by Grant Allen
And what are the elements of this tropical curriculum which give it such immense educational value? I think they are manifold. A few only may be selected as of typical importance.
In the first place, because first in order of realisation, there is its value as a mental bouleversement, a revolution in ideas, a sort of moral and intellectual cold shower-bath, a nervous shock to the system generally. The patient or pupil gets so thoroughly upset in all his preconceived ideas; he finds all round him a life so different from the life to which he has been accustomed in colder regions, that he wakes up suddenly, rubs his eyes hard, and begins to look about him for some general explanation of the world he lives in. It is good for the ordinary man to get thus unceremoniously upset. Take the average young intelligence of the London streets, with its glib ideas already formed from supply and demand in a civilised country, where soil is appropriated, and classes distinct, and commodities drop as it were from the clouds upon the middle-class breakfast-table — take such an intelligence, self-satisfied and empty, and place its possessor all at once in a new environment, where everything material, mental, and moral seems topsy-turvy, where life is real and morals are rudimentary — and unless he is a very particular fool indeed, what a lot you must really give that blithe new-comer to turn over and think about! The sun that shifts now north, now south of him; the seasons that go by fours instead of twos; the trees that blossom and bear fruit from January to December, with no apparent regard for the calendar months as by law established; the black, brown, or yellow people, who know not his creed or his social code; the castes and cross-divisions that puzzle and surprise him; the pride and the scruples, deeper than those of civilised life, but that nevertheless run counter to his own; the economic conditions that defy his preconceptions; the virtues and the vices that equally rub him up the wrong way — all these things are highly conducive to the production of that first substratum of philosophic thinking, a Socratic attitude of supreme ignorance, a pure Cartesian frame of universal doubt.
Then again there is the marvellous exuberance and novelty of the fauna and flora. And this once more has something better for us all than mere specialist interest. Sugar and ginger grow for all alike. For we must remember that not only do the Tropics represent the vastly greater portion of the world’s past: they also represent the vastly greater portion of the world’s present. By far the larger part of the land surface of the earth is tropical or subtropical; the temperate and arctic regions make up but a minor and unimportant fraction of the soil of our planet. And if we include the sea as well, this truth becomes even more strikingly evident: the Tropics are even now the rule of life; the colder regions are but an abnormal and outlying eccentricity of nature. Yet it is from this starved and dwarfed and impoverished northern area that most of us have formed our views of life, to the total exclusion of the wider, richer, more varied world that calls for our admiration in tropical latitudes.
Insensibly this richness and vividness of nature all around one, on a first visit to the Tropics, sinks into one’s mind, and produces profound, though at first unconscious, modifications in one’s whole mode of regarding man and his universe. Especially is this the case in early life, when the character is still plastic and the eye still keen: pictures are formed in that brilliant sunshine and under those dim arches of hot grey sky that photograph themselves for ever on the lasting tablets of the human memory. John Stuart Mill in his Autobiography dwells lovingly, I remember, on the profound effect produced on himself by his childish visits to Jeremy Bentham at Ford Abbey in Dorsetshire, on the delightful sense of space and freedom and generous expansion given to his mind by the mere act of living and moving in those stately halls and wide airy gardens. Every university man must look back with pleasure of somewhat the same sort to the free breezy memories of the quadrangles and common rooms of Christ Church or of Trinity. But in the tropical university everybody passes his time in arcades of Greek or Pompeian airiness: the palm-trees wave and whisper around his head as he sits for coolness on his wide verandah; the humming-birds dart from flower to flower on the delicate bouquets that crowd his drawing-room. I knew a lady who made a capital collection of butterflies and moths at her own dinner-table by simply impounding in paper boxes the insects that flitted about the lamp at dessert. Why, if it comes to that, the very bread itself comprises generally a whole entomological cabinet, and contains in fragments the disjecta membra of specimens enough to stock entire glass cases at severe South Kensington. How’s that for an inducement to study life where it is richest and most abundant in its native starting-place?
But above all in educational importance I rank the advantage of seeing human nature in its primitive surroundings, far from the squalid and chilly influences of the tail-end of the Glacial epoch. I admit at once that cold has done much, exceeding much, for human development — has been the mother of civilisation in somewhat the same sense that necessity has been the mother of invention. To it, no doubt, we owe to a great extent, in varying stages, clothing, the house, fire, the steam-engine. Yet none the less is it true that the first levels of society must needs have been passed under essentially tropical conditions, and that nascent civilisation spread but slowly northward, from Egypt and Asia, through Greece and Italy, to the cloudy regions where its chief centres are at present domiciled under canopies of coal smoke. And even to-day the sight of the tropics, green and luxuriant, brings us into touch at once with earlier ideas and habits of the race — makes us more able not only to understand, but also to sympathise with, our ancient ancestors of the naked-and-not-ashamed era of culture. Views formed exclusively in the North tend too much to imitate the reduced gentlewoman’s outlook upon life; views formed in the Tropics correct this refractive influence by a certain genial and tolerant virile expansion, not to be learned at the Common, Clapham.
To one whose economic pendulum has hitherto oscillated between selfish luxury in Mayfair and squalid poverty in Seven Dials, there is indeed a world of novelty in the first view of the tropical poverty that is not squalid but contentedly luxurious — of the dusky father with his wife or wives (the mere number is a detail) sprawling at full length, half clad, in the eye of the sun, before the palm-thatched hut, while the fat black babies and the fat black little pigs wallow together almost indistinguishably in the dust at his side, just out of reach of the muscular foot that might otherwise of pure wantonness molest them. What a flood of light it all casts upon the future possibilities of society, that leisured, cultureless household, on whose garden-plot yam or bread-fruit or bananas or sweet potatoes can be grown in sufficient quantity to support the family without more labour than in England would pay for its kitchen coals; where the hut is but a shelter from rain, or a bed-curtain for night, and where the untaxed sun supplies the place of a drawing-room fire all the year round, and warms the water for the baby’s bath at nothing the gallon! If there is any man who doesn’t sympathise with his dusky brother when he sees him thus at home in his airy palace — any man who doesn’t fraternise closely with his kind when thus brought face to face with our primitive existence, I don’t envy him his stern and wild Caledonian ethics. The beach-comber instinct should be strong in all sane minds. Or if that blunt way of putting it perchance offend the weaker brethren, let us say rather, the spirit of the Lotus-eaters. For the man who doesn’t want to eat of the Lotus just once in his life has become too civilised: the iron of the Gradgrind era of universal competition and payment by results has entered to deeply into his sordid soul. He wants a course of Egypt and Tahiti.
Oh, yes; I know what you are going to object, and I grant it at once: the influence of the Tropics is by no means an ascetic one. They, tend rather to encourage a certain genial and friendly tolerance of all possible human forms of society — even the lowest. They are essentially democratic, not to say socialistic and revolutionary in tone. By bringing us all down to the underlying verities of life, apart from its conventions, they beget perhaps a somewhat hasty impatience of Court dress and the Lord Chamb
erlain’s regulations. But, per contra, they teach us to feel that every man, whether black, brown, or white, is very human, and every woman and child, if possible, even a trifle more so. Wicked as it all is, there is yet in tropical political economy more of the Gospel according to St. John, and less of Adam Smith, Ricardo, and Malthus, than in any orthodox political economy prescribed by examiners for the University of London. It is something to see a world where ceaseless toil is not the necessary and inevitable lot of all who don’t pay income tax on a thousand a year, even if Board schools are unknown and quadratic equations a vanishing quantity. It is something to see a stick of sugar-cane protruding from the mouth of every child, and oranges retailed at twelve for a ha’penny. It is something to know how the vast majority of the human race still live and move and have their being, and to feel that after all their mode of life, though lacking in Greek iambics, wallpapers, and the Saturday Review, yet appeals in its own beach-comberish way to some of one’s inmost and deepest yearnings. The hibiscus that flames before the wattled hut, the parrot that chatters from the green and golden mango-tree, the lithe, healthy figures of the children in the stream, are some compensation for the lack of London mud, London fog, and London illustrations of practical Christianity in the Isle of Dogs and the Bermondsey purlieus. I don’t know whether I am knocking the last nail into the completed coffin of my own contention, but I believe every right-minded man returns from the Tropics a good deal more of a Communist than when he went there.
One word of explanation to prevent mistake. I am not myself, like Kingsley or Wallace, an enthusiastic tropicist. On the contrary, viewed as a place of permanent residence, I don’t at all like the Tropics to live in. I am pleading here only for their educational value, in small doses. Spending two or three years there in the heyday of life is very much like reading Herodotus — a thing one is glad one had once to do, but one would never willingly do again for any money. We northern creatures are remote products of the Great Ice Age, and by this time, like Polar bears, we have grown adapted to our glacial environment. All the more, therefore, is it a useful shaking-up for us to get transported bodily from our cramped and poverty-stricken northern slums, just once in our life, to the palms and temples of the South, the lands where the human body is a hardy plant, not a frail exotic. We come back to our chilly home among the fogs and bogs with wider projects for the thawing down of the social ice-heap, and the introduction of the bread-fruit-tree and the currant-bun-bush into the remotest wilds of the borough of Hackney. I am not even quite sure that tropical experience doesn’t predispose us somewhat in favour of planting the sweet potato instead of grazing battering-rams in the uplands of Connemara. But hush; I hear an editorial frown. No more of this heresy.
ON THE WINGS OF THE WIND.
Of course, you know my friend the squirting cucumber. If you don’t, that can be only because you’ve never looked in the right place to find him. On all waste ground outside most southern cities — Nice, Cannes, Florence: Rome, Algiers, Granada: Athens, Palermo, Tunis, where you will — the soil is thickly covered by dark trailing vines which bear on their branches a queer hairy green fruit, much like a common cucumber at that early stage of its existence when we know it best in the commercial form of pickled gherkins. As long as you don’t interfere with them, these hairy green fruits do nothing out of the common in the way of personal aggressiveness. Like the model young lady of the books on etiquette, they don’t speak unless they’re spoken to. But if peradventure you chance to brush up against the plant accidentally, or you irritate it of set purpose with your foot or your cane, then, as Mr. Rider Haggard would say, ‘a strange thing happens’: off jumps the little green fruit with a startling bounce, and scatters its juice and pulp and seeds explosively through a hole in the end where the stem joined on to it. The entire central part of the cucumber, in short (answering to the seeds and pulp of a ripe melon), squirts out elastically through the breach in the outer wall, leaving the hollow shell behind as a mere empty windbag.
Naturally, the squirting cucumber knows its own business best, and is not without sufficient reasons of its own for this strange and, to some extent, unmannerly behaviour. By its queer trick of squirting, it manages to kill at least two birds with one stone. For, in the first place, the sudden elastic jump of the fruit frightens away browsing animals, such as goats and cattle. Those meditative ruminants are little accustomed to finding shrubs or plants take the aggressive against them; and when they see a fruit that quite literally flies in their faces of its own accord, they hesitate to attack the uncanny vine which bristles with such magical and almost miraculous defences. Moreover, the juice of the squirting cucumber is bitter and nauseous, and if it gets into the eyes or nostrils of man or beast, it impresses itself on the memory by stinging like red pepper. So the trick of squirting serves in a double way as a protection to the plant against the attacks of herbivorous animals and other enemies.
But that’s not all. Even when no enemy is near, the ripe fruits at last drop off of themselves, and scatter their seeds elastically in every direction. This they do simply in order to disseminate their kind in new and unoccupied spots, where the seedlings will root and find an opening in life for themselves. Observe, indeed, that the very word ‘disseminate’ implies a general vague recognition of this principle of plant-life on the part of humanity. It means, etymologically, to scatter seed; and it points to the fact that everywhere in nature seeds are scattered broadcast, infinite pains being taken by the mother-plant for their general diffusion over wide areas of woodland, plain, or prairie.
Let us take as examples a single little set of instances, familiar to everybody, but far commoner in the world at large than the inhabitants of towns are at all aware of: I mean, the winged seeds, that fly about freely in the air by means of feathery hairs or gossamer, like thistle-down and dandelion. Of these winged types we have many hundred varieties in England alone. All the willow-herbs, for example, have such feathery seeds (or rather fruits) to help them on their way through life; and one kind, the beautiful pink rose-bay, flies about so readily, and over such wide spaces of open country, that the plant is known to farmers in America as fireweed, because it always springs up at once over whole square miles of charred and smoking soil after every devastating forest fire. It travels fast, for it travels like Ariel. In much the same way, the coltsfoot grows on all new English railway banks, because its winged seeds are wafted everywhere in myriads on the winds of March. All the willows and poplars have also winged seeds: so have the whole vast tribe of hawkweeds, groundsels, ragworts, thistles, fleabanes, cat’s-ears, dandelions, and lettuces. Indeed, one may say roughly, there are very few plants of any size or importance in the economy of nature which don’t deliberately provide, in one way or another, for the dispersal and dissemination of their fruits or seedlings.
Why is this? Why isn’t the plant content just to let its grains or berries drop quietly on to the soil beneath, and there shift for themselves as best they may on their own resources?
The answer is a more profound one than you would at first imagine. Plants discovered the grand principle of the rotation of crops long before man did. The farmer now knows that if he sows wheat or turnips too many years running on the same plot, he ‘exhausts the soil,’ as we say — deprives it of certain special mineral or animal constituents needful for that particular crop, and makes the growth of the plant, therefore, feeble or even impossible. To avoid this misfortune, he lets the land lie fallow, or varies his crops from year to year according to a regular and deliberate cycle. Well, natural selection forced the same discovery upon the plants themselves long before the farmer had dreamed of its existence. For plants, being, in the strictest sense, ‘rooted to the spot,’ absolutely require that all their needs should be supplied quite locally. Hence, from the very beginning, those plants which scattered their seeds widest throve the best; while those which merely dropped them on the ground under their own shadow, and on soil exhausted by their own previous demands upon it, f
ared ill in the struggle for life against their more discursive competitors. The result has been that in the long run few species have survived, except those which in one way or another arranged beforehand for the dispersal of their seeds and fruits over fresh and unoccupied areas of plain or hillside.
