I have made my will with provision for this eventuality, and I hope you will consent to accept the small remembrance addressed to you, and my sincere thanks for the way in which you joined your fortunes to mine. The fate which has come upon me is desperate and terrible beyond the remotest dreams of man; but this fate you have a right to know—if you please. If you look in the left-hand drawer of my dressing-table, you will find the key of the escritoire, properly labelled. In the well of the escritoire is a large envelope sealed and addressed to your name. I advise you to throw it forthwith into the fire; you will sleep better of nights if you do so. But if you must know the history of what has happened, it is all written down for you to read.

The signature was firmly written below, and again I turned the page and read out the words one by one, aghast and white to the lips, my hands cold as ice, and sickness choking me. The dead silence of the room, and the thought of the dark woods and hills closing me in on every side, oppressed me, helpless and without capacity, and not knowing where to turn for counsel. At last I resolved that though knowledge should haunt my whole life and all the days to come, I must know the meaning of the strange terrors that had so long tormented me, rising grey, dim, and awful, like the shadows in the wood at dusk. I carefully carried out Professor Gregg's directions, and not without reluctance broke the seal of the envelope, and spread out his manuscript before me. That manuscript I always carry with me, and I see that I cannot deny your unspoken request to read it. This, then, was what I read that night, sitting at the desk, with a shaded lamp beside me.

The young lady who called herself Miss Lally then proceeded to recite

THE STATEMENT OF WILLIAM GREGG. F.R.S., ETC.

It is many years since the first glimmer of the theory which is now almost, if not quite, reduced to fact dawned on my mind. A somewhat extensive course of miscellaneous and obsolete reading had done a great deal to prepare the way, and, later, when I became somewhat of a specialist, and immersed myself in the studies known as ethnological, I was now and then startled by facts that would not square with orthodox scientific opinion, and by discoveries that seemed to hint at something still hidden for all our research. More particularly I became convinced that much of the folk-lore of the world is but an exaggerated account of events that really happened, and I was especially drawn to consider the stories of the fairies, the good folk of the Celtic races. Here, I thought I could detect the fringe of embroidery and exaggeration, the fantastic guise, the little people dressed in green and gold sporting in the flowers, and I thought I saw a distinct analogy between the name given to this race (supposed to be imaginary) and the description of their appearance and manners. Just as our remote ancestors called the dreaded beings 'fair' and 'good' precisely because they dreaded them, so they had dressed them up in charming forms, knowing the truth to be the very reverse. Literature, too, had gone early to work, and had lent a powerful hand in the transformation, so that the playful elves of Shakespere are already far removed from the true original, and the real horror is disguised in a form of prankish mischief. But in the older tales, the stories that used to make men cross themselves as they sat around the burning logs, we tread a different stage; I saw a widely opposed spirit in certain histories of children and of men and women who vanished strangely from the earth. They would be seen by a peasant in the fields walking towards some green and rounded hillock, and seen no more on earth; and there are stories of mothers who have left a child quietly sleeping, with the cottage door rudely barred with a piece of wood, and have returned, not to find the plump and rosy little Saxon, but a thin and wizened creature, with sallow skin and black, piercing eyes, the child of another race. Then, again, there were myths darker still; the dread of witch and wizard, the lurid evil of the Sabbath, and the hint of demons who mingled with the daughters of men. And just as we have turned the terrible 'fair folk' into a company of benignant, if freakish elves, so we have hidden from us the black foulness of the witch and her companions under a popular diablerie of old women and broomsticks, and a comic cat with tail on end. So the Greeks called the hideous furies benevolent ladies, and thus the northern nations have followed their example. I pursued my investigations, stealing odd hours from other and more imperative labours, and I asked myself the question: Supposing these traditions to be true, who were the demons who are reported to have attended the Sabbaths? I need not say that I laid aside what I may call the supernatural hypothesis of the Middle Ages, and came to the conclusion that fairies and devils were of one and the same race and origin; invention, no doubt, and the Gothic fancy of old days, had done much in the way of exaggeration and distortion; yet I firmly believe that beneath all this imagery there was a black background of truth. As for some of the alleged wonders, I hesitated. While I should be very loath to receive any one specific instance of modern spiritualism as containing even a grain of the genuine, yet I was not wholly prepared to deny that human flesh may now and then, once perhaps in ten millions cases, be the veil of powers which seem magical to us—powers which, so far from proceeding from the heights and leading men thither, are in reality survivals from the depths of being. The amoeba and the snail have powers which we do not possess; and I thought it possible that the theory of reversion might explain many things which seem wholly inexplicable. Thus stood my position; I saw good reason to believe that much of the tradition, a vast deal of the earliest and uncorrupted tradition of the so-called fairies, represented solid fact, and I thought that the purely supernatural element in these traditions was to be accounted for on the hypothesis that a race which had fallen out of the grand march of evolution might have retained, as a survival, certain powers which would be to us wholly miraculous. Such was my theory as it stood conceived in my mind; and working with this in view, I seemed to gather confirmation from every side, from the spoils of a tumulus or a barrow, from a local paper reporting an antiquarian meeting in the country, and from general literature of all kinds. Amongst other instances, I remember being struck by the phrase 'articulate-speaking men' in Homer, as if the writer knew or had heard of men whose speech was so rude that it could hardly be termed articulate; and on my hypothesis of a race who had lagged far behind the rest, I could easily conceive that such a folk would speak a jargon but little removed from the inarticulate noises of brute beasts.

Thus I stood, satisfied that my conjecture was at all events not far removed from fact, when a chance paragraph in a small country print one day arrested my attention. It was a short account of what was to all appearance the usual sordid tragedy of the village—a young girl unaccountably missing, and evil rumour blatant and busy with her reputation.