Una of the hill country 1911 — A Reader’s Guide
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Una of the hill country 1911 — A Reader’s Guide can be approached with a clearer sense of reading commitment from its source measurements: 8,546 words, 38 min estimated reading time, and 1 detected text section.
The text analysis averages about 25.7 words per sentence, while the detected sections provide another way to judge how the source is divided.
Project Gutenberg metadata also associates the work with “Short stories,” connecting these edition facts with the source record’s subject description.
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Read the Text
source needed no argument. In either case the result was the same. Within ten minutes the grounds of the famous barbecue and bran dance were deserted. The cumbrous wagons, all too slow, were wending with such speed as their drivers could coerce the ox-teams to make along the woodland road homeward, while happier wights on horseback galloped past, leaving clouds of dust in the rear and a grewsome premonition of being hindmost in a flight that to the simple minds of the mountaineers had a pursuer of direful reality.
The state of a candidate is rarely enviable until the event is cast and the postulant is merged into the elect, but on the day signalized by the barbecue, the bran dance, and the rout the unfortunate aspirants for public favor felt that they had experienced the extremest spite of fate; for although they realized in their superior education and sophistication that the panic-stricken rural crowd had been tricked by some clever ventriloquist, the political orators were left with only the winds and waters and wilderness on which to waste their eloquence, and the wisdom of their exclusive method of saving the country.
Brent Kayle's talent for eluding the common doom of man to eat his bread in the sweat of his face was peculiarly marked. He was the eldest of seven sons, ranging in age from eleven to twenty years, including one pair of twins. The parents had been greatly pitied for the exorbitant exactions of rearing this large family during its immaturity, but now, the labor of farm, barnyard and woodpile, distributed among so many stalwart fellows of the same home and interest was light and the result ample. Perhaps none of them realized how little of this abundance was compassed by Brent's exertions--how many days he spent dawdling on the river bank idly experimenting with the echoes--how often, even when he affected to work, he left the plow in the furrow while he followed till sunset the flight of successive birds through the adjacent pastures, imitating as he went the fresh mid-air cry, whistling in so vibrant a bird-voice, so signally clear and dulcet, yet so keen despite its sweetness, that his brothers at the plow-handles sought in vain to distinguish between the calls of the earth-ling and the winged voyager of the empyreal air. None of them had ever heard of ventriloquism, so limited had been their education and experience, so sequestered was their home amidst the wilderness of the mountains. Only very gradually to Brent himself came the consciousness of his unique gift, as from imitation he progressed to causing a silent bird to seem to sing. The strangeness of the experience frightened him at first, but with each experiment he had grown more confident, more skilled, until at length he found that he could throw a singularly articulate voice into the jaws of the old plow-horse, while his brothers, accustomed to his queer vocal tricks, were convulsed with laughter at the bizarre quadrupedal views of life thus elicited. This development of proficiency, however, was recent, and until the incident at the bran dance it had not been exercised beyond the limits of their secluded home. It had revealed new possibilities to the young ventriloquist and he looked at once agitated, excited, and triumphant when late that afternoon he appeared suddenly at the rail fence about the door-yard of Valeria Clee's home on one of the spurs of Chilhowee Mountain. It was no such home as his--lacking all the evidence of rude comfort and coarse plenty that reigned there--and in its tumbledown disrepair it had an aspect of dispirited helplessness. Here Valeria, an orphan from her infancy, dwelt with her father's parents, who always of small means had become yearly a more precarious support. The ancient grandmother was sunken in many infirmities, and the household tasks had all fallen to the lot of Valeria. Latterly a stroke of paralysis had given old man Clee an awful annotation on the chapter of age and poverty upon which he was entering, and his little farm was fast growing up in brambles.
“But 't ain't no differ, gran Mad,” Valeria often sought to reassure him. “I'll work some way out.”
And when he would irritably flout the possibility that she could do aught to materially avert disaster she was wont to protest: “You jes' watch _me. I'll_ find out some way. I be ez knowin' ez any old _owel_.”
The story opens at a sawmill on Headlong Creek, where a political barbecue and “bran dance” are underway despite local pulpits denouncing dancing as a deadly sin. The setting—a water-gap of Chilhowee Mountain—is rendered with precise geography, and the prose lingers on sensory details: the smell of underground-roasted shoats, the expanse of sawdust serving as a dance floor, and fleeting views of the Great Smoky Range through wind-swayed trees. This tension between religious asceticism and festive indulgence frames the entrance of Valeria, a young woman who will soon trade her mountain home for a lion-tamer’s cage.
Political Necessity vs. Religious Prohibition
The dance is justified as a “political necessity” devised by the “machine” to draw crowds for candidates, yet the elder men in jeans-clad asceticism “collogue unhappily” and refuse to vote for the promoters. This friction between worldly politics and religious scruple is not merely background—it establishes a community where every pleasure is suspect. The narrator notes that dancing is considered a “deadly sin” by rural religionists, and the barbecue itself becomes a site of moral negotiation. The sawdust-covered clearing, a byproduct of industry repurposed for festivity, mirrors the uneasy compromise between labor and leisure, sin and sanctioned gathering.
Valeria’s Leap from the Cove to the Circus
Valeria’s decision to “resk the lion” is motivated by “desolate old grandparents and their hopeless, helpless poverty.” She invokes Daniel in the lions’ den as a model of trust, but the circus manager mishears “Daniel’s Lions” as a possible show name—a comic gap between biblical literacy and commercial entertainment. The narrative emphasizes her physical transformation: she becomes “this slim, graceful Una,” clad in fleecy white, her golden hair mingling with the lion’s mane. The billboards “flamed with her portrait” hundreds of miles ahead of her progress, suggesting how quickly her local identity is subsumed into a marketable image.
The Lion as Prop and the Spectacle of Risk
The lion is described as “chained—and drugged, too—in the pageant,” its paws secured and its savagery dulled by drags. Yet the public “must needs thrill to the spectacle of intrepidity and danger,” aware of the precautions but savoring the “imminent chance of some failure.” The story dwells on the mechanics of the performance: the steel muzzle, the chained paws, the manager’s calculation that Valeria is “a sure winner.” Meanwhile, her husband Brent grows envious and seeks to “bark a few” into a lion’s jaws, turning his voice into another commodity. The circus tent’s “soaring dome of white canvas” and “electric light with a moony lustre” contrast sharply with the mountain cove’s dappled shade and roaring creek.
Readers attentive to the story’s contrasts—between mountain and city, religious condemnation and commercial spectacle, genuine risk and staged danger—will find a layered portrait of a young woman navigating poverty and opportunity. The narrative withholds judgment on Valeria’s choice, leaving the reader to weigh the cost of her transformation from a cove girl into a printed image on a billboard.
Somewhere between Valeria's trembling courage before that chained lion and the old hymns her neighbors sang, there's a sadness I keep turning over. It reminds me of another quiet ache I found in Bred in the bone 1908 — Text and Context, where inheritance feels less like a gift and more like a weight. Maybe that's just what hill country stories do—hold their breath a little, hoping someone notices.
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