Mushrooms on the Moor

by Frank Boreham

'Your name is Fowles, isn't it?'

He looked amazed, and seemed to think that his questioner had some special reason for asking him, and was at first disinclined to answer. But Mr. Gambier pressed him and said, 'Your father, the Cheltenham cab-driver, asked me to look you up.'

He then admitted that he was the man, and Mr. Gambier urged him to write to his father. All this on the selfsame page as the ugly sneer about Providence!

And a dozen pages farther on I came upon a still more striking story. Commander Gambier was very unfortunate, very homesick, and very miserable in Australia. He could not make up his mind whether to stay here or return to England. 'At last,' he says, 'I resolved to leave it to fate.' The only difference that I can discover between the 'Providence' whom Commander Gambier could not trust, and the 'fate' to which he was prepared to submit all his fortunes, is that the former is spelt with a capital letter and the latter with a small one! But to the story. 'On the road where I stood was a small bush grog-shop, and the coaches pulled up here to refresh the ever-thirsty bush traveller. At this spot the up-country and down-country coaches met, and I resolved that I would get into whichever came in first, leaving it to destiny to settle. Looking down the long, straight track over which the up-country coach must come, I saw a cloud of dust, and well can I remember the curious sensation I had that I was about to turn my back upon England for ever! But in the other direction a belt of scrub hid the view, the road making a sharp turn. And then, almost simultaneously, I heard a loud crack of a whip, and round this corner, at full gallop, came the down coach, pulling up at the shanty not three minutes before the other! I felt like a man reprieved, for my heart was really set on going home; and I jumped up into the down coach with a great sense of relief!' And thus Mr. Gambier returned to England, became a Commander in the British Navy, and one of the most distinguished ornaments of the service. He sneers at 'Providence,' yet trusts to 'fate,' and leaves everything to 'destiny'! The milkmaid's may be an inexplicable confidence; but this is an inexplicable confusion. Both are being guided by the same Hand—the Hand that leads the cows home. She sees it and sings. He scouts it and sneers. That is the only difference.

Carlyle spent the early years of his literary life, until he was nearly forty, among the mosshags and isolation of Craigenputtock. It was, Froude says, the dreariest spot in all the British dominions. The house was gaunt and hungry-looking, standing like an island in a sea of morass. When he felt the lure of London, and determined to fling himself into its tumult, he took 'one of the biggest plunges that a man might take.' But in that hour of crisis he built his faith on one great golden word. 'All things work together for good to them that love God,' he wrote to his brother. And, later on, when his mother was in great distress at the departure of her son, Alick, for America, Carlyle sent her the same text. 'You have had much to suffer, dear mother,' he wrote, 'and are grown old in this Valley of Tears; but you say always, as all of us should say, "Have we not many mercies too?" Is there not above all, and in all, a Father watching over us, through whom all sorrows shall yet work together for good? Yes, it is even so. Let us try to hold by that as an anchor both sure and steadfast.' Which is another way of saying, 'It is all right, mother mine. Let them wander as they will whilst the sun is high; when it slants through the poplars the cows will all come home!'

The homeward movement of the cows is part of the harmony of the universe. Man himself goeth forth, the psalmist says, unto his work and to his labour until the evening. Until the evening—and then, like the cows, he comes home. It is this sense of harmony between the coming of the cows on the one hand, and all their environment on the other, that gave Gray the opening thought for his 'Elegy in a Country Churchyard':

The curfew tolls the knell of parting day,
The lowing herd winds slowly o'er the lea,
The ploughman homeward plods his weary way,
And leaves the world to darkness and to me.

Here are two pictures—the tired ploughman and the lowing herd both coming home; and the two together make up a perfect harmony. It is a stroke of poetic genius. We are made to feel the weariness of the tired ploughman in order that we may be able to appreciate the restfulness of the evening, the solitude of the quiet churchyard, and the cows coming slowly home. I blamed myself at the beginning for sometimes getting caught in the fever and tumult of life; but then, if I never knew such exhausting experiences, I should never be able to enjoy the delicious stillness of the evening, I should never be able to see the beauty of the herd winding so slowly o'er the lea. It is just because the ploughman has toiled so hard, and done his work so well, that his weariness blends so perfectly with the restfulness of the dusk. For it is only those who have bravely borne the burden and heat of the day who can relish the sweetness and peace of the twilight. It is a man's duty to keep things in their right place. I do not mean merely that he should keep his hat in the hall, and his book on the shelf. I mean that, as far as possible, a man ought to keep his toil to the daylight, and his rest to the dusk.

Dr. Chalmers held that our three-score years and ten are really seven decades corresponding with the seven days of the week. Six of them, he said, should be spent in strenuous endeavour. But the seventh is the Sabbath of the Lord thy God, and should be spent in Sabbatic quiet. That ideal is not always capable of realization. For the matter of that, it is not always possible to abstain from work on the Lord's Day. But it is good to keep it before us as an ideal. We may at least determine that, on the Sunday, we will perform only deeds of necessity and mercy. And, in the same way, we may resolve that we will leave as little work as possible to be done in the twilight of life. It was one of the chiefest of the prophets who told us that 'it is good for a man to bear the yoke in his youth.' If I were the director of a life insurance company, I should have that great word blazoned over the portal of the office. If, by straining an extra nerve in the heyday of his powers, a man may ensure to himself some immunity from care in the evening, he is under a solemn obligation to do so. The weary ploughman has no right to labour after the cows come home.

For, in some respects, the sweetest part of the day follows the coming of the cows. I have a notion that most of the old folk would say so. During the day they fancied that the cows had gone, to return no more. But they all came home. 'And now,' says old Margaret Ogilvy, 'and now it has all come true like a dream. I can call to mind not one little thing I ettled for in my lusty days that hasna' been put into my hands in my auld age. I sit here useless, surrounded by the gratification of all my wishes and all my ambitions; and at times I'm near terrified, for it's as if God had mista'en me for some other woman.' They wandered long, that is to say, and they wandered far. But they all came home—Cherry and Brindle, Blossom and Darkie, Beauty and Crinkle, Daisy and Pearl—they all came home. Happy are all they who sing in their souls the milkmaid's song, and never, never doubt that, when the twilight gathers round them, the cows will all come home!