The animistic faculty1 and its survival in us — A boy’s animism and its persistence2 — Impossibility of seeing our past exactly as it was — Serge Aksakoff’s history of his childhood — The child’s delight in nature purely3 physical — First intimations of animism in the child — How it affected4 me — Feeling with regard to flowers — A flower and my mother — History of a flower — Animism with regard to trees — Locust5-trees by moonlight — Animism and nature-worship — Animistic emotion not uncommon6 — Cowper and the Yardley oak — The religionist’s fear of nature — Pantheistic Christianity — Survival of nature-worship in England — The feeling for nature — Wordsworth’s pantheism and animistic emotion in poetry.
These serpent memories, particularly the enduring image of that black serpent which when recalled restores most vividly8 the emotion experienced at the time, serve to remind me of a subject not yet mentioned in my narrative9: this is animism, or that sense of something in nature which to the enlightened or civilized10 man is not there, and in the civilized man’s child, if it be admitted that he has it at all, is but a faint survival of a phase of the primitive11 mind. And by animism I do not mean the theory of a soul in nature, but the tendency or impulse or instinct, in which all myth originates, to animate12 all things; the projection13 of ourselves into nature; the sense and apprehension14 of an intelligence like our own but more powerful in all visible things. It persists and lives in many of us, I imagine, more than we like to think, or more than we know, especially in those born and bred amidst rural surroundings, where there are hills and woods and rocks and streams and waterfalls, these being the conditions which are most favourable15 to it — the scenes which have “inherited associations” for us, as Herbert Spencer has said. In large towns and all populous16 places, where nature has been tamed until it appears like a part of man’s work, almost as artificial as the buildings he inhabits, it withers17 and dies so early in life that its faint intimations are soon forgotten and we come to believe that we have never experienced them. That such a feeling can survive in any man, or that there was ever a time since his infancy18 when he could have regarded this visible world as anything but what it actually is — the stage to which he has been summoned to play his brief but important part, with painted blue and green scenery for background — becomes incredible. Nevertheless, I know that in me, old as I am, this same primitive faculty which manifested itself in my early boyhood, still persists, and in those early years was so powerful that I am almost afraid to say how deeply I was moved by it.
It is difficult, impossible I am told, for any one to recall his boyhood exactly as it was. It could not have been what it seems to the adult mind, since we cannot escape from what we are, however great our detachment may be; and in going back we must take our present selves with us: the mind has taken a different colour, and this is thrown back upon our past. The poet has reversed the order of things when he tells us that we come trailing clouds of glory, which melt away and are lost as we proceed on our journey. The truth is that unless we belong to the order of those who crystallize or lose their souls on their passage, the clouds gather about us as we proceed, and as cloud-compellers we travel on to the very end.
Another difficulty in the way of those who write of their childhood is that unconscious artistry will steal or sneak19 in to erase20 unseemly lines and blots21, to retouch, and colour, and shade and falsify the picture. The poor, miserable22 autobiographer23 naturally desires to make his personality as interesting to the reader as it appears to himself. I feel this strongly in reading other men’s recollections of their early years. There are, however, a few notable exceptions, the best one I know being Serge Aksakoff’s History of His Childhood; and in his case the picture was not falsified, simply because the temper, and tastes, and passions of his early boyhood — his intense love of his mother, of nature, of all wildness, and of sport — endured unchanged in him to the end and kept him a boy in heart, able after long years to revive the past mentally, and picture it in its true, fresh, original colours.
And I can say of myself with regard to this primitive faculty and emotion — this sense of the supernatural in natural things, as I have called it — that I am on safe ground for the same reason; the feeling has never been wholly outlived. And I will add, probably to the disgust of some rigidly24 orthodox reader, that these are childish things which I have no desire to put away.
The first intimations of the feeling are beyond recall; I only know that my memory takes me back to a time when I was unconscious of any such element in nature, when the delight I experienced in all natural things was purely physical. I rejoiced in colours, scents25, sounds, in taste and touch: the blue of the sky, the verdure of earth, the sparkle of sunlight on water, the taste of milk, of fruit, of honey, the smell of dry or moist soil, of wind and rain, of herbs and flowers; the mere26 feel of a blade of grass made me happy; and there were certain sounds and perfumes, and above all certain colours in flowers, and in the plumage and eggs of birds, such as the purple polished shell of the tinamou’s egg, which intoxicated27 me with delight. When, riding on the plain, I discovered a patch of scarlet28 verbenas in full bloom, the creeping plants covering an area of several yards, with a moist, green sward sprinkled abundantly with the shining flower-bosses, I would throw myself from my pony29 with a cry of joy to lie on the turf among them and feast my sight on their brilliant colour.
It was not, I think, till my eighth year that I began to be distinctly conscious of something more than this mere childish delight in nature. It may have been there all the time from infancy — I don’t know; but when I began to know it consciously it was as if some hand had surreptitiously dropped something into the honeyed cup which gave it at certain times a new flavour. It gave me little thrills, often purely pleasurable, at other times startling, and there were occasions when it became so poignant30 as to frighten me. The sight of a magnificent sunset was sometimes almost more than I could endure and made me wish to hide myself away. But when the feeling was roused by the sight of a small and beautiful or singular object, such as a flower, its sole effect was to intensify31 the object’s loveliness. There were many flowers which produced this effect in but a slight degree, and as I grew up and the animistic sense lost its intensity32, these too lost their magic and were almost like other flowers which had never had it. There were others which never lost what for want of a better word I have just called their magic, and of these I will give an account of one.
I was about nine years old, perhaps a month or two more, when during one of my rambles33 on horseback I found at a distance of two or three miles from home, a flower that was new to me. The plant, a little over a foot in height, was growing in the shelter of some large cardoon thistle, or wild artichoke, bushes. It had three stalks clothed with long, narrow, sharply-pointed34 leaves, which were downy, soft to the feel like the leaves of our great mullein, and pale green in colour. All three stems were crowned with clusters of flowers, the single flower a little larger than that of the red valerian, of a pale red hue35 and a peculiar36 shape, as each small pointed petal37 had a fold or twist at the end. Altogether it was slightly singular in appearance and pretty, though not to be compared with scores of other flowers of the plains for beauty. Nevertheless it had an extraordinary fascination38 for me, and from the moment of its discovery it became one of my sacred flowers. From that time onwards, when riding on the plain, I was always on the look-out for it, and as a rule I found three or four plants in a season, but never more than one at any spot. They were usually miles apart.
On first discovering it I took a spray to show to my mother, and was strangely disappointed that she admired it merely because it was a pretty flower, seen for the first time. I had actually hoped to hear from her some word which would have revealed to me why I thought so much of it: now it appeared as if it was no more to her than any other pretty flower and even less than some she was peculiarly fond of, such as the fragrant39 little lily called Virgin’s Tears, the scented40 pure white and the rose-coloured verbenas, and several others. Strange that she who alone seemed always to know what was in my mind and who loved all beautiful things, especially flowers, should have failed to see what I had found in it!
Years later, when she had left us and when I had grown almost to manhood and we were living in another place, I found that we had as neighbour a Belgian gentleman who was a botanist41. I could not find a specimen42 of my plant to show him, but gave him a minute description of it as an annual, with very large, tough, permanent roots, also that it exuded43 a thick milky44 juice when the stem was broken, and produced its yellow seeds in a long, cylindrical45, sharply-pointed pod full of bright silvery down, and I gave him sketches46 of flower and leaf. He succeeded in finding it in his books: the species had been known upwards47 of thirty years, and the discoverer, who happened to be an Englishman, had sent seed and roots to the Botanical Societies abroad he corresponded with; the species had been named after him, and it was to be found now growing in some of the Botanical Gardens of Europe.
All this information was not enough to satisfy me; there was nothing about the man in his books. So I went to my father to ask him if he had ever known or heard of an Englishman of that name in the country. Yes, he said, he had known him well; he was a merchant in Buenos Ayres, a nice gentle-mannered man, a bachelor and something of a recluse48 in his private house, where he lived alone and spent all his week-ends and holidays roaming about the plains with his vasculum in search of rare plants. He had been long dead — oh, quite twenty or twenty-five years.
I was sorry that he was dead, and was haunted with a desire to find out his resting-place so as to plant the flower that bore his name on his grave. He, surely, when he discovered it, must have had that feeling which I had experienced when I first beheld49 it and could never describe. And perhaps the presence of those deep ever-living roots near his bones, and of the flower in the sunshine above him, would bring him a beautiful memory in a dream, if ever a dream visited him, in his long unawakening sleep.
No doubt in cases of this kind, when a first impression and the emotion accompanying it endures through life, the feeling changes somewhat with time; imagination has worked on it and has had its effect; nevertheless the endurance of the image and emotion serves to show how powerful the mind was moved in the first instance.
I have related this case because there were interesting circumstances connected with it; but there were other flowers which produced a similar feeling, which, when recalled, bring back the original emotion; and I would gladly travel many miles any day to look again at any one of them. The feeling, however, was evoked50 more powerfully by trees than by even the most supernatural of my flowers; it varied51 in power according to time and place and the appearance of the tree or trees, and always affected me most on moonlight nights. Frequently, after I had first begun to experience it consciously, I would go out of my way to meet it, and I used to steal out of the house alone when the moon was at its full to stand, silent and motionless, near some group of large trees, gazing at the dusky green foliage52 silvered by the beams; and at such times the sense of mystery would grow until a sensation of delight would change to fear, and the fear increase until it was no longer to be borne, and I would hastily escape to recover the sense of reality and safety indoors, where there was light and company. Yet on the very next night I would steal out again and go to the spot where the effect was strongest, which was usually among the large locust or white acacia trees, which gave the name of Las Acacias to our place. The loose feathery foliage on moonlight nights had a peculiar hoary53 aspect that made this tree seem more intensely alive than others, more conscious of my presence and watchful54 of me.
I never spoke55 of these feelings to others, not even to my mother, notwithstanding that she was always in perfect sympathy with me with regard to my love of nature. The reason of my silence was, I think, my powerlessness to convey in words what I felt; but I imagine it would be correct to describe the sensation experienced on those moonlight night among the trees as similar to the feeling a person would have if visited by a supernatural being, if he was perfectly57 convinced that it was there in his presence, albeit58 silent and unseen, intently regarding him, and divining every thought in his mind. He would be thrilled to the marrow59, but not terrified if he knew that it would take no visible shape nor speak to him out of the silence.
This faculty or instinct of the dawning mind is or has always seemed to me essentially60 religious in character; undoubtedly61 it is the root of all nature-worship, from fetishism to the highest pantheistic development. It was more to me in those early days than all the religious teaching I received from my mother. Whatever she told me about our relations with the Supreme62 Being I believed implicitly63, just as I believed everything else she told me, and as I believed that two and two make four and that the world is round in spite of its flat appearance; also that it is travelling through space and revolving64 round the sun instead of standing56 still, with the sun going round it, as one would imagine. But apart from the fact that the powers above would save me in the end from extinction65, which was a great consolation66, these teachings did not touch my heart as it was touched and thrilled by something nearer, more intimate, in nature, not only in moonlit trees or in a flower or serpent, but, in certain exquisite67 moments and moods and in certain aspects of nature, in “every grass” and in all things, animate and inanimate.
It is not my wish to create the impression that I am a peculiar person in this matter; on the contrary, it is my belief that the animistic instinct, if a mental faculty can be so called, exists and persists in many persons, and that I differ from others only in looking steadily68 at it and taking it for what it is, also in exhibiting it to the reader naked and without a fig-leaf expressed, to use a Baconian phrase. When the religious Cowper confesses in the opening lines of his address to the famous Yardley oak, that the sense of awe69 and reverence70 it inspired in him would have made him bow himself down and worship it but for the happy fact that his mind was illumined with the knowledge of the truth, he is but saying what many feel without in most cases recognizing the emotion for what it is — the sense of the supernatural in nature. And if they have grown up, as was the case with Cowper, with the image of an implacable anthropomorphic deity71 in their minds, a being who is ever jealously watching them to note which way their wandering thoughts are tending, they rigorously repress the instinctive72 feeling as a temptation of the evil one, or as a lawless thought born of their own inherent sinfulness. Nevertheless it is not uncommon to meet with instances of persons who appear able to reconcile their faith in revealed religion with their animistic emotion. I will give an instance. One of the most treasured memories of an old lady friend of mine, recently deceased, was of her visits, some sixty years or more ago, to a great country-house where she met many of the distinguished73 people of that time, and of her host, who was then old, the head of an ancient and distinguished family, and of his reverential feeling for his trees. His greatest pleasure was to sit out of doors of an evening in sight of the grand old trees in his park, and before going in he would walk round to visit them, one by one, and resting his hand on the bark he would whisper a goodnight. He was convinced, he confided74 to his young guest, who often accompanied him in these evening walks, that they had intelligent souls and knew and encouraged his devotion.
There is nothing surprising to me in this; it is told here only because the one who cherished this feeling and belief was an orthodox Christian7, a profoundly religious person; also because my informant herself, who was also deeply religious, loved the memory of this old friend of her early life mainly because of his feeling for trees, which she too cherished, believing, as she often told me, that trees and all living and growing things have souls. What has surprised me is that a form of tree-worship is still found existing among a few of the inhabitants in some of the small rustic75 villages in out-of-the-world districts in England. Not such survivals as the apple tree folk-songs and ceremonies of the west, which have long become meaningless, but something living, which has a meaning for the mind, a survival such as our anthropologists go to the end of the earth to seek among barbarous and savage76 tribes.
The animism which persists in the adult in these scientific times has been so much acted on and changed by dry light that it is scarcely recognizable in what is somewhat loosely or vaguely77 called a “feeling for nature”: it has become intertwined with the aesthetic78 feeling and may be traced in a good deal of our poetic79 literature, particularly from the time of the first appearance of Lyrical Ballads80, which put an end to the eighteenth-century poetic convention and made the poet free to express what he really felt. But the feeling, whether expressed or not, was always there. Before the classic period we find in Traherne a poetry which was distinctly animistic, with Christianity grafted81 on it. Wordsworth’s pantheism is a subtilized animism, but there are moments when his feeling is like that of the child or savage when he is convinced that the flower enjoys the air it breathes.
I must apologize to the reader for having gone beyond my last, since I am not a student of literature, nor catholic in my literary tastes, and on such subjects can only say just what I feel. And this is, that the survival of the sense of mystery, or of the supernatural, in nature, is to me in our poetic literature like that ingredient of a salad which “animates the whole”; that the absence of that emotion has made a great portion of the eighteenth century poetic literature almost intolerable to me, so that I wish the little big man who dominated his age (and till a few months ago still had in Mr. Courthope one follower82 among us) had emigrated west when still young, leaving Windsor Forest as his only monument and sole and sufficient title to immortality83.
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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persistence
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| n.坚持，持续，存留 | |
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purely
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| adv.纯粹地，完全地 | |
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affected
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| adj.不自然的，假装的 | |
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locust
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| n.蝗虫；洋槐，刺槐 | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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7
Christian
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| adj.基督教徒的；n.基督教徒 | |
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vividly
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| adv.清楚地，鲜明地，生动地 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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civilized
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| a.有教养的，文雅的 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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animate
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| v.赋于生命，鼓励；adj.有生命的，有生气的 | |
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projection
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| n.发射，计划，突出部分 | |
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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populous
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| adj.人口稠密的，人口众多的 | |
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withers
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| 马肩隆 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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sneak
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| vt.潜行(隐藏,填石缝)；偷偷摸摸做；n.潜行；adj.暗中进行 | |
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erase
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| v.擦掉；消除某事物的痕迹 | |
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blots
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| 污渍( blot的名词复数 )； 墨水渍； 错事； 污点 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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autobiographer
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| n.自传作者 | |
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rigidly
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| adv.刻板地，僵化地 | |
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scents
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| n.香水( scent的名词复数 )；气味；（动物的）臭迹；（尤指狗的）嗅觉 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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intoxicated
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| 喝醉的，极其兴奋的 | |
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scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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pony
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| adj.小型的；n.小马 | |
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poignant
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| adj.令人痛苦的，辛酸的，惨痛的 | |
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intensify
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| vt.加强；变强；加剧 | |
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intensity
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| n.强烈，剧烈；强度；烈度 | |
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rambles
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| （无目的地）漫游( ramble的第三人称单数 )； （喻）漫谈； 扯淡； 长篇大论 | |
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pointed
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| adj.尖的，直截了当的 | |
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hue
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| n.色度；色调；样子 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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petal
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| n.花瓣 | |
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fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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scented
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| adj.有香味的；洒香水的；有气味的v.嗅到(scent的过去分词) | |
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botanist
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| n.植物学家 | |
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specimen
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| n.样本，标本 | |
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exuded
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| v.缓慢流出，渗出，分泌出( exude的过去式和过去分词 )；流露出对（某物）的神态或感情 | |
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milky
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| adj.牛奶的，多奶的；乳白色的 | |
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cylindrical
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| adj.圆筒形的 | |
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sketches
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| n.草图( sketch的名词复数 )；素描；速写；梗概 | |
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upwards
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| adv.向上，在更高处...以上 | |
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recluse
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| n.隐居者 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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evoked
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| [医]诱发的 | |
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varied
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| adj.多样的，多变化的 | |
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foliage
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| n.叶子，树叶，簇叶 | |
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hoary
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| adj.古老的；鬓发斑白的 | |
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watchful
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| adj.注意的，警惕的 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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albeit
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| conj.即使；纵使；虽然 | |
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marrow
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| n.骨髓；精华；活力 | |
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60
essentially
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| adv.本质上，实质上，基本上 | |
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61
undoubtedly
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| adv.确实地，无疑地 | |
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62
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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implicitly
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| adv. 含蓄地, 暗中地, 毫不保留地 | |
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64
revolving
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| adj.旋转的，轮转式的；循环的v.（使）旋转( revolve的现在分词 )；细想 | |
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65
extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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consolation
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| n.安慰，慰问 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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68
steadily
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| adv.稳定地；不变地；持续地 | |
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69
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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70
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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71
deity
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| n.神，神性；被奉若神明的人(或物) | |
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72
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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confided
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| v.吐露（秘密，心事等）( confide的过去式和过去分词 )；（向某人）吐露（隐私、秘密等） | |
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75
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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76
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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77
vaguely
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| adv.含糊地，暖昧地 | |
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78
aesthetic
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| adj.美学的，审美的，有美感 | |
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79
poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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80
ballads
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| 民歌，民谣，特别指叙述故事的歌( ballad的名词复数 )； 讴 | |
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81
grafted
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| 移植( graft的过去式和过去分词 )； 嫁接； 使（思想、制度等）成为（…的一部份）； 植根 | |
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82
follower
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| n.跟随者；随员；门徒；信徒 | |
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83
immortality
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| n.不死，不朽 | |
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