Duncton Found (94 page)

However he did it, they felt safe in his company, and though his watery ways kept them from followers, they also, especially in the early days of their escape from the Rollright region, kept them from guardmoles.

There is no doubt that the whole nature of Beechen’s extraordinary and fateful northern journey was influenced by the twin shocks of Duncton’s destruction and the nearly fatal clash with guardmoles at Rollright.

Until then, partly because of the sealed-off nature of his life in Duncton Wood, and the skilful way Mayweed had led him out of the system and into the vale, Beechen had seen little direct evidence of the grikes’ ways, and therefore had no personal experience of their destructiveness. Even the experience in Hen Wood had seemed charmed, its potential impact lessened by his subsequent and all-important liaison with Mistle of Avebury.

But now he was going on that same journey Try fan had long before undertaken, and one which the great scribe-mole had often described to Beechen in stories and teachings, and which he characterised as a journey to the heart of darkness.

The sense that he was now making such a journey himself, combined with the deep and natural fear he had always felt that his destiny would place upon his shoulders a burden he would not have the strength to bear, coloured so terribly by the unknown but well-imagined horrors left behind in Duncton, put into Beechen a purposeful sense that much would depend upon this journey.

But more than that, he believed he would not return from it – for he said as much to Sleekit and Buckram more than once, asking their forgiveness for so confiding his fears and self-doubts, and trusting them not to speak of it to other moles.

In essence, the journey that he now made, for which his entire life and loves had been a preparation, was a paradigm for the journey he felt all moles must strive to make throughout their lives if they were to find their fulfilment through the Stone.

We have Sleekit’s account of this, the Second Ministry of Beechen, scribed with Beechen’s blessing, and at first it tells of a succession of quiet and often very small meetings, sometimes with but a solitary mole or a pair, often in communities much beset by the Word.

While he had been in the vale with Sleekit and Mayweed, Beechen’s teachings were varied and particular to the moles he met, and much concerned with faith and purpose. But during his Second Ministry, whether because of changes wrought in him by his all too brief contact with Mistle, or because he had a growing sense that the journey he was taking was in some sense towards a final if so far mysterious goal, the teachings he gave seemed more linked together. We have not yet found all of the accounts Sleekit made, for much of it was scribed as they travelled and secreted along the way for future generations to find when times were more peaceful and the Stone was strong again.

But what we have shows how deeply Beechen had absorbed the teaching given him by Tryfan in the Marsh End, enhanced as it had been by the texts scribed and collected there by Tryfan and Spindle, and by the wisdoms Beechen had learned well from the moles outcast into Duncton Wood. It seemed to Sleekit that in that limited time he felt was left to him the Stone Mole wished to take his thoughts and meditative practices to the very edge of the Silence which is their final goal.

He travelled with us as if on a journey to what Tryfan had taught him to call the eastern sun, the light of truth and purpose bright in his eyes, his openness to other moles, his
love
for them, ever more apparent, and seeming to fail only briefly when, for short periods, he would turn from them and seek solitude, and meditate.

At such times, those of us travelling with him each had a part to play, and he would choose to be with each of us, often in silence, as if from us he could gain something we ourselves did not quite know how to give.

When he was with Buckram, it was renewed strength he found, and that great and devoted mole understood well that he had to be near Beechen in quiet and silence. Great Buckram would most touchingly bring him food, and make sure he was not disturbed.

With Holm he seemed to touch something different, that curious and questing restlessness which is a pup’s, and which Holm, like his mentor Mayweed, possessed in abundance. Together they would peer here and there, and to Buckram’s alarm and discomfort would wander out of range, Beechen as happy as Holm to get muddy and dusty. But unlike that route-finding mole, Beechen was very particular about cleaning his fur and washing his paws and talons when his explorations were done.

As for myself, I think he valued much that I had known his father Boswell in Whern, and had witnessed his puphood, as if in some way I was a continuity from his beginning. He often asked me of Wharfe and Harebell, yet when I spoke of Beechenhill as a system he was always subdued, for I think Tryfan had impressed on him that of all systems in moledom, Beechenhill was the most purely magical. But more than once he asked me, “Shall I be ready for that place, Sleekit? Shall I be prepared?” I knew not what it was he feared and sought to reassure him.

Yet driven though he was by these needs of solitude and individual companionship, yet he found the strength to see so many, and again and again moles said they felt great calm in his presence, and the sense that they had discovered a home they barely knew they had been seeking all their lives.

Sleekit also says this about him then:

There was no doubt that he was what old Teasel of Duncton often described as a “goodly” mole, by which she meant physically pleasing – graceful, strong, straight of snout, purposeful without seeking to dominate or be aggressive. But when I heard others describing him the common things they spoke of were the quality of light about his fur, as if whatever light there was in a burrow was most concentrated on him, and the awesome power of his gaze which seemed to anymole that faced him not that he looked at the mole but into his very heart, and they knew for a moment the light and Silence of the Stone.

This was especially true at those moments when he healed moles with a touch, or a word, and sometimes as it seemed just a look. Many came to him with ailments and complaints of body and mind, and he ministered to them, and cured them.

Holm’s route at first took them off the heaths beyond

Rollright to the lower moister vales to the east of the roaring owl way, down which Tryfan and Spindle had travelled when they escaped from Whern.

It was here, at Grafham Water, that Sleekit’s account suggests that Beechen first began to expound his teachings of the great journey all moles seek, whether they know it or not, towards Silence in terms of warriorship.

Drawing on those myths he had been taught as a pup by Feverfew, and those more arcane teachings Tryfan later instructed him in when he learnt scribing, Beechen now began to speak to those who came to listen to him of the great mythical warrior moles of the past, said to be the sons of Balagan, first White Mole. Sleekit recorded Beechen’s teaching thus:

These warrior moles did not live in moledom as we know it, but in that place of light that lies on the far side of the Stone, a place we physical moles cannot quite see, nor quite touch however much we circle a Stone and strain to reach it.

It is a place moles long to be, for it is the place from which they once came and where they do not strive and struggle for what finally they do not need.

That world of the great warriors seems so near, indeed it
is
so near. It is but a moment away. But when they are young, moles think that the way to that place is round the Stone and so they spend moleyears, whole lives, seeking ever more complex ways to get there. But that is not the warrior’s way. The warrior mole knows that the only route is through the Stone, which is through Silence. That is called the sacred path of the warrior. It is a path we all must strive to take.

The wise scribemoles of the past, in the days when such myths were real and substantial in the hearts of moles, said that to be a warrior, and to set himself upon the sacred path, a mole must turn his snout towards the rising eastern sun and feel its light upon his face. That light and the warmth it brings is ever a reminder to a mole of what was true from the first moment of his birth – that he is good, essentially good. His goodness is like a warm light within him ever ready to shine out.

As the eastern sun reminds a mole of what he has, so a warrior set upon the path with truth and humility will be an eastern sun to other moles who have need of him, though he himself may never know it. Goodness brings out the good in others, and brings back a warmth and light to moles that has always been theirs.

Therefore, a warrior mole is of good cheer, others feel better for knowing him, life blossoms about him, and the shadows fade. His heart has awakened to the goodness of the life of which he is a part, his life is inextricably bound to all others’ lives; he does not exclude others, he is not enclosed. This is the stance of the eastern sun, this the happy, ever-awakening, good reality of the warrior.

When Beechen first gave this teaching a mole called Mallet who lived at Grafham heard it. He was a mole who lived by himself on rising ground amidst low and often flooded meadows.

“Stone Mole,” asked Mallet, “how shall I take my first step once I have adopted the stance of a warrior?”

Beechen replied, “With a gentleness of which you do not think, and a harmony of which you are not aware, towards a place that has no name. And with certainty!

“Doubt is not in that first step, nor fear, nor any restraint but that imposed by love for yourself and other moles.

“A warrior does not run, lest he knocks down those who cannot move; he does not turn, lest others have less sight than he; he does not falter, lest others lose their faith. A warrior’s first step is most hard!

“But with cheer in his heart, and love and faith, he shall make it true, and find the next step follows on, and the next, and the next after that until he looks behind and sees with surprise how far he has come, and that he goes alone.

Then does he see that where he thought he did not run, he ran too fast; and where he thought he did not turn, he knocked many down; and where he was certain he never faltered, he shook and shivered like a pup lost in a blizzard wind. But being a mole of cheer the warrior shall laugh, and that laugh will be joy and reassurance to others that hear it and, knowing that, he shall feel a little less alone.

“But I tell you this: each step a warrior takes is like his first and he must strive to be at once aware and unaware of it, which is most difficult.”

Then Mallet asked this question: “Stone Mole, how does a mole learn to be a better warrior?”

“By listening,” replied Beechen. “First, to all that is good in himself, and true, so that he knows himself true. Next, to those other warriors about him from whom he can learn, always remembering that since moments, hours, days and years cannot be replaced he had best be intelligent in his choice of company. Finally, he listens to the world of which he is an essential part so that he learns to be more of it, and less of himself. A mole who rushes cannot listen to the world, another mole, or himself. A mole who does not tell the truth deafens himself to what is good. A mole who self-deceives cannot listen to anything at all, nor be heard by anymole – such a mole is truly miserable. A mole who talks too much does not listen, and yet one who makes a study of humility and silence often does not hear.

“Listening moles are alive, responsive, enjoying, giving, always curious, always learning, exploring the world with their whole beings. Such moles train themselves even as they travel along the sacred path of warriorship.”

“But Stone Mole,” asked Mallet, “how does such a warrior know when what he hears, he hears true?”

“The Stone has blessed all moles to be a part of life, and to make life, and through this may he set himself upon the sacred path. As a mother who has never had a pup before quickly learns to listen to her young, understanding the troubled bleat and the content mew and responding to it, so can all moles learn to listen out for themselves.”

So did Beechen speak to Mallet of Grafham Water, and after that many came to hear his teachings, and some began to follow him as he travelled northward into the driving snows of winter.

But more than that, news that the Stone Mole was coming travelled ahead of him as well, and now, as he and the growing number with him journeyed on, they found ever larger groups of followers waiting for them. As his meetings grew bigger, and the numbers needing his personal counselling and healing increased, his progress began to slow.

“Stone Mole,” warned Buckram, “if this continues any moles pursuing us will find us, and if you let these moles travel with you how can we be secret from the grikes?”

“We cannot, Buckram.”

“But we must, Stone Mole, for the grikes....”

“The grikes shall find us soon enough.”

“I cannot protect you by myself, and you will not let me muster others to fight, so how shall you be safe?”

“I have never been safe, Buckram, and nor have any of us, whether follower or grike. The pursuit of safety is the quickest way I know to death.”

“But are you not afraid?”

“Each day now new followers come to me, each day I feel their love; and each day you, Buckram, and others here come closer to me, and I feel less fear. Now I am afraid only that the work I must do shall be incomplete. For this alone have I travelled in these more obscure parts, and so far we have been favoured. But you are right to think that something will happen: it will and soon.”