The Eulogy of Richard Jefferies
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Three things, he says, were found twelve thousand years ago by prehistoric man: the existence of the soul, immortality, the Deity. Since then, nothing further has been found. Well, he would find something more. What is it he would find? It can only be discovered by one who has that fulness of the soul for which he prays.
"As I write these words, in the very moment, I feel that the whole air, the sunshine out yonder lighting up the ploughed earth, the distant sky, the circumambient ether, and that far space, is full of soul-secrets, soul-life, things outside the experience of all the ages. The fact of my own existence as I write, as I exist at this second, is so marvellous, so miracle-like, strange, and supernatural to me, that I unhesitatingly conclude I am always on the margin of life illimitable, and that there are higher conditions than existence. Everything around is supernatural; everything so full of unexplained meaning."
It is only by the soul that one lives. As for Nature, everything in her is anti-human. Nothing in Nature cares for man. The earth would let him perish, and would not trouble, for his sake, to bring forth food or water. The sun would scorch and burn him. He cannot drink the sea. The wild creatures would mangle and slay him. Diseases would rack him. The very things which most he loves live for themselves, and not for him. If all mankind were to die to-morrow, Nature would still go on, careless of his fate. There is no spirit, no intelligence in Nature. And in the events of human life, everything, he says, happens by pure chance. No prudence in conduct, no wisdom or foresight, can effect anything. The most trivial circumstance – the smallest accident is sufficient to upset the deepest plan of the wisest mind. All things happen by chance. This, then, is the melancholy outcome of all his passionate love of Nature. It is to this conclusion that he has been brought by his solitary communion with Nature. Man is quite alone, he says, without help and without hope of guidance. The Deity – but, then, what does he mean by a Deity? He means, I think, only the popular and vulgar conception – suffers everything to take place by chance. Yet there is, there must be, because he feels it and sees it, something higher and beyond. "For want of words I write soul."
The book is full of this Vision of the Life beyond the present; he tries, but sometimes in vain, to clothe his Vision with words. It never leaves him. It is with him in the heart of London, where the tides of life converge to the broad area before the Royal Exchange. If he goes to see the pictures in the National Gallery, it is with him. If he looks at the old sculpture in the Museum, it is still with him. Always the dream of the perfect man superior to death and to change; perfect in physical beauty, perfect in mind.
"I went down to the sea. I stood where the foam came to my feet, and looked out over the sunlit waters. The great earth bearing the richness of the harvest, and its hills golden with corn, was at my back; its strength and firmness under me. The great sun shone above, the wide sea was before me, the wind came sweet and strong from the waves. The life of the earth and the sea, the glow of the sun filled me; I touched the surge with my hand, I lifted my face to the sun, I opened my lips to the wind. I prayed aloud in the roar of the waves – my soul was strong as the sea and prayed with the sea's might. 'Give me fulness of life like to the sea and the sun, to the earth and the air; give me fulness of physical life, mind equal and beyond their fulness; give me a greatness and perfection of soul higher than all things, give me my inexpressible desire which swells in me like a tide, give it to me with all the force of the sea.'
"Then I rested, sitting by the wheat; the bank of beach was between me and the sea, but the waves beat against it; the sea was there, the sea was present and at hand. By the dry wheat I rested; I did not think; I was inhaling the richness of the sea; all the strength and depth of meaning of the sea and earth came to me again. I rubbed out some of the wheat in my hands, I took up a piece of clod and crumbled it in my fingers – it was a joy to touch it – I held my hand so that I could see the sunlight gleam on the slightly moist surface of the skin. The earth and sun were to me like my flesh and blood, and the air of the sea life.
"With all the greater existence I drew from them I prayed for a bodily life equal to it, for a soul-life beyond my thought, for my inexpressible desire of more than I could shape even into idea. There was something higher than idea, invisible to thought as air to the eye; give me bodily life equal in fulness to the strength of earth, and sun, and sea; give me the soul-life of my desire. Once more I went down to the sea, touched it, and said farewell. So deep was the inhalation of this life that day, that it seemed to remain in me for years. This was a real pilgrimage."
There is much more – a great deal more – in this remarkable book; but what follows is mostly an amplification of what has gone before. He dwells upon the striving after physical perfection, the sacred duty of every man and woman to enrich and strengthen their physical life, by care, exercise, and in every possible way.
"I believe all manner of asceticism to be the vilest blasphemy – blasphemy towards the whole of the human race. I believe in the flesh and the body, which is worthy of worship – to see a perfect human body unveiled causes a sense of worship. The ascetics are the only persons who are impure. Increase of physical beauty is attended by increase of soul beauty. The soul is the higher even by gazing on beauty. Let me be fleshly perfect."
Do not misunderstand him. This intense craving after physical perfection, this yearning after beauty, is not a sensual craving. It is not the Greek's love of perfect form, though Jefferies had this love, as well. It is far more than this; it means, in the mind of this man, that without perfection of the body there can be no perfect life of the soul.
In that letter where the Apostle Paul speaks at length of Death and the Resurrection, he concludes with the assurance – he writes for his own consolation, I think, as well as that of his disciples – that the body, as well as the soul, shall live again; but the body glorified, made perfect and beautiful beyond human power of thought, to be wedded to the soul purified beyond human power of understanding. Is it not strange that this solitary questioner, longing and praying for a deeper and fuller understanding – a fuller soul – should also have arrived at the perception of the wonderful truth that the perfect soul demands the perfect body? In his mind there are no echoes ringing of Paul's great Vision – the whole of his old creed, all of it, has fallen from him and is lost: it is his own Vision granted to himself. How? After long and solitary meditation on the hillside, as in the old times great Visions came to those who fasted in their lonely cells and solitary caves. Great thoughts come not to those who seek them not. The mind which would receive them must be first prepared. The example of Jefferies, whose great thoughts only came to him after long years of meditation apart from man, may make us understand the Visions which used to reward the monk, the fakir, the hermit of the lonely laura.
Then he goes back to his theory that everything happens by chance. So long as men believe that everything is done for them, progress is impossible. Once grasp the truth that nothing is done for man, and that he has everything to do for himself, and all is possible. Still, this is not a proof that chance rules the world. And, again, the fact that man, alone of created beings, is able to grasp this, or any other truth, is not that gift everything in itself?
"Nothing whatsoever is done for us. We are born naked, and not even protected by a shaggy covering. Nothing is done for us. The first and strongest command (using the word to convey the idea only) that nature, the universe, our own bodies give is to do everything for ourselves. The sea does not make boats for us, nor the earth of her own will build us hospitals. The injured lie bleeding, and no invisible power lifts them up. The maidens were scorched in the midst of their devotions, and their remains make a mound hundreds of yards long. The infants perished in the snow, and the ravens tore their limbs. Those in the theatre crushed each other to the death-agony. For how long, for how many thousand years, must the earth and the sea, and the fire and the air, utter these things and force them upon us before they are admitted in their full significance?
"These things speak with a voice of thunder. From every human being whose body has been racked by pain, from every human being who has suffered from accident or disease, from every human being drowned, burned, or slain by negligence, there goes up a continually-increasing cry louder than the thunder. An awe-inspiring cry dread to listen to, which no one dares listen to, against which ears are stopped by the wax of superstition, and the wax of criminal selfishness: – These miseries are your doing, because you have mind and thought, and could have prevented them. You can prevent them in the future. You do not even try.
"It is perfectly certain that all diseases without exception are preventible, or if not so, that they can be so weakened as to do no harm. It is perfectly certain that all accidents are preventible; there is not one that does not arise from folly or negligence. All accidents are crimes. It is perfectly certain that all human beings are capable of physical happiness. It is absolutely incontrovertible that the ideal shape of the human being is attainable to the exclusion of deformities. It is incontrovertible that there is no necessity for any man to die but of old age, and that if death cannot be prevented life can be prolonged far beyond the farthest now known. It is incontrovertible that at the present time no one ever dies of old age. Not one single person ever dies of old age, or of natural causes, for there is no such thing as a natural cause of death. They die of disease or weakness which is the result of disease, either in themselves or in their ancestors. No such thing as old age is known to us. We do not even know what old age would be like, because no one ever lives to it."
This remarkable book is a record almost, if not quite, unique. The writer is not a man of science; he has not been trained in logic and dialectics, he is not a scholar, though he has read much. But he can think for himself, and he has the gift of carrying on the same line of thought unwearied, persistent, like a bloodhound on the scent, year after year. And as a record it is absolutely true; there are no concealments in it, no affectations; it is all true. He has gone to Nature – the Nature he loves so well – for an answer to the problems that vex his soul. Nature replies with a stony stare; she has no answer. What is man? She cares nothing for man. Everything, so far as she knows, and so far as man is concerned, takes place by chance. Then he gets his Vision of the Perfect Soul, and it fills his heart and makes him happy, and seems to satisfy all his longings. And the old Christian teaching, the prayer to the Father, the village church and its services, the quiet churchyard – where are they? Out on the wild downs you do not see or hear of them at all. They are not in the whisper of the air, or in the rustle of the grass-blades; they are not in the sunshine; they are not in the cloud; they are not in the depths of the azure sky.
And so he concludes:
"I have only just commenced to realize the immensity of thought which lies outside the knowledge of the senses. Still, on the hills and by the sea-shore, I seek and pray deeper than ever. The sun burns southwards over the sea and before the wave runs its shadow, constantly slipping on the advancing slope till it curls and covers its dark image at the shore. Over the rim of the horizon waves are flowing as high and wide as those that break upon the beach. These that come to me and beat the trembling shore are like the thoughts that have been known so long; like the ancient, iterated, and reiterated thoughts that have broken on the strand of mind for thousands of years. Beyond and over the horizon I feel that there are other waves of ideas unknown to me, flowing as the stream of ocean flows. Knowledge of facts is limitless, they lie at my feet innumerable like the countless pebbles; knowledge of thought so circumscribed! Ever the same thoughts come that have been written down centuries and centuries.
"Let me launch forth and sail over the rim of the sea yonder, and when another rim arises over that, and again and onwards into an ever-widening ocean of idea and life. For with all the strength of the wave, and its succeeding wave, the depth and race of the tide, the clear definition of the sky; with all the subtle power of the great sea, there rises an equal desire. Give me life strong and full as the brimming ocean; give me thoughts wide as its plain; give me a soul beyond these. Sweet is the bitter sea by the shore where the faint blue pebbles are lapped by the green-gray wave, where the wind-quivering foam is loath to leave the lashed stone. Sweet is the bitter sea, and the clear green in which the gaze seeks the soul, looking through the glass into itself. The sea thinks for me as I listen and ponder: the sea thinks, and every boom of the wave repeats my prayer.
"Sometimes I stay on the wet sands as the tide rises, listening to the rush of the lines of foam in layer upon layer; the wash swells and circles about my feet, I lave my hands in it, I lift a little in my hollowed palm, I take the life of the sea to me. My soul rising to the immensity utters its desire-prayer with all the strength of the sea. Or, again, the full stream of ocean beats upon the shore, and the rich wind feeds the heart, the sun burns brightly; – the sense of soul-life burns in me like a torch.
"Leaving the shore, I walk among the trees; a cloud passes, and the sweet short rain comes mingled with sunbeams and flower-scented air. The finches sing among the fresh green leaves of the beeches. Beautiful it is, in summer days, to see the wheat wave, and the long grass foam-flecked of flower yield and return to the wind. My soul of itself always desires; these are to it as fresh food. I have found in the hills another valley grooved in prehistoric times, where, climbing to the top of the hollow, I can see the sea. Down in the hollow I look up; the sky stretches over, the sun burns as it seems but just above the hill, and the wind sweeps onward. As the sky extends beyond the valley, so I know that there are ideas beyond the valley of my thought; I know that there is something infinitely higher than Deity. The great sun burning in the sky, the sea, the firm earth, all the stars of night are feeble – all, all the cosmos is feeble; it is not strong enough to utter my prayer-desire. My soul cannot reach to its full desire of prayer. I need no earth, or sea, or sun to think my thought. If my thought-part – the psyche – were entirely separated from the body, and from the earth, I should of myself desire the same. In itself my soul desires; my existence, my soul-existence is in itself my prayer, and so long as it exists so long will it pray that I may have the fullest soul-life."
CHAPTER XI.
THE CHILD WANDERS IN THE WOOD
There is a very delightful old story which used to be given to children, though I have not seen it for a long time in the hands of any children. It was called "The Story without an End." A child wandered among the flowers, who talked to him. That is the whole story. There were coloured pictures in it. The story began without a beginning, and it came to a sudden stop without an ending.
It is perhaps upon a reminiscence of this old story that Jefferies has based nearly all his own. They are very delightful, especially the shorter stories; but they seldom have any end. There is sometimes, but not often, a story; there is generally only a succession of scenes – some delightful, all beautiful, and all original in the sense that nobody except Jefferies could possibly have written any of them. The child wanders. That is all. Some day, when the worth of this writer is universally recognised, these scenes and stories will be detached from the papers with which they are published, and issued in separate form, as beautifully illustrated as the art of the next generation – this will not take place for another generation – will allow.
For instance, Guido – they called him Guido because they thought that in childhood Guido the painter must have greatly resembled this boy – runs along the grassy lane at the top of a bank between the fir-trees till he comes to a wheat-field. Then he climbs down into this field, and sees the most wonderful things: lovely azure corn-flowers – "curious flowers with knobs surrounded with little blue flowers, like a lady's bonnet. They were a beautiful blue, not like any other blue, not like the violets in the garden, or the sky over the trees, or the geranium in the grass, or the bird's-eyes by the path." Then he wanders on, starting a rabbit, scaring a hawk, and listening to the birds. Presently he sits down on the branch of an oak, with his feet dangling over a streamlet. Then he remembers – children do remember things in the strangest way – that if he wants to hear a story, or to talk with the grass, he really must not try to catch the butterflies. So he touches the rushes with his foot, and says, "Rush, rush, tell them I am here." Immediately there follows a little wind, and the wheat swings to and fro, the oak-leaves rustle, the rushes bow, and the shadows slip forwards and back again. After this, of course, the nearest wheat-ear begins to talk. Now the wheat has been so long growing for the use of man that it has grown to love him. Think of that! And it pains the wheat to see so much misery and needless labour among the people. Of course, we cannot expect a wheat-ear to know that little boys do not understand the problems of poverty and labour.
"'There is one thing we do not like, and that is, all the labour and the misery. Why cannot your people have us without so much labour, and why are so many of you unhappy? Why cannot they be all happy with us as you are, dear? For hundreds and hundreds of years now the wheat every year has been sorrowful for your people, and I think we get more sorrowful every year about it, because, as I was telling you just now, the flowers go, and the swallows go, the old, old oaks go, and that oak will go, under the shade of which you are lying, Guido; and if your people do not gather the flowers now, and watch the swallows, and listen to the blackbirds whistling, as you are listening now while I talk, then Guido, my love, they will never pick any flowers, nor hear any birds' songs. They think they will, they think that when they have toiled, and worked a long time, almost all their lives, then they will come to the flowers, and the birds, and be joyful in the sunshine. But no, it will not be so, for then they will be old themselves, and their ears dull, and their eyes dim, so that the birds will sound a great distance off, and the flowers will not seem bright.
"'Of course, we know that the greatest part of your people cannot help themselves, and must labour on like the reapers till their ears are full of the dust of age. That only makes us more sorrowful, and anxious that things should be different. I do not suppose we should think about them had we not been in man's hand so long that now we have got to feel with man. Every year makes it more pitiful, because then there are more flowers gone, and added to the vast numbers of those gone before, and never gathered, or looked at, though they could have given so much pleasure. And all the work and labour, and thinking, and reading, and learning that your people do ends in nothing – not even one flower. We cannot understand why it should be so. There are thousands of wheat-ears in this field, more than you would know how to write down with your pencil, though you have learned your tables, sir. Yet all of us thinking, and talking, cannot understand why it is when we consider how clever your people are, and how they bring ploughs, and steam-engines, and put up wires along the roads to tell you things when you are miles away, and sometimes we are sown where we can hear the hum, hum, all day of the children learning in the school. The butterflies flutter over us, and the sun shines, and the doves are very, very happy at their nest, but the children go on hum, hum inside this house, and learn, learn. So we suppose you must be very clever, and yet you cannot manage this. All your work is wasted, and you labour in vain – you dare not leave it a minute.
"'If you left it a minute it would all be gone; it does not mount up and make a store, so that all of you could sit by it and be happy. Directly you leave off you are hungry, and thirsty, and miserable like the beggars that tramp along the dusty road here. All the thousand years of labour since this field was first ploughed have not stored up anything for you. It would not matter about the work so much if you were only happy; the bees work every year, but they are happy; the doves build a nest every year, but they are very, very happy. We think it must be because you do not come out to us and be with us and think more as we do. It is not because your people have not got plenty to eat and drink – you have as much as the bees. Why, just look at us! Look at the wheat that grows all over the world; all the figures that were ever written in pencil could not tell how much, it is such an immense quantity. Yet your people starve and die of hunger every now and then, and we have seen the wretched beggars tramping along the road. We have known of times when there was a great pile of us, almost a hill piled up; it was not in this country, it was in another warmer country, and yet no one dared to touch it – they died at the bottom of the hill of wheat. The earth is full of skeletons of people who have died of hunger. They are dying now this minute in your big cities, with nothing but stones all round them, stone walls and stone streets; not jolly stones like those you threw in the water, dear – hard, unkind stones that make them cold and let them die, while we are growing here, millions of us, in the sunshine with the butterflies floating over us. This makes us unhappy; I was very unhappy this morning till you came running over and played with us.
"'It is not because there is not enough: it is because your people are so short-sighted, so jealous and selfish, and so curiously infatuated with things that are not so good as your old toys which you have flung away and forgotten. And you teach the children hum, hum, all day to care about such silly things, and to work for them, and to look to them as the object of their lives. It is because you do not share us among you without price or difference; because you do not share the great earth among you fairly, without spite and jealousy and avarice; because you will not agree; you silly, foolish people to let all the flowers wither for a thousand years while you keep each other at a distance, instead of agreeing and sharing them! Is there something in you – as there is poison in the nightshade, you know it, dear, your papa told you not to touch it – is there a sort of poison in your people that works them up into a hatred of one another? Why, then, do you not agree and have all things, all the great earth can give you, just as we have the sunshine and the rain? How happy your people could be if they would only agree! But you go on teaching even the little children to follow the same silly objects, hum, hum, hum, all the day, and they will grow up to hate each other, and to try which can get the most round things – you have one in your pocket.'
"'Sixpence,' said Guido. 'It's quite a new one.'
"'And other things quite as silly,' the Wheat continued. 'All the time the flowers are flowering, but they will go, even the oaks will go. We think the reason you do not all have plenty, and why you do not do only just a little work, and why you die of hunger if you leave off, and why so many of you are unhappy in body and mind, and all the misery is because you have not got a spirit like the wheat, like us; you will not agree, and you will not share, and you will hate each other, and you will be so avaricious, and you will not touch the flowers, or go into the sunshine (you would rather half of you died among the hard stones first), and you will teach your children hum, hum, to follow in some foolish course that has caused you all this unhappiness a thousand years, and you will not have a spirit like us, and feel like us. Till you have a spirit like us, and feel like us, you will never, never be happy.'"