SPIRIT HILLS

SIMON COLEMAN

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Photo by Rebecca Welshman

 

When Richard Jefferies describes his move to Surrey in his autobiography, ‘The Story of My Heart’, he alludes briefly to the meadows and woods which he wrote about at length in earlier works.  This landscape was obviously pleasing to him but he follows this with a powerful sentence that struck me with its sense of loving and profound reminiscence:

 

‘Hills that purify those who walk on them there were not’.

 

Hills play a prominent part in ‘The Story of My Heart’ which begins with Jefferies’ memorable ascent of Liddington Hill near his childhood home in north Wiltshire.  As those passages have been much-quoted by others, I searched for a hill-ascent description from a less familiar work by Jefferies.  This passage is from a manuscript, unpublished in his lifetime but included in S.J. Looker’s ‘Chronicles of the Hedges’ anthology.

 

‘It is the place of its growth which makes the wild thyme sweet. The labour of the ascent—the panting chest and quickened pulse—increases the pleasure of finding it. Up the long slope, over the turf, up till the strong air, inflating the chest, seems as if it would stretch the very bones: always upwards; but the grey bees win in this race and pass to the front easily. At each step the yoke of artificial life lightens on the shoulder; and at the summit falls away. The heart beats faster, being free; and the mind opens to the opening horizon. So intimately are the body and the mind bound together that, as the one climbs, the other aspires; and, on the ridge, we walk on a level above our old selves left beneath us.’

 

This might also be Liddington but we don’t know – and it doesn’t matter.  These are the chalk hills, the downs, where the wild thyme flourished in thick bunches.  The beautiful flower, with its magical, fresh scent became for Jefferies a symbol for a deeper, more aspiring, and more spiritual life.  ‘It is the place of its growth which makes the wild thyme sweet’.  The flower and the landscape act together, inspiring him to the physical effort of the climb.   The scent of moving air on these hills was, he tells us, ‘like an apple fresh plucked’.  The mind and body respond in equal measure and the inner places of the heart open to absorb the beauty and freedom of the experience.  The ‘artificial life’ of houses and bustling towns shrinks to insignificance.  The green ridges, the slowly curving horizons, the thyme and the rushing wind are true purifiers – of the mind, body and heart.

 

While the downs were the English hill ranges that he knew best, we should not neglect his writing on other upland areas where he spent time walking and thinking.  His 1882 expedition to Somerset, taking in Exmoor and the Quantock hills, produced some more fine prose.

 

‘From the Devon border I drifted like a leaf detached from a tree, across to a deep coombe in the Quantock Hills. The vast hollow is made for repose and lotus-eating; its very shape, like a hammock, indicates idleness. There the days go over noiselessly and without effort, like white summer clouds. Ridges each side rise high and heroically steep—it would be proper to set out and climb them, but not to-day, not now: some time presently…. Yonder, if the misty heat moves on, the dim line of Dunkery [hill] winds along the sky, not unlike the curved back of a crouching hare. The weight of the mountains is too great—what is the use of attempting to move? It is enough to look at them.’

 

He communicates a wonderful sense of repose and contentment within the landscape.  There is no need here for an energetic climb to a summit to escape the artificiality of daily life.   His explorations of nearby Exmoor were documented in his 1884 book, ‘Red Deer’.  There he found that the vast expanses of heather moorland almost overwhelmed the eye’s sense of relative distance.

 

‘The eye had nothing to rest on; it kept travelling farther, and whichever way I turned still there was the same space. It was twenty miles to the white cloud yonder looking through the air, and so it was twenty miles to the ridge, not the farthest, under it. The moor undulated on, now a coombe, now a rise, now pale grey-green where the surface had been burnt, and then dark where the heather was high; the moor undulated on, and it was twenty miles to the ridge and twenty to the cloud, and there was nothing between me and the cloud and the hill. A noise of thunder came, weary and travelling with difficulty. I glanced round; I could not see any cloud of thunderous character. How far could it have come? In enclosed countries thunder is not heard more than ten miles, but at this height — this seemingly level moor is twelve hundred feet above the sea — it may come how far?’

 

As he did on the chalk downs, Jefferies encountered on Exmoor that sense of infinite space produced by gently rolling uplands, though here the effect might have been increased due to the much greater height of the moorland.  Every hill range I have visited has impressed upon me its special character in its shape, proportions, colours, as well as more intangible qualities.  These are not always easy to define: words such as ‘nobility’, ‘mystery’, ‘boldness’ only partially capture these elusive essences.  And, not surprisingly, Jefferies sought out the magical spirit of the hills.

 

Late in his life, when he unexpectedly moved to the heavily forested high weald of Sussex, he experienced an unusually hard winter.

 

‘Harder and harder grew the frost, yet still the forest-clad hills possessed a something that drew the mind open to their largeness and grandeur.’  (‘Hours of Spring’)

 

Some silent mysterious quality lingers over many hill ranges.  Returning to the Wiltshire downs, Jefferies reminisces in ‘The Pageant of Summer’: ‘There was a presence everywhere, though unseen, on the open hills…’  In ‘On the Downs’ he finds expression for this mysterious ‘presence’ that hovers at the edges of awareness.  He imagines that ‘deeper, wider thoughts’ might await us just over the horizon of our consciousness.

 

‘The blue hill line arouses a perception of a current of thought which lies for the most part unrecognized within – an unconscious thought. By looking at this blue hill line this dormant power within the mind becomes partly visible; the heart wakes up to it.’

 

The downs he knew in his youth were also heavily marked by the relics of much earlier civilizations.  Tumuli, stone circles, hill forts and ancient trackways suggested a network of forgotten knowledge, of subtle connections between the landscape and the world of the dead – the ancestors.  Jefferies once described the downs as being ‘alive with the dead’ and, by the side of a tumulus, he imagines the vigorous life once enjoyed by the warrior interred there (‘The Story of My Heart’, chapter 3).   All this is evidence that he perceived the links between life, death and landscape.

 

With their beauty and free, open spaces, the unspoilt hill ranges inspire the body and the mind to a greater activity and a wider perception.  With their undulations and varying horizons they induce calmer and deeper thoughts outside the commonplace concerns of society.  And, when these wilder regions with their narrow paths and ancient landmarks become familiar to the walker, then the imagination begins to wander back through time, feeling into the lives of earlier peoples who saw the role of humans in a landscape in terms very different to those of our modern world.  Jefferies wanted to ‘free thought from every trammel’ and I am in no doubt that his wanderings on the hills gave him the belief that this was possible.

 

I’ll end with a short quote from Jefferies’ essay, ‘To Brighton’, which gives an account of a train journey from London to Brighton.  Two sentences that perhaps encapsulate his special affinity with the English chalk downs, in this case the South Downs.  ‘A breeze comes in at the carriage window – a wild puff, disturbing the heated stillness of the summer day. It is easy to tell where that came from – silently the Downs have stolen into sight.’

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A Leafy November, 1879

Rebecca Welshman

Jefferies wrote this article for the Pall Mall Gazette in November 1879. It is based on observations made in his outdoor diary while he was living at Surbiton. The Jefferies family was renting 2 Woodside Terrace, on Ewell Road, which was in Tolworth in the Parish of Long Ditton. The front of the house faced in the direction of Tolworth Common and Richmond Park, and the back looked out in the direction of Hook, Claygate and Chessington.

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Image of Richmond Park posted by Nicola Albon (http://sliceoflondonlife.com/wildlife-deer-rut-richmond-park/)

“The poplars alone at the opening of the month were bare of leaves. These tall trees, lifting their slender tops so high above the rest, contrasted the more in their leafless state with the thick foliage of the wood beneath them. Rows of elms in the hedges were still green, and of those that did show a yellow tint many upon examination could be seen to be decaying in the trunk or branches. That part of an elm which is slowly dying usually turns yellow first. On some of the oaks the inner leaves were still greenish, while those on the outer boughs were brown, and the mingling of the two tints seen at a little distance under the sunshine produced a remarkable and pleasing colour. Other oak-trees had assumed so red a brown as to approach to copper colour. The ash standing in the same hedge was a tender green with the faintest undertone of yellow, and the lowly elder bushes were not less green than at midsummer. Between the dark Scotch firs the foliage of the beeches seemed a warm red. The branches of the larch had a fluffy appearance, caused by the yellow needles which had partly separated but had not yet fallen. Horse-chestnuts even yet retained some leaves; of those that had dropped a few were half yellow and half green, the hues divided by the midrib. Birches, too, except just at the corners of the copses or in isolated positions, were not yet bare.

 

Under the Spanish chestnuts heaps of leaves had collected, in walking through which the foot often exposed the dropped fruit hidden beneath them; but though so many had fallen the branches were not entirely denuded ; while whole hedgerows full of maple bushes glowed with orange. The sun shone brilliantly day after day, lighting up the varied hues of the trees and hedges and filling the wood­lands with beauty. In proportion to the length of the day there was probably more visible sunshine in the early part of November than in July. A dry atmosphere made the roads white, and the least puff of wind raised the dust as in March. In the evenings, immediately after the sun sank, the western sky often exhibited a delicate greenish tint, while the detached floating clouds were rosy: these colours, however, were very fleeting—they lasted but a few minutes.

 

The dry air could hardly be said to blow, but drifted, as it were, from the north-east—so slowly that unless you faced it the current was not noticed; and it scarcely caused a falling leaf to slant aside in its descent. But this northern current silenced the thrushes, despite the sunshine, and made the nights sometimes bitterly cold. Here in the south, the first fieldfares were noticed on the 24th of October, when a few passed over at some height: but during the first week or ten days of November scarcely a fieldfare or redwing appeared, and those seen were journeying on. The absence of these birds was very marked. On the afternoon of the 9th inst. the sweet notes of the thrush were heard again—a sure sign of changing weather. Next morning it was milder and cloudy, with slight rain, and the thrushes sang in every hedge. The leaves that had adhered so long, now, under the rise of temperature, fell fast and continuously, dropping quietly all day long, even when sheltered from wind. Soon, however, the breezes became colder; the song of the thrushes ceased and frost followed. A water-rat was seen on the 14th diving in the brook; he probably did not anticipate so sudden a winter. Next morning the ponds were all frozen fast with ice half-an-inch thick, in which myriads of leaves that had been floating were embedded. For fifty or sixty yards one great hedgerow resounded with the ceaseless chirping of innumer­able sparrows perched on every bough. Their feeding-grounds, the stubbles, were iron-bound, affording them no food. The peewits scarcely kept out of gunshot, so tamed or rendered desperate by the cold, and instead of feeding in a flock were scattered in twos and threes over twenty acres.

 

In the hedges the fieldfares and redwings were now plentiful: so short a time had brought them about. It is not often that birds are so quickly affected by frost as on this occasion— a single night seemed to have numbed them. The white rime remained fringing the green branches of the spruce firs all day; the fields too, were hoar; and it was perfectly still as usual in a great frost. Yet the sun shone, and where the pond had been broken for the horses to drink, splinters of ice standing on edge reflected the golden splendour. At night a yet sharper frost settled on the earth: but on the morning of the 16th though the grass was white, the thrushes sang in chorus, and immediately afterwards rain fell. The rime disappeared and the frost went as rapidly as it came. Its effects upon the foliage were then visible. Under the ashes the grass was concealed by the leaves shrivelled to a black brown, from which arose a slightly astringent odour. Where maple bushes projected over the bare earth of ploughed fields there was an orange semi-circle upon the clods caused by the tinted leaves that had dropped. Horse-chestnuts and birches were now quite bare: but not so the elms and oaks. The elms were yellow, but still thick with leaves; some of the oaks had even yet a tint of green. On the morning of the 20th it began to snow, and the rows of yellowish elms formed a strange background to the storm. The blast drove before it snow-flakes, brown leaves, and twirling ‘keys’ torn from the trees. With short intervals the snow continued all day, whitening the fields and that side of the trees towards the wind. The bramble-bushes, thick with green leaves, upheld masses of snow: so green and flourishing are the brambles that not a crimson leaf is yet to be found upon them. Snow fell again on the 21st and 22nd and the fields continued covered.

 

There was a severe frost on the morning of the 23rd. As the morning advanced the sun shone out in an almost cloudless sky, and the yellowish green elms and the brown oaks seemed brought into strong relief by the dazzling white of the fields. And over the broad white meadows the shadows of these trees were thrown sharp and clear—a lovely sight not often seen. Thus, with bright sunshine at one time and snow at another, with sharp frosts, leafy woods, and singing thrushes, November has presented the most marked contrasts.”

 

 

JUNE DAYS

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SIMON COLEMAN

 

Two excerpts here from Jefferies’ 1880 book, ‘Round About a Great Estate’.  The fourth and last of the four ‘country books’ that launched his career, it is an attractive miscellany of rural life, country lore and natural history.  John Fowles wrote that the book ‘comes from the heart of his special landscape, in every sense: personally, historically, spiritually, aesthetically.’

 

“It happened one Sunday morning in June that a swarm of bees issued from a hive in a cottage garden near Okebourne church. The queen at first took up her position in an elm tree just outside the churchyard, where a large cluster of bees quickly depended from a bough. Being at a great height the cottager could not take them, and, anxious not to lose the swarm, he resorted to the ancient expedient of rattling fire-tongs and shovel together in order to attract them by the clatter. The discordant banging of the fire-irons resounded in the church, the doors being open to admit the summer air; and the noise became so uproarious that the clerk presently, at a sign from the rector, went out to stop it, for the congregation were in a grin. He did stop it, the cottager desisting with much reluctance; but, as if to revenge the bee-master’s wrongs, in the course of the day the swarm, quitting the elm, entered the church and occupied a post in the roof.

 

After a while it was found that the swarm had finally settled there, and were proceeding to build combs and lay in a store of honey. The bees, indeed, became such a terror to nervous people, buzzing without ceremony over their heads as they stood up to sing, and caused such a commotion and buffeting with Prayer-books and fans and handkerchiefs, that ultimately the congregation were compelled to abandon their pews. All efforts to dislodge the bees proving for the time ineffectual, the rector had a temporary reading-desk erected in the porch, and there held the service, the congregation sitting on chairs and forms in the yard, and some on the stone tombs, and even on the sward under the shade of the yew tree.

 

In the warm dry hay-making weather this open-air worship was very pleasant, the flowers in the grass and the roses in the little plots about the tombs giving colour and sweet odours, while the swallows glided gracefully overhead and sometimes a blackbird whistled. The bees, moreover, interfered with the baptisms, and even caused several marriages to be postponed. Inside the porch was a recess where the women left their pattens in winter, instead of clattering iron-shod down the aisle.”

 

“The heat of a warm June day seemed still more powerful in this hollow. The sedges, into which two or three moorhens had retired at my approach, were still, and the leaves on the boughs overhanging the water were motionless. Where there was a space free from weeds—a deeper hole near the bank—a jack basked at the surface in the sunshine. High above on the hill stood a tall dead fir, from whose trunk the bark was falling; it had but one branch, which stood out bare and stark across the sky. There came a sound like distant thunder, but there were no clouds overhead, and it was not possible to see far round. Pushing gently through the hawthorn bushes and ash-stoles at the farther end of the pond, I found a pleasant little stream rushing swiftly over a clear chalky bottom, hastening away down to the larger brook.

 

Beyond it rose a mound and hedgerow, up to which came the meadows, where, from the noise, the cattle seemed racing to and fro, teased by insects. Tiny black flies alighting on my hands and face, irritated the skin; the haymakers call them ‘thunder-flies;’ but the murmur of the running water was so delicious that I sat down on a bulging tree-root, almost over the stream, and listened to the thrushes singing. Had it been merely warm they would have been silent. They do not sing in dry sunshine, but they knew what was coming; so that there is no note so hated by the haymaker as that of the thrush. The birds were not in the firs, but in the ash-trees along the course of the rill.

 

The voice of the thrush is the most ‘cultivated,’ so to speak, of all our birds: the trills, the runs, the variations, are so numerous and contrasted. Not even the nightingale can equal it: the nightingale has not nearly such command: the thrush seems to know no limit. I own I love the blackbird best, but in excellence of varied music the thrush surpasses all. Few birds, except those that are formed for swimming, come to a still pond. They like a clear running stream; they visit the sweet running water for drinking and bathing. Dreaming away the time, listening to the rush of the water bubbling about the stones, I did not notice that the sky had become overcast, till suddenly a clap of thunder near at hand awakened me. Some heavy drops of rain fell; I looked up and saw the dead branch of the fir on the hill stretched out like a withered arm across a black cloud.”

 

A MORE BEAUTIFUL LIFE 

                               SIMON COLEMAN                                

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“Begin wholly afresh. Go straight to the sun, the immense forces of the universe, to the Entity unknown; go higher than a god; deeper than prayer; and open a new day.”

(‘The Story of My Heart’)

 

Jefferies reached a point in his life when he felt himself standing face to face with the great unknown, having erased much of traditional learning and culture from his mind.  With this feeling came a need to search for ‘higher’ ideas that might improve human life.  This search  became central to his life and it was heart-driven.  It was individual; sometimes passionate, sometimes calm and philosophical.

 

Reading ‘The Story of My Heart’, we find that the concentrated energy of the individual search gradually flows outwards to engage with the more universal questions of human existence.  It was not a purely personal journey.

 

“How pleasant it would be each day to think, To-day I have done something that will tend to render future generations more happy. The very thought would make this hour sweeter. It is absolutely necessary that something of this kind should be discovered. First, we must lay down the axiom that as yet nothing has been found; we have nothing to start with; all has to be begun afresh. All courses or methods of human life have hitherto been failures. Some course of life is needed based on things that are, irrespective of tradition. The physical ideal must be kept steadily in view.”

 

We could obviously take issue with the idea that ‘nothing has been found’ to improve human life, but Jefferies is speaking from the heart; I would prefer to say that he is thinking from the heart.  His body and its senses, his thought and emotions are all within the heart, and through their combined actions he is able to conceive a better human life: a more beautiful, free and hope-embracing life that moves away from past beliefs.  To this vision the magical, calm and dynamic presence of Nature is central.

 

At some level of being, human life is in harmony with the laws of Nature.  I don’t mean the scientific laws of nature which are the product of purely intellectual drives.  Let’s turn to the great American poet, Walt Whitman, who, in his ‘Leaves of Grass’, admired the cohesion and order of Nature, the earth and the universe.

 

 

“The soul is always beautiful,

The universe is duly in order, every thing is in its place,

What has arrived is in its place and what waits shall be in its place”

(‘The Sleepers’)

 

He sees no imperfection anywhere in Nature.

 

“Pleasantly and well-suited I walk,

Whither I walk I cannot define, but I know it is good,

The whole universe indicates that it is good,

The past and the present indicate that it is good.

 

How beautiful and perfect are the animals!

How perfect the earth, and the minutest thing upon it!

What is called good is perfect, and what is called bad is just as perfect,

The vegetables and minerals are all perfect, and the imponderable

      fluids perfect;

Slowly and surely they have pass’d on to this, and slowly and surely

      they yet pass on.”

(‘Song of Myself’)

 

The natural order of the universe is in accord with the quality of the human heart which understands beauty and recognises the subtle truths woven into our lives.  Whitman was less concerned than Jefferies with actively searching for something of true value to mankind – he saw beauty and meaning everywhere.  Their language is different but both were exceptionally well attuned to their physical senses and responded instinctively to Nature.  From these responses they created great spiritual language, at times bringing mankind and Nature together in a perfect fusion.

 

The principal desire shared by Jefferies and Whitman was to make human life as perfect as possible; in other words, as beautiful and natural as possible.  To some this is simply pointless idealism but, in the view of Jefferies and Whitman, the existence of an ideal in the heart is a requirement for a full and healthy life.   If the perfect life is even to be imagined, Nature’s beauty must be invoked.   In the following passage from ‘The Story of My Heart’, Jefferies, while looking at Greek sculptures (which express both the ideal and the real), has a vision of supreme calm and beauty.  To me, this is real spiritual language: the language of the heart.

 

“The statues are not, it is said, the best; broken too, and mutilated, and seen in a dull, commonplace light. But they were shape—divine shape of man and woman; the form of limb and torso, of bust and neck, gave me a sighing sense of rest. These were they who would have stayed with me under the shadow of the oaks while the blackbirds fluted and the south air swung the cowslips. They would have walked with me among the reddened gold of the wheat. They would have rested with me on the hill-tops and in the narrow valley grooved of ancient times. They would have listened with me to the sob of the summer sea drinking the land. These had thirsted of sun, and earth, and sea, and sky. Their shape spoke this thirst and desire like mine—if I had lived with them from Greece till now I should not have had enough of them. Tracing the form of limb and torso with the eye gave me a sense of rest.

Sometimes I came in from the crowded streets and ceaseless hum; one glance at these shapes and I became myself. Sometimes I came from the Reading-room [of the British Museum], where under the dome I often looked up from the desk and realised the crushing hopelessness of books, useless, not equal to one bubble borne along on the running brook I had walked by, giving no thought like the spring when I lifted the water in my hand and saw the light gleam on it. Torso and limb, bust and neck instantly returned me to myself; I felt as I did lying on the turf listening to the wind among the grass; it would have seemed natural to have found butterflies fluttering among the statues. The same deep desire was with me. I shall always go to speak to them; they are a place of pilgrimage; wherever there is a beautiful statue there is a place of pilgrimage.”

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NATURE, TIME AND HEART

Simon Coleman

 August September 2013 Pembrokeshire holiday 107.JPG

“Swallows building under the eaves—swallows building in the chimneys; thrushes in the hawthorn- bushes; great missel-thrushes in the apple-trees of the orchard; the blue sparrow’s egg in the hedge; the chaffinch’s moss and lichen nest against the elm; the dove’s nest up in the copse, fearlessly building because no rude hand disturbed them; the pheasant’s eggs carelessly left on the ground by the bramble- bush, the corncrake’s found by the mower; the moorhen’s nest by the trout-pool. She knew and loved them all—the colour and sound and light, the changing days, the creatures of the wood and of the field. With these she lived, and they became familiar to her, as the threads of the pattern are known to those who sit the livelong day embroidering—the woven embroidery of the earth; so beautiful, because without design.”

 

This passage comes from Richard Jefferies’ pastoral novel, ‘The Dewy Morn’ (1884).  The book has a fairly straightforward romantic plot but is notable for its outstandingly vivid nature descriptions.  The sense of immersion in the infinite life and beauty of nature, which powered his autobiography, ‘The Story of My Heart’, returns in ‘The Dewy Morn’ in the central character, Felise.  She is a young woman who loves and affirms life without the usual complexities and cares of human existence.  As she walks among nature, Felise seems to become almost a human embodiment of the forms, colours and songs of the fields and lanes.  The metaphor of nature as a woven pattern appears elsewhere in his writing.  In the essay, ‘The Pageant of Summer’,

 

“Earth holds secrets enough to give them the life of the fabled Immortals. My heart is fixed firm and stable in the belief that ultimately the sunshine and the summer, the flowers and the azure sky, shall become, as it were, interwoven into man’s existence.”

 

 

Nature is full of mesmerizing patterns which confound our everyday thinking minds, but the heart – the real mind – knows them and can work with them.  Discovering these currents of ‘true thought’ (as Jefferies described it) is becoming increasingly difficult in a society which seems to view everything through a linear time framework.  The language of linear time is predominant in the media, in politics and academia.  With rapid communications technology has come a fragmentation of even this ordinary time sequence, as a persistent hail of emails, texts and messages inhibits the continuity of attention that the human imagination needs.  And our evolutionary biologists, who dominate thinking on the human relationship with Nature, frame all their elaborate theories within a linear time context.  Nature as spontaneously creative, in an eternal dance of life, willing news forms, sounds and movement into existence – that’s not a vision they want to consider, let alone embrace.

 

Being receptive to Nature’s designless patterns and cycles requires a belief in the heart, but not the usual idea of heart as a chamber of emotion that has to be controlled by the mind.  Eastern thought understood the primacy of the heart and places what we call the mind (usually equated with the brain) within the heart.  The heart is what really thinks, and it knows much.  In his late essay, ‘Nature in the Louvre’, Jefferies, after gazing long at a beautiful classical statue, wrote:

 

“Old days which I had spent wandering among deep meadows and by green woods came back to me. In such days the fancy had often occurred to me that, besides the loveliness of leaves and flowers, there must be some secret influence drawing me on as a hand might beckon. The light and colour suspended in the summer atmosphere, as colour is in stained but translucent glass, were to me always on the point of becoming tangible in some beautiful form. The hovering lines and shape never became sufficiently defined for me to know what form it could be, yet the colours and the light meant something which I was not able to fix. I was now sitting in a gallery of stone, with cold marbles, cold floors, cold light from the windows. Without there were only houses, the city of Paris—a city above all other cities farthest from woods and meads. Here, nevertheless, there came back to me this old thought born in the midst of flowers and wind-rustled leaves, and I saw that with it the statue before me was in concord. The living original of this work was the human impersonation of the secret influence which had beckoned me on in the forest and by running streams. She expressed in loveliness of form the colour and light of sunny days…”

Perception of a beautiful, natural, almost tangible idea is woven into all of Jefferies’ more spiritually-themed writing.  A spirituality of the heart can never perceive human life as being outside Nature, though Jefferies often stresses the need for human self-reliance.  The heart is awakened and led by beauty.  It forever affirms life, creativity and hope, and makes time for itself.

OUR ONLY EARTH: AN INDIAN PERSPECTIVE

Simon Coleman

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Image source: https://www.nasa.gov/sites/default/files/1-bluemarble_west.jpg

 

I recently came by chance upon a booklet of lectures by Indira Gandhi, Prime Minister of India in the 1960s and 1970s (her career continued into the 1980s).  I was particularly struck by her embracing of the earth as one community, with an outlook on humanity that was not merely international, but was in some sense ‘universal’.  The excerpts below from a 1972 lecture contain a powerful ecological message but Gandhi still welcomes technological advance to improve living standards, especially in poorer nations.  She wants to see technology and protection of Nature progress together, but for this to happen a higher level of thinking is required.  She also touches on Indian spirituality, emphasizing the rationality within that tradition rather than its more mystical elements that have often attracted western spiritual seekers.

 

Of course, we have to remember that this was delivered in 1972 when many of these ideas were relatively new.  But imagine a western leader ever delivering a lecture like this!  I’m posting it because I feel that the values and hopes it expresses are close to those found in some of Richard Jefferies’ humanistic and ecologically aware writings.

 

“I have the good fortune of growing up with a sense of kinship with Nature in all its manifestations.  Birds, plants and stones were companions and, sleeping under the star-strewn sky, I became familiar with the names and movements of the constellations.  But my deep interest in this our only earth was not for itself but as a fit home for man.

 

One cannot be truly human and civilized unless one looks upon not only all fellow men but all creation with the eyes of a friend.  Throughout India, edicts carved on rocks and pillars are reminders that twenty-two centuries ago the Emperor Asoka defined a king’s duty as not merely to protect citizens and punish wrong-doers but also to preserve animal life and forest trees…

 

Along with the rest of mankind, we in India – in spite of Asoka – have been guilty of wanton disregard for the sources of our sustenance.  We share your concern at the rapid deterioration of flora and fauna.  Some of our own wild life has been wiped out.  Vast areas of forest with beautiful old trees, mute witnesses of history, have been destroyed…

 

It is sad that in country after country, progress should become synonymous with an assault on Nature.  We, who are a part of Nature, and dependent on her for every need, speak constantly about exploiting Nature.  When the highest mountain in the world was climbed in 1953, Jawarharlal Nehru objected to the phrase ‘conquest of Everest’ which he thought was arrogant.  Is it surprising that this lack of consideration and the constant need to prove one’s superiority should be projected onto our treatment of our fellow men?…

 

Must there be conflict between technology and a truly better world or between enlightenment of the spirit and a higher standard of living?  Foreigners sometimes ask what to us seems a very strange question, whether progress in India would not mean a diminishing of her spirituality or her values.  Is spiritual quality so superficial as to be dependent upon the lack of material comfort?  As a country we are no more or less spiritual than any other but traditionally our people have respected the spirit of detachment and renunciation.  Historically, our great spiritual discoveries were made during periods of comparative affluence.  The doctrines of detachment from possessions were developed not as rationalization of deprivation but to prevent comfort and ease from dulling the senses.  Spirituality means the enrichment of the spirit, the strengthening of one’s inner resources and the stretching of one’s range of experience.  It is the ability to be still in the midst of activity and vibrantly alive in moments of calm; to separate the essence from circumstances; to accept joy and sorrow with some equanimity.  Perception and compassion are the marks of true spirituality…

 

The feeling is growing that we should reorder our priorities and move away from the single-dimensional model which has viewed growth from certain limited angles, which seems to have given a higher place to things rather than persons and which has increased our wants rather than our enjoyment.  We should have a more comprehensive approach to life, centred on man not as a statistic but as an individual with many sides to his personality…

 

Thus the higher standard of living must be achieved without alienating people from their heritage and without despoiling Nature of its beauty, freshness and purity so essential to our lives…

 

We want new directions in the wiser use of the knowledge and tools with which science has equipped us.  And this cannot be just one upsurge but a continuous search into cause and effect, an unending effort to match technology with higher levels of thinking.  We must concern ourselves not only with the kind of world we want but also with what kind of man should inhabit it.  We want thinking people, capable of spontaneous, self-directed activity…who are imbued with compassion and concern for others…

 

It has been my experience that people who are at cross purposes with Nature are cynical about mankind and ill at ease with themselves.  Modern man must re-establish an unbroken link with Nature and with life.  He must again learn to invoke the energy of growing things and to recognise, as did the ancients in India centuries ago, that one can take from the earth and the atmosphere only so much as one puts back into them.  In their Hymn to Earth, the sages of the Atharva Veda chanted:

 

                “What of thee I dig out, let that quickly grow over,

            Let me not hit thy vitals, or the heart.”

 

So can man himself be vital and of good heart and conscious of his responsibility.”

LAPWINGS IN SPRING

Simon Coleman

lapwingflying

The following passages are from ‘Haunts of the Lapwing’, Part 2, which is subtitled ‘Spring’.  See the earlier post for Part 1 of this essay: ‘Winter’. Once again, Jefferies displays a profound sympathy with his subject and an enduring fascination with the behaviour of a relatively common bird.  Other well-loved sights and sounds of spring – the stream, the flowers, a nightingale – enrich the scene and add depth to the principal subject matter.  When reading Jefferies’ natural history works, we can always be confident that he never simply tells us what we could expect to discover on a typical day at a certain time of the year: instead he relates what he actually did see, and how he came to make the observations.  In this manner, they never feel commonplace.

 

“A soft sound of water moving among thousands of grass-blades – to the hearing it is as the sweetness of spring air to the scent. It is so faint and so diffused that the exact spot whence it issues cannot be discerned, yet it is distinct, and my footsteps are slower as I listen. Yonder, in the corners of the mead, the atmosphere is full of some ethereal vapour. The sunshine stays in the air there, as if the green hedges held the wind from brushing it away. Low and plaintive come the notes of a lapwing; the same notes, but tender with love…

 

From the bushes by the stile on the left hand, which I have just passed, follows the long whistle of a nightingale. His nest is near; he sings night and day. Had I waited on the stile, in a few minutes, becoming used to my presence, he would have made the hawthorn vibrate, so powerful in his voice when heard close at hand. There is not another nightingale along this path for at least a mile, though it crosses meadows and runs by hedges to all appearance equally suitable; but nightingales will not pass their limits; they seem to have a marked-out range as strictly defined as the lines of a geological map. They will not go over to the next hedge – hardly into the field on one side of a favourite spot, nor a yard farther along the mound. Opposite the oak is a low fence of serrated green. Just projecting above the edge of a brook, fast-growing flags have thrust up their bayonet-tips. Beneath their stalks are so thick in the shallow places that a pike can scarcely push a way between them. Over the brook stand some high maple trees; to their thick foliage wood-pigeons come. The entrance to a coomb, the widening mouth of a valley, is beyond, with copses on the slopes.

 

Again the plover’s notes; this time in the field immediately behind; repeated, too, in the field on the right hand. One comes over, and as he flies he jerks a wing upwards and partly turns on his side in the air, rolling like a vessel in a swell. He seems to beat the air sideways, as if against a wall, not downwards. This habit makes his course appear so uncertain; he may go there, or yonder, or in a third direction, more undecided than a startled snipe. Is there a little vanity in that wanton flight? Is there a little consciousness of the spring-freshened colours of his plumage, and pride in the dainty touch of his wings on the sweet wind? His love is watching his wayward course. He prolongs it. He has but a few yards to fly to reach the well-known feeding-ground by the brook where the grass is short; perhaps it has been eaten off by sheep. It is a straight and easy line as a starling would fly. The plover thinks nothing of a straight line; he winds first with the course of the hedge, then rises aslant, uttering his cry, wheels, and returns; now this way, direct at me, as if his object was to display his snowy breast; suddenly rising aslant again, he wheels once more, and goes right away from his object over above the field whence he came. Another moment and he returns; and so to and fro, and round and round, till with a sidelong, unexpected sweep he alights by the brook. He stands a minute, then utters his cry, and runs a yard or so forward. In a little while a second plover arrives from the field behind. He too dances a maze in the air before he settles. Soon a third joins them. They are visible at that spot because the grass is short, elsewhere they would be hidden. If one of these rises and flies to and fro almost instantly another follows, and then it is, indeed, a dance before they alight. The wheeling, maze-tracing, devious windings continue till the eye wearies and rests with pleasure on a passing butterfly. These birds have nests in the meadows adjoining; they meet here as a common feeding-ground. Presently they will disperse, each returning to his mate at the nest. Half an hour afterwards they will meet once more, either here or on the wing.

 

In this manner they spend their time from dawn through the flower-growing day till dusk. When the sun arises over the hill into the sky already blue the plovers have been up a long while. All the busy morning they go to and fro – the busy morning, when the wood-pigeons cannot rest in the copses on the coomb-side, but continually fly in and out; when the blackbirds whistle in the oaks, when the bluebells gleam with purplish lustre. At noontide, in the dry heat, it is pleasant to listen to the sound of water moving among the thousand thousand grass-blades of the mead. The flower-growing day lengthens out beyond the sunset, and till the hedges are dim the lapwings do not cease.

 

Leaving now the shade of the oak, I follow the path into the meadow on the right, stepping by the way over a streamlet, which diffuses its rapid current broadcast over the sward till it collects again and pours into the brook. This next meadow is somewhat more raised, and not watered; the grass is high and full of buttercups. Before I have gone twenty yards a lapwing rises out in the field, rushes towards me through the air, and circles round my head, making as if to dash at me, and uttering shrill cries. Immediately another comes from the mead behind the oak; then a third from over the hedge, and all those that have been feeding by the brook, till I am encircled with them. They wheel round, dive, rise aslant, cry, and wheel again, always close over me, till I have walked some distance, when, one by one, they fall off, and, still uttering threats, retire. There is a nest in this meadow, and, although it is, no doubt, a long way from the path, my presence even in the field, large as it is, is resented. The couple who imagine their possessions threatened are quickly joined by their friends, and there is no rest till I have left their treasures far behind.”