Couched in such breathless terms, the terrain takes on the air of Julia’s amateur dramatics: the celadon sea, the lime-lit cliffs, the sun switched on and off by a shifting curtain of clouds; a Victorian stage on which an over-made-up Edgar might be telling his blinded father Gloucester, ‘How fearful/And dizzy ’tis to cast one’s eyes so low!’ This is a place used and shaped by every species that visits it. The turf is as clipped as a bowling green, the work of rabbits whose burrows riddle the soft chalk. Violets and gentians stud the grass like purple stars. There’s barbarity here too, invoked by a raven perched on the edge, but it is upstaged by an altogether more diminutive bird: the wheatear, newly arrived from the other end of the earth.
I say wheatear, but that is a prudish corruption of its wonderfully common name, white arse, one which reaches back to the Old English hwīt, and ærs, its distinctive tail. Its binomial, Oenanthe oenanthe, is almost bigger than the bird itself, and derives from the Greek for wine flower, since its bearer’s arrival in southern Europe from Africa coincides with the blossoming of the vines. Weighing barely twenty-five grams, the northern wheatear accomplishes a migration among the greatest of any songbird, round trips of up to eighteen thousand miles from South Africa to Alaska. Those that land in southern England, however, choose to nest here, using abandoned burrows.
Under the cover of a hollow created by subsidence, I crawl along to get a better look. They’re exquisite birds. I focus on one male as it hops about on the precipice. Its bluish-grey back reminds me of a guardsman’s greatcoat, and its pale belly is blushed with a seductive peach tint. Its face is pharaonically masked by a black eye stripe. It stands on an outcrop of chalk, proud and alert on surprisingly long legs, the light reflecting up at its breast. As it runs along, it launches into short skittering flights, flaunting its white arse. It is loyal to the downs, a welcome resting place after all those thousands of air-miles, but a fateful choice for its predecessors, which were rewarded for their efforts by being baked in a pie.
According to Gilbert White, writing in the 1770s, wheatear (as a respectable cleric, he was bound to use the bird’s less indecorous name) were ‘esteemed an elegant dish’. ‘At the time of the wheat-harvest they begin to be taken in great numbers; are sent for sale to Brighthelmstone and Tunbridge; and appear at all the tables of the gentry that entertain with any degree of elegance.’
To supply such slender fare, shepherds left their flocks every summer – to the annoyance of their employers – setting their snares on the feast of St James, 25 July. Thomas Bewick, writing two decades after White and referring, in his no-nonsense northern text, to the White-Rump, noted that the traps were made of horse hair, and hidden beneath a piece of turf. He reckoned ‘near 2000 dozen’ were taken each year around Eastbourne alone, to be sold for sixpence a dozen in London, ‘where they are … thought not inferior to Ortolan’, a small bird which was and still is eaten in France. (A captive ortolan’s eyes were poked out; it was then force-fed oats before being drowned in brandy and swallowed beak-first, its carcase covered with a napkin to hide the shameful act from the eyes of God.) In 1825, Mrs Mary Trimmer, ‘author of Man in a Savage and Civilized State’, updated Bewick’s book, silently removing ‘White-Rump’ from its chapter heading, adding that, ‘as they are very timid birds, the motion of even a cloud … will immediately drive them into the traps’, and noting that a single shepherd could catch eighty-four dozen birds a day.
As the overfed inhabitants of the watering holes of Brighton and Tunbridge Wells, themselves as migratory as the birds, sucked and chewed one white arse after another, it is little wonder that, as the Reverend White noted, ‘About Michelmas they retire and are seen no more until March.’ White, though, had no idea where they went.
They may be scared by clouds, but wheatear are bold birds, hopping close to my feet. To Derek Jarman, walking in Dungeness where he had retreated to his tar-black Prospect Cottage, and where he gathered holy stones for friends to wear around their necks as though to protect them from the nearby nuclear reactor, ‘the snobbish wheatears complain – tch! tch!’ But Tennyson heard them differently –
The wheatears whisper to each other:
What is it they say? What do they there?
– as he pounded the island’s downs in his military cape and broad-brimmed hat and oath-catching beard.
Tennyson was born in Lincolnshire in 1809. ‘Before I could read,’ he remembered, ‘I was in the habit on a stormy day of spreading my arms to the wind, and crying out “I hear a voice that’s speaking in the wind.”’ He was a poet attuned to nature in what we consider to have been an age of science and industry. Yet the era itself was wild and prophetic, as filled with female Christs and millenarians as it was with evolutionists and industrialists; as much concerned with myth and mortality and looking backwards as it was with moving into the future.
Tennyson’s most famous work, In Memoriam, was a tribute to his handsome young friend Arthur Hallam, for whom he had ‘a profound affection’ and who died of a cerebral haemorrhage at the age of twenty-two:
Forgive my grief for one removed,
Thy creature, whom I found so fair.
When the poem was published in 1850, many readers thought these lines must have been written by a woman. To Tennyson, Hallam had become conflated with the young hero of Thomas Malory’s Morte d’Arthur, the inspiration for his own Idylls of the King, which in turn Julia Margaret Cameron re-imagined in her dreamy photographs. Their Isle of Wight was a new Albion, clad in its white cliffs, as if its downs and beaches were a concentration of all that Britain represented. After all, the entire empire was overseen from this sliver of southern England, floating in the Channel like Lyonesse, the mythic isle where Arthur was said to have died. A few miles from Freshwater, in her island fastness of Osborne, Victoria, who would lose her own prince to typhoid, pronounced the poem to be her favourite work of literature after the Bible.
Yet Tennyson’s romantic sentiments were not quite as they seemed. His words expressed the overturning of old certainties in the age of Darwin’s discoveries:
Tho’ Nature, red in tooth and claw
With ravine, shriek’d against his creed.
The way that nature was seen was being overturned. In 1844, Robert Chambers’ Vestiges of the Natural History of Creation was published anonymously, and sensationally, addressing the idea of the transmutation of species. It was avidly received, not least by Tennyson, who acknowledged that it explored theories he himself had addressed in his work, and by Prince Albert, who read it aloud to the Queen. As Tennyson was drifting into his Arthurian Idylls, Darwin was writing On the Origin of Species in a hotel on the same island. It was as if the world were being reordered here, at England’s outer limits.
‘The far future has been my world always,’ Tennyson said. He retreated to Farringford, his house in Freshwater, and retitled his portrait by Julia Margaret Cameron ‘the dirty monk’. But he soon realised that nature could not protect him; that despite the woods around his house and the buttresses of the sea and its raven-haunted ravines, he was also surrounded by his words, as ensnared as a wheatear, unable to escape the place he had assumed in the imperial pantheon. By 1869 the sightseers had become too much, and Tennyson left Farringford for Surrey, where, twenty years later, he would receive the news that his son had died at sea on his way back from India.
By then his former neighbour had long since de-camped. After years persuading ungrateful great men to pose for the plate-glass negatives which would indeed immortalise them, Julia and her ailing husband sailed