Chapter 15
The early uncouth, bizarre forms seem to be the result of the excess or surplus of life. Life in remote biologic times was rank and riotous, as it is now, in a measure, in tropical lands. One reason may be that the climate of the globe during the middle period, and well into the third period, appears to have been of a tropical character. The climatic and seasonal divisions were not at all pronounced, and both animal and vegetable life took on gigantic and grotesque forms. In the ugliness of alligator and rhinoceros and hippopotamus of our day we get some hint of what early reptilian and mammalian life was like.
That Nature should have turned out better and better handiwork as the ages passed; that she either should have improved upon every model or else discarded it; that she should have progressed from the bird, half-dragon, to the sweet songsters of our day and to the superb forms of the air that we know; that evolution should have entered upon a refining and spiritualizing phase, developing larger brains and smaller bodies, is a very significant fact, and one quite beyond the range of the mechanistic conception of life.
Our own immediate line of descent leads down through the minor forms of Tertiary and Mesozoic times--forms that probably skulked and dodged about amid the terrible and gigantic creatures of those ages as the small game of to-day hide and flee from the presence of their arch-enemy, man; and that the frail line upon which the fate of the human race hung should not have been severed during the wild turmoil of those ages is, to me, a source of perpetual wonder.
III
The hazards of the future of the race must be quite different from those I have been considering. They are the hazards incident to an exceptional being upon this earth--a being that takes his fate in his own hands in a sense that no other creature does.
Man has partaken of the fruit of the Tree of Good and Evil, which all the lower orders have escaped. He knows, and knows that he knows. Will this knowledge, through the opposition in which it places him to elemental nature and the vast system of artificial things with which it has enabled him to surround himself, cut short his history upon this planet? Will Nature in the end be avenged for the secrets he has forced from her? His civilization has doubtless made him the victim of diseases to which the lower orders, and even savage man, are strangers. Will not these diseases increase as his life becomes more and more complex and artificial? Will he go on extending his mastery over Nature and refining or suppressing his natural appetites till his original hold upon life is fatally enfeebled?
It seems as though science ought to save man and prolong his stay on this planet,--it ought to bring him natural salvation, as his religion promises him supernatural salvation. But of course, man's fate is bound up with the fate of the planet and of the biological tree of which he is one of the shoots. Biology is rooted in geology. The higher forms of life did not arbitrarily appear, they flowed out of conditions that were long in maturing; they flowered in season, and the flower will fall in season. Man could not have appeared earlier than he did, nor later than he did; he came out of what went before, and he will go out with what comes after. His coming was natural, and his going will be natural. His period had a beginning, and it will have an end. Natural philosophy leads one to affirm this; but of time measured by human history he may yet have a lease of tens of thousands of years.
The hazard of the future is a question of both astronomy and geology. That there are cosmic dangers, though infinitely remote, every astronomer knows. That there are collisions between heavenly bodies is an indubitable fact, and if collisions do happen to any, allow time enough and they must happen to all. That there are geologic dangers through the shifting and crumpling of the earth's crust, every geologist knows, though probably none that could wipe out the whole race of man. The biologic dangers of the past we have outlived--the dangers that must have beset a single line of descent amid the carnival of power and the ferocity of the monster reptiles of Mesozoic times, and the wholesale extinction of species that occurred in different geologic periods.
Nothing but a cosmic catastrophe, involving the fate of the whole earth, could now exterminate the human race. It is highly improbable that this will ever happen. The race of man will go out from a slow, insensible failure, through the aging of the planet, of the conditions of life that brought man here. The evolutionary process upon a cooling world must, after the elapse of a vast period of time, lose its impetus and cease.
XIII
THE GOSPEL OF NATURE
I
The other day a clergyman who described himself as a preacher of the gospel of Christ wrote, asking me to come and talk to his people on the gospel of Nature. The request set me to thinking whether or not Nature has any gospel in the sense the clergyman had in mind, any message that is likely to be specially comforting to the average orthodox religious person. I suppose the parson wished me to tell his flock what I had found in Nature that was a strength or a solace to myself.
What had all my many years of journeyings to Nature yielded me that would supplement or reinforce the gospel he was preaching? Had the birds taught me any valuable lessons? Had the four-footed beasts? Had the insects? Had the flowers, the trees, the soil, the coming and the going of the seasons? Had I really found sermons in stones, books in running brooks and good in everything? Had the lilies of the field, that neither toil nor spin, and yet are more royally clad than Solomon in all his glory, helped me in any way to clothe myself with humility, with justice, with truthfulness?
It is not easy for one to say just what he owes to all these things. Natural influences work indirectly as well as directly; they work upon the subconscious, as well as upon the conscious, self. That I am a saner, healthier, more contented man, with truer standards of life, for all my loiterings in the fields and woods, I am fully convinced.
That I am less social, less interested in my neighbors and in the body politic, more inclined to shirk civic and social responsibilities and to stop my ears against the brawling of the reformers, is perhaps equally true.
One thing is certain, in a hygienic way I owe much to my excursions to Nature. They have helped to clothe me with health, if not with humility; they have helped sharpen and attune all my senses; they have kept my eyes in such good trim that they have not failed me for one moment during all the seventy-five years I have had them; they have made my sense of smell so keen that I have much pleasure in the wild, open-air perfumes, especially in the spring--the delicate breath of the blooming elms and maples and willows, the breath of the woods, of the pastures, of the shore. This keen, healthy sense of smell has made me abhor tobacco and flee from close rooms, and put the stench of cities behind me. I fancy that this whole world of wild, natural perfumes is lost to the tobacco-user and to the city- dweller. Senses trained in the open air are in tune with open-air objects; they are quick, delicate, and discriminating. When I go to town, my ear suffers as well as my nose: the impact of the city upon my senses is hard and dissonant; the ear is stunned, the nose is outraged, and the eye is confused. When I come back, I go to Nature to be soothed and healed, and to have my senses put in tune once more. I know that, as a rule, country or farming folk are not remarkable for the delicacy of their senses, but this is owing mainly to the benumbing and brutalizing effect of continued hard labor. It is their minds more than their bodies that suffer.
When I have dwelt in cities the country was always near by, and I used to get a bite of country soil at least once a week to keep my system normal.
Emerson says that "the day does not seem wholly profane in which we have given heed to some natural object." If Emerson had stopped to qualify his remark, he would have added, if we give heed to it in the right spirit, if we give heed to it as a nature-lover and truth-seeker. Nature love as Emerson knew it, and as Wordsworth knew it, and as any of the choicer spirits of our time have known it, has distinctly a religious value. It does not come to a man or a woman who is wholly absorbed in selfish or worldly or material ends. Except ye become in a measure as little children, ye cannot enter the kingdom of Nature--as Audubon entered it, as Thoreau entered it, as Bryant and Amiel entered it, and as all those enter it who make it a resource in their lives and an instrument of their culture. The forms and creeds of religion change, but the sentiment of religion--the wonder and reverence and love we feel in the presence of the inscrutable universe--persists. Indeed, these seem to be renewing their life to-day in this growing love for all natural objects and in this increasing tenderness toward all forms of life. If we do not go to church so much as did our fathers, we go to the woods much more, and are much more inclined to make a temple of them than they were.
We now use the word Nature very much as our fathers used the word God, and, I suppose, back of it all we mean the power that is everywhere present and active, and in whose lap the visible universe is held and nourished. It is a power that we can see and touch and hear, and realize every moment of our lives how absolutely we are dependent upon it. There are no atheists or skeptics in regard to this power. All men see how literally we are its children, and all men learn how swift and sure is the penalty of disobedience to its commands.
Our associations with Nature vulgarize it and rob it of its divinity. When we come to see that the celestial and the terrestrial are one, that time and eternity are one, that mind and matter are one, that death and life are one, that there is and can be nothing not inherent in Nature, then we no longer look for or expect a far-off, unknown God.
Nature teaches more than she preaches. There are no sermons in stones. It is easier to get a spark out of a stone than a moral. Even when it contains a fossil, it teaches history rather than morals. It comes down from the fore-world an undigested bit that has resisted the tooth and maw of time, and can tell you many things if you have the eye to read them. The soil upon which it lies or in which it is imbedded was rock, too, back in geologic time, but the mill that ground it up passed the fragment of stone through without entirely reducing it. Very likely it is made up of the minute remains of innumerable tiny creatures that lived and died in the ancient seas. Very likely it was torn from its parent rock and brought to the place where it now lies by the great ice-flood that many tens of thousands of years ago crept slowly but irresistibly down out of the North over the greater part of all the northern continents.
But all this appeals to the intellect, and contains no lesson for the moral nature. If we are to find sermons in stones, we are to look for them in the relations of the stones to other things--when they are out of place, when they press down the grass or the flowers, or impede the plow, or dull the scythe, or usurp the soil, or shelter vermin, as do old institutions and old usages that have had their day. A stone that is much knocked about gets its sharp angles worn off, as do men. "A rolling stone gathers no moss," which is not bad for the stone, as moss hastens decay. "Killing two birds with one stone" is a bad saying, because it reminds boys to stone the birds, which is bad for both boys and birds. But "People who live in glass houses should not throw stones" is on the right side of the account, as it discourages stone-throwing and reminds us that we are no better than our neighbors.
The lesson in running brooks is that motion is a great purifier and health-producer. When the brook ceases to run, it soon stagnates. It keeps in touch with the great vital currents when it is in motion, and unites with other brooks to help make the river. In motion it soon leaves all mud and sediment behind. Do not proper work and the exercise of will power have the same effect upon our lives?
The other day in my walk I came upon a sap-bucket that had been left standing by the maple tree all the spring and summer. What a bucketful of corruption was that, a mixture of sap and rainwater that had rotted, and smelled to heaven. Mice and birds and insects had been drowned in it, and added to its unsavory character. It was a bit of Nature cut off from the vitalizing and purifying chem- istry of the whole. With what satisfaction I emptied it upon the ground while I held my nose and saw it filter into the turf, where I knew it was dying to go and where I knew every particle of the reeking, fetid fluid would soon be made sweet and wholesome again by the chemistry of the soil!
II
I am not always in sympathy with nature-study as pursued in the schools, as if this kingdom could be carried by assault. Such study is too cold, too special, too mechanical; it is likely to rub the bloom off Nature. It lacks soul and emotion; it misses the accessories of the open air and its exhilarations, the sky, the clouds, the landscape, and the currents of life that pulse everywhere.
I myself have never made a dead set at studying Nature with note-book and field-glass in hand. I have rather visited with her. We have walked together or sat down together, and our intimacy grows with the seasons. What I have learned about her ways I have learned easily, almost unconsciously, while fishing or camping or idling about. My desultory habits have their disadvantages, no doubt, but they have their advantages also. A too strenuous pursuit defeats itself. In the fields and woods more than anywhere else all things come to those who wait, because all things are on the move, and are sure sooner or later to come your way.
To absorb a thing is better than to learn it, and we absorb what we enjoy. We learn things at school, we absorb them in the fields and woods and on the farm. When we look upon Nature with fondness and appreciation she meets us halfway and takes a deeper hold upon us than when studiously conned. Hence I say the way of knowledge of Nature is the way of love and enjoyment, and is more surely found in the open air than in the school-room or the laboratory. The other day I saw a lot of college girls dissecting cats and making diagrams of the circulation and muscle-attachments, and I thought it pretty poor business unless the girls were taking a course in comparative anatomy with a view to some occupation in life. What is the moral and intellectual value of this kind of knowledge to those girls? Biology is, no doubt, a great science in the hands of great men, but it is not for all. I myself have got along very well without it. I am sure I can learn more of what I want to know from a kitten on my knee than from the carcass of a cat in the laboratory. Darwin spent eight years dissecting barnacles; but he was Darwin, and did not stop at barnacles, as these college girls are pretty sure to stop at cats. He dissected and put together again in his mental laboratory the whole system of animal life, and the upshot of his work was a tremendous gain to our understanding of the universe.
I would rather see the girls in the fields and woods studying and enjoying living nature, training their eyes to see correctly and their hearts to respond intelligently. What is knowledge without enjoyment, without love? It is sympathy, appreciation, emotional experience, which refine and elevate and breathe into exact knowledge the breath of life. My own interest is in living nature as it moves and flourishes about me winter and summer.
I know it is one thing to go forth as a nature-lover, and quite another to go forth in a spirit of cold, calculating, exact science. I call myself a nature-lover and not a scientific naturalist. All that science has to tell me is welcome, is, indeed, eagerly sought for. I must know as well as feel. I am not merely contented, like Wordsworth's poet, to enjoy what others understand. I must understand also; but above all things I must enjoy. How much of my enjoyment springs from my knowledge I do not know. The joy of knowing is very great; the delight of picking up the threads of meaning here and there, and following them through the maze of confusing facts, I know well. When I hear the woodpecker drumming on a dry limb in spring or the grouse drumming in the woods, and know what it is all for, why, that knowledge, I suppose, is part of my enjoyment. The other part is the associations that those sounds call up as voicing the arrival of spring: they are the drums that lead the joyous procession.
To enjoy understandingly, that, I fancy, is the great thing to be desired. When I see the large ichneumon-fly, Thalessa, making a loop over her back with her long ovipositor and drilling a hole in the trunk of a tree, I do not fully appreciate the spectacle till I know she is feeling for the burrow of a tree-borer, Tremex, upon the larvae of which her own young feed. She must survey her territory like an oil-digger and calculate where she is likely to strike oil, which in her case is the burrow of her host Tremex. There is a vast series of facts in natural history like this that are of little interest until we understand them. They are like the outside of a book which may attract us, but which can mean little to us until we have opened and perused its pages.
The nature-lover is not looking for mere facts, but for meanings, for something he can translate into the terms of his own life. He wants facts, but significant facts--luminous facts that throw light upon the ways of animate and inanimate nature. A bird picking up crumbs from my window-sill does not mean much to me. It is a pleasing sight and touches a tender cord, but it does not add much to my knowledge of bird-life. But when I see a bird pecking and fluttering angrily at my window-pane, as I now and then do in spring, apparently under violent pressure to get in, I am witnessing a significant comedy in bird-life, one that illustrates the limits of animal instinct. The bird takes its own reflected image in the glass for a hated rival, and is bent on demolishing it. Let the assaulting bird get a glimpse of the inside of the empty room through a broken pane, and it is none the wiser; it returns to the assault as vigorously as ever.
The fossils in the rocks did not mean much to the earlier geologists. They looked upon them as freaks of Nature, whims of the creative energy, or vestiges of Noah's flood. You see they were blinded by the preconceived notions of the six-day theory of creation.
III
I do not know that the bird has taught me any valuable lesson. Indeed, I do not go to Nature to be taught. I go for enjoyment and companionship. I go to bathe in her as in a sea; I go to give my eyes and ears and all my senses a free, clean field and to tone up my spirits by her "primal sanities." If the bird has not preached to me, it has added to the resources of my life, it has widened the field of my interests, it has afforded me another beautiful object to love, and has helped make me feel more at home in this world. To take the birds out of my life would be like lopping off so many branches from the tree: there is so much less surface of leafage to absorb the sunlight and bring my spirits in contact with the vital currents. We cannot pursue any natural study with love and enthusiasm without the object of it becoming a part of our lives. The birds, the flowers, the trees, the rocks, all become linked with our lives and hold the key to our thoughts and emotions.
Not till the bird becomes a part of your life can its coming and its going mean much to you. And it becomes a part of your life when you have taken heed of it with interest and affection, when you have established associations with it, when it voices the spring or the summer to you, when it calls up the spirit of the woods or the fields or the shore. When year after year you have heard the veery in the beech and birch woods along the trout streams, or the wood thrush May after May in the groves where you have walked or sat, and the bobolink summer after summer in the home meadows, or the vesper sparrow in the upland pastures where you have loitered as a boy or mused as a man, these birds will really be woven into the texture of your life.
What lessons the birds have taught me I cannot recall; what a joy they have been to me I know well. In a new place, amid strange scenes, theirs are the voices and the faces of old friends. In Bermuda the bluebirds and the catbirds and the cardinals seemed to make American territory of it. Our birds had annexed the island despite the Britishers.
For many years I have in late April seen the red-poll warbler, perhaps for only a single day, flitting about as I walked or worked. It is usually my first warbler, and my associations with it are very pleasing. But I really did not know how pleasing until, one March day, when I was convalescing from a serious illness in one of our sea-coast towns, I chanced to spy the little traveler in a vacant lot along the street, now upon the ground, now upon a bush, nervous and hurried as usual, uttering its sharp chip, and showing the white in its tail. The sight gave me a real home feeling. It did me more good than the medicine I was taking. It instantly made a living link with many past springs. Anything that calls up a happy past, how it warms the present! There, too, that same day I saw my first meadowlark of the season in a vacant lot, flashing out the white quills in her tail, and walking over the turf in the old, erect, alert manner. The sight was as good as a letter from home, and better: it had a flavor of the wild and of my boyhood days on the old farm that no letter could ever have.
The spring birds always awaken a thrill wherever I am. The first bobolink I hear flying over northward and bursting out in song now and then, full of anticipation of those broad meadows where he will soon be with his mate; or the first swallow twittering joyously overhead, borne on a warm southern breeze; or the first high-hole sounding out his long, iterated call from the orchard or field--how all these things send a wave of emotion over me!
Pleasures of another kind are to find a new bird, and to see an old bird in a new place, as I did recently in the old sugar-bush where I used to help gather and boil sap as a boy. It was the logcock, or pileated woodpecker, a rare bird anywhere, and one I had never seen before on the old farm. I heard his loud cackle in a maple tree, saw him flit from branch to branch for a few moments, and then launch out and fly toward a distant wood. But he left an impression with me that I should be sorry to have missed.