She wears an expression which can mean only one of two things: either she has heard of the national tomahawk and is afraid of violence on our part, or else her mother was frightened before she was born. This applies in general to her walk and voice and manner, but is it fear that prompts her eternal 'I cudna say,' or is it perchance Scotch caution and prudence? Is she afraid of projecting her personality too indecently far? Is it the indirect effect of heresy trials on her imagination? Does she remember the thumbscrew of former generations? At all events, she will neither affirm nor deny, and I am putting her to all sorts of tests, hoping to discover finally whether she is an accident, an exaggeration, or a type. Salemina thinks that our American accent may confuse her. Of course she means Francesca's and mine, for she has none; although we have tempered ours so much for the sake of the natives, that we can scarcely understand each other any more. As for Susanna's own accent, she comes from the heart of Aberdeenshire, and her intonation is beyond my power to reproduce. We naturally wish to identify all the national dishes; so, “Is this cockle soup, Susanna?” I ask her, as she passes me the plate at dinner. “I cudna say.” “This vegetable is new to me, Susanna; is it perhaps sea-kale?” “I canna say, mam.” Then finally, in despair, as she handed me a boiled potato one day, I fixed my searching Yankee brown eyes on her blue-Presbyterian, non-committal ones, and asked, “What is this vegetable, Susanna?” In an instant she withdrew herself, her soul, her ego, so utterly that I felt myself gazing at an inscrutable stone image, as she replied, “I cudna say, mam.” This was too much! Her mother may have been frightened, very badly frightened, but this was more that I could endure without protest. The plain boiled potato is practically universal. It is not only common to all temperate climates, but it has permeated all classes of society. I am confident that the plain boiled potato has been one of the chief constituents in the building up of that frame in which Susanna Crum conceals her opinions and emotions. I remarked, therefore, as an, apparent afterthought, “Why, it is a potato, is it not, Susanna?” What do you think she replied, when thus hunted into a corner, pushed against a wall, driven to the very confines of her personal and national liberty? She subjected the potato to a second careful scrutiny, and answered, “I wudna say it's no'!” Now there is no inherited physical terror in this. It is the concentrated essence of intelligent reserve, caution, and obstinacy; it is a conscious intellectual hedging; it is a dogged and determined attempt to build up barriers of defence between the questioner and the questionee: it must be, therefore, the offspring of the catechism and the heresy trial.