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      Prose Idylls, New and Old

      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:

      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

      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:

      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

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