is not what he wants. He is particular about the way he swallows a little one, as if he feared some impending Sherman act. So, having got his fish, he waits to turn him so that the victim may head down and seem to go of his own volition into the interior department. Not until then does he run out the rest of the line. If the attorney general fisherman attempts to take him before that he simply lets go the bait and swims off, secure in his immunity bath. After he has started to really go away with his prize a steady pull is quite sure to result in his capture.

Two varieties of pickerel commonly inhabit our ponds. One, technically known as Esox reticulatus, is the Eastern pickerel, known sometimes as green pike or jack, but more often as pond pickerel. He is a big green fish, a golden lustre on his reticulated sides and in colonial times he was known as chain pickerel from this dark linking on his golden green surface. I do not hear the name now and I doubt if it is much, if any, used. The pond pickerel waxes fat on minnows and other small fry and in the course of a long life grows to be two feet or more in length and specimens have been caught weighing seven pounds, perhaps more. It is rather interesting to learn from the fishermen that certain ponds are apt to contain pickerel of a certain size, in the main, as if the conditions of food supply and the freshness of the water or the amount of sunshine were only sufficient to bring the most of them to a definite period of maturity, where they stopped. But this is, of course, only a general rule, with many exceptions. One of these is the big fish. Every pond contains him and every pickerel fisherman who aspires to dignity in his class has hooked this big fellow and lost, him and is able to tell you circumstantially at much length just how. Most of them know the exact location in each pond where he lurks and are confident that this winter they will win in the encounter with him to which they confidently look forward. Usually the fisherman hauls this monster up to the hole in the ice but is unable to get him through because the hole is too small. Tales like this, heard now and then about the fire while we watch the traps, give assurance that the fishermen are really very human after all and not of the Peter Pan species.

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The other variety of pickerel is Esox americanus, the banded pickerel, known hereabouts mainly as brook pickerel, because he loves grassy streams. But the brook pickerel frequents the ponds as well, loving best those of weedy bottoms and shores and slight depth. He is a slim, little green fellow, usually not over a foot long and his dark banded sides easily distinguish him from the smaller specimens of his reticulated neighbor. The brook pickerel is found only east of the Allegheny Mountains, from Massachusetts to Florida while the pond pickerel is found from middle Maine to Florida, and west to Louisiana and Arkansas. In spring the pond pickerel goes up into the ready margins as far even as the brook pickerel will and often I see him in water so shallow that his back fin sticks up, looking like the sail of a miniature Chinese junk. There he seeks the lovely little coppery swamp tree-frogs that are but an inch long and look like talismans carved from metal. These are his tidbits, but he will take most anything alive that is small enough for him to swallow, and when in winter he retires to the warmer layers of water next the pond bottom, his omnivorous appetite in a large measure goes with him. Hence the fishermen use many varieties of small fish for bait, all with some success.

In the spring nothing else is quite so good as this tiny, swamp tree-frog. In the winter in the majority of cases the little silvery minnow known as "shiner" is best of all. Yet, the fishermen will tell you, on some ponds the mummy-chogs which, I take it, is the still surviving Indian name for the killi-fish, are to be most esteemed as bait, and I have found fishermen fishing with young perch and dace and other hard-scaled fish, though I believe with indifferent success, nor did the fishermen themselves look to be the real thing. I fancy that people had seen these folk that fished with young perch come to the pond, perhaps even knew them by name and where they lived, and that the bait had been bought in a city market where they even keep young mud-fish for sale as bait to the unsuspecting, and will assure them that these are the young of dog-fish and are particularly alluring. But the fishermen, the real fishermen, know better.

The mud-fish, more properly the bowfin, is a small, dark-colored, ganoid fish which is so tough and will live under such discouraging circumstances that it would make ideal pickerel bait if the pickerel would have anything to do with it, but they will not. So in some ponds it is with the mummy-chogs which are admirably tough and live long and are lively when impaled. On the other hook the shiner is a little, silvery, soft-scaled fellow so gentle that he will come up to the pond side and eat cracker crumbs out of your hand. I have had shiners so tame from frequently feeding them in this way that I could handle them, though not to their own good, for the shiner is as tender as he is beautiful and just a few hard knocks, that a mummy-chog would pass with a flip of his tail, will wreck him. Yet for pickerel fishing through the ice the shiner is the king of bait and fortunate indeed are those fishermen who can obtain enough shiners to afford to use them lavishly. Properly hooked, just under the after back fin, they survive fairly well and their silver wrigglings are hard for a pickerel to resist.

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Though I have said that I never see the fishermen off the pond I do see them sometimes fishing for bait. They cut a big hole in the ice for this, one big enough to let that monster pickerel that is never caught come through, and through this they drop to the bottom a big hoop net. This they bait with cracker crumbs and now and then pull it eagerly to the surface, often with many shiners in it. There are small ponds that are famous for being rich in bait alone and from these the wiser fishermen draw their supply. Though the fisherman about his fire up under the lee of the pines on shore loves to tell tales of the fish of other days and other ponds he is far from garrulous when on the ice and hard at it. And usually he is too busy to talk. If the fish are biting well he tears from one end to the other of his long rows of traps, playing a fish here, hauling one out there, setting a trap that has been sprung by the wind or the too eager wriggling of the bait, and on most fishing days, whether the fish bite well or ill, he has to constantly make the rounds of his holes, inspecting his hooks to see if the bait has escaped or been stolen, handling new ones in the icy water and skimming the young ice from the holes across his fishing. Miles a day he runs in the keen air with his bait pail and skimmer and however many fish he catches I am quite sure he eats them all at the next meal.

And not all his catch are sure to be pickerel. Down below there in the twilight of the warmest water next the bottom are perch and dace, bass and eel, and all these are likely to hunger for shiner. The largest eel I ever saw caught came up through the ice in this way and I have even known the clumsy and stupid sucker to come out of the hole on the hook, making the fisherman think for a moment that he had hold of the one big pickerel of that particular pond. I cannot conceive of a sucker actually attempting to eat a shiner, even when impaled, impeded and wriggling, so such must have come by the hook in some other way, probably accidentally caught as they came by.

As for that monster fish, there are times, even when the fishermen are not telling me about him, that I believe he exists. Besides the two varieties of Esox mentioned there is another which is common to all suitable waters of North America, Europe and Asia. That is Esox Lucius, as Linnaeus named him, the common pike. This fish is very like the pond pickerel in appearance and he sometimes grows to weigh forty pounds or more and to a length of four feet. Such a one might well be too large to come up through the hole which the fishermen have cut for his little cousins, the brook pickerel. It is quite possible that one of these Jonah-swallowing leviathans rules the pickerel in each pond kingdom; like a Morgan among millionaires. Of the pike, which he loved well, Isaac Walton has much to say and I cannot refrain from quoting a few of his most loving phrases, which are those which tell how he should be cooked.

*****

"Keep his liver," he says, "which you are to shred very small with thyme, sweet marjoram and a little winter savory; to these put some pickled oysters and some anchovies, two or three; both these last whole, for the anchovies will melt, and the oysters should not; to these you must add also a pound of sweet butter which you are to mix with the herbs that are shred, and let them all be well salted. If the pike be more than a yard long then you may put into these herbs more than a pound, or if he be less, then less butter will suffice. These being thus mixed, with a blade or two of mace, must be put into the pike's belly, and then his belly sewed up so as to keep all the butter in his belly if it be possible; if not, then as much of it as you possibly can; but do not take off the scales. Then you are to thrust the spit through his mouth and out at his tail; and then take four or five or six split sticks or very thin laths and convenient quantity of tape or filleting; these laths are to be tied around the pike's body from his head to his tail, and the tape tied somewhat thick to prevent his breaking or falling from the spit. Let him be roasted very leisurely and often basted with claret wine and anchovies and butter mixed together, and also with what moisture falls from him into the pan. When you have roasted him sufficiently you are to hold under him, when you unwind or cut the tape that ties him, such a dish as you purpose to eat him out of, and let him fall into it with the sauce that is roasted in his belly; and by this means the pike will be kept unbroken and complete. Then to the sauce which was within and also that sauce in the pan you are to add a fit quantity of the best butter and to squeeze the juice of three or four oranges; lastly you may either put into the pike with the oysters two cloves of garlic and take it whole out when the pike is cut off the spit; or to give the sauce a haut-gout, let the dish into which you let fall the pike be rubbed with it. The using or not of this garlic is left to your discretion."

Surely the pike is the king of fishes when he is cooked in that fashion, and I doubt not a pond pickerel thus served becomes at least a prince. "This dish of meat," says Walton, "is too good for any but anglers or very honest men." I am sure it is none too good for pickerel fishermen, and when I think of it I do not wonder that they are fat.



CHAPTER XXVI

YULE FIRES

The Peace of the Gods which our Aryan forbears knew descended at Yuletide hovers near always as we watch the Yule log, whether in the keen air under the stars, or in the tapestried shelter about the carefully fended hearth. Man loves warmth, but he worships flame, as he always has since he first saw it fall from heaven, though few of us now make our prayer to it. Its flicker in the night will draw us far; nor are we alone in this, for all the wild things of the wood come as well and toss back its flare from eyes wide with wonder. As they stand at gaze before it, unwinking, so do we, letting its wordless message touch the primal fonts of peace. Around the camp-fire, whether without or within, all men are brothers and the breaking of bread and the tasting of salt are but the more formal symbols of fellowship. Man has made God in many images besides his own, but none has found a finer symbolism than the ancient Persians, who saw in flame the most ethereal expression of beneficence and purity. The race has grown older now and we strive to outgrow what we call childish things, yet we get new strength for dwelling in our higher levels of mature thought by dropping back now and then to the primitive customs and touching with smiling reverence the ancient forms of expression. Here in America is the smelting pot of nations and we are uniting once more in one race the scattered children of the Aryan stack. Each child brings as play what was once worship—Saxon, Celtic, Greek or Latin, all uniting again in the Christmas celebration and each bringing his fagot for the lighting of the Yule log, which burns on Christmas Eve.

Nor does it matter to us now from what tree that log is cut, though once it did. The ancient Aryans who were forefathers of us all lived very near to nature and all their thought was built upon her moods. Our Christmas tree with its lighted candles and its glow of tinsel ornaments is but a tiny image of their sun tree, which began to grow with the first lengthening of the days. They imaged in this dawning light a pillar of fire like a tree trunk that grew and spread over the heavens, bringing through spring all the beneficient gifts of summer. The rays were twigs, the glowing clouds foliage, and the sun, moon and stars golden fruit that hung from these celestial branches. Out of this as the race grew came also many another romantic symbolism of cherished belief. Among the glowing sunset clouds was hung the golden fleece of the Cholchis. The golden apples of the Hesperides grew there. The very lightning flash was but a celestial mistletoe growing mysteriously upon the limbs of this flame tree as it grows on the oaks in the forests beneath which they hunted. Secure in our better beliefs, we call their worship superstition, but it is well that they had it. It was the groping expression of imagination without which we are no better than the beasts and would never find the really spiritual for which we still seek.

The most perfect descendant of this sun tree was the world-ash of the Scandinavian mythology, the "Yggsdrasil" of the Edda, in which it is described, with the many mystic rites which grew up about its worship. Hence in Western Europe the proper Yule log was the trunk of an ash tree bound with as many green hazel withes as possible, the hazel being also a sacred tree with these people. As late as thirty years ago, and I doubt not still, the Yule log was thus put to burn on Christmas Eve in many an English fireplace. There some part of it was to be kept smouldering, however low the fire might get, and the blaze of the next day was to be relighted from it for the twelve days of Christmas. Moreover, from a portion of this log should be relighted the Yule fire of the next year, that its magic might be perpetual and thus all evil spirits be warded from the house. Not a bad superstition this, the brand standing as a constant reminder of the spirit of peace and good will lighted in the Christmas fire, not to be forgotten till it is kindled anew by the relighting of the blaze on the hearth a year hence. Here in New England we come, little by little, back to these kindly old customs that mean so much when the outward observance is informed with the thought which it represents. The old fireplaces which were once ignominiously built up with bricks to give free draft to the air-tight stove in its hollow materialism are being reopened, and in them again we light our Yule fires. Nor is the spirit banished with the season. The blaze from the burning log on the open hearth is the kindliest welcome that a room can give to him who enters it. In it the rough rind of our puritanism burns away and the glow within shines forth as we sit about this primal altar of our race, fire-worshipping.

It was the olden custom for host and guests to watch the first burning of this ashen fagot, and as the hazel withes one by one burned away the severing of the bond was the signal for the passing of the flagon, the loosing of the genial hospitality pent within the breasts of all and set free with the flames. Perhaps many who took part in these rollicking ceremonials thought they cared merely for the cakes and ale, but even they were self deceived. It was the genial freeing of the spirit of Christmas good-will to all, the fellowship that touched deepest, though they may not have formulated the fact even in their thoughts. No wonder that the children, whose clear sight is unblurred by too much learning of things which are not so, knew that to this fond fire on Christmas eve must come that patron saint of gifts, Santa Claus, even though, the house being locked, he must climb down the wide chimney to reach it. We have forgotten the shoe, which in the folk tales of our earliest forbears of the North European forests was the symbol of mutually helpful deeds of love. The children of these days placed it by the Yule fire, that Santa Claus might load it with gifts. Nowadays we hang the stocking in its stead, perhaps because it holds more.

*****

I do not take it kindly of old Ben Franklin that he, almost an hundred years ago, with his Poor Richard wisdom taught us to economize our fuel by shutting up our fire in stoves, for what we gained in the flesh we lost in the spirit, and it is good that in the modern house, however mechanically complicated the heating apparatus, we build fireplaces once again that our souls may be warmed with the sight of the flame. The impulse to worship fire still lingers within us and though we have better creeds than that of Zoroaster and truer spiritual ideals than the Parsees we can have no more appealing symbol of the purely spiritual than flame. Phlogiston might well be another word for soul and we are unkind to the old philosophers to take them too literally. The alchemists were dreamers rather than doers after all, and though it is the fashion to laud the doers it is often the dreamers that see most clearly. As the flame leapt upward from the burning wood they saw in it a rare, pure, ethereal substance which they called Phlogiston.

Nor did they yield their theory when Lavoisier claimed to disprove it by burning phosphorus in oxygen and weighing the result, which was heavier than the phosphorus had been. Thereupon the world derided the alchemists and lauded Lavoisier whose experiments laid the foundation for the intricate science of modern chemistry. For all that, science gives us the truth only from one angle and the science of one age is often disproved by the science of the next. Modern chemists may agree on what happens when phosphorus burns, but many a theory of Lavoisier's day has been disproved in its turn. A thousand scientists have declared flying impossible to man, yet today men fly. Lavoisier was right, no doubt. Combustion is the combination of an element with oxygen. He proved that with his chemist's balance. Yet how did he prove that some imponderable element does not leap from wood in flame? As well say that when a man dies the spirit has not left the body because he weighs the same. Watching the falling embers of the Yule log leap into flames before they turn gray, I am apt to think that the intuition of the alchemists touched a truth that the chemical apparatus missed. You cannot measure its reaction on the mind of man or weigh the results, but they are there.

*****

Wood was the sole fuel of the New England pioneers for two centuries. In fact in many a remote farmhouse it is today, and the fathers soon found by use which kind lighted quickest and which burned longest and with the most steady heat, facts which the subtle analysis of the chemists only confirmed. The conifers light most readily and burn rapidly with the greatest heat in a given time. The hard woods burn longest, some of them retaining fire for a surprising length of time under just the right conditions. The woodsmen will tell you that the pines light easily and burn fiercely because of the pitch they contain. This is true but the chemists have added another reason. Pine gives off much hydrogen when heated and this light and inflammable gas gives much flame. Even in pine wood which does not seem resinous to the touch there is much of this volatile inflammable material and a good store of pine kindlings is a first requisite in every well ordered country household. Of the hard woods hickory is easily king as a fire holder. Yet the oaks, white and red, and the sugar and black maples are not far behind in value. Our American white ash and elm rank well up with the oaks, so does beech, while the softer woods fall behind. Moreover, trees grown on high, droughty, barren soil show greater heating power than those of the same variety which happen to stand in rich, but moister soil.

Long ago an American chemist confirmed what the practical experience of the woodman had already decided. Marcus Bull's table of the heating value of American woods is as follows: Shagbark hickory, 100; white oak, 81; red oak, 68; sugar maple, 60; red maple, 54; white ash, 77; chestnut, 52; white beech, 65; black birch, 63; white birch, 48; pitch pine, 43; white pine, 42.

Wood, according to the chemists, is a carbohydrate and the greater the proportion of carbon which it contains the greater is its heat-giving value, the greater the proportion of hydrogen the greater the output of ruddy flames. Yet chemists, who are so sure the alchemists had no ground for their beliefs, do not always agree among themselves. Professor Bull's table of the heat-giving properties of the various woods has been declared inaccurate by other chemists, in spite of the fact that experience in actual use bears it out in many particulars. Again, either the chemists of Europe are at variance with ours or else their trees are, for Gottlieb's table of the heat-giving properties of European trees of similar varieties turns ours upside down. Gottlieb's table of calorics puts oak at the bottom of the list and pine at the top. It is as follows: Oak, 46.20; ash, 47.11; elm, 47.28; beech, 47.74; birch, 47.71; fir, 50-35; pine, 50.85.

There is a certain interest in all this, but to him who lights the Yule log on Christmas Eve it probably matters little. He knows that pine will kindle his fire readily and that one of the hard woods will hold it longest. He knows that out of the leaping flames, whether they be composed of phlogiston or incandescent hydrogen, loved fancies flashed into the minds of the elder race, born of the flicker of flame on the imagination of a primitive people, backed by dark forests, night and wind-riding storms. If he have the hardihood let him light his Yule log in the winter twilight of the snowy woods. He will do well to pick a spot where a dense growth of pines shelters him from the wind and a steep ledge makes for him fireplace and chimney at once. Then it does not matter if the snow is deep on the ground and the air filled with flying flakes; his hearth may soon glow with comfort. Even from a materialistic point of view the ancients did well to worship fire. Out of it was to come more or less directly all the material progress of the race toward civilization.

*****

The pines, whose presence in the woods is always a benediction, stand ready with the best fire kindling in the world. Their twigs light at the flare of a match. The larger limbs will fire from these and send flames leaping high. On a fire well started thus between backlog and forestick he may pile such dry, hard wood as he has at hand. The forest will give him plenty if he is on friendly terms with it. The forest will give him more, too. Out of its mysterious darkness will slip easily into his mind the old-time loved and half-forgotten legends that grew out of the winter night in the twilight of the early days of the Aryan race. At the time of the winter solstice it was the custom of the gods to leave their dwellings in heaven and come down to earth. In the shout of the wind in the pines he may well hear Wotan riding overhead in his gray cloak and broad-brimmed hat pressed low over his face.

He may glimpse his white steed whirling by and see plainly in the upflaring light of his fire the army of white souls that scurries behind the winter-god as he rides on his way. Black eagles fly with him and the wolves of the air gallop on before. The world-ash was a gigantic evergreen in whose branches were the abodes of giants and dwarfs as well as men and gods. Screened by night within the forest this tree may well be near with the springs of being and non-being within its roots and the Nornen sitting by, silent and grave. He may catch the gleam of the eyes of Loki as the firelight glints on the frost crystals among the snow-laden branches. Thus easily does a thousand years of civilization slip from us when face to face with night and the forest.

Yet if night and the winter ghosts of old ride just beyond the circle of his firelight, within it he is in the magic ring of comfort and safety. Around the Yule logs of centuries the race has warmed its heart as well as its hands, its soul as well as its body, and the old gods of terror have become the saints of good will. Out of the winter night Wotan steps into the light of the Yule fire, transformed into St. Nicholas, the very spirit of genial generosity. If we will go from our forest vigil to the hearth in any home we will find the world-ash, no longer weird and awesome with the fates sitting silent at its foot, but transformed into the very symbol of light and happiness and cheer, the Christmas tree. In the light of twenty centuries around the Yule log we have forgotten to be afraid and have made out of our weird dreams friendly fancies. Where once the fearsome dragon twined about the sun-tree we simulate his folds with strings of pop-corn. The unquenchable lights that flamed upon its twigs are now twinkling candles. The sun, moon and stars that once were the symbolic fruit grow again in tinsel ornament and, where we follow the legend closely, Eikthyner the stag, Heidrun the goat, Freyer's boar and Wotan's ravens and wolves, are hung in tiny effigy as confectioner's sweets. Thus with the Christmas tree alight and with the Yule log on the hearth we symbolize the old worship of the sun-tree and of fire through which we have grown to the better faith of which Christmas is one great commemorative festival.

THE END