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OF OUR ENTHUSIASM FOR “ALPINES”

“We are here dealing with one of the strongest intellectual impulses of rational beings. Animals, as a rule, trouble themselves but little about anything unless they want either to eat it or to run away from it. Interest in, and wonder at, the works of nature and of the doings of man are products of civilisation, and excite emotions which do not diminish, but increase with increasing knowledge and cultivation. Feed them and they grow; minister to them and they will greatly multiply.”—THE RT. HON. A. J. BALFOUR, in his Address as Lord Rector of St. Andrews University, December 10, 1887.

Some excuse—or rather, some explanation—seems to be needed for daring to present yet another book upon the Alpine Flora of Switzerland. So formidable is the array of such books already, and so persistently do additions appear, that it is not without diffidence that I venture to swell the numbers, and, incidentally, help to fill the new subterranean chamber of the Bodleian.

With the author of “Du Vrai, Du Beau, et Du Bien,” I feel that “Moins la musique fait de bruit et plus elle touche”; I feel that reticence rather than garrulity is at the base of well-being, and that, if the best interests of the cult of Alpines be studied, any over-production of books upon the subject should be avoided, otherwise we are likely to be face to face with the danger of driving this particular section of the plant-world within that zone of appreciation “over which hangs the veil of familiarity.”

Few acts are more injudicious, more unkind, or more destructive than that of overloading. “The last straw” will break the back of anything, not alone of a camel. One who is mindful of this truth is in an anxious position when he finds himself one of a thousand industrious builders busily bent upon adding straw upon straw to the back of one special subject.

It were a thousand pities if, for want of moderation, Alpines should go the way Sweet Peas are possibly doomed to go—the way of all overridden enthusiasms. Extravagant attention is no new menace to the welfare of that we set out to admire and to cherish, and it were pity of pities if, for lack of seemly restraint, the shy and lovely denizens of the Alps should arrive at that place in our intimacy where they will no longer be generally regarded with thoughtful respect and intelligent wonder, but will be obliged to retire into the oblivion which so much surrounds those things immediately and continuously under our noses. For, of all plants, they merit to be of our abiding treasures.

But just because we have come to the opinion that Alpines stand in need of less “bush,” it does not necessarily follow that we must be sparing of our attention. There is ample occasion for an extension of honest, balanced intimacy. What we have to fear is an irrational freak-enthusiasm similar to the seventeenth-century craze for Tulips—a craze of which La Bruyère so trenchantly speaks in referring to an acquaintance who was swept off his feet by the monstrous prevailing wave. “God and Nature,” he says, “are not in his thoughts, for they do not go beyond the bulb of his tulip, which he would not sell for a thousand pounds, though he will give it you for nothing when tulips are no longer in fashion, and carnations are all the rage. This rational being, who has a soul and professes some religion, comes home tired and half starved, but very pleased with his day’s work. He has seen some tulips.” Now this was enthusiasm of a degree and kind which could not possibly endure; reaction was bound to come. Of course, it was an extreme instance of fashion run mad, and one of which Alpines may never perhaps provoke a repetition. Yet we shall do well to see a warning in it.

I think I hear enthusiastic lovers of Alpines protesting that there is no fear whatever of such an eventuality for their gems, because these latter are above all praises and attentions and cannot be overrated. I fancy I hear the enthusiasts explaining that Alpines are not Sweet Peas, or Tulips, or double Show Dahlias; that they occupy a place apart, a place such as is occupied by the hot-house and greenhouse Orchids, a place unique and unassailable. And these protestations may quite possibly prove correct; I only say that, in view of precedents, there lurks a tendency towards the danger named, and that it therefore behoves all those who have the solid welfare of these plants at heart to be on their guard, to discourage mere empty attentions, and to do what is possible to direct enthusiasm into sound, intelligent channels. “An ignorant worship is a poor substitute for a just appreciation.” Aye, but it is often more than this; it is often a dangerous one.

Already the admiration and attention meted out to Alpines is being spoken of as a fashion, a rage, and a craze; and we know that there is no smoke without fire. Certainly, the same language has been used towards the enthusiasm shown for Orchids. But Orchids have nought to fear from that degree of popularisation which impinges upon vulgarisation. The prices they command and the expense attendant upon their culture afford them important protection—a protection which Alpines do not possess to anything like the same extent.

Of course, the fate in store for Alpines in England is not of so inevitable a nature as that awaiting Japanese gardening; for in this latter “craze” there is an element scarcely present in Alpine gardening. We can more or less fathom the spirit of Alpine gardening and are therefore quite able to construct something that shall be more or less intelligent and true; but can we say as much for ourselves with regard to Japanese gardening? I think not. I think that largely it is, and must remain, a sealed book to us. Japanese gardening, as Miss Du Cane very truly points out in her Preface to “The Flowers and Gardens of Japan,” is “the most complicated form of gardening in the world.” Who in England will master the “seven schools” and absorb all the philosophy and subtle doctrine which governs them? Who in England will bring himself to see a rock, a pool, a bush as the Japanese gardener sees them, as, indeed, the Japanese people in general see them? The spirit of Japanese gardening is as fundamentally different from the spirit of English gardening as that of Japanese art is from English art. What poor, spiritless results we have when English art assumes the guise of Japanese art! It is imitation limping leagues behind its model. And it is this because it is unthought, unfelt, unrealized.

Strikingly individual, the Japanese outlook is much more impersonal than is ours. Needs must that we be born into the traditions of such a race to comprehend and feel as it does about Nature. A Japanese must have his rocks, streams, trees proportioned to his tea or dwelling house and bearing mystic religious significance. Such particular strictness is the product of ages of upbringing. A few years, a generation or two could not produce in us the reasoned nicety of this phase of appreciation; still less the reading of some book or the visit to some garden built by Japanese hands. The spirit of a race is of far longer weaving; one summer does not make a butterfly;

LAC CHAMPEX in cloudland at the end of May; CALTHA PALUSTRIS and PRIMULA FARINOSA by the water edge.

“… think of all

The suns that go to make one speedwell blue.”

To us a tiny chalet is quite well placed amid stupendous cliffs and huge, tumbled boulders, and is fit example to follow, if only we are able to do so. In Alpine gardening we feel no need to study the size of our rocks in relation to our summer-house, or place them so that they express some high philosophic or mystic principle. We have no cult beyond Nature’s own cult in this matter. We see, and we are content to see, that Nature has no nice plan and yet is invariably admirable; we see, and we are content to see, that if man, as in Switzerland, chooses to plant his insignificant dwelling in the midst of great, disorderly rocks and crowded acres of brilliant blossoms, it is romantic garden enough and worthy of as close imitation as possible.

With the Japanese, gardening is perhaps more a deeply æsthetic culture than it is the culture of plants. Where we are bald, unemotional, “scientific” gardeners, they will soar high into the clouds of philosophic mysticism. Truer children of the Cosmos than we Western materialists, they walk in their gardens as in some religious rite. We, too, no doubt, are often dreamers; we, too, are often wont to find in our gardens expression for our searching inner-consciousness; but how different are our methods, how different the spirit we wish to express.

The most, therefore, we can accomplish in Japanese modes of gardening is to ape them; and of this, because of its emptiness, we shall very soon tire. The things which are most enduring are the things honestly felt and thought; for the expression of the true self reaches out nearest to satisfaction. Unless, then, we are apes in more than ancestry, Japanese gardening can have no long life among us. Alpine gardening is far more akin to our natural or hereditary instincts; it holds for us the possibility of an easier and more honest appreciation. And it is just here, in this very fact, where lies much of the danger which may overtake and smother the immense and growing enthusiasm with which Alpines are meeting.

How best, then, to direct and build up this enthusiasm into something substantial, something that shall secure for Alpines a lasting place in our affections? The answer is in another question: What better than a larger, more comprehensive appeal to Alpine nature; what better than a more thorough translation of Alpine circumstance to our grounds and gardens?

Now, to this end we must look around us in the Alps to find that element in plant-life which we have hitherto neglected; and if we do this, our eyes must undoubtedly alight upon the fields. Hitherto these have been a greatly neglected quantity with us when planning our Alpine gardens, and their possibilities have been almost entirely overlooked in respect of our home-lands. Why should we not make more pronounced attempts to create such meadows, either as befitting adjuncts to our rock works or as embellishments to our parks? I venture to think that such an extension and direction of our enthusiasm would add much sterling popularity to that already acquired by Alpines in our midst, besides doing far greater justice to many of their number. I venture to think, also, that it would add much to the joy and health of home-life. These thoughts, therefore, shall be developed and examined as we push forward with this volume, first of all making a careful study of the fields on the spot, and marking their “moods and tenses.”