The Heart of Nature Part 4

We now come to the crown of the animal kingdom--man. And in the Sikkim Himalaya are to be found men of all the stages of civilisation from the most primitive to the most advanced. Inhabiting the forests at the foot of the mountains are certain jungle peoples of extreme interest simply by reason of their primitiveness. They represent the very early stages of man, and in observing them in their own haunts, we shall understand something of the immensity and the delicacy of man's task in gaining his ascendancy in the animal world and acquiring a greater mastery over his surroundings.

In these forests teeming with animal life of all kinds man had to hold his own against dangerous and stronger animals, and to supply himself with food in the face of many rivals. He had to be as alert as the sharpest-witted and as cunning as the most crafty, and to have physical fitness and endurance to stand the strain of incessant rivalry.

This is what these jungle people have. Their alertness, their capacity to glide through the forest almost as stealthily as an animal, their keenness of sight, their acute sense of hearing, their knowledge of jungle lore and of the habits of animals, and their ability to stand long and hard physical strain, are the envy of us civilised men when we find ourselves among them. Particularly is this shown when tracking. They will note the slightest indication of the pa.s.sage of the animal they are after--the faintest footprint, a stone overturned and showing the moisture on its under surface, a broken twig, a bitten leaf, the bark rubbed--and they will be able to judge from the exact appearance of these signs how long it is since the animal made them.

They will, too, detect sounds which we civilised men would certainly never hear, and from a note of alarm in these sounds, or from excitement among birds, infer the presence of a dangerous animal.

When seen outside the forests these jungle men look wild and unkempt, but seen in their natural surroundings and compared _there_ with the white man, they have a Beauty which is wanting in the white man. In _these_ surroundings they have a dignity and composure and a.s.surance which the European lacks. They are on their own ground, and there they are beautiful.

And these primitive men are worthy of being painted by the very greatest of painters, and of having their praises sung by the very first of poets. For it is they and their like who, with only such weapons as the forest affords and their own ingenuity devised, won the way through for us civilised men, won the battle against the fierce and much more powerful beasts around them, and by great daring and through sheer skill, courage, and endurance led the way to the light.

It was a marvellous feat. For all the privileges and immunities which we men of to-day enjoy we have to thank these primitive forest men, and our grat.i.tude could never be too great. They are deserving of the closest attention and the warmest appreciation.

Not many of these really primitive peoples are nowadays left in the jungles. But the tea-gardens have attracted a primitive people, the Santals, who are typical of the true Dravidian stock of India--a jolly, cheerful, easy-going, and, on the whole, law-abiding, truthful, and honest people who love a roaming life, with plenty of hunting and fishing.

The Lepchas of Sikkim have risen above the first primitive stage.

They clothe themselves well and dwell in well-built houses. They do not possess for us the same essential interest as belongs to truly primitive people. But on account of their intimate knowledge of the forest and its denizens, and by reason also of their being a remarkably simple, gentle, and likeable people, they have an unusual attraction for travellers. Hooker, who was one of the first to live among them, and Claude White, who lived among them for many years, both write of them in affectionate terms. They are child-like and engaging, good-humoured, cheery and amiable, free and unrestrained. They have, too, a reputation for honesty and truthfulness.

More vigorous, capable, and virile than the Lepchas are the Nepalese, who, migrating from Nepal, are found in great numbers in this region. They are more given to agriculture than the Lepchas, and are thrifty, industrious, and resourceful. Though excitable and aggressive, they are also law-abiding.

Less numerous but prominent inhabitants of this region are the Bhutias, who consist of four cla.s.ses; Bhutias, who are a mixed race of Tibetans and Lepchas; Sherpa Bhutias, who come from the east of Nepal, the word _sher_ merely meaning "east"; the Drukpa or Dharma Bhutias, whose home is Bhutan; and the Tibetan Bhutias from Tibet. They are strong, st.u.r.dy men, merry and cheerful.

These Lepchas, Nepalese, and Bhutias are all of Mongolian origin, and therefore have the distinctively Mongolian appearance. But besides these, in Darjiling and on the tea-gardens are to be found Bengali clerks, Marwari merchants from Rajputana, Punjabi traders, Hindustani mechanics, and Chinese carpenters. And in addition to all these are British Government officials, tea-planters, and a continual stream of visitors from all parts of Europe and America, who come to Darjiling to view the snowy range.

So that in this small region may be found representatives of every grade of civilisation and a great variety of types. And what an amount of Beauty--as distinct from mere prettiness--there is to discover in even the rough local people may be seen from the pictures of the Russian painter Verestchagin, engravings from which are given in his autobiographical sketches ent.i.tled "Va.s.sili Verestchagin." This great painter evidently succeeded in getting inside the wild peoples he loved; and his pictures reveal to us beauties we might without them never have known. In these people's gait, their att.i.tudes, their grouping, as well as in their features, he was able to discern the hardihood, the patience, the impetuosity, the gentleness of their character, and portray it for us.

Putting aside the obvious differences between us and them, we are able to detect our fundamental ident.i.ty of nature, have a fellow-feeling with them, recognise sameness between us and so see their beauty.

CHAPTER V

THE SUM IMPRESSION

The Artist has now to stand back and view the forest as a whole.

And he must test his view in the light of reason--bring Truth to bear upon Beauty. The forest with its mult.i.tudinous and varied life, ranging from simplest to most cultured man, is an epitome of Nature so far as she is manifested on this planet. And he will from this epitome try to get a view of the real character of Nature. As he takes stock of the impressions which have been made upon him, he will have to form a conclusion of absolutely fundamental importance for the enjoyment of Natural Beauty.

Men's hearts instinctively go out to Nature, and in consequence they see Beauty in her. As children they love flowers and love animals.

And the most primitive races have the same feeling though they are just as callous in their treatment of animals as children are in their treatment of one another. In the more cultured races this instinctive love of Nature and appreciation of Natural Beauty has enormously developed. But if men ever came to hold the idea--as so many since the doctrine of the survival of the fittest has come into prominence are inclined to do--that Nature is at heart cold and hard, and recks nothing of human joys and sorrows, then love of Nature would fade away from men's hearts. Being out of sympathy and repelled from entering into deep communion with her, men would never again see Beauty in her. The enjoyment of Natural Beauty would pa.s.s from them for ever.

So the Artist will try to get at the true Heart of Nature. If the Naturalist part of him tells him that at bottom Nature is merciless and unrelenting, utterly regardless of the things of most worth in life; that Nature is indeed "red in tooth and claw"; that all she cares for--all she selects as the fittest to survive--are the merely strongest, the most pushing and aggressive, the individuals who will simply trample down their neighbours in order that they themselves may "survive"; or if, again, the Naturalist convinces him that all he has seen in the forest has come about by pure chance; that it is by a mere fluke that we find orchids and not mushrooms, men and not monkeys, at the head of plant and animal life; and that Nature herself is wholly indifferent as to which of the two establishes its preeminence--then he will feel the chill upon his soul, he will shrivel up within himself, the very fountain-spring of Beauty will be frozen up, and never again will he see Beauty in any single one of Nature's manifestations.

But if, on the other hand, the Naturalist is able to convince the Artist that in spite of the very evident struggle for existence Nature does not care twopence whether the "fittest" survive or not so long as what is best in the end prevails; that far from things coming about by mere chance Nature has a distinct end in view, and that end the accomplishment of what he himself most prizes, then the heart of the Artist will warm to the heart of Nature with a fervour it had never known before; his heart will throb with her heart, and every beauty he has seen in plain or mountain, in flower, bird, or man, will be a hundredfold increased.

Which of these two views of Nature, so far as Nature can be judged from what we see of her on this planet, is correct, he has now to determine. The profound mystery which everywhere prevails in the forest and which exerts such a compelling spell upon us he will want to probe to the bottom. He will not be content with the outward prettiness of b.u.t.terfly and orchid, or with the mere profusion and variety of life, or with the colossal size of animals and trees. He will want to burrow down and get at the very root and mainspring of this forest life. He will want to reach the very Heart of Nature here manifested in such manifold variety. He will want to arrive at the inner significance of all this variety of life. Then only will he understand Nature and be able to decide whether Nature is cruel and therefore to be feared, or kind and gracious and therefore to be loved.

Now, when we go into the forest and look into it in detail, the profusion is even greater than we expected. In this damp tropical region where there is ample heat and moisture, plant life comes springing out of the earth with a prolificness which seems inexhaustible. And when plant life is abundant, animal and insect life is abundant also. So profuse, indeed, is the output of living things that it seems simply wasteful. A single tree may produce thousands of flowers. Each flower may have dozens of seeds. The tree may go on flowering for a hundred or two hundred years. So a single tree may produce millions of seeds, each capable of growing into a forest giant like its parent.

With insect life the same profusion of life is evident. A single moth or b.u.t.terfly lays thousands of eggs. Mosquitoes, flies, gnats, midges, leeches swarm in myriads upon myriads.

The abundance and superabundance of life is the first outstanding --though it will prove not the most important--impression made upon us by a contemplation of the forest as a whole.

Scarcely less striking than the abundance is the variety. Life does not spring up from the earth in forms as alike one another as two peas. Each individual plant or animal, however small, however simple, has its own distinctive characteristics, There is variety and variation everywhere. Variety in form, variety in colour, variety in size, variety in character and habit. In size there is the difference between the huge _terminalia_ towering up 200 feet high and the tiny little potentilla; between the atlas moth 12 inches in spread and the hardly discernible midges; between the elephant, ma.s.sive enough to trample its way through the densest forest, and the humble little mouse peeping out of its hole in the ground. In colour the difference ranges from the light blue of the forget-me-not to the deep blue of the gentian; from the delicate pink of the dianthus to the deep crimson of the rhododendron; from the brilliant hues of the orchids to the dull browns and greens of inconspicuous tree flowers; from the vivid light greens, yellows, and reds of the young leaves of these tropical forests to the greyer green of their maturity; from the smiting reds and blues of the most gaudy b.u.t.terflies, beetles, and dragon-flies to the modest browns of night-flying moths; from the gorgeous colours of the parrots to the familiar black of crows; from the yellow-striped tiger to the earth-coloured hare; from the dark-skinned aborigine to the yellow-skinned Mongolian and the fair European. Similarly do plants and animals vary in form: from the straight pines and palms to the spreading, umbrageous oaks and laurels; from upstanding lilies to parasitical orchids; from monstrous spiky beetles to symmetrical dragon-flies; from ungainly rhinoceros to graceful antelope; from short, st.u.r.dy Bhutias to tall, slim Hindustanis. Likewise in character individuals are as different as the strong, firm tree standing open-faced, four-square to all the world and the creeping, insinuating parasite; as the intelligent, industrious ant and the clumsy, plodding beetle; as the plucky boar and the timid hare; as the rough forest tribesman and the cultured Bengali.

Lastly, there is variety among not only the different species of plants, animals, insects, etc., but also the individuals of the same species.

We ourselves know the differences there are between one man and another, and as far as that goes between ourselves on one day and ourselves on the next. Each plant--and still more each animal--has its own unique individuality. Every cavalry officer, every shepherd, every dog-owner, every pigeon-fancier knows that each horse, sheep, dog, pigeon has its own individuality and is distinctly different from all others of its kind. And so does every gardener know that each rose, each tulip, each pansy is different from all other roses, tulips, and pansies. It is the same in the forest. Hardly two trees or plants of the same species develop their young leaves, open their flowers, ripen their seeds, and drop their leaves at the same time. Apart from the size of the flower and leaf there are differences in colour, shape, and marking. Each in appearance and in habit has an individuality of its own.

Such is the variety in the abundant life of the forest that no two individuals, no two blades of gra.s.s, or no two leaves are in every detail precisely alike. And this is the second outstanding impression we receive.

The abundance and variety of life are evident enough. Not so evident but equally noteworthy is the intensity. In the still forest one of the giant trees looks utterly impa.s.sive and immobile. It stands there calm and unmoved. Not a leaf stirs. Yet the whole and every minutest part of it is instinct with intensest life. It is made up of countless microscopic cells in unceasing activity. Highly sensitive and mobile cells form the root-tips and insinuate their way into every crevice in search of food for the tree, rejecting what is unpalatable and forwarding what is useful for building up and sustaining the monarch. Other cells take in necessary food from the air. Others build up the trunk and its protective bark. Others, and most important of all, go to make up the flowers of the tree and the organs of reproduction which enable the tree to propagate its kind.

All this activity of the separate cells and combinations of cells is taking place. And in addition there is that activity of them all in their togetherness, that activity which keeps the cells together, and which if relaxed for a moment would mean that the cells would all collapse as the grains of dust in an eddying dust-devil at a street corner collapse once the gust of wind which stirred them and keeps them together drops away. What must be the intensity of life required to develop the tree from the seed and to rear that giant straight up from the level soil 200 feet into the air and maintain it there two hundred years, we can only imagine; for to outward appearance the tree is quite impa.s.sive. It does not move a muscle of its face to reveal the intensity of life within.

The tree is characteristic of every living thing. Every plant and every animal, however seemingly sluggish, is working to fulfil its life, to nourish itself, to reproduce its kind.

Now, the amount of air and sunshine for plants may be practically unlimited, but air and sunshine are not all that plants require. They want soil and moisture as well. And the standing-room for plants is strictly limited. The forest stretches away up to the snows; but there it stops. Necessarily, therefore, there must be the keenest and most incessant struggle among the plants for standing-room. Only a comparatively few can be accommodated. The rest cannot survive.

And as the number of plants which can survive is thus limited, the number of animals is limited also, for animals are dependent on plants. Plants, therefore, in spite of their eminently pacific appearance are engaged in a fierce struggle with one another for standing-room. And animals are likewise engaged in a struggle among themselves for the plants.

There is compet.i.tion among the roots of the different individual plants for the food and water of the soil. And there is compet.i.tion among the leaves for the sunlight. Each plant is pushing its roots downwards and spreading outward for more food and to root itself more firmly. Each is straining upward to receive more sunlight.

Each is struggling with its fellows for room and means to develop its life. Compet.i.tors in hundreds and thousands are forced to withdraw and succ.u.mb. And even when a forest giant has defeated all compet.i.tors and reached its full maturity it has still to maintain the struggle and hold its own continually against other individuals whose roots are reaching out below and whose branches are spreading out above; against climbers who would smother it; and against parasites who would suck its very life-blood. The battle, moreover, is often not so much between one species and another species as between individuals of the same species. And it is a war which continues through life.

The struggle for existence among the plants and trees is keen beyond imagination. And the struggle among the insects, birds and beasts, and man for the plants and products of the trees is no less severe. So now our impression is that of an abundant, varied and intense life in which the individuals are perpetually struggling with one another for bare existence.

Under these stringent and stressful conditions does each living being come into the world. He has to battle his way through--or succ.u.mb.

Plants as well as men, and men as well as plants. So, as we look into the structure of animals and plants, we are not surprised to find that in order to cope with their surroundings they have developed organs which are specially adapted to enable them to secure the needful food, to hold their own against the compet.i.tion of their neighbours, to meet the exigencies of their surroundings, and to pursue their own life to the full extent of its possibilities. Even plants are like sentient beings in this respect. The sensitive tips of their roots are organs admirably adapted for feeling their way through the soil and selecting from its const.i.tuents what will best nourish the plant. The leaves opening out to the air and sunshine are other organs adapted for gathering in nourishment. And thorns and poisonous juices are means adapted to fend off destructive neighbours. The eyes and ears in animals are other instances of organs which enable them to see what will serve them as food, or to hear what may be possible enemies, and to make use of what will help them to the proper fulfilment of their life.

We see each individual plant and animal striving to the best of his ability to adjust himself to the conditions in which he finds himself, trying to adapt himself to his surroundings--to his physical surroundings, such as the climate and soil, and to his social surroundings, consisting of his plant and animal neighbours and rivals. We shall probably notice, too, that he seems to be driven by some inner impulse (which in its turn is a responding to the impress of the totality of the individual's surroundings) to strive to do something more than merely adapt himself to his surroundings. He is urged on to rise superior to them.

So the course of the individual's life is continually being affected by surroundings which compel him to adapt himself to them on pain of extinction if he fails. On the other hand, he is himself, in his own small way, affecting his surroundings and causing _them_ to adapt themselves to _him._ Even the humblest plant takes from the surrounding soil and air what it needs as food and changes it in the process of a.s.similation, so that the surroundings are, to a slight extent at least, changed by the activity of the plant. And we already have noticed how a plant's insect surroundings have to adapt themselves to the plant. There is reciprocal action, therefore--the surroundings forcing the individual to adapt himself to them, and the individual causing the surroundings to adapt themselves to him.

Here we have reached the point where, besides the struggle for existence among the individuals of an abundant, varied, and intense life, there is adaptation among the individuals to their surroundings and of their surroundings to the individuals.

We have now to note how with the adaptation goes selection. Set amid these physical and organic surroundings, some helpful, some harmful, the individual has to spend his life in selecting and rejecting what will further or hinder his natural development. He has to reject much, for there is much that will harm him. He has to select a little--for that little is vitally necessary for his upbuilding and maintenance. From among the elements of the soil he has to choose those particular elements that he needs. Thus a plant selects through its roots from the elements of the soil, and through its leaves from the elements of the air, those elements and in those quant.i.ties that it needs for nourishment and growth. But it has also, by means of thorns or poison juices or other device, to protect itself from being itself selected by some animal for that animal's own nourishment and growth.

So the individual is constantly selecting, and is as constantly on the guard against being selected. The principle of selection among the abundant and varied life is in continual operation. And unless he selects wisely he will not survive; for he will either have insufficient to live on or else have what is harmful to his life. Nor will he survive unless he is able to fend off those who would select him for their own maintenance. There is selection everywhere--selection _by_ the individual and selection _of_ the individual by surrounding neighbours and circ.u.mstances.

Thus far we have only recapitulated what most men are familiar with since Darwin commenced preaching the doctrine of Evolution by Natural Selection sixty years ago. But the Naturalist-Artist of the future will probably not be content with the conclusion to which so many jump that all that Nature teaches or expects of individuals --plants, beasts, or men--is that they should adapt themselves to their surroundings and fit themselves to survive; that all Nature has at heart is adaptability of individuals to their surroundings and their fitness to survive. The lowly amoeba can perform these unenterprising functions more fitly than himself. And the Artist would never be satisfied with so mean and meagre an ambition as merely to adapt himself to his surroundings and fit himself to survive. If he saw evidence of no higher expectation than that in the workings of Nature, his heart would certainly not cleave to her heart.

And there being estrangement and coolness between his heart and hers, he would see no Beauty in Nature and his pursuit of Natural Beauty might here end.