The Pleasures of Ignorance Part 3

0 0 4 ROYAL BLUE (7-0), Prince Palatine--China Blue. See NORTHERN LIGHT.

0 2 0 BLACK JESS (6-11), Black Jester--Diving Bell. Not in first 4 to St Corentin (gave 121b) Lingfield last week (7f).

Here Ap. (7f) lost 3 lengths to Victory Speech (rec 1lb), RAPIERE (gave 13lb, favourite) length off.

0 LLAMA (6-11), Isard II.--Laughing Mirror. Nowhere to Silver Jug (gave 15lb) Newbury Ap. (7f).

Is not a page of Thucydides simpler? Is Persius himself more succinct or obscure? Our teachers used to apologise for teaching us Latin grammar and mathematics by telling us that they were good mental gymnastics. If education is only a matter of mental gymnastics, however, I should recommend horse-racing as an ideal study for young boys and girls. The sole objection to it is that it is so engrossing; it might absorb the whole energies of the child. The safety of Latin grammar lies in its dullness. No child is tempted by it into forgetting that there are other duties in life besides mental gymnastics. Horse-racing, on the other hand, comes into our lives with the effect of a religious conversion. It is the greatest monopolist among the pleasures. It affects men's conversation. It affects their entire outlook. The betting man's is a dedicated life. Even books have a new meaning for him. _The Ring and the Book_--it is his one and only epic. And it is the most intellectual of epics. That is my point.

X

WHY WE HATE INSECTS

It has been said that the characteristic sound of summer is the hum of insects, as the characteristic sound of spring is the singing of birds. It is all the more curious that the word "insect" conveys to us an implication of ugliness. We think of spiders, of which many people are more afraid than of Germans. We think of bugs and fleas, which seem so indecent in their lives that they are made a jest by the vulgar and the nice people do their best to avoid mentioning them. We think of blackbeetles scurrying into safety as the kitchen light is suddenly turned on--blackbeetles which (so we are told) in the first place are not beetles, and in the second place are not black. There are some women who will make a face at the mere name of any of these creatures. Those of us who have never felt this repulsion--at least, against spiders and blackbeetles--cannot but wonder how far it is natural. Is it born in certain people, or is it acquired like the old-fas.h.i.+oned habit of swooning and the fear of mice? The nearest I have come to it is a feeling of disgust when I have seen a cat retrieving a blackbeetle just about to escape under a wall and making a dish of it. There are also certain crawling creatures which are so notoriously the children of filth and so threatening in their touch that we naturally shrink from them. Burns may make merry over a louse crawling in a lady's hair, but few of us can regard its kind with equanimity even on the backs of swine. Men of science deny that the louse is actually engendered by dirt, but it undoubtedly thrives on it. Our anger against the flea also arises from the fact that we a.s.sociate it with dirt. Donne once wrote a poem to a lady who had been bitten by the same flea as himself, arguing that this was a good reason why she should allow him to make love to her. It is, and was bound to be, a dirty poem. Love, even of the wandering and polygynous kind, does not express itself in such images. Only while under the dominion of the youthful heresy of ugliness could a poet pretend that it did. The flea, according to the authorities, is "remarkable for its powers of leaping, and nearly cosmopolitan." Even so, it has found no place in the heart or fancy of man. There have been men who were indifferent to fleas, but there have been none who loved them, though if my memory does not betray me there was a famous French prisoner some years ago who beguiled the tedium of his cell by making a pet and a performer of a flea. For the world at large, the flea represents merely hateful irritation. Mr W.B. Yeats has introduced it into poetry in this sense in an epigram addressed "to a poet who would have me praise certain bad poets, imitators of his and of mine":

You say as I have often given tongue In praise of what another's said or sung, 'Twere politic to do the like by these, But where's the wild dog that has praised his fleas?

When we think of the sufferings of human beings and animals at the hands--if that is the right word--of insects, we feel that it is pardonable enough to make faces at creatures so inconsiderate. But what strikes one as remarkable is that the insects that do man most harm are not those that horrify him most. A lady who will sit bravely while a wasp hangs in the air and inspects first her right and then her left temple will run a mile from a harmless spider. Another will remain collected (though murderous) in presence of a horse-fly, but will shudder at sight of a moth that is innocent of blood. Our fears, it is evident, do not march in all respects with our sense of physical danger. There are insects that make us feel that we are in presence of the uncanny. Many of us have this feeling about moths. Moths are the ghosts of the insect world. It may be the manner in which they flutter in unheralded out of the night that terrifies us. They seem to tap against our lighted windows as though the outer darkness had a message for us. And their persistence helps to terrify. They are more troublesome than a subject nation. They are more importunate than the importunate widow. But they are most terrifying of all if one suddenly sees their eyes blazing crimson as they catch the light. One thinks of nocturnal rites in an African forest temple and of terrible jewels blazing in the head of an evil G.o.ddess--jewels to be stolen, we realise, by a foolish white man, thereafter to be the object of a vendetta in a sensational novel. One feels that one's hair would be justified in standing on end, only that hair does not do such things.

The sight of a moth's eye is, I fancy, a rare one for most people. It is a sight one can no more forget than a house on fire. Our feelings towards moths being what they are, it is all the more surprising that superst.i.tion should connect the moth so much less than the b.u.t.terfly with the world of the dead. Who save a cabbage-grower has any feeling against b.u.t.terflies? And yet in folk-lore it is to the b.u.t.terfly rather than to the moth that is a.s.signed the ghostly part. In Ireland they have a legend about a priest who had not believed that men had souls, but, on being converted, announced that a living thing would be seen soaring up from his body when he died--in proof that his earlier scepticism had been wrong. Sure enough, when he lay dead, a beautiful creature "with four snow-white wings" rose from his body and fluttered round his head. "And this," we are told, "was the first b.u.t.terfly that was ever seen in Ireland; and now all men know that the b.u.t.terflies are the souls of the dead waiting for the moment when they may enter Purgatory." In the Solomon Islands, they say, it used to be the custom, when a man was about to die, for him to announce that he was about to transmigrate into a b.u.t.terfly or some other creature. The members of his family, on meeting a b.u.t.terfly afterwards, would exclaim: "This is papa," and offer him a coco-nut. The members of an English family in like circ.u.mstances would probably say: "Have a banana." In certain tribes of a.s.sam the dead are believed to return in the shape of b.u.t.terflies or house-flies, and for this reason no one will kill them. On the other hand, in Westphalia the b.u.t.terfly plays the part given to the scapegoat in other countries, and on St Peter's Day, in February, it is publicly expelled with rhyme and ritual.

Elsewhere, as in Samoa--I do not know where I found all these facts--probably in _The Golden Bough_--the b.u.t.terfly has been feared as a G.o.d, and to catch a b.u.t.terfly was to run the risk of being struck dead. The moth, for all I know, may be the centre of as many legends but I have not met them. It may be, however, that in many of the legends the moth and the b.u.t.terfly are not very clearly distinguished.

To most of us it seems easy enough to distinguish between them; the English b.u.t.terfly can always be known, for instance, by his clubbed horns. But this distinction does not hold with regard to the entire world of b.u.t.terflies--a world so populous and varied that thirteen thousand species have already been discovered, and entomologists hope one day to cla.s.sify twice as many more. Even in these islands, indeed, most of us do not judge a moth chiefly by its lack of clubbed horns.

It is for us the thing that flies by night and eats holes in our clothes. We are not even afraid of it in all circ.u.mstances. Our terror is an indoors terror. We are on good terms with it in poetry, and play with the thought of

The desire of the moth for the star.

We remember that it is for the moths that the pallid jasmine smells so sweetly by night. There is no shudder in our minds when we read:

And when white moths were on the wing, And moth-like stars were flickering out, I dropped the berry in a stream, And caught a little silver trout.

No man has ever sung of spiders or earwigs or any other of our pet antipathies among the insects like that. The moth is the only one of the insects that fascinates us with both its beauty and its terror.

I doubt if there have ever been greater hordes of insects in this country than during the past spring. It is the only complaint one has to make against the sun. He is a desperate breeder of insects. And he breeds them not in families like a Christian but in plagues. The thought of the insects alone keeps us from envying the tropics their blue skies and hot suns. Better the North Pole than a plague of locusts. We fear the tarantula and have no love for the tse-tse fly.

The insects of our own climate are bad enough in all conscience. The gra.s.shopper, they say, is a murderer, and, though the earwig is a perfect mother, other insects, such as the burying-beetle, have the reputation of parricides, But, dangerous or not, the insects are for the most part teasers and destroyers. The greenfly makes its colonies in the rose, a purple fellow swarms under the leaves of the apples, and another scoundrel, black as the night, swarms over the beans.

There are scarcely more diseases in the human body than there are kinds of insects in a single fruit tree. The apple that is rotten before it is ripe is an insect's victim, and, if the plums fall green and untimely in scores upon the ground, once more it is an insect that has been at work among them. Talk about German spies! Had German spies gone to the insect world for a lesson, they might not have been the inefficient bunglers they showed themselves to be. At the same time, most of us hate spies and insects for the same reason. We regard them as noxious creatures intruding where they have no right to be, preying upon us and giving us nothing but evil in return. Hence our ruthlessness. We say: "Vermin," and destroy them. To regard a human being as an insect is always the first step in treating him without remorse. It is a perilous att.i.tude and in general is more likely to beget crime than justice. There has never, I believe, been an empire built in which, at some stage or other, a ma.s.sacre of children among a revolting population has not been excused on the ground that "nits make lice." "Swat that Bolshevik," no doubt, seems to many reactionaries as sanitary a counsel as "Swat that fly." Even in regard to flies, however, most of us can only swat with scruple. Hate flies as we may, and wish them in perdition as we may, we could not slowly pull them to pieces, wing after wing and leg after leg, as thoughtless children are said to do. Many of us cannot endure to see them slowly done to death on those long strips of sticky paper on which the flies drag their legs and their lives out--as it seems to me, a vile cruelty. A distinguished novelist has said that to watch flies trying to tug their legs off the paper one after another till they are twice their natural length is one of his favourite amus.e.m.e.nts. I have never found any difficulty in believing it of him. It is an odd fact that considerateness, if not actually kindness, to flies has been made one of the tests of gentleness in popular speech. How often has one heard it said in praise of a dead man: "He wouldn't have hurt a fly!" As for those who do hurt flies, we pillory them in history. We have never forgotten the cruelty of Domitian. "At the beginning of his reign,"

Suetonius tells us "he used to spend hours in seclusion every day, doing nothing but catch flies and stab them with a keenly sharpened stylus. Consequently, when someone once asked whether anyone was in there with Caesar, Vibius Crispus made the witty reply: 'Not even a fly.'" And just as most of us are on the side of the fly against Domitian, so are most of us on the side of the fly against the spider.

We pity the fly as (if the image is permissible) the underdog. One of the most agonising of the minor dilemmas in which a too sensitive humanitarian ever finds himself is whether he should destroy a spider's web, and so, perhaps, starve the spider to death, or whether he should leave the web, and so connive at the death of a mult.i.tude of flies. I have long been content to leave Nature to her own ways in such matters. I cannot say that I like her in all her processes, but I am content to believe that this may be owing to my ignorance of some of the facts of the case. There are, on the other hand, two acts of destruction in Nature which leave me unprotesting and pleased. One of these occurs when a thrush eats a snail, banging the sh.e.l.l repeatedly against a stone. I have never thought of the incident from the snail's point of view. I find myself listening to the tap-tap of the sh.e.l.l on the stone as though it were music. I felt the same sort of mild thrill of pleasure the other day when I found a beautiful spotted ladybird squeezing itself between two apples and settling down to feed on some kind of aphides that were eating into the fruit. The ladybird, the b.u.t.terfly, and the bee--who would put chains upon such creatures?

These are insects that must have been in Eden before the snake.

Beelzebub, the G.o.d of the other insects, had not yet any engendering power on the earth in those days, when all the flowers were as strange as insects and all the insects were as beautiful as flowers.

XI

VIRTUE

There is grave danger of a revival of virtue in this country. There are, I know, two kinds of virtue, and only one of them is a vice Unfortunately, it is the latter a revival of which is threatened to-day. This is the virtue of the virtuously indignant. It is virtue that is not content merely to be virtuous to the glory of G.o.d. It has no patience with the simple beauty and goodness of the saints. Virtue, in the eyes of the virtuously indignant, is hardly worthy to be called virtue unless it goes about like a roaring lion seeking whom it may devour. Virtue, according to this view, is a detective, inquisitor, and flagellator of the vices--especially of the vices that are so unpopular that the mob may be easily persuaded to attack them. One of the chief differences between the two kinds of virtue, I fancy, is that while true virtue regards the mob-spirit as an enemy, simular virtue (if we may adopt the Shakespearean phrase) looks to the mob as its cousin and its ally. To be virtuous in the latter sense is obviously as easy as hunting rats or cats. Virtue of this kind is simply the eternal huntsman in man's breast with eyes aglint for a victim. It is Mr Murdstone's virtue--the persecutor's virtue. It is the virtue that warms the bosom of every man who is more furious with his neighbour's sins than with his own. If virtue is merely an inflammation against our neighbour's sins, what man on earth is so mean as to be incapable of it? To be virtuous in this fas.h.i.+on is as easy as lying. Those who abstain from it do so not out of lack of heart, but from choice. We have read of the popularity of the ducking-stool in former days for women taken in adultery. Savage mobs may have thought that by putting their hearts into this amus.e.m.e.nt they were making up to virtue for the long years of neglect to which, as individuals, they had subjected her. They might not have been virtue's lovers, but at least they could be virtue's bullies. After all, virtue itself is no bad sport, when chasing, kicking, thumping, and yelling are made the chief part of the game. Sending dogs coursing after a hare is nothing to it. Man's enjoyment of the chase never rises to the finest point of ecstasy save when his victim is a human being. Man's inhumanity to man, says the poet, makes countless thousands mourn. But think also of the countless thousands that it makes rejoice! We should always remember that the Crucifixion was an exceedingly popular event, and in no quarter more so than among the virtuously indignant. It would probably never have taken place had it not been for the close alliance between the virtuously indignant and the mob.

To be fair to the virtuously indignant and the mob, they do not insist beyond reason that their victim shall be a bad man. Good hunting may be had even among the saints, and who does not enjoy the spectacle of a citizen distinguished mainly for his unblemished character being dragged down into the dust? We have no reason to believe that the people who were burned during the Inquisition were worse than their neighbours, yet the mob, we are told, used to gather enthusiastically and dance round the flames. The destructive instincts of the mob are such that in certain moods it is ready to destroy any kind of man, just as the destructive instincts of a puppy are such that in certain moods it is ready to destroy any sort of book--whether Smiles's _Self-Help_ or _Mademoiselle de Maupin_ is a matter of perfect indifference. The virtuously indignant maintain their power by constantly inciting and feeding this appet.i.te for destruction. Hence, when we feel virtuously indignant, we would do well to inquire of ourselves if that is the limit and Z of our virtue. Have we no sins of our own to amend that we have all this time for barking and biting at the vices of our neighbours? And if we must attack the sins of our fellows, would it not be the more heroic course to begin with those we are most tempted by, instead of those to which we have no mind? Do not let the drunkard feel virtuous because he is able with an undivided heart to denounce simony, and do not let the forger, who happens to be a teetotaller because of the weakness of his stomach, be too virtuously indignant at the red-nosed patron of the four-ale bar. Any of us can achieve virtue, if by virtue we merely mean the avoidance of the vices that do not attract us. Most of us can boast than we have never been cruel to a hippopotamus or had dealings with a succubus or taken a bribe of a million pounds to betray a friend. On these points we can look forward with perfect confidence to the scrutiny of the Day of Judgment. I fear, however, the Recording Angel is likely to devote such little s.p.a.ce as he can afford to each of us to the vices we have rather than to the vices we have not. Even Charles Peace would have been acquitted if he had been accused of brawling in church instead of murder. Hence it is to be hoped that pa.s.sengers in railway trains will not remain content with gloating down upon the unappetising sins of which the forty-seven thousand are accused by Mr Pemberton Billing.

Steep and perilous is the ascent of virtue, and the British public may well be grateful to Mr Billing and Mr Bottomley if they help it with voice or outstretched hand to climb to the snowy summits. So far as can be seen, however, all that Mr Billing and Mr Bottomley do is to interrupt the British public in its upward climb and orate to it on the monstrous vices of the Cities of the Plain. This may be an agreeable diversion for weary men, but it obviously involves the neglect of virtue, not the pursuit of it. Most people imagine that to pursue vice is to pursue virtue. But the wisdom of the ages tells us that the only thing to do to vice is to fly from it. Lot's wife was a lady who looked round once too often to see what was happening to the forty-seven thousand. Let Mr Billing and Mr Bottomley beware. Their interest in the Cities of the Plain will turn them into pillars of salt a thousand years before it turns them into pillars of society.

As for virtue, then, how is it to be achieved? Merely by blackening the rest of the world, we cannot hope to make ourselves white. Modern writers tell us that we cannot make ourselves white even by blackening ourselves. They denounce the sense of sin as a sin, and tell us that there is nothing of which we should repent except repentance. We need not stay to discuss this point. We know well enough that, so long as the human intellect (to leave the human conscience out of the question) survives, men will be burdened with the sense of imperfection and think enviously of the n.o.bility of Epaminondas or Julius Caesar or St Francis of a.s.sisi. For we have to count even Julius Caesar among the virtuous, though the scandalmongers would not have it so. His vices may have made him bald and brought about his a.s.sa.s.sination. But he had the heroic virtues--courage and generosity and freedom from vindictiveness. When we read how he wept at the death of his great enemy, and how "from the man who brought him Pompey's head he turned away with loathing, as from an a.s.sa.s.sin," we bow before the n.o.bility of his character and realise that he was something more than a stern man and an adulterer. Pompey, too, had this gift of virtue--this capacity for turning away from foul means of besting his enemies. When he had captured Perpenna in Spain, the latter offered him a magnificent story of a plot, the knowledge of which would have put the lives of many leading Romans in his power. "Perpenna, who had come into possession of the papers of Sertorius, offered," says Plutarch, "to produce letters from the chief men of Rome, who had desired to subvert the existing order and change the form of government, and had therefore invited Sertorius into Italy. Pompey, therefore, fearing that this might stir up greater wars than those now ended, put Perpenna to death and burned the letters without even reading them." It was hard on Perpenna, but in burning the letters at least Pompey gave us an example of virtue. It is Plutarch's feeling for the beauty of such n.o.ble actions that has made his biographies a primer of virtue for all time. None of his heroes are primarily "good"

men. There is scarcely one of them who could have been canonised by any Church. They have enough of the weaknesses of flesh and blood to satisfy even the most exacting novelist of these days. On the other hand, they nearly all had that capacity for grandeur of conduct which distinguishes the n.o.ble man from the base. Plutarch never pretends that mean and filthy motives and generous motives do not jostle one another strangely in the same breast, but his portraits of great men give us the feeling that we are in presence of men redeemed by their virtues rather than utterly destroyed by their vices. Suetonius, on the other hand, is the historian of the forty-seven thousand. His book may be recommended as scandalmongering--hardly as an aid to virtue.

Here we have the servants' evidence of Roman history, the plots and the secret vices. Suetonius, fortunately, has the grace not to write as though in narrating his story of vice he were performing a virtuous act. If we are to have stories of fas.h.i.+onable sinners, let us at least have them naked and not dressed up in the language of outraged virtue.

Scandal is sufficiently entertaining by itself. There is no need to lace it with self-righteousness.

XII

JUNE

There is always a cuckoo that stays out later than the other cuckoos....

Two goldfinches came and sang in the catalpa-tree in the garden....

It is difficult to decide with which sentence to begin. There are so many pleasures. The goldfinches have not come back again, however.

They and the faint blue flowers of the catalpa turned a sinister growth for an interval into a small Paradise of colour and song. Then the flowers fell. They had no more life than snow in May. Coming as they did at the end of years of barrenness, they astonished one like the blossoming of the Rose of Sharon. But now the bough is dark and sinister and melancholy again. Sparrows squabble over their love affairs in it. The, cuckoo that stays out later than the other cuckoos is the triumphant survivor.

Not that there is much to be said even for him as a model of continuance. His note will soon change. He will become hoa.r.s.e and only half-articulate. He will cease to be the flying echo of the mystery of skies and wood at dawn and in the still evening. The disreputable bat, whose little wings flutter half visibly like waves of heat rising above a stove, will outlast him.

There is no getting beyond the old image of things in general as a stream that disappears. The flowers and the birds come in tides that sweep over the world and in a moment are lost like a broken wave. The lilacs filled with purple; laburnum followed, and in a few days all the gold ebbed, and nothing was left but a drift of withered blossoms on the ground; then came the acacia-flowers, white as the morning among the cool green plumage of the tree, and now they, too, have been turned into dirtiness and deserted foam. And in the hedges change has been as swift, as merciless--change so imperceptible in what it is doing, so manifest in what it has done. The white blossoms of the sloe gave place to the foam of the hawthorn and the flat cl.u.s.ters of the wayfaring-tree; now in its turn has come the flood of the elder-flowers, a flood of commonness, and June on the roads would hardly be beautiful were it not for the roses that settle, delicate and fleeting as b.u.t.terflies, on the long and crooked briers. Perhaps one has not the right to say of any flower or any bird that it is not beautiful Even elder-flowers, seen at a distance, can give cheerfulness to a roadside. But, if we have to pick and choose among flowers, there are many who will give the lowest prize to the flowers that have been compared to umbrellas--elder-flowers, cow's parsley, hemlock, and the rest. These are the plebeians of the hedges and ditches. They have the air of something useful. One would imagine they were intended to be cooked and eaten in cheap restaurants. We experience no lifting of the heart at sight of them. We should be surprised to hear the abrupt ecstasy of a wren issuing from among their leaves. And yet it is hardly a week since, walking in a Suss.e.x lane, I saw a long procession of cow's parsley on the top of a high bank silhouetted against the twilight sky. There seemed never to have been more exquisite flowers. They had captured the silver of evening as in a net.

There are many flowers that seem ugly to an indifferent eye. Even the red valerian, that sprouts so boldly in bushes of coral from the top of the wall, is regarded by some people as a weed and an impudent intruder. For myself, I love the spectacle of stone walls breaking out into flower with red valerian and ivy-leaved toad-flax. The country people have greeted these flowers with comic and friendly names.

Valerian they call "drunken sailor," and the ivy-leaved toad-flax that blossoms in a thousand tiny blue b.u.t.terflies from the stones has (so prolific it is) been given the nickname of "mother of thousands." I doubt, however, whether the country people have as many fanciful names for the flowers as they are represented as having in the books. When Mr W.H. Hudson first came on winter heliotrope in Cornwall, and was attracted by its meadow-sweet smell at a season when there were few other flowers, he was told by a countryman that it was called simply "weed." Countrymen, if they are asked the name of a flower, will often say that they do not know, but that they call it so-and-so. A small boy who was gathering green-stuffs for his rabbits came up and walked beside me the other day, and, on being shown some goose-gra.s.s, and asked what name he knew it by, said: "I don't know its name; we calls it 'cleavers.'" In my childhood, I never heard it called by any other name than "robin-run-the-hedge," and under that name alone am I attracted by it. "Cleavers" is too reminiscent of a butcher's yard or of some dull tool. "Goose-gra.s.s" at least fills the imagination with the picture of a bird. But "robin-run-the-hedge" is better, for it is an image of wild adventure. It will be a pity if the tradition of picturesque names for flowers is allowed to die. The kidney-vetch, a long yellow claw of a flower that looks withered even at birth, may not deserve a prettier name, but at least it is possible to give it an ugly name with more interesting a.s.sociations. "Staunch" is an older name that reminds us that the flower was, a few generations ago, used to staunch wounds. The other name, it is suggested, had its origin in the supposed excellence of the plant in curing diseases of the kidney.

But there seem to be no grounds for believing this. There are, unfortunately, some beautiful flowers for which no beautiful or even expressive name has ever been invented. Who is there who, coming on the blue scabious on a hill near the sea, is not conscious of the gross failure of the human race in never having found anything but this name out of a dustbin for one of the most charming of flowers?

Matthew Arnold, appalled by some of the names of human beings that still flourished in the days of Victoria, and may for all I know be flouris.h.i.+ng to-day, once hoped to turn us into h.e.l.lenists by declaring that there was "no Wragg on the Ilissus." Was there no "scabious" on the Ilissus either, I wonder? Were I a flower of the field, I should prefer to be called "nose-bleed" or "sow-thistle." On the whole, however, the plants have little to complain of in the matter of names.

The milkwort that has been scattering its fine, delicate colours among the short gra.s.ses of the bare hills deserves its beautiful name, "grace of G.o.d." We think of it as the sprigging of a divine mantle cast over the June world. The greater plantain, that after the recent rain has come out on the hills, with a ruff of purple feathers round its brown cone, neither deserves nor possesses a name connoting sacredness. It is interesting mainly as a plant that somehow became a.s.sociated with the voyages and travels of Englishmen, and is known in America as "Englishman's foot," because, wherever the Englishman goes, the plant follows him.

The riot of the spring flowers is already pa.s.sing, however. As we walk along the path through the corn, we find the wild mustard, that a few weeks ago made a steep field blaze like a precinct of the sun, already withering into a ma.s.s of green pods; and the hay in the valley has been cut down with all its crimson clover. The smell of the tossed hay, as we pa.s.s, sends back the memory into an older world. How is it that sweet smells do not please us so much for what they are as for the things of which they remind us? At the smell of hay newly stacked we cease to be our present age; we are in a world as distant as that of Theocritus. There is no ambition in it, no tears or taxes, no men and women pretending, nothing that is not happy. Every scent is sweet, every sound is a laugh or a bird's song. Every man and woman and animal we behold is more interesting than if they had come out of a Noah's Ark. Smell has been described as the most sensual of the senses. It may be so, but it is surely also the sense that is most closely related to the memory. Old landscapes, old happinesses old gardens, old people, come to life again--at times, almost unbearably so--with the smell of wallflower or hay or the sea. It may be, however, that this is not a universal experience. Some of us, no doubt, live more in our memories than others: it is our doom.

Even we, however, are sensualists of the open air, and the spectacle of the wind foaming among the leaves of the oak and elm can easily make us forget all but the present. The blue hills in the distance when rain is about, the grey arras of wet that advances over the plain, the whitethroat that sings or rather scolds above the hedge as he dances on the wing, the tree-pipit--or is it another bird?--that sinks down to the juniper-tip through a honey of music, a rough sea seen in the distance, half s.h.i.+ne, half scowl--any of these things may easily cut us off from history and from hope and immure us in the present hour. Or may they? Or do these things too not leave us home-sick, discontented, gloomy--gloomy if it is only because we are not nearly so gloomy as we ought to be?