W.H. Hudson - Hampshire Days (Chap. 2) lyrics

BETWEEN the Boldre and the Exe, or Beaulieu river, there is a stretch of country in most part flat and featureless. It is one of those parts of the Forest which have a bare and desolate aspect; here in places you can go a mile and not find a tree or bush, where nothing grows but a starved-looking heath, scarcely ankle-deep. Wild life in such places is represented by a few meadow pipits and small lizards. There is no doubt that this barrenness and naked appearance is the result of the perpetual cutting of heath and gorse, and the removal of the thin surface soil for fuel. Those who do not know the New Forest, or know it only as a collecting or happy hunting-ground of eggers and “lepidopterists,” or as artists in search of paintable woodland scenery know it, and others who make it a summer holiday resort, may say that this abuse is one which might and should be remedied. They would be mistaken. What I and a few others who use their senses see and hear in this or that spot, is, in every case, a very small matter, a visible but an infinitesimal part of that abuse of the New Forest which is old and chronic, and operates always, and is common to the whole area, and, as things are, irremediable. To discover and denounce certain things which ought not to be, to rail against Verderers, who are after all what they cannot help being, is about as profitable as it would be to “damn the nature of things.” It must be borne in mind that the Forest area has a considerable population composed of commoners, squatters, private owners, who have inherited or purchased lands originally filched from the Forest; and of a large number of persons who reside mostly in the villages, and are private residents, publicans, shopkeepers, and lodging-house keepers. All these people have one object in common—to get as much as they can out of the Forest. It is true that a large proportion of them, especially those who live in the villages, which are now rapidly increasing their populations, are supposed not to have any Forest rights; but they do as a fact get something out of it; and we may say that, generally, all the people in the Forest dine at one table, and all get a helping out of most of the dishes going, though the first and biggest helpings are for the favoured guests. Those who have inherited rights have indeed come to look on the Forest as in a sense their property. What is given or handed over to them is not in their view their proper share: they take this openly, and get the balance the best way they can—in the dark generally. It is not dishonest to help yourself to what belongs to you; and they must live must have their whack. They have, in fact, their own moral code, their New Forest conscience, just as other men—miners, labourers on the land, tradesmen, gamekeepers, members of the Stock Exchange, for instance—have each their corporate code and conscience. It may not be the general or the ideal or speculative conscience, but it is what may be called their working conscience. One proof that much goes on in the dark, or that much is winked at, is the paucity of all wild life which is worth any man's while to take in a district where pretty well everything is protected on paper. Game, furred and feathered, would not exist at all but for the private estates scattered through the Forest, in which game is preserved, and from which the depleted Forest lands are constantly being restocked. Again, in all this most favourable country no rare or beautiful species may be found: it would be safer for the hobby, the golden oriole, the hoopoe, the harrier, to nest in a metropolitan park than in the loneliest wood between the Avon and Southampton Water. To introduce any new species, from the biggest—the capercailzie and the great bustard—to the smallest quail, or any small pa**erine bird with a spot of brilliant colour on its plumage, would be impossible. The New Forest people are, in fact, just what circumstances have made them. Like all organised beings, they are the creatures of, and subject to, the conditions they exist in; and they cannot be other than they are—namely, parasites on the Forest. And, what is more, they cannot be educated, or preached, or worried out of their ingrained parasitical habits and ways of thought. They have had centuries—long centuries—of practice to make them cunning, and the effect of more stringent regulations than those now in use would only be to polish and put a better edge on that weapon which Nature has given them to fight with. This being the conclusion, namely, that “things are what they are, and the consequences of them will be what they will be,” some of my readers, especially those in the New Forest, may ask, Why, then, say anything about it? why not follow the others who have written books and books and books about the New Forest, books big and books little, from Wise, his cla**ic, and the Victoria History, down to the long row of little rosy guide-books? They saw nothing of all this; or if they saw unpleasant things they thought it better to hold their tongues, or pens, than to make people uncomfortable. I confess it would be a mistake, a mere waste of words, to bring these hidden things to light if it could be believed that the New Forest, in its condition and management, will continue for any length of time to be what it is and has been—just that and nothing more. A district in England, it is true, but out of the way, remote, a spot to be visited once or twice in a lifetime just to look at the scenery, like Lundy or the Scilly Isles or the Orkneys. But it cannot be believed. The place itself, its curious tangle of ownership; government by and rights of the crown, of private owners, commoners, and the public, is what it has always been; but many persons have now come to think and to believe that the time is approaching when there will be a disentanglement and a change. The Forest has been known and loved by a limited number of persons always; the general public have only discovered it in recent years. For one visitor twenty years ago there are scores, probably hundreds, to-day. And year by year, as motoring becomes more common, and as cycling from being general grows, as it will, to be universal, the flow of visitors to the Forest will go on at an ever-increasing rate, and the hundreds of to-day will be thousands in five years' time. With these modern means of locomotion, there is no more attractive spot than this hundred and fifty square miles of level country which contains the most beautiful forest scenery in England. And as it grows in favour in all the country as a place of recreation and refreshment, the subject of its condition and management, and the ways of its inhabitants, will receive an increased attention. The desire will grow that it shall not be spoilt, either by the authorities or the residents, that it shall not be turned into townships and plantations, nor be starved, nor its wild life left to be taken and destroyed by any one and every one. It will be seen that the “rights” I have spoken of, with the unwritten laws and customs which are kept more or less in the dark, are in conflict with the better and infinitely more important rights of the people generally—of the whole nation. Once all this becomes common knowledge, that which some now regard as a mere dream, a faint hope, something too remote for us to concern ourselves about, will all at once appear to us as a practical object something to be won by fighting, and certainly worth fighting for. It may be said at once, and I fancy that any one who knows the inner life of the Forest people will agree with me, that so long as these are in possession (and here all private owners are included) there can be no great change, no permanent improvement made in the Forest. That is the difficulty, but it is not an insuperable one. Public opinion, and the desire of the people for anything, is a considerable force to-day; so that, inspired by it, the most timid and conservative governments are apt all at once to acquire an extraordinary courage. Sustained by that outside force, the most tender-hearted and sensitive Prime Minister would not in the least mind if some persons were to dub him a second and worse William the ba*tard. The people in this district have a curious experiment to show the wonderful power of the Forest fly in retaining its grasp. A man takes the fly between his finger and thumb, and with the other hand holds a single hair of a cow or horse for it to seize, then gently pulls hair and fly apart. The fly does not release his hold—he splits the hair, or at any rate shaves a piece off right down to the fine end with his sharp, grasping claw. Doubtless the human parasite will, when his time comes, show an equal tenacity; he will embrace the biggest and oldest oak he knows, and to pluck him from his beloved soil it will be necessary to pull up the tree by its roots. But this is a detail, and may be left to the engineers. Beyond that starved, melancholy wilderness, the sight of which has led me into so long a digression, one comes to a point which overlooks the valley of the Exe; and here one pauses long before going down to the half-hidden village by the river. Especially if it is in May or June, when the oak is in its “glad light grene,” for that is the most vivid and beautiful of all vegetable greens, and the prospect is the greenest and most soul-refreshing to be found in England. The valley is all wooded and the wood is all oak—a continuous oakwood stretching away on the right, mile on mile, to the sea. The sensation experienced at the sight of this prospect is like that of the traveller in a dry desert when he comes to a clear running stream and drinks his fill of water and is refreshed. The river is tidal, and at the full of the tide in its widest part beside the village its appearance is of a small inland lake, grown round with oaks—old trees that stretch their horizontal branches far out and wet their lower leaves in the salt water. The village itself that has this setting, with its ancient water-mill, its palace of the Montagus, and the Abbey of Beaulieu, a grey ivied ruin, has a distinction above all Hampshire villages, and is unlike all others in its austere beauty and atmosphere of old-world seclusion and quietude. Above all, is that quality which the mind imparts—the expression due to romantic historical a**ociations. One very still, warm summer afternoon I stood on the margin, looking across the sheet of gla**y water at a heron on the farther side, standing knee-deep in the shallow water patiently watching for a fish, his grey figure showing distinctly against a background of bright green sedges. Between me and the heron scores of swallows and martins were hawking for flies, gliding hither and thither a little above the gla**y surface, and occasionally dropping down to dip and wet their under plumage in the water. And all at once, fifty yards out from the margin, there was a great splash, as if a big stone had been flung out into the lake; and then two or three moments later out from the falling spray and rocking water rose a swallow, struggling laboriously up, its plumage drenched, and flew slowly away. A big pike had dashed at and tried to seize it at the moment of dipping in the water, and the swallow had escaped as by a miracle. I turned round to see if any person was near, who might by chance have witnessed so strange a thing, in order to speak to him about it. There was no person within sight, but if on turning round my eyes had encountered the form of a Cistercian monk, returning from his day's labour in the fields, in his dirty black-and-white robe, his implements on his shoulders, his face and hands begrimed with dust and sweat, the apparition on that day, in the mood I was in, would not have greatly surprised me. The atmosphere, the expression of the past may so attune the mind as almost to produce the illusion that the past is now. But more than old memories, great as their power over the mind is at certain impressible moments, and more than Beaulieu as a place where men dwell, is that ineffable freshness of nature, that verdure that like the sunlight and the warmth of the sun penetrates to the inmost being. Here I have remembered the old ornithologist Willughby's suggestion, which no longer seemed fantastic, that the furred and feathered creatures inhabiting arctic regions have grown white by force of imagination and the constant intuition of snow. And here too I have recalled that modern fancy that the soul in man has its proper shape and colour, and have thought that if I came hither with a grey or blue or orange or brown soul, its colour had now changed to green. The pleasure of it has detained me long days in spring, often straying by the river at its full, among the broadly-branching oaks, delighting my sight with the new leaves against the sun shene, Some very red, and some a glad light grene. Yet these same oak woods, great as their charm is, their green everlasting gladness, have a less enduring hold on the spirit than the open heath, though this may look melancholy and almost desolate on coming to it from those sunlit emerald glades with a green thought in the soul. It seems enough that it is open, where the wind blows free, and there is nothing between us and the sun. It is a pa**ion, an old ineradicable instinct in us: the strongest impulse in children, savage or civilised, is to go out into some open place. If a man be capable of an exalted mood, of a sense of absolute freedom, so that he is no longer flesh and spirit but both in one, and one with nature, it comes to him like some miraculous gift on a hill or down or wide open heath. “You never enjoy the earth aright,” wrote Thomas Traherne in his Divine Raptures, “until the sun itself floweth through your veins, till you are clothed with the heavens and crowned with the stars, and perceive yourself to be the sole heir of the whole world.” It may be observed that we must be out and well away from the woods and have a wide horizon all around in order to feel the sun flowing through us. Many of us have experienced these “divine raptures,” this sublimated state of feeling; and such moments are perhaps the best in our earthly lives; but it is mainly the Trahernes, the Silurist Vaughans, the Newmans, the Frederic Myers, the Coventry Patmores, the Wordsworths, that speak of them, since such moods best fit, or can be made to fit in with their philosophy, or mysticism, and are, to them, its best justification. This wide heath, east of Beaulieu, stretching miles away towards Southampton Water, looks level to the eye. But it is not so; it is grooved with long valley-like depressions with marshy or boggy bottoms, all draining into small tributaries of the Dark Water, which flows into the Solent near Lepe. In these bottoms and in all the wet places the heather and furze mixes with or gives place to the bog myrtle, or golden withy; and on the spongiest spots the fragrant yellow stars of the bog asphodel are common in June. These spots are exceedingly rich in colour, with greys and emerald greens and orange yellows of moss and lichen, flecked with the snow-white of cotton-gra**. Here, then, besides that cause of contentment which we find in openness, there is fragrance in fuller measure than in most places. One may wade through acres of myrtle, until that subtle delightful odour is in one's skin and clothes, and in the air one breathes, and seems at last to penetrate and saturate the whole being, and smell seems to be for a time the most important of the senses. Among the interesting birds that breed on the heath, the nightjar is one of the commonest. A keen naturalist, Mr. E. A. Bankes, who lived close by, told me that he had marked the spot where he had found a pair of young birds, and that each time he rode over the heath he had a look at them, and as they remained there until able to fly, he concluded that it is not true that the parent birds remove the young when the nest has been discovered. I was not convinced, as it did not appear that he had handled the young birds: he had only looked at them while sitting on his horse. The following summer I found a pair of young not far from the same spot: they were half-fledged and very active, running into the heath and trying to hide from me, but I caught and handled them for some minutes, the parent bird remaining near, uttering her cries. I marked the spot and went back next day, only to find that the birds had vanished. The snipe, too, is an annual breeder, and from what I saw of it on the heath I think we have yet something to learn concerning the breeding habits of that much-observed bird. The parent bird is not so wise as most mothers in the feathered world, since her startling cry of alarm, sounding in a small way like the snort of a frightened horse, will attract a person to the spot where she is sheltering her young among the myrtle. She will repeat the cry at intervals a dozen times without stirring or attempting to conceal the young. But she does not always act in the same way. Sometimes she has risen to a great height and begun circling above me, the circles growing smaller or larger as I came nearer or went farther from the spot where the young were lurking. It was until recently a moot question as to whether or not the female snipe made the drumming or bleating sound; some of the authorities say that this sound proceeds only from the male bird. I have no doubt that both birds make the sound. Invariably when I disturbed a snipe with young, and when she mounted high in the air, to wheel round and round, uttering her anxious cries, she dashed downwards at intervals, and produced the bleating or drumming which the male birds emit when playing about the sky. In all cases where I have found young snipe there was but one old bird, the female, no doubt. In some instances I have spent an hour with the young birds by me, or in my hands, waiting for the other parent to appear; and I am almost convinced that the care of the young falls wholely on the female. The redshank, that graceful bird with a beautiful voice, breeds here in most years, and is in a perpetual state of anxiety so long as a human figure remains in sight. A little while ago the small vari-coloured stonechat or fuzz-jack, with red breast, black head and white collar, sitting upright and motionless, like a painted image of a bird, on the topmast spray of a furze bush, then flitting to perch on another bush, then to another; for ever emitting those two little contrasted sounds—the gutteral chat and the clear, fretful pipe—had seemed to me the most troubled and full of care and worries of all Nature's feathered children so sorrowful, in spite of his pretty harlequin dress! Now his trouble seems a small thing, and not to be regarded in the presence of the larger, louder redshank. As I walk he rises a long way ahead, and wheeling about comes towards me—he and she, and by-and-by a second pair, and perhaps a third; they come with measured pulsation of the long, sharp, white-banded wings; and the first comer sweeps by and returns again to meet the others, clamouring all the time, calling on them to join in the outcry until the whole air seems full of their trouble. To and fro he flies, to this side and that; and finally, as if in imitation of the small, fretful stonechat, he sweeps down to alight on the topmost spray of some small tree or tall bush not a furze but a willow; and as it is an insecure stand for a bird of his long thin wading legs, he stands lightly, balancing himself with his wings; beautiful in his white and pale-grey plumage, and his slender form, on that airy perch of the willow in its grey-green leaves and snow-white catkins; and balanced there, he still continues his sorrowful anxious cries—ever crying for me to go—to go away and leave him in peace. I leave him reluctantly, and have my reward, for no sooner does he see me going than his anxious cries change to that beautiful wild pipe, unrivalled except by the curlew among shore birds. Worst of all birds that can have no peace in their lives so long as you are in sight is the peewit. The harsh wailing sound of his crying voice as he wheels about overhead, the mad downward rushes, when his wings creak as he nears you, give the idea that he is almost crazed with anxiety; and one feels ashamed at causing so much misery. Oh, poor bird! is there no way to make you understand without leaving the ground, that your black-spotted, olive-coloured eggs are perfectly safe; that a man can walk about on the heath and be no more harmful to you than the Forest ponies, and the ragged donkey browsing on a furze bush, and the cow with her tinkling bell? I stand motionless, looking the other way; I sit down to think; I lie flat on my back with hands clasped behind my head, and gaze at the sky, and still the trouble goes on he will not believe in me, nor tolerate me. There is nothing to do but get up and go away out of sight and sound of the peewits. It appears to me that this sympathy for the lower animals is very much a matter of a**ociation—an overflow of that regard for the rights of and compa**ion for others of our kind which are at the foundations of the social instinct. The bird is a red- and a warm-blooded being—we have seen that its blood is red, and when we take a living bird in our hands we feel its warmth and the throbbing of its breast: therefore birds are related to us, and with that red human blood they have human pa**ions. Witness the peewit—the mother bird, when you have discovered or have come near her downy little one—could any human mother, torn with the fear of losing her babe, show her unquiet and disturbed state in a plainer, more understandable way! But in the case of creatures of another division in the kingdom of life—non-vertebrates, without sensible heat, and with a thin colourless fluid instead of red blood, as if like plants they had only a vegetative life—this sympathy is not felt as a rule. When, in some exceptional case, the feeling is there, it is because some human a**ociation has come into the mind in spite of the differences between insect and man. Walking on this heath I saw a common green gra**hopper, disturbed at my step, leap away, and by chance land in a geometric web in a small furze bush. Caught in the web, it began kicking with its long hind legs, and would in three seconds have made its escape. But mark what happened. Directly over the web, and above the kicking gra**hopper, there was a small, web-made, thimble-shaped shelter, mouth down, fastened to a spray, and the spider was sitting in it. And looking down it must have seen and known that the gra**hopper was far too big and strong to be held in that frailest snare, that it would be gone in a moment and the net torn to pieces. It also must have seen and known that it was no wasp nor dangerous insect of any kind; and so, instantly, straight and swift as a leaden plummet, it dropped out of the silvery bell it lived in on to the gra**hopper and attacked it at the head. The falces were probably thrust into the body between the head and prothorax, for almost instantly the struggle ceased, and in less than three seconds the victim appeared perfectly dead. What interested me in this sight was the spider, an Epeira of a species I had never closely looked at before, a little less in size than our famous Epeira diadema—our common garden spider, with the pretty white diadem on its velvety, brown abdomen. This heath spider was creamy-white in colour, the white deepening to warm buff all round at the sides, and to a deeper tint on the under surface. It was curiously and prettily coloured; and, being new to me, its image was vividly impressed on my mind. As to what had happened, that did not impress me at all. I could not, like the late noble poet who cherished an extreme animosity against the spider, and inveighed against it in brilliant, inspired verse, remember and brood sadly on the thought of the fairy forms that are its victims— The lovely births that winnow by, Twin-sisters of the rainbow sky: Elf-darlings, fluffy, bee-bright things, And owl-white moths with mealy wings. Nor could I, like him, break the creature's toils, nor take the dead from its gibbet, nor slay it on account of its desperate wickedness. These are mere house-bred feelings and fancies, perhaps morbid; he who walks out-of-doors with Nature, who sees life and d**h as sunlight and shadow, on witnessing such an incident wishes the captor a good appetite, and, pa**ing on, thinks no more about it. For any day in summer, sitting by the water, or in a wood, or on the open heath, I note little incidents of this kind; they are always going on in thousands all about us, and one with trained eye cannot but see them; but no feeling is excited, no sympathy, and they are no sooner seen than forgotten. But, as I said, there are exceptional cases, and here is one which refers to an even more insignificant creature than a field gra**hopper—a small dipterous insect—and yet I was strangely moved by it. The insect was flying rather slowly by me over the heath—a thin, yellow-bodied, long-legged creature, a Tipula, about half as big as our familiar crane-fly. Now, as it flew by me about on a level with my thighs, up from the heath at my feet shot out a second insect, about the same size as the first, also a Dipteron, but of another family—one of the Asilidse, which are rapacious. The Asilus was also very long-legged, and seizing the other with its legs, the two fell together to the ground. Stooping down, I witnessed the struggle. They were locked together, and I saw the attacking insect raise his head and the forepart of his body so as to strike, then plunge his rostrum like a dagger in the soft part of his victim's body. Again and again he raised and buried his weapon in the other, and the other still refused to die or to cease struggling. And this little light and struggle of two flies curiously moved me, and for some time I could not get over the feeling of intense repugnance it excited. This feeling was wholly due to a**ociation: the dagger-like weapon and the action of the insect were curiously human-like, and I had seen just such a combat between two men, one fallen and the other on him, raising and striking down with his knife. Had I never witnessed such an incident, the two flies struggling, one k**ing the other, would have produced no such feeling, and would not have been remembered. We live in thoughts and feelings, not in days and years— In feelings, not in figures on a dial, as some poet has said, and, recalling an afternoon and an evening spent on this heath, it does not seem to my mind like an evening pa**ed alone in a vacant place, in the usual way, watching and listening and thinking of nothing, but an eventful period, which deeply moved me, and left an enduring memory. The sun went down, and though the distressed birds had cried till they were weary of crying, I did not go away. Something on this occasion kept me, in spite of the gathering gloom and a cold wind—bitterly cold for June—which blew over the wide heath. Here and there the rays from the setting sun fell upon and lit up the few mounds that rise like little islands out of the desolate brown waste. These are the Pixie mounds, the barrows raised by probably prehistoric men, a people inconceivably remote in time and spirit from us, whose memory is pale in our civilised days. There are times and moods in which it is revealed to us, or to a few among us, that we are a survival of the past, a dying remnant of a vanished people, and are like strangers and captives among those who do not understand us, and have no wish to do so; whose language and customs and thoughts are not ours. That “world-strangeness,” which William Watson and his fellow-poets prattle in rhyme about, those, at all events, who have what they call the “note of modernity” in their pipings, is not in me as in them. The blue sky, the brown soil beneath, the gra**, the trees, the animals, the wind, and rain, and sun, and stars are never strange to me; for I am in and of and am one with them; and my flesh and the soil are one, and the heat in my blood and in the sunshine are one, and the winds and tempests and my pa**ions are one. I feel the “strangeness” only with regard to my fellow-men, especially in towns, where they exist in conditions unnatural to me, but congenial to them; where they are seen in numbers and in crowds, in streets and houses, and in all places where they gather together; when I look at them, their pale civilised faces, their clothes, and hear them eagerly talking about things that do not concern me. They are out of my world—the real world. All that they value, and seek and strain after all their lives long, their works and sports and pleasures, are the merest baubles and childish things; and their ideals are all false, and nothing but by-products, or growths, of the artificial life—little funguses cultivated in heated cellars. In such moments we sometimes feel a kinship with, and are strangely drawn to, the dead, who were not as these; the long, long dead, the men who knew not life in towns, and felt no strangeness in sun and wind and rain. In such a mood on that evening I went to one of those lonely barrows; one that rises to a height of nine or ten feet above the level heath, and is about fifty yards round. It is a garden in the brown desert, covered over with a dense growth of furze bushes, still in flower, mixed with bramble and elder and thorn, and heather in great clumps, blooming, too, a month before its time, the fiery purple-red of its ma**ed blossoms, and of a few tall, tapering spikes of foxglove, shining against the vivid green of the young bracken. All this rich wild vegetation on that lonely mound on the brown heath! Here, sheltered by the bushes, I sat and saw the sun go down, and the long twilight deepen till the oak woods of Beaulieu in the west looked black on the horizon, and the stars came out: in spite of the cold wind that made me shiver in my thin clothes, I sat there for hours, held by the silence and solitariness of that mound of the ancient dead. Sitting there, profoundly sad for no apparent cause, with no conscious thought in my mind, it suddenly occurred to me that I knew that spot from of old, that in long past forgotten years I had often come there of an evening and sat through the twilight, in love with the loneliness and peace, wishing that it might be my last resting-place. To sleep there for ever—the sleep that knows no waking! We say it, but do not mean—do not believe it. Dreams do come to give us pause; and we know that we have lived. To dwell alone, then, with this memory of life in such a spot for all time! There are moments in which the thought of d**h steals upon and takes us as it were by surprise, and it is then exceeding bitter. It was as if that cold wind blowing over and making strange whispers in the heather had brought a sudden tempest of icy rain to wet and chill me. This miserable sensation soon pa**ed away, and, with quieted heart, I began to grow more and more attracted by the thought of resting on so blessed a spot. To have always about me that wildness which I best loved—the rude incult heath, the beautiful desolation; to have harsh furze and ling and bramble and bracken to grow on me, and only wild creatures for visitors and company. The little stonechat, the tinkling meadow pipit, the excited whitethroat to sing to me in summer; the deep-burrowing rabbit to bring down his warmth and familar smell among my bones; the heat-loving adder, rich in colour, to find when summer is gone a dry safe shelter and hibernaculum in my empty skull. So beautiful did the thought appear that I could have laid down my life at that moment, in spite of d**h's bitterness, if by so doing I could have had my desire. But no such sweet and desirable a thing could be given me by this strange people and race that possess the earth, who are not like the people here with me in the twilight on the heath. For I thought, too, of those I should lie with, having with them my after life; and thinking of them I was no longer alone. I thought of them not as others think, those others of a strange race. What do they think? They think so many things! The materialist, the scientist, would say: They have no existence; they ceased to be anything when their flesh was turned to dust, or burned to ashes, and their minds, or souls, were changed to some other form of energy, or motion, or affection of matter, or whatever they call it. The believer would not say of them, or of the immaterial part of them, that they had gone into a world of light, that in a dream or vision he had seen them walking in an air of glory; but he might hold that they had been preached to in Hades some nineteen centuries ago, and had perhaps repented of their barbarous deeds. Or he might think, since he has considerable latitude allowed him on the point, that the imperishable parts of them are here at this very spot, tangled in dust that was once flesh and bones, sleeping like chrysalids through a long winter, to be raised again at the sound of a trumpet blown by an angel to a second conscious life, happy or miserable as may be willed. I imagine none of these things, for they were with me in the twilight on the barrow in crowds, sitting and standing in groups, and many lying on their sides on the turf below, their heads resting in their hands. They, too, all had their faces turned towards Beaulieu. Evening by evening for many and many a century they had looked to that point, towards the black wood on the horizon, where there were people and sounds of human life. Day by day for centuries they had listened with wonder and fear to the Abbey bells, and to the distant chanting of the monks. And the Abbey has been in ruins for centuries, open to the sky and overgrown with ivy; but still towards that point they look with apprehension, since men still dwell there, strangers to them, the little busy eager people, hateful in their artificial indoor lives, who do not know and who care nothing for them, who worship not and fear not the dead that are underground, but dig up their sacred places and scatter their bones and ashes, and despise and mock them because they are dead and powerless. It is not strange that they fear and hate. I look at them—their dark, pale, furious faces—and think that if they could be visible thus in the daylight, all who came to that spot or pa**ed near it would turn and fly with a terrifying image in their mind which would last to the end of life. But they do not resent my presence, and would not resent it were I permitted to come at last to dwell with them for ever. Perhaps they know me for one of their tribe,—know that what they feel I feel, would hate what they hate. Has it not been said that love itself is an argument in favour of immortality? All love—the love of men and women, of a mother for her child, of a friend for a friend—the love that will cause him to lay down his life for another. Is it possible to believe, they say, that this beautiful sacred flame can be darkened for ever when soul and body fall asunder? But love without hate I do not know and cannot conceive; one implies the other. No good and no bad quality or principle can exist (for me) without its opposite. As old Langland wisely says— For by luthere men know the good; And whereby wiste men which were white If all things black were?