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ОглавлениеIntroduction: Beyond the Dichotomy
Two Portraits of Nature
Ecological theories offer ideological portraits of nature. As portraiture can disclose an individual’s origins, talents, deeds, powers, and disposition, not just his or her physical appearance, various portraits of nature can be fantastically contradictory. The classic ecological paradigm of nature favored well into the twentieth century depicts a character that is fundamentally balanced, nurturing, and intelligible, with a face that changes only gradually. More recently, postmodern ecology depicts nature as inherently chaotic, stochastic, and subject to catastrophic change: a character with an unstable personality.
Imagine these two distinct aesthetic cohorts, one temperate and one tempestuous, on display at an exhibit. The first wall holds representations of nature as an old-growth forest, a fanning coral reef, an entangled riverbank. Subject to simple natural laws, its delicate balance emerges from biodiversity, and its changes are gradual and tend to articulate favorable adaptations. The nature of the balance paradigm is readily degraded by human impacts, and our life sciences investigate ways to tinker with imbalance to restore an original ideal, or climax, state. Balanced nature is also the landscape of human stewardship and dominion, hearkening back to Eden.
The second wall presents portraits of an atoll drowned by a hurricane surge, the fluorescent cascade of a lava flow, a plume of oil and gas rising from a pipe on the sea floor. Predictable only through probabilistic calculus, changes are rapid, nonteleological, and subject to the impact of chance events. These portraits of chaotic nature are sensational and awe-inspiring. They partake of the aesthetics of the sublime by making the observer feel small and powerless. Ironically, these sublime forces of change that make humans feel small within the shadow of rioting nature are, in postmodern ecology, now projecting our own activities onto the canvas. Homo sapiens have gone from being the observers of sublime chaos in nature to being co-authors of it. “Natural disaster” and “act of God” will never have that simple sense of passive innocence they had before the Industrial Revolution and consequential climate change. Even though we know that climate is not the same as weather, a shift in consciousness in the twenty-first century makes every flood, drought, hurricane, extinction, famine, disease, and invasive species potentially traceable to our balance sheet. The paradigms of classic balanced nature and postmodern chaotic nature are two ways of portraying an immensely diverse and complex natural world. Ecological paradigms are never strictly objective; they are colored by the cultural conditions of their emergence.
Within the past half century, ecological science has critiqued the balance paradigm as a misleading, quasi-mystical construct that forces economic and mechanical models on the obscure dynamics of ecological interconnection. A major trend in ecology today identifies at least three important departures from this classic paradigm, in effect navigating between models of balance and cataclysm. These ideas are not universally accepted by ecologists, but they have become mainstream theories of natural patterns.1
The first finding is that ecological communities are shaped by chaotic and random forces. Population dynamics and species distribution must be understood through stochastic processes that make changes in environments difficult to predict. Landscapes are thought to be composed predominantly of species mosaics wrought by chaos and chance rather than communities united by synergy and mutualism.
Second, evolution is not only based on adaptation but, at least as significantly, reacts to environmental contingency. Extinctions and rapid shifts in morphology can be explained more effectively through a rubric of catastrophe and random drift than through the gradual and intelligible articulation of superior adaptations over deep time. Extinction tends not to be the result of interspecies competition, with the superior form winning out, as Darwin claimed. Instead, most extinction is due to random environmental disturbances on many scales, from regional ripples to global cataclysms. As a consequence, adaptation is itself radically contingent upon circumstances, and most evolution takes place only after disturbance. This theory of evolution by punctuated equilibrium is a revision of Darwinian gradualism in the era of chaos ecology.
Finally, human impacts are the most important factor in ecological disturbance as we move into the twenty-first century. The interscalar impacts in our era include greenhouse gas emissions, habitat appropriation, deforestation, chemical changes in oceans and fresh water, intense harvesting of fisheries, and industrial agriculture driven by petrochemicals. Ecology’s most pressing questions come from the exigencies of human impacts on the biosphere; these impacts are superadded to the scientific proposal that the background character of nature is itself chaotic. Chaos ecology revolutionizes classical views of a balanced natural world that have dictated scientific perceptions since at least the Enlightenment. For better and worse, it is the new creative principle in ecology, and its roots reach down into Romantic-era soil. This study explores literary expressions of ecological chaos starting in the Romantic period. It claims that nineteenth-century literary narratives played a seminal role in sketching out the postmodern view of chaotic nature that would emerge in ecological science of the late twentieth century.
The microcosm, another scientific concept with Romantic precedents, works in this study as the counterpoint to chaos ecology. Microcosm is an empiricist’s tool for modeling ecological processes that often relies upon the ideal of a balanced nature. The physical and theoretical constructs available in microcosms helped ecology become an experimental science in the twentieth century, moving past the methods, based upon observation and cataloguing, of earlier natural historians. Microcosm experiments propose that ecologists can build, maintain, and manipulate small systems in order to shed light on the complex dynamics of nature in larger, real-life scales. Ecological microcosms are domesticated, simplified ecosystems: mechanistic models that serve as proxies for natural environments. They are particularly useful in the study of disturbance because they can be used to model pollution, extinction, and other stress gradients that ecologists would not want or be able to manipulate in real environments.
Still, microcosms are ideal constructs that assume that there are discrete environments in nature, such as ecosystems with closed communities, rather than a continuum of greater and lesser similarity of form that ranges across the globe. The circumscription of discrete small worlds is itself a conceptual convenience that is imperfectly reflected in the biosphere. By experimenting with species composition and with chemical and energetic balances in the model, ecologists hope to discover what causes underlie disturbance and degradation in larger environments that had once been stable. These two figures of thought, chaos and the microcosm, have a theoretical role in the debate over nature’s character as chaotic, balanced, or some combination of the two, as well as an applied basis in the actual methods of experimental ecology.
I propose that the seed of imagination that would enable a scientist to study a lake as a microcosm at the formal, empirical level was sown by poets of the nineteenth century who consciously drew a sphere around small-scale nature in order to make sense of spots of time and place amid the increasingly chaotic, global, industrial modern world. This book interrogates the literary origins of the two tropes, and how they have been transcribed into the sciences of nature. It proposes that innovative nineteenth-century narratives of ecological disturbance foresaw chaos ecology at a time when gradualism and balance were paradigms of natural history. It also proposes that nineteenth-century poets helped scientists conceive of ways to simplify nature in microcosm without dismembering its complex structures. Scientific reductionism tends toward atomies and dismantled systems, but the microcosm attempts to reduce organic systems without dissecting them. Microcosm experiments are akin to a particular kind of poetic lyrical holism, in both image and prosody. These two tropes, the chaotic narrative and the microcosm model, effectively align disparate portraits of nature in nineteenth-century literature, and bring the nascent ecological sciences into a dialogue with literary prophecy. They make ecological theory interdisciplinary in the distinct arenas of narrative (natural history) and the structured complex poetic image (empirical design).
From this study of literature and ecological science, we may draw the conclusion that the imagination at play in literature provides an alternative, perhaps richer, form of modeling ecological change, especially the nonlinear change seen in chaos ecology. Although the various forms of scientific modeling are essential to predicting how impacted systems will change, the constraints of artificial and reductive design can also cause problems when the models stand in for natural systems and become the major focus of the science. Perhaps literary microcosms represent a more organic form of conceiving ecological systems that is valuable to theories of natural dynamics currently dominated by the scientific model. Because literary models are dedicated neither to reducing complex systems to their barest minimum, nor to abstracting them to accommodate millions of variables, they may remain expansive and fluid, they may preserve historical memories of ecosystems, and, by their articulate poetic form, they may compel readers to attend, comprehend, and care for the actual natural space they contain in prosody and imagery.
Chaos and Cosmos raises the stakes on ecocriticism’s claim that literature generates essential knowledge about nature complementary to our scientific views. I contend that literature in the early decades of industrialism achieved a unique narrative perspective on the transformation of landscapes, and that poets began to model natural systems as empirical entities contained within the natural parameters of prosody. This perspective is continuous with scientific ecological methods generated over the course of the twentieth century. Ecocritical perspectives often oppose literary thought (and its catalysts, inspiration and imagination) to scientific method (design and repetition); this outworn creed ignores the affinities of investigation based on intimate knowledge of ecosystems. Both writers and ecologists are close readers of natural systems, and both use imagination to rework cryptic natural processes into coherent theories that elucidate patterns—even chaotic patterns.
Moreover, the British nineteenth century provided a unique nexus of cultural, historical, and disciplinary crossings that allow us to look back on a cohort of writers not only as poets sympathetic to natural forms, but as investigators of a changing landscape. For example, Dorothy Wordsworth is at once a poet, diarist, natural historian, and social ecologist during a time of war and revolution. In addition to being an empiricist, Charles Darwin is a storyteller who crafted the most important narrative of the nineteenth century out of a wealth of disparate case studies. Richard Jefferies’s immersive writing on the rural nature of Wiltshire was colored by his mid-nineteenth-century context, which imposed industrial transformation and the despoilment of the British countryside on his otherwise idyllic close readings.
Environmentalist ideals are often woven in with ecological paradigms, but this book is focused on the ways in which we know nature (ecological epistemology) more than on the ways in which we ought to act within it (environmental ethics). Of course, literature of the environment is laced with ethical convictions, and scientific ecology inevitably is, too, so this division between epistemology and ethics is permeable. Ecologically minded people are not only scientists but are also nature writers, dumpster divers, environmental justice advocates, urban gardeners, and annotators of almanacs. We are people living within acculturated nature—which includes wilderness areas, farms, suburbs, exurbs, and cities. Nonetheless, there is an important distinction between “ecologist”—one who studies the interactions between organisms and their environment—and “environmentalist,” one who advocates an ethics-based set of human behaviors within nature. Chaos and Cosmos circles around literary and scientific ecologists.
Ecocriticism often wrangles with its own limits of authority, questioning whether literary critics are in a position to comment on scientific epistemology outside the conventional bounds of metaphor, trope, rhetoric, theory, and history. Greg Garrard’s influential primer on the field recognizes ecocriticism’s close relationship with the science of ecology, but his stance is one of subordination when it comes to elucidating “problems in ecology”: “Ecocritics remain suspicious of the idea of science as wholly objective and value-free, but they are in the unusual position as cultural critics of having to defer, in the last analysis, to a scientific understanding of the world” (10). Certainly, the general point Garrard is making is valid: ecocritics are in the tricky position of supporting scientific findings (like climate change) while maintaining a strategic distance that allows for critical perspectives on in-herent subjectivity and gender, sex, race, and species biases in the practice of science. Literary studies, even those based on ecology, have a reputation for being antiscientific: a dangerous rap that we must openly disavow. One of the challenges to ecocriticism that Garrard outlines is that the field needs to “develop constructive relations between the green humanities and the environmental sciences” (178). In particular, ecocritics need to address the inconsistency between literary pastoral or Gaia-inspired views of nature in harmonious balance and postmodern ecology’s view of nature as inherently dynamic and unpredictable (178). I propose that ecocriticism can do better than play the role of duplicitous sibling to ecological science. Ecocriticism can theorize how the scientific understanding of nature has literary origins. Literature begat methods of narrative and modeling in ecological science via seamy collaborations with philosophy, natural history, and the established natural sciences of physics, chemistry, and biology. When this interdisciplinary argument is accepted, literature is promoted to progenitor of our scientific understanding of the natural world. As an ancestor, literature shares responsibility for the very biases that humanities scholars hasten to expose in their analyses of science.
In recent years ecocritics have followed many intriguing links between nature and literature that go beyond the classic vision of first, or primary, Nature—the austere wilderness ideal of nature “out there,” which Kate Soper has also called “metaphysical nature” (155–56). Replacing the mythos of the wilderness is the contemporary vision of second nature—an environment entangled with human uses, which in our time involves disturbance, degradation, and chaotic change. Primary Nature is a proper noun—a construct of the entirely extrahuman. It is a wilderness that no longer exists. Second nature is the set of environments that we actually dwell in, cultivate, enrich, and despoil—what Soper has dubbed “lay nature.” Between metaphysical Nature and lay nature is the material system that is the natural sciences’ object of study, what Soper calls “realist nature.” Literary ecocritics in particular should be interested in claiming this realist nature as an object of investigation for literature as well as the sciences.
Ecocritics cut their teeth on metaphysical Nature in the latter part of the twentieth century, with special concentration on German, British, and American Romanticism. In the past decade or so, lay nature has succeeded as the most important locus for the attention of ecocriticism, especially as the field has turned toward lived-in environments built around postcolonial, socioeconomic, queer, and industrial-era revisions of pure Nature. Even ecocritics with British Romantic concentrations, such as Jonathan Bate, Alan Bewell, Timothy Morton, and James McKusick, have in recent years written extensively on disturbed environments rather than pristine ones. Bate’s Song of the Earth is the shiniest green among the four, but his book includes an important reading of disturbance surrounding the 1815 Tambora eruption extending to Keats in 1819 (104–5). Bewell’s book on colonial disease transmission has important implications for the spread of ecological calamity in a global economy. Morton’s adoption of “dark ecology” expounds on the obsolescence of Gaia and harmony in preference for a mournful intimacy with ecological sickness. The work of these four ecocritics (as well as many others working in American and non-Western literatures) highlights the kinship between environmental literature and close reading, historical concurrence, and literary theory. James McKusick’s Green Writing is an important contribution to transatlantic Romantic theory that details the ways in which American nature writers inherited the ideas of their British forerunners. McKusick comes the closest to my interest in the dual characterization of nature as balanced and chaotic, and, like Jonathan Bate, he occasionally uses scientific discourse to elucidate literary texts. For example, he asks the reader to imagine Romantic literary society as an ecosystem, “a vibrant community in which competition and synergy, exchange of ideas and flow of information, predators and prey, hosts and parasites, all coexist in the turbulent vortex of a shared environment” (18). The analogy of societies as ecosystems seeking synergy and troubled by chaos is a mainstay of human ecology. However, these literary studies do not pursue a specific claim about the literary origins of ecological science. As a fully interdisciplinary study, Chaos and Cosmos pays more attention to ecological studies than is conventional in literary criticism, and conducts more readings of novels and poems than any scientific work would do. It traces the ancestry of ecological science to find lurking literary forebears.
Poems and novels can elucidate the material processes, species relationships, and tempo of change ongoing in the physical world. We generally ex-pect science to conduct this investigative work. Instead, I would argue that literature provides insightful systemic readings of physical nature that often predate scientific attention. The aim of this book is to establish how literature was involved in formal explorations of realist nature before scientific ecology existed. The nineteenth century of industrialism and colonialism undid the capitalization of Nature as an austere proper noun. This semantic change to “nature” demonstrates how some literature of this period challenged the classical paradigm of economic balance before ecological science had its methods in place. These two essential literary tropes, chaos and the microcosm, have evolved over the past two centuries into theories and methods in ecology.
Around 1887, near the end of his short life, the British writer and naturalist Richard Jefferies penned a precocious observation on the tension between the paradigms of balance and chaos, which he called “The Absence of Design in Nature”:
When at last I had disabused my mind of the enormous imposture of a design, an object, and an end, a purpose or a system, I began to see dimly how much more grandeur, beauty, and hope there is in a divine chaos—not chaos in the sense of disorder or confusion but simply the absence of order—than there is in a universe made by pattern. This draught-board universe my mind had laid out: this machine-made world and piece of mechanism; what a petty, despicable, microcosmos I had substituted for the reality. Logically, that which has a design or a purpose has a limit. The very idea of a design or a purpose has since grown repulsive to me, on account of its littleness. I do not venture, for a moment, even to attempt to supply a reason to take the place of the exploded plan. I simply deliberately deny, or, rather, I have now advanced to that stage that to my own mind even the admission of the subject to discussion is impossible. I look at the sunshine and feel that there is no contracted order: there is divine chaos, and, in it, limitless hope and possibilities. (Old House at Coate 163)
This passage, vehement and celebratory, lays out the organizing principle of the present study. Jefferies’s divine chaos recovers hope from Victorian angst by substituting the sublime splendor of infinite creativity for a preordained mechanistic cosmos. To be designed or purposeful, as he calls the “microcosmos,” is to be static, inorganic, regulated. Critiquing at once the religious conviction of divine Providence and the Enlightenment predilection to see nature as a grand machine, Jefferies asserts that the “absence of order” is a larger, liberating view of an organic natural world. Machines for industrial tasks are what humans sketch out on their drawing boards, but, by analogy, to reduce the earth to a “piece of mechanism” is to leech away the lifeblood of the vital, chaotic cosmos. Microcosms that model ecological processes occur in both literature and science. They serve to reduce the complexity of open natural systems to simplified, intelligible model systems. What is often sacrificed is the creativity, the serendipity, the breaking down of borders and limits enabled by the paradigm of a chance-driven and design-free nature.
In art theory, randomness has taken on positive connotations of serendipity, complexity, and unscripted authenticity. Akiko Busch describes the serendipity of craft, where artists cannot totally control the chaos of the wheel and the glaze colors that emerge from the kiln, and woodworkers seek out the unique grains and shapes that weather and climate impose on their medium. The reconciliation of randomness, of chaos, with design and control is an essential source of artistic creativity (75). Environmental artist Andy Goldsworthy crafts his pieces within the happenstance conditions of open settings, so that unpredictably changing winds, stream flows, light, and temperature play an essential role in the formation and dissolution of his work; he welcomes the chanciness of art al fresco. The poet Gary Snyder has written on the chaotic reciprocity between nature and language. Complexity in evolved wild systems, Snyder writes, “eludes the descriptive attempts of the rational mind. ‘Wild’ alludes to a process of self-organization that generates systems and organisms, all of which are within the constraints of—and constitute components of—larger systems that are again wild, such as major ecosystems or the water cycle in the biosphere. Wildness can be said to be the essential nature of nature. [. . .] So language does not impose order on a chaotic universe, but reflects its own wildness back” (174). Jefferies, Busch, Goldsworthy, and Snyder all celebrate randomness for its capacity to rupture the comfortable quotidian, one of art’s signal intents. They prefer portraits of nature in chaotic dress, where our human dominion within the elements may at any moment be challenged or overthrown, and where the pastoral idyll falls away to reveal a creative unknown. Postmodern nature introduces art and design theory to the chaotic muse. It is the radical denouncement of Ecclesiastes 1:9: “That which has been is that which will be, and that which has been done is that which will be done. So there is nothing new under the sun.”
Resolving Opposition
In the spirit of disciplinary unity, this book is about the literature of ecological reconciliation. Chaos and the microcosm are complementary figures of thought that help us understand the dynamics of our disheveled home, or oikos. One is a temporal narrative of chaotic change; the other is a spatial model of balanced exchange. At a surface level, the two tropes appear as aesthetic complements whose relationship is based on this essential contrast. To a certain extent, they are just that. The microcosm contains; chaos overflows. Microcosms are Quaker hymns of self-sufficient simplicity; chaotic systems conduct matter and energy in the mode of postmodern symphonies. Microcosms are domesticated pets; chaos is a beast in a looming shadow. But if we plunge a little deeper into the conceptual pool, we find strange currents that confuse and conjoin these tropes. Microcosms in ecology, as simple and closed systems, are always susceptible to major shifts if certain players gain greater dominion. By virtue of their diminutive size and simple composition, they often lack the chemical and biological buffers that tend to keep systems stable through small fluctuations. A shallow lake, the classic microcosm in nature, can shift from pellucid clarity to a plankton-choked morass if the water receives just a bit more sun or nitrogen. An aquarium will be overcome by algae when its detritus-eating snail dies. Delicate balances, while provisionally self-sustaining, are perilously close to dissolution; both balance and rapid degeneration are vying fates in microcosmic systems. While we may not find aesthetic pleasure in the slimy aquarium or the weedy pool, an ecologist can show how this microcosm has spontaneously evolved into an alternative stable state, where a new clutch of species controls the system. Ecological microcosms are subject to chaotic fluctuation.
Chaotic dynamics, by contrast, connote higher organization and eventual coherence based on minute, unpredictable variations in an initial system. This spontaneous new order emerges from newly discovered affinities among components and the power of initial conditions to organize the emergent structure at higher levels. The study of chaos need not be cloistered in the esoteric symbol languages of mathematics. Chaos theorist Ilya Prigogine enriches history by describing how technological innovations such as the advent of steamships in the nineteenth century can create their own niches in the ecology of economics. Innovations that provide major practical advantages can “transform the environment in which they appear, and as they spread, they create the conditions necessary for their own multiplication, their ‘niche’” (Prigogine and Stegners 196). Chaotic modeling can demonstrate how patterns of urbanization and rural depopulation are directed by positive feedback and nonlinear dynamics; the city grows out of the general store where two roads once happened to cross. Chance factors break the bland symmetry of population distribution based purely on diffusion, but chaos replenishes pattern by providing strange attractors at the crossroads. Small historical events like when and where the steam engine was invented (1712, England) have the power to revolutionize global society along a new set of parameters in only three centuries. Urban settlement, industrial work time, fossil fuel consumption, new class dynamics, population booms, mass transportation, the modern economic imperative of expansion, and most of the ecological disturbances we face today are downstream of this historical happenstance. One small trickle of technology found favorable conditions and nudged into motion this major ontological shift from the long established environments of human evolution to this strange state of global industrialism.
With any progressive history, there is a danger of retrospective bias awarding destiny to a “chosen” or “superior” culture. Such is the bent of most heroic histories of imperial Britain, and of some of the more shameful interpretations of evolutionary theory. But this false telos involves inadequate factoring of the chancy initial conditions, what John Keats saw as the vanguard of circumstance into which a seed of future events happens to be sown. A less celebratory narrative of chaotic dynamics emerges from the epidemiology of measles and cholera in London, another offspring of industrial and colonial dominion.
In these literary readings of ecological chaos, there is no intention to claim that they achieve formal mathematical chaos, discovered in the 1960s. The vogue of chaos theory as a new way to read patterns in many disciplines—from the fine arts, to literature, to law—has caused some grumpiness among mathematicians who would like to sequester chaos theory within their discipline. More loosely interpreted, chaos as a metaphor allows for a third vision of emergent structure that was invisible in the classic dichotomy between order and disorder. It shows the limits of human control over natural systems. Michael Crichton’s character Ian Malcolm, a mathematician, repeatedly brings chaos theory into his perceptions of dinosaur behavior, island ecology, and the inevitable failure of Jurassic Park’s security. In the 1990s, Katherine Hayles demonstrated how the trope of chaos can be applied to twentieth-century narrative theory. Hayles is careful to maintain that balance makes an idea like chaos particularly useful: chaos does not obviate order; it merely reorients our understanding of how order occurs in the natural world by signaling the prevalence of slight variations. She invokes images of environmental problems brought into focus by the trope of chaos: “Industrial pollutants are released into the atmosphere; along with carbon dioxide, also a by-product of technology, they create the greenhouse effect; the resulting climate changes wreak havoc with the global ecosystem. Cascading effects from initially small causes could, and have, been observed at any time. But whereas in earlier epochs they tended to be seen as anomalous or unusual, now they are recognized as paradigmatic of complex be-havior” (15).
This metaphor of chaos can also be used to show how writers began refiguring nature during the industrial shifts of the nineteenth century. There are intriguing moments when writers anticipate ecological concepts that have since been formalized under mathematical chaos theory, such as population dynamics and meteorology, but in general the chaos trope indicates an author’s vision of the natural world that falls poignantly in an alternative state between perfect order and utter randomness. Recall Richard Jefferies celebrating his break from the limits of the mechanical microcosmic worldview to embrace the more radical possibilities of dynamic chaos.
This metaphor of chaos reconciles the paradigms of nature, balance versus disorder, thereby providing a conceptual frame for the work of adventurous nineteenth-century writers who diverged from long-standing cultural assumptions about the economy of nature, static created species, and landscapes impervious to human activity. A few exceptional Enlightenment theories of a dynamic natural world aided in nineteenth-century literary visions of chaos. Geologists like Georges Cuvier advocated catastrophism over gradualism; volcanologists, including Humphry Davy and James Smithson, argued that the atmospheric impact of eruptions mimicked industrial emissions; and natural historians like Alexander von Humboldt began to formally ob-serve the impact of climate and altitude on ecological interrelations.
The narrative chaos at play in this book refers to the ecology of disturbance: how fiction envisioned disturbed nature emerging downstream in time. The British nineteenth century is particularly rich with second natures, those landscapes that became scattered and smothered by the cultural productions of industrialism. Wrecked environments still have ecologies, and literary ecocriticism is actively involved in theorizing how these second natures have become the focal environments of concern in the twenty-first century. For example, protest lyrics like Gerard Manley Hopkins’s “Binsey Poplars” highlight the pathos of landscapes sacrificed to economic advance, when the trees that had been planted by human hand to give river shade are “All felled, felled, are all felled / [. . .] Not spared, not one / [. . .] On meadow and river and wind-wandering weed-winding bank / [. . .] After-comers cannot guess the beauty been” (lines 3, 5, 8, 19). The Darwinian entangled bank is exposed and degraded into a muddy riverside slide by the elimination of the keystone trees. In this poem, ecological complexity is hacked down into a simpler utilitarian economic order that gives easy access to river transportation. Chaos is in the moment of the disorderly deed—the felling of the Binsey poplars—as well as in the implied narrative of its long-term consequences: increased storm runoff, erosion of the banks and nearby soils, decreased habitat for spawning fishes and nurseries, accelerated river flow, and, most apparently to Hopkins, the loss of the beauty of the “sweet especial rural scene” and its emotional gravity (line 24). That chaotic moment of the felling will determine the character of the landscape and the mentality of its human inhabitants for generations to come.
There is a microcosm effect, too: this minor act of landscape disturbance models the larger process at work, changing the English countryside into a more economically productive environment. The hedgerows, for example, were actively decimated throughout the country following World War II to accommodate the needs of modern agriculture. (An enormous combine machine cannot operate in the same small space as a plowman and his horses.) A student of ecology could use Hopkins’s before-and-after as a microcosm study of the effects of riparian deforestation. The minor anecdotal poem becomes a vision of the future beyond the lyrical moment in 1879, a narrative of a new landscape downstream from disturbance. Note that it need not be Nature, wilderness, at the starting point of degradation. Even second natures, like the row of poplars planted by humans long before Hopkins’s time, develop into fixtures in the landscape—ecologically and emotionally.
The present project seeks to recover two highly formalized scientific tropes from their twenty-first-century denotations and restore them to their original homes in interdisciplinary philosophy. Therefore, my use of the terms chaos and microcosm throughout the analysis gestures to the evolution of a set of connotations associated with these concepts over the course of the nineteenth century. From mythological chaos, the epitome of vile incoherence, arose the intriguing paradox of higher levels of order; one of these structures is biological life itself. Analogously, the concept of an isolated, coherent ecological microcosm that could model larger dynamics arose from the ancient philosophical construct of human bodies as little words resembling the larger cosmos. The poems and other texts selected for this study each demonstrate a specific way in which a returning trope can serve to organize the thoughts of a culture struggling with new phenomena. Literary tropes are returning motifs that not only aid in the communication of ideas but have also frequently been identified as constitutive of experience (Ortony 253). Conceptually crucial tropes of the imagination inform the development of inchoate sciences lacking foundations in theory, such as the ecology of the nineteenth century.
I stop short of claiming that a direct causal relationship exists between the evolution of these literary tropes in the nineteenth century and their subsequent adoption into scientific epistemology. However, I maintain that British culture, in order to develop a discourse around the natural world newly altered by industry, had first to create theoretical scenarios and frames of reference using the literary imaginary. These chaotic narratives and microcosmic models became tools shared by an intellectual culture reacting to the environment as it changed under industrialism. The science of ecology is only the most recent method we have developed to examine nature, and it has inherited methods from many benefactors.
1. Two valuable book-length studies by ecologists give further detail to this distinction between the old balance paradigm and the new chaotic model of change in nature: Botkin’s Discordant Harmonies and Kricher’s Balance of Nature. Leakey and Lewin’s Sixth Extinction contains an informative chapter on stability and chaos in nature. For a review of evolutionary patterns in theory, see Gould and Eldredge.
