earlier uncanny associations to awaken the awe of Borderers in a time of rebellion. The vision may therefore have been seen by light which had journeyed all the way from the mythologic heavens of ancient India: substantially subjective--such stuff as dreams and dreamers are made of--no doubt there were outer clouds, shapes and afterglows enough, even in the absence of any fata morgana to supply canvas and pigment to the cunning artist that hides in the eye. In an old tale, the often-slain Vampyre-bat only requests, with pathos, that his body may be laid where no sunlight, but only the moonlight, will fall on it--only that! But it is under the moonshine that it always gains new life. No demon requires absolute darkness, but half-darkness, in which to live: enough light to disclose a Somewhat, but not enough to define and reveal its nature, is just what has been required for the bat-eyes of fable and phantasy, which can make vampyre of a sparrow or giant out of a windmill. Glamour! A marvellous history has this word of the artists and poets,--sometimes meaning the charm with which the eye invests any object; or, in Wordsworth's phrase, 'the light that never was on land or sea.' But no artist or poet ever rose to the full height of the simple term itself, which well illustrates Emerson's saying, 'Words are fossil poetry.' Professor Cowell of Cambridge says: 'Glám, or in the nominative Glámr, is also a poetical name for the Moon. It does not actually occur in the ancient literature, but it is given in the glossary in the Prose Edda in the list of the very old words for the Moon.' Vigfusson in his dictionary says, 'The word is interesting on account of its identity with Scot. Glamour, which shows that the tale of Glam was common to Scotland and Iceland, and this much older than Grettir (in the year 1014).' The Ghost or Goblin Glam seems evidently to have arisen from a personification of the delusive and treacherous effects of moonlight on the benighted traveller, Quale per incertam lunam sub luce malignâ, Est iter in sylvis. Now, there is a curious old Sanskrit word, glau or gláv, which is explained in all the old native lexicons as meaning 'the moon.' It might either be taken as 'waning,' or in a casual sense 'obscuring.' The following lines from an early mediæval poet, Bhása (seventh century), will illustrate the deceptive character of moonlight from a Hindu point of view. The strong and wild Norse imagination delights in what is terrible and gloomy: the Hindu loves to dwell on the milder and quieter aspects of human life. 'The cat laps the moonbeams in the bowl of water, thinking them to be milk: the elephant thinks that the moonbeams, threaded through the intervals of the trees, are the fibres of the lotus-stalk. The woman snatches at the moonbeams as they lie on the bed, taking them for her muslin garment: oh, how the moon, intoxicated with radiance, bewilders all the world!'