But it is not this Rother that I am telling of, though I would love to tell of it also--as indeed I would love to tell at length of all the rivers of Suss.e.x--the Brede, the Ouse, the Adur, the Cuckmere; all the streams that cut the chalk hills. But for this I have no s.p.a.ce and you no patience. Neither can I tell you of a thousand adventures and wonderful hazards along the hills and valley of this eastern Rother; of how I once through a telescope on Brightling Hill saw the meet at Battle, and of how it looked quite near; of how I leapt the River Rother once, landing on the far side safely (which argues the river narrow or the leap tremendous); of how I poached in the wood of a friend who is still my friend; of how I rode a horse into Robertsbridge; of the inn.
All these things could I tell with growing fervour, and to all these would you listen with an increasing delight. But I must write of the River Rother under Petworth, the other Rother in the West. Why? Because I started out so to do, and no man should let himself be led away by a word, or by any such little thing.
Let me therefore have done with this eastern river, far away from my home, a river at the end of long journeys, and speak of that other n.o.ble Rother, the Rother of quiet men, the valley that is like a shrine in England.
Many famous towns and villages stand in the valley of this river and even (some of them) upon its very banks. Thus there are the three princ.i.p.al towns of this part, Midhurst and Petworth and Pulborough: but these have been dealt with and written of in so many great books and by such a swarm of new men that I have no business further to describe their merits and antiquity. But this I will add to all that is known of them. Midhurst takes its name from standing in the middle, for it is half-way between the open downs and the thick woods on the borders of Surrey. Petworth has a steeple that slopes to one side; not so much as Chesterfield, but somewhat more than most steeples. Pulborough stands upon a hill, and is famous for its corn-market, to which people come from far and near, from as far off as Burpham or as close by as Bury.
All these n.o.ble towns have (as I said before) been written of in books, only no book that I know puts them all together and calls them "the Valley of the Rother." That is the t.i.tle that such a book should have if it is to treat of the heart of West Suss.e.x, and I make no doubt that such a book would be read lovingly by many men.
For the Valley of the Rother breeds men and is the cause of many delightful villages, all the homes of men. I know that Cobden was born there, the last of the yeomen: I hope that Cobbett lived here too.
Manning was here in his short married life; he lived at Barlton (which foolish men call Barlavington), under the old Downs, where the steep woods make a hollow. In this valley also are Fittleworth (the only place in England that rhymes with Little Worth); Duncton, about which there is nothing to be said; Burton, which is very old and has its church right in the grounds of the house; Westburton, where the racehorses were; Graffham, Bignor, Sutton, and I know not how many delightful hamlets.
In the Valley of the River Rother no hurried men ever come, for it leads nowhere. They cross it now and then, and they forget it; but who, unless he be a son or a lover, has really known that plain? It leads nowhere: to the no man"s land, the broken country by Liss. It has in it no curious sight, but only beauty. The rich men in it (and thank Heaven they are few) are of a reticent and homing kind, or (when the worst comes to the worst) they have estates elsewhere, and go north for their pleasure.
Foxes are hunted in the Valley of the Rother, but there are not very many. Pheasants and partridges are shot, but I never heard of great bags; one animal indeed there is in profusion. The rabbit swarms and exults in this life of Southern England. Do you stalk him? He sits and watches you. Do you hunt him with dogs? He thinks it a vast bother about a very little matter. Do you ferret him? He dies, and rejoices to know that so many more will take his place. The rabbit is the sacred emblem of my river, and when we have a symbol, he shall be our symbol. He loves men and eats the things they plant, especially the tender shoots of young trees, wheat, and the choice roots in gardens. He only remains, and is happy all his little life in the valley from which we depart when our boyhood ends.
The Valley of the Rother is made of many parts. There is the chalk of the Southern Down-land, the belt of the loam beneath it; then the curious country of sand, full of dells and dark with pine woods; then the luxurious meadows, which are open and full of cattle, colts, and even sheep; then the woods. It is, in a few miles, a little England.
There are also large heaths--larger, you would think, than such a corner of the earth could contain; old elms and oaks; many wide parks; fish ponds; one trout stream and half a score of mills. There are men of many characters, but all happy, honest, good, witty, and hale. And when I have said all I could say of this delightful place (which indeed I think is set apart for the reward of virtue) I should not have given you a t.i.the of its prosperity and peace and beneficence. There is the picture of the Valley of the River Rother. It flows in a short and happy murmur from the confined hills by Hindhead to the Arun itself; but of the Arun no one could write with any justice except at the expense of far more s.p.a.ce and time than I have given me.
If ever again we have a religion in the South Country, we will have a temple to my darling valley. It shall be round, with columns and a wall, and there I will hang a wreath in thanksgiving for having known the river.
THE CORONATION
My companion said to me that there was a doom over the day and the reign and the times, and that the turn of the nation had come. He felt it in the sky.
The day had been troubled: from the forest ridge to the sea there was neither wind nor sun, but a dull, even heat oppressed the fields and the high downs under the uncertain, half-luminous confusion of grey clouds.
It was as though a relief was being denied, and as though something inexorable had come into that air which is normally the softest and most tender in the world. The hours of the low tide were too silent. The little inland river was quite dead, the reeds beside it dry and motionless; even in the trees about it no leaves stirred.
In the late afternoon, as the heat grew more masterful, a slight wind came out of the east. It was so faint and doubtful in quant.i.ty that one could not be certain, as one stood on the deserted sh.o.r.e, whether it blew from just off the land or from the sullen level of the sea. It followed along the line of the coast without refreshment and without vigour, even hotter than had been the still air out of which it was engendered. It did not do more than ruffle here and there the uneasy surface of our sea; that surface moved a little, but with a motion borrowed from nothing so living or so natural as the wind. It was a dull memory of past storms, or perhaps that mysterious heaving from the lower sands which sailors know, but which no silence has yet explained.
In such an influence of expectation and of presage--an influence having in it that quality which seemed to the ancients only Fate, but to us moderns a something evil--in the strained attention for necessary and immovable things that cannot hear and cannot pity--the hour came for me to reascend the valley to my home. Already upon the far and confused horizon two or three motionless sails that had been invisible began to show white against a rising cloud. This cloud had not the definition of sudden conquering storms, proper to the summer, and leaving a blessing behind their fury. The edge of it against the misty and brooding sky had all the vagueness of smoke, and as it rose up out of the sea its growth was so methodical and regular as to disconnect it wholly in one"s mind from the little fainting breeze that still blew, from rain, or from any daily thing. It advanced with the fall of the evening till it held half the sky. There it seemed halted for a while, and lent by contrast an unnatural brightness to the parched hills beneath it; for now the sun having set, we had come north of the gap, and were looking southward upon that spectacle as upon the climax of a tragedy. But there was nothing of movement or of sound. No lightning, no thunder; and soon the hot breath of the afternoon had itself disappeared before the advance of this silent pall. The night of June to the north was brighter than twilight, and still southward, a deliberate spectacle, stood this great range of vague and menacing cloud, shutting off the sky and towering above the downs, so that it seemed permissible to ascribe to those protecting G.o.ds of our valley a burden of fear.
Just when all that scene had been arranged to an adjustment that no art could have attained, the first great fire blazed out miles and miles to the west, somewhere above Midhurst: I think near No Man"s Land. Then we saw, miles to the east again, a glare over Mount Harry, the signal of Lewes, and one after another all the heights took it up in a chain--above Bramber, above Poynings, above Wiston, on Amberley Mount (I think), certainly on the n.o.ble sweep of Bury. Even in those greater distances which the horizon concealed they were burning and answering each other into Hampshire: perhaps on the beaten gra.s.s of the high forts above Portsmouth, and to the left away to the flat Rye level, and to the eastern Rother; for we saw the line of red angry upon that cloud which had come to receive it, an endless line which suddenly called up what one had heard old men say of the prairie fires.
It was easy, without covering the face and without abstracting the mind from the whirl of modern circ.u.mstance, it was easy, merely looking at the thing, to be seized with an impression of disaster. The stars were so pale on the lingering white light of the pure north, the smoky cloud so deep and heavy and steadfast and low above the hills, the fire so near to it, so sharp against it, and so huge, that the awe and sinister meaning of conflagrations dominated the impression of all the scene.
There arose in the mind that memory which a.s.sociates such a glare and the rising and falling fury of flames with sacrifice or with vengeance, or with the warning of an enemy"s approach, or with the mark of his conquest; for with such things our race (for how many thousand years!) has watched the fires upon the hills far off. It touched one as does the reiterated note of a chaunt; if not with an impression of doom, at least with that of calamity.
When the fires had died down to a sullen glow, and the men watching them had gone home under the weight of what they had seen, the storm broke and occupied the whole sky. A very low wind rose and a furious rain fell. It became suddenly cold; there was thunder all over the weald, and the lightning along the unseen crest of the downs answered the lightning above the forest.
THE MAN OF THE DESERT
I lay once alone upon the crest of a range whose name I have never seen spelt, but which is p.r.o.nounced "Haueedja," from whence a man can see right away for ever the expanse of the Sahara.
It is well known that Mount Atlas and those inhabited lands where there is a sufficient rainfall and every evidence of man"s activity, the Province of Africa, the plateaux which are full of the memories of Rome, end abruptly towards the sun, and are bounded by a sort of cliff which falls sheer upon the desert. On the summit of this cliff I lay and looked down upon the sand. It was impressed upon my mind that here was an influence quite peculiar, not to be discovered in any other climate of the world; that all Europe received that influence, and yet that no one in Europe had accepted it save for his hurt.
G.o.d forbid that any man should pretend that the material environment of mankind determines the destiny of mankind. Those who say such things have abandoned the domain of intelligence. But it is true that the soul eagerly seeks for and receives the impressions of the world about it, and will be moved to a different creed or to a different poetry, according as the body perceives the sea or the hills or the rainless and inhuman places which lie to the south of Europe; and certainly the souls of those races which have inhabited the great zone of calms between the trade winds and the tropics, those races which have felt nothing beneficent, but only something awful and unfamiliar in the earth and sky, have produced a peculiar philosophy.
It is to be remarked that this philosophy is not atheist; those races called Semitic have never denied either the presence or the personality of G.o.d. It is, on the contrary, their boast that they have felt His presence, His unity, and His personality in a manner more pointed than have the rest of mankind; and those of us who pretend to find in the Desert a mere negation, are checked by the thought that within the Desert the most positive of religions have appeared. Indeed, to deny G.o.d has been the sad privilege of very few in any society of men; and those few, if it be examined, have invariably been men in whom the power to experience was deadened, usually by luxury, sometimes by distress.
It is not atheist; but whatever it is, it is hurtful, and has about it something of the despair and strength of atheism. Consider the Book of Job; consider the Arab Mohammedan; consider the fierce heresies which besieged the last of the Romans in this Province of Africa, and which tortured the short history of the Vandals; consider the modern tragedies which develop among the French soldiers to the north and to the south of this wide belt of sand; and you will see that the thing which the Sahara and its prolongation produce is something evil, or at least to us evil.
There is in the idea running through the mind of the Desert an intensity which may be of some value to us if it be diluted by a large admixture of European tradition, or if it be mellowed and transformed by a long process of time, but which, if we take it at its source and inspire ourselves directly from it, warps and does hurt to our European sense.
It may be taken that whatever form truth takes among men will be the more perfect in proportion as the men who receive that form are more fully men. The whole of truth can never be comprehended by anything finite; and truth as it appears to this species or to that is most true when the type which receives it is the healthiest and the most normal of its own kind. The truth as it is to men is most true when the men who receive it are the healthiest and the most normal of men. We in Europe are the healthiest and most normal of our kind. It is to us that the world must look for its headship; we have the harbours, the continual presence of the sea through all our polities; we have that high differentiation between the various parts of our unity which makes the whole of Europe so marvellous an organism; we alone change without suffering decay. To the truth as Europe accepts it I cannot but bow down; for if that is not the truth, then the truth is not to be found upon earth. But there conies upon us perpetually that "wind of Africa"; and it disturbs us. As I lay that day, a year ago, upon the crest of the mountain, my whole mind was possessed with the influence of such a gale.
Day after day, after day, the silent men of the Desert go forward across its monotonous horizons; their mouths are flanked with those two deep lines of patience and of sorrow which you may note to-day in all the ghettoes of Europe; their smile, when they smile, is restrained by a sort of ironic strength in the muscles of the face. Their eyes are more bright than should be eyes of happy men; they are, as it were, inured to sterility; there is nothing in them of that repose which we Westerners acquire from a continual contemplation of deep pastures and of innumerable leaves; they are at war, not only among themselves, but against the good earth; in a silent and powerful way they are also _afraid_.
You may note that their morals are an angry series of unexplained commands, and that their worship does not include that fringe of half-reasonable, wholly pleasant things which the true worship of a true G.o.d must surely contain. All is as clear-cut as their rocks, and as unfruitful as their dry valleys, and as dreadful as their brazen sky; "thou shalt not" this, that, and the other. Their G.o.d is jealous; he is vengeful; he is (awfully present and real to them!) a vision of that demon of which we in our happier countries make a quaint legend. He catches men out and trips them up; he has but little relation to the Father of Christian men, who made the downs of South England and the high clouds above them.
The good uses of the world are forgotten in the Desert, or fiercely denied. Love is impure; so are birth, and death, and eating, and every other necessary part in the life of a man. And yet, though all these things are impure, there is no l.u.s.tration. We also feel in a genial manner that this merry body of ours requires apology; but those others to south of us have no toleration in their att.i.tude; they are awfully afraid.
I have continually considered, as I have read my history, the special points in which their influence is to be observed in the development of Europe. It takes the form of the great heresies; the denial of the importance of matter (sometimes of its existence); the denial that anything but matter exists; the denial of the family; the denial of ownership; the over-simplicity which is peculiarly a Desert product runs through all such follies, as does the rejection of a central and governing power upon earth, which is again just such a rebellion as the Desert would bring. I say the great heresies are the main signs of that influence; but it is in small and particular matters that you may see its effect most clearly.
For instance, the men of the Desert are afraid of wine. They have good reason; if you drink wine in the Desert you die. In the Desert, a man can drink only water; and, when he gets it, it is like diamonds to him, or, better still, it is like rejuvenation. All our long European legends which denounce and bring a curse upon the men who are the enemies of wine, are legends inspired by our hatred of the thing which is not Europe, and that bounds Europe, and is the enemy of Europe.
So also with their attachment to numbers. For instance, the seventh day must have about it something awful and oppressive; the fast must be seven times seven days, and so forth. We Europeans have always smiled in our hearts at these things. We would take this day or that, and make up a scheme of great and natural complexity, full of interlacing seasons; and nearly all our special days were days of rejoicing. We carried images about our fields further to develop and enhance the nature of our religion; we dedicated trees and caves; and the feasts of one place were not the feasts of another. But to the men of the Desert mere unfruitful number was a G.o.d.
Then again, the word, especially the written word, the doc.u.ment, overshadows their mind. It has always had for them a power of something mysterious. To engrave characters was to cast a spell; and when they seek for some infallible authority upon earth, they can only discover it in the written characters traced in a sacred book. All their expression of worship is wrought through symbols. With us, the symbol is clearly retained separate from that for which it stands, though hallowed by that for which it stands. With them the symbol is the whole object of affection.
On this account you will find in the men of the Desert a curious panic in the presence of statues, which is even more severe than the panic they suffer in the presence of wine. It is as though they said to themselves: "Take this away; if you leave it here I shall worship it."
They are subject to possession.
Side by side with this fear of the graphic representation of men or of animals, you will find in them an incapacity to represent them well. The art of the iconoclasts is either childish, weak, or, at its strongest, evil.
And especially among all these symptoms of the philosophy from which they suffer is their manner of comprehending the nature of creation. Of creation in any form they are afraid; and the infinite Creator is on that account present to them almost as though He were a man, for when we are afraid of things we see them very vividly indeed. On this account you will find in the legends of the men of the Desert all manner of fantastic tales incomprehensible to us Europeans, wherein G.o.d walks, talks, eats, and wrestles. Nor is there any trace in this att.i.tude of theirs of parable or of allegory. That mixture of the truth, and of a subtle unreal glamour which expands and confirms the truth, is a mixture proper to our hazy landscapes, to our drowsy woods, and to our large vision. We, who so often see from our high village squares soft and distant horizons, mountains now near, now very far, according as the weather changes: we, who are perpetually feeling the transformation of the seasons, and who are immersed in a very ocean of manifold and mysterious life, we need, create, and live by legends. The line between the real and imaginary is vague and penumbral to us. We are justly influenced by our twilights, and our imagination teaches us. How many deities have we not summoned up to inhabit groves and lakes--special deities who are never seen, but yet have never died?
To the men of the Desert, doubt and beauty mingled in this fashion seemed meaningless. That which they worship they see and almost handle.
In the dreadful silence which surrounds them, their illusions turn into convictions--the haunting voices are heard; the forms are seen.
Of two further things, native to us, their starved experience has no hold; of nationality (or if the term be preferred, of "The City") and of what we have come to call "chivalry." The two are but aspects of one thing without a name; but that thing all Europeans possess, nor is it possible for us to conceive of a patriotism unless it is a patriotism which is chivalric. In our earliest stories, we honour men fighting odds. Our epics are of small numbers against great; humility and charity are in them, lending a kind of magic strength to the sword. The Faith did not bring in that spirit, but rather completed it. Our boundaries have always been intensely sacred to us. We are not pa.s.sionate to cross them save for the sake of adventure; but we are pa.s.sionate to defend them. In all that enormous story of Rome, from the dim Etrurian origins right up to the end of her thousand years, the Wall of the Town was more sacred than the limits of the Empire.
The men of the Desert do not understand these things. They are by compulsion nomad, and for ever wandering; they strike no root; their pride is in mere expansion; they must colonise or fail; nor does any man die for a city.
As I looked from the mountain I thought the Desert which I had come so far to see had explained to me what hitherto I had not understood in the mischances of Europe. I remained for a long while looking out upon the glare.
But when I came down again, northward from the high sandstone hill, and was in the fields again near running water, and drinking wine from a cup carved with Roman emblems, I began to wonder whether the Desert had not put before my mind, as they say it can do before the eye of the traveller, a mirage. Is there such an influence? Are there such men?
THE DEPARTURE