I
‘A CHARM OF BIRDS.’ 1
Is it merely a fancy that we English, the educated people among us at least, are losing that love for spring which among our old forefathers rose almost to worship? That the perpetual miracle of the budding leaves and the returning song-birds awakes no longer in us the astonishment which it awoke yearly among the dwellers in the old world, when the sun was a god who was sick to death each winter, and returned in spring to life and health, and glory; when the death of Adonis, at the autumnal equinox, was wept over by the Syrian women, and the death of Baldur, in the colder north, by all living things, even to the dripping trees, and the rocks furrowed by the autumn rains; when Freya, the goddess of youth and love, went forth over the earth each spring, while the flowers broke forth under her tread over the brown moors, and the birds welcomed her with song; when, according to Olaus Magnus, the Goths and South Swedes had, on the return of spring, a mock battle between summer and winter, and welcomed the returning splendour of the sun with dancing and mutual feasting, rejoicing that a better season for fishing and hunting was approaching? To those simpler children of a simpler age, in more direct contact with the daily and yearly facts of Nature, and more dependent on them for their bodily food and life, winter and spring were the two great facts of existence; the symbols, the one of death, the other of life; and the battle between the two—the battle of the sun with darkness, of winter with spring, of death with life, of bereavement with love—lay at the root of all their myths and all their creeds. Surely a change has come over our fancies. The seasons are little to us now. We are nearly as comfortable in winter as in summer, or in spring. Nay, we have begun, of late, to grumble at the two latter as much as at the former, and talk (and not without excuse at times) of ‘the treacherous month of May,’ and of ‘summer having set in with its usual severity.’ We work for the most part in cities and towns, and the seasons pass by us unheeded. May and June are spent by most educated people anywhere rather than among birds and flowers. They do not escape into the country till the elm hedges are growing black, and the song-birds silent, and the hay cut, and all the virgin bloom of the country has passed into a sober and matronly ripeness—if not into the sere and yellow leaf. Our very landscape painters, till Creswick arose and recalled to their minds the fact that trees were sometimes green, were wont to paint few but brown autumnal scenes. As for the song of birds, of which in the middle age no poet could say enough, our modern poets seem to be forgetting that birds ever sing.
It was not so of old. The climate, perhaps, was more severe than now; the transition from winter to spring more sudden, like that of Scandinavia now. Clearage of forests and drainage of land have equalized our seasons, or rather made them more uncertain. More broken winters are followed by more broken springs; and May-day is no longer a marked point to be kept as a festival by all childlike hearts. The merry month of May is merry only in stage songs. The May garlands and dances are all but gone: the borrowed plate, and the milkmaids who borrowed it, gone utterly. No more does Mrs. Pepys go to ‘lie at Woolwich, in order to a little ayre and to gather May-dew’ for her complexion, by Mrs. Turner’s advice. The Maypole is gone likewise; and never more shall the puritan soul of a Stubbs be aroused in indignation at seeing ‘against Maie, every parish, towne, and village assemble themselves together, both men, women, and children, olde and young, all indifferently, and goe into the woodes and groves, hilles and mountaines, where they spend the night in pastyme, and in the morning they returne, bringing with them birch bowes and braunches of trees to deck their assembly withal. . . . They have twentie or fourtie yoke of oxen, every oxe having a sweete nosegay of flowers tyed on the tippe of his hornes, and these draw home this Maypole (this stincking idol rather) which is covered all over with flowers and hearbes, with two or three hundred men, women, and children following it with great devotion. . . And then they fall to banquet and feast, daunce and leap about it, as the heathen people did at the dedication of their idolles, whereof this is a perfect pattern, or the thing itself.’
This, and much more, says poor Stubbs, in his ‘Anatomie of Abuses,’ and had, no doubt, good reason enough for his virtuous indignation at May-day scandals. But people may be made dull without being made good; and the direct and only effect of putting down May games and such like was to cut off the dwellers in towns from all healthy communion with Nature, and leave them to mere sottishness and brutality.
Yet perhaps the May games died out, partly because the feelings which had given rise to them died out before improved personal comforts. Of old, men and women fared hardly, and slept cold; and were thankful to Almighty God for every beam of sunshine which roused them out of their long hybernation; thankful for every flower and every bird which reminded them that joy was stronger than sorrow, and life than death. With the spring came not only labour, but enjoyment:
‘In the spring, the young man’s fancy lightly turned to thoughts of love,’
as lads and lasses, who had been pining for each other by their winter firesides, met again, like Daphnis and Chloe, by shaugh and lea; and learnt to sing from the songs of birds, and to be faithful from their faithfulness.
Then went out troops of fair damsels to seek spring garlands in the forest, as Scheffel has lately sung once more in his ‘Frau Aventiure;’ and, while the dead leaves rattled beneath their feet, hymned ‘La Regine Avrillouse’ to the music of some Minnesinger, whose song was as the song of birds; to whom the birds were friends, fellow-lovers, teachers, mirrors of all which he felt within himself of joyful and tender, true and pure; friends to be fed hereafter (as Walther von der Vogelweide had them fed) with crumbs upon his grave.
True melody, it must be remembered, is unknown, at least at present, in the tropics, and peculiar to the races of those temperate climes, into which the song-birds come in spring. It is hard to say why. Exquisite songsters, and those, strangely, of an European type, may be heard anywhere in tropical American forests: but native races whose hearts their song can touch, are either extinct or yet to come. Some of the old German Minnelieder, on the other hand, seem actually copied from the songs of birds. ‘Tanderadei’ does not merely ask the nightingale to tell no tales; it repeats, in its cadences, the nightingale’s song, as the old Minnesinger heard it when he nestled beneath the lime-tree with his love. They are often almost as inarticulate, these old singers, as the birds from whom they copied their notes; the thinnest chain of thought links together some bird-like refrain: but they make up for their want of logic and reflection by the depth of their passion, the perfectness of their harmony with nature. The inspired Swabian, wandering in the pine-forest, listens to the blackbird’s voice till it becomes his own voice; and he breaks out, with the very carol of the blackbird
‘Vogele im Tannenwald pfeifet so hell.
Pfeifet de Wald aus und ein, wo wird mein Schätze sein?
Vogele im Tannenwald pfeitet so hell.’
And he has nothing more to say. That is his whole soul for the time being; and, like a bird, he sings it over and over again, and never tires.
Another, a Nieder-Rheinischer, watches the moon rise over the Löwenburg, and thinks upon his love within the castle hall, till he breaks out in a strange, sad, tender melody—not without stateliness and manly confidence in himself and in his beloved—in the true strain of the nightingale:
‘Verstohlen geht der Mond auf,
Blau, blau, Blümelein,
Durch Silberwölkchen führt sein Lauf.
Rosen im Thal, Mädel im Saal, O schönste Rosa!
***
Und siehst du mich,
Und siehst du sie,
Blau, blau, Blümelein,
Zwei treu’re Herzen sah’st du nie;
Rosen im Thal u. s. w.’
There is little sense in the words, doubtless, according to our modern notions of poetry; but they are like enough to the long, plaintive notes of the nightingale to say all that the poet has to say, again and again through all his stanzas.
Thus the birds were, to the mediæval singers, their orchestra, or rather their chorus; from the birds they caught their melodies; the sounds which the birds gave them they rendered into words.
And the same bird keynote surely is to be traced in the early English and Scotch songs and ballads, with their often meaningless refrains, sung for the mere pleasure of singing:
‘Binnorie, O Binnorie.
Or—
‘With a hey lillelu and a how lo lan,
And the birk and the broom blooms bonnie.’
Or—
‘She sat down below a thorn,
Fine flowers in the valley,
And there has she her sweet babe born,
And the green leaves they grow rarely.’
Or even those ‘fal-la-las,’ and other nonsense refrains, which, if they were not meant to imitate bird-notes, for what were they meant?
In the old ballads, too, one may hear the bird keynote. He who wrote (and a great rhymer he was)
‘As I was walking all alane,
I heard twa corbies making a mane,’
had surely the ‘mane’ of the ‘corbies’ in his ears before it shaped itself into words in his mind: and he had listened to many a ‘woodwele’ who first thrummed on harp, or fiddled on crowd, how—
‘In summer, when the shawes be shene,
And leaves be large and long,
It is full merry in fair forest
To hear the fowlés’ song.
‘The wood-wele sang, and wolde not cease,
Sitting upon the spray;
So loud, it wakened Robin Hood
In the greenwood where he lay.’
And Shakespeare—are not his scraps of song saturated with these same bird-notes? ‘Where the bee sucks,’ ‘When daisies pied,’ ‘Under the greenwood tree,’ ‘It was a lover and his lass,’ ‘When daffodils begin to peer,’ ‘Ye spotted snakes,’ have all a ring in them which was caught not in the roar of London, or the babble of the Globe theatre, but in the woods of Charlecote, and along the banks of Avon, from
‘The ouzel-cock so black of hue,
With orange-tawny bill;
The throstle with his note so true:
The wren with little quill;
The finch, the sparrow, and the lark,
The plain-song cuckoo gray’—
and all the rest of the birds of the air.
Why is it, again, that so few of our modern songs are truly songful, and fit to be set to music? Is it not that the writers of them—persons often of much taste and poetic imagination—have gone for their inspiration to the intellect, rather than to the ear? That (as Shelley does by the skylark, and Wordsworth by the cuckoo), instead of trying to sing like the birds, they only think and talk about the birds, and therefore, however beautiful and true the thoughts and words may be, they are not song? Surely they have not, like the mediæval songsters, studied the speech of the birds, the primæval teachers of melody; nor even melodies already extant, round which, as round a framework of pure music, their thoughts and images might crystallize themselves, certain thereby of becoming musical likewise. The best modern song writers, Burns and Moore, were inspired by their old national airs; and followed them, Moore at least, with a reverent fidelity, which has had its full reward. They wrote words to music and not, as modern poets are wont, wrote the words first, and left others to set music to the words. They were right; and we are wrong. As long as song is to be the expression of pure emotion, so long it must take its key from music,—which is already pure emotion, untranslated into the grosser medium of thought and speech—often (as in the case of Mendelssohn’s Songs without Words) not to be translated into it at all.
And so it may be, that in some simpler age, poets may go back, like the old Minnesingers, to the birds of the forest, and learn of them to sing.
And little do most of them know how much there is to learn; what variety of character, as well as variety of emotion, may be distinguished by the practised ear, in a ‘charm of birds’ (to use the old southern phrase), from the wild cry of the missel-thrush, ringing from afar in the first bright days of March, a passage of one or two bars repeated three or four times, and then another and another, clear and sweet, and yet defiant—for the great ‘stormcock’ loves to sing when rain and wind is coming on, and faces the elements as boldly as he faces hawk and crow—down to the delicate warble of the wren, who slips out of his hole in the brown bank, where he has huddled through the frost with wife and children, all folded in each other’s arms like human beings, for the sake of warmth,—which, alas! does not always suffice; for many a lump of wrens may be found, frozen and shrivelled, after a severe winter. Yet even he, sitting at his house-door in the low sunlight, says grace for all mercies (as a little child once worded it) in a song so rapid, so shrill, so loud, and yet so delicately modulated, that you wonder at the amount of soul within that tiny body; and then stops suddenly, as a child who has said its lesson, or got to the end of the sermon, gives a self-satisfied flirt of his tail, and goes in again to sleep.
Character? I know not how much variety of character there may be between birds of the same species but between species and species the variety is endless, and is shown—as I fondly believe—in the difference of their notes. Each has its own speech, inarticulate, expressing not thought but hereditary feeling; save a few birds who, like those little dumb darlings, the spotted flycatchers, seem to have absolutely nothing to say, and accordingly have the wit to hold their tongues; and devote the whole of their small intellect to sitting on the iron rails, flitting off them a yard or two to catch a butterfly in air, and flitting back with it to their nest.
But listen to the charm of birds in any sequestered woodland, on a bright forenoon in June. As you try to disentangle the medley of sounds, the first, perhaps, which will strike your ear will be the loud, harsh, monotonous, flippant song of the chaffinch; and the metallic clinking of two or three sorts of titmice. But above the tree-tops, rising, hovering, sinking, the woodlark is fluting, tender and low. Above the pastures outside the skylark sings—as he alone can sing; and close by, from the hollies rings out the blackbird’s tenor—rollicking, audacious, humorous, all but articulate. From the tree above him rises the treble of the thrush, pure as the song of angels: more pure, perhaps, in tone, though neither so varied nor so rich, as the song of the nightingale. And there, in the next holly, is the nightingale himself: now croaking like a frog; now talking aside to his wife on the nest below; and now bursting out into that song, or cycle of songs, in which if any man finds sorrow, he himself surely finds none. All the morning he will sing; and again at evening, till the small hours, and the chill before the dawn: but if his voice sounds melancholy at night, heard all alone, or only mocked by the ambitious black-cap, it sounds in the bright morning that which it is, the fulness of joy and love. Milton’s
‘Sweet bird, that shun’st the noise of folly,
Most musical, most melancholy,’
is untrue to fact. So far from shunning the noise of folly, the nightingale sings as boldly as anywhere close to a stage-coach road, or a public path, as anyone will testify who recollects the ‘Wrangler’s Walk’ from Cambridge to Trumpington forty years ago, when the covert, which has now become hollow and shelterless, held, at every twenty yards, an unabashed and jubilant nightingale.
Coleridge surely was not far wrong when he guessed that—
‘Some night-wandering man, whose heart was pierced
With the remembrance of a grievous wrong,
Or slow distemper, or neglected love
(And so, poor wretch, filled all things with himself,
And made all gentle sounds tell back the tale
Of his own sorrow)—he, and such as he,
First named these sounds a melancholy strain,
And many a poet echoes the conceit.’
That the old Greek poets were right, and had some grounds for the myth of Philomela, I do not dispute; though Sophocles, speaking of the nightingales of Colonos, certainly does not represent them as lamenting. The Elizabethan poets, however, when they talked of Philomel, ‘her breast against a thorn,’ were unaware that they and the Greeks were talking of two different birds; that our English Lusciola Luscinia is not Lusciola Philomela, one of the various birds called Bulbul in the East. The true Philomel hardly enters Venetia, hardly crosses the Swiss Alps, ventures not into the Rhineland and Denmark, but penetrates (strangely enough) further into South Sweden than our own Luscinia: ranging meanwhile over all Central Europe, Persia, and the East, even to Egypt. Whether his song be really sad, let those who have heard him say. But as for our own Luscinia, who winters not in Egypt and Arabia, but in Morocco and Algeria, the only note of his which can be mistaken for sorrow, is rather one of too great joy; that cry, which is his highest feat of art; which he cannot utter when he first comes to our shores, but practises carefully, slowly, gradually, till he has it perfect by the beginning of June; that cry, long, repeated, loudening and sharpening in the intensity of rising passion, till it stops suddenly, exhausted at the point where pleasure, from very keenness, turns to pain; and—
‘In the topmost height of joy
His passion clasps a secret grief.’
How different in character from his song is that of the gallant little black-cap in the tree above him. A gentleman he is of a most ancient house, perhaps the oldest of European singing birds. How perfect must have been the special organization which has spread seemingly without need of alteration or improvement, from Norway to the Cape of Good Hope, from Japan to the Azores. How many ages must have passed since his forefathers first got their black caps. And how intense and fruitful must have been the original vitality which, after so many generations, can still fill that little body with so strong a soul, and make him sing as Milton’s new-created birds sang to Milton’s Eve in Milton’s Paradise. Sweet he is, and various, rich, and strong, beyond all English warblers, save the nightingale: but his speciality is his force, his rush, his overflow, not so much of love as of happiness. The spirit carries him away. He riots up and down the gamut till he cannot stop himself; his notes tumble over each other; he chuckles, laughs, shrieks with delight, throws back his head, droops his tail, sets up his back, and sings with every fibre of his body: and yet he never forgets his good manners. He is never coarse, never harsh, for a single note. Always graceful, always sweet, he keeps perfect delicacy in his most utter carelessness.
And why should we overlook, common though he be, yon hedge-sparrow, who is singing so modestly, and yet so firmly and so true? Or cock-robin himself, who is here, as everywhere, honest, self-confident, and cheerful? Most people are not aware, one sometimes fancies, how fine a singer is cock-robin now in the spring-time, when his song is drowned by, or at least confounded with, a dozen other songs. We know him and love him best in winter, when he takes up (as he does sometimes in cold wet summer days) that sudden wistful warble, struggling to be happy, half in vain, which surely contradicts Coleridge’s verse:—
‘In Nature there is nothing melancholy.’
But he who will listen carefully to the robin’s breeding song on a bright day in May, will agree, I think, that he is no mean musician; and that for force, variety and character of melody, he is surpassed only by black-cap, thrush, and nightingale.
And what is that song, sudden, loud, sweet, yet faltering, as if half ashamed? Is it the willow wren or the garden warbler? The two birds, though very remotely allied to each other, are so alike in voice, that it is often difficult to distinguish them, unless we attend carefully to the expression. For the garden warbler, beginning in high and loud notes, runs down in cadence, lower and softer, till joy seems conquered by very weariness; while the willow wren, with a sudden outbreak of cheerfulness, though not quite sure (it is impossible to describe bird-songs without attributing to the birds human passions and frailties) that he is not doing a silly thing, struggles on to the end of his story with a hesitating hilarity, in feeble imitation of the black-cap’s bacchanalian dactyls.
And now, again—is it true that
‘In Nature there is nothing melancholy’
Mark that slender, graceful, yellow warbler, running along the high oak boughs like a perturbed spirit, seeking restlessly, anxiously, something which he seems never to find; and uttering every now and then a long anxious cry, four or five times repeated, which would be a squeal, were it not so sweet. Suddenly he flits away, and flutters round the pendant tips of the beech-sprays like a great yellow butterfly, picking the insects from the leaves; then flits back to a bare bough, and sings, with heaving breast and quivering wings, a short, shrill, feeble, tremulous song; and then returns to his old sadness, wandering and complaining all day long.
Is there no melancholy in that cry? It sounds sad: why should it not be meant to be sad? We recognize joyful notes, angry notes, fearful notes. They are very similar (strangely enough) in all birds. They are very similar (more strangely still) to the cries of human beings, especially children, when influenced by the same passions. And when we hear a note which to us expresses sadness, why should not the bird be sad? Yon wood wren has had enough to make him sad, if only he recollects it; and if he can recollect his road from Morocco hither, he may be recollects likewise what happened on the road—the long weary journey up the Portuguese coast, and through the gap between the Pyrenees and the Jaysquivel, and up the Landes of Bordeaux, and across Brittany, flitting by night, and hiding and feeding as he could by day; and how his mates flew against the lighthouses, and were killed by hundreds; and how he essayed the British Channel, and was blown back, shrivelled up by bitter blasts; and how he felt, nevertheless, that ‘that wan water he must cross,’ he knew not why: but something told him that his mother had done it before him, and he was flesh of her flesh, life of her life, and had inherited her ‘instinct’—as we call hereditary memory, in order to avoid the trouble of finding out what it is, and how it comes. A duty was laid on him to go back to the place where he was bred; and he must do it: and now it is done; and he is weary, and sad, and lonely; and, for aught we know, thinking already that when the leaves begin to turn yellow, he must go back again, over the Channel, over the Landes, over the Pyrenees, to Morocco once more. Why should he not be sad? He is a very delicate bird, as both his shape and his note testify. He can hardly keep up his race here in England; and is accordingly very uncommon, while his two cousins, the willow wren and the chiffchaff, who, like him, build for some mysterious reason domed nests upon the ground, are stout, and busy, and numerous, and thriving everywhere. And what he has gone through may be too much for the poor wood wren’s nerves; and he gives way; while willow wren, black-cap, nightingale, who have gone by the same road and suffered the same dangers, have stoutness of heart enough to throw off the past, and give themselves up to present pleasure. Why not?—who knows? There is labour, danger, bereavement, death in nature; and why should not some, at least, of the so-called dumb things know it, and grieve at it as well as we?
Why not?—Unless we yield to the assumption (for it is nothing more) that these birds act by some unknown thing called instinct, as it might be called x or y; and are, in fact, just like the singing birds which spring out of snuff-boxes, only so much better made, that they can eat, grow, and propagate their species. The imputation of acting by instinct cuts both ways. We, too, are creatures of instinct. We breathe and eat by instinct: but we talk and build houses by reason. And so may the birds. It is more philosophical, surely, to attribute actions in them to the same causes to which we attribute them (from experience) in ourselves. ‘But if so,’ some will say, ‘birds must have souls.’ We must define what our own souls are, before we can define what kind of soul or no-soul a bird may or may not have. The truth is, that we want to set up some ‘dignity of human nature;’ some innate superiority to the animals, on which we may pride ourselves as our own possession, and not return thanks with fear and trembling for it, as the special gift of Almighty God. So we have given the poor animals over to the mechanical philosophy, and allowed them to be considered as only mere cunningly devised pieces of watch-work, if philosophy would only spare us, and our fine human souls, of which we are so proud, though they are doing all the wrong and folly they can from one week’s end to the other. And now our self-conceit has brought its own Nemesis; the mechanical philosophy is turning on us, and saying, ‘The bird’s “nature” and your “human nature” differ only in degree, but not in kind. If they are machines, so are you. They have no souls, you confess. You have none either.’
But there are those who neither yield to the mechanical philosophy nor desire to stifle it. While it is honest and industrious, as it is now, it can do nought but good, because it can do nought but discover facts. It will only help to divide the light from the darkness, truth from dreams, health from disease. Let it claim for itself all that it can prove to be of the flesh, fleshly. That which is spiritual will stand out more clearly as of the Spirit. Let it thrust scalpel and microscope into the most sacred penetralia of brain and nerve. It will only find everywhere beneath brain and beneath nerve, that substance and form which is not matter nor phenomenon, but the Divine cause thereof; and while it helps, with ruthless but wholesome severity, to purge our minds from idols of the cave and idols of the fane, it will leave untouched, more clearly defined, and therefore more sacred and important than ever—
‘Those first affections,
Those shadowy recollections,
Which, be they what they may,
Are yet the fountain light of all our day,
Are yet the master light of all our seeing;
Uphold us, cherish, and have power to make
Our noisy years seem moments in the being
Of the eternal silence; truths that wake
To perish never;
Which neither listlessness, nor mad endeavour,
Nor man nor boy,
Nor all that is at enmity with joy,
Can utterly abolish or destroy.
****
Then sing, ye birds, sing out with joyous sound,
as the poet-philosopher bids you. Victorious analysis will neither abolish you, nor the miraculous and unfathomable in you and in your song, which has stirred the hearts of poets since first man was man. And if anyone shall hint to us that we and the birds may have sprung originally from the same type; that the difference between our intellect and theirs is one of degree, and not of kind, we may believe or doubt: but in either case we shall not be greatly moved. ‘So much the better for the birds,’ we will say, ‘and none the worse for us. You raise the birds towards us: but you do not lower us towards them. What we are, we are by the grace of God. Our own powers and the burden of them we know full well. It does not lessen their dignity or their beauty in our eyes to hear that the birds of the air partake, even a little, of the same gifts of God as we. Of old said St. Guthlac in Crowland, as the swallows sat upon his knee, “He who leads his life according to the will of God, to him the wild deer and the wild birds draw more near;” and this new theory of yours may prove St. Guthlac right. St. Francis, too—he called the birds his brothers. Whether he was correct, either theologically or zoologically, he was plainly free from that fear of being mistaken for an ape, which haunts so many in these modern times. Perfectly sure that he himself was a spiritual being, he thought it at least possible that birds might be spiritual beings likewise, incarnate like himself in mortal flesh; and saw no degradation to the dignity of human nature in claiming kindred lovingly with creatures so beautiful, so wonderful, who (as he fancied in his old-fashioned way) praised God in the forest, even as angels did in heaven. In a word, the saint, though he was an ascetic, and certainly no man of science, was yet a poet, and somewhat of a philosopher; and would have possibly—so do extremes meet—have hailed as orthodox, while we hail as truly scientific, Wordsworth’s great saying—
‘Therefore am I still
A lover of the meadows and the woods
And mountains; and of all that we behold
From this green earth; of all the mighty world
Of eye and ear—both what they half create,
And what perceive; well pleased to recognize
In Nature and the language of the sense,
The anchor of my purest thoughts, the nurse,
The guide, the guardian of my heart, and soul
Of all my moral being.’