Do I Deserve Sicily?

Quoniam placuerunt servis tuis lapides ejus

It is hugely tempting to fill a blog that I’ve given headings like this with photos of holidays and trips I have had. Ruins I have visited, cities I have met and loved. Let me get some out of the way.

It may give the impression I have seen all sorts of wonders all round the world but I am not really very well travelled: unlike my dad whose Moominpappa-like Misspent Youth included trips in the Merchant Navy to Japan, South Africa and all sorts of places, my furthest trips have been to the Gambia for work, and holidays in Europe. And yet for some people this is a lot of travelling: my Mum saw France, but no further, and for some, finance or responsibilities or fear of flying put journeys out of reach. For nearly twenty years – as a young dad – I didn’t have a current passport.

So when I see the suggestion that people need or deserve a holiday abroad I can’t help but baulk at the idea. It’s not the air miles and pollution, although that does worry me increasingly (and I do like trains anyway: waking up on the train to Provence to see a field of sunflowers was as amazing, in its way, as the romance of Paris in the early morning after the Nuit Blanche trip on ferry and train from Victoria in the 70s). No, it’s not even the “Bali or Brighton” divide: I think its the notion of deserving something or needing it being confused with wanting something very badly or having your expectations denied. “You can’t have that wish” is something we find alien to our mindset – although in a not-so-distant-past it is a recurring response to Little Bear‘s wishes.

So I’ve wandered (rather aimlessly) through some of the literature on desert – starting from the ideas of “deserving degrees” – and came across this, very much off my usual track:

It may simply be the folly of the gods, to make us act out for one another, for their amusement, when ultimately little is accomplished…Whether in our conjugal relations, our political systems, our commercial interactions, even in our cultivation of art and science, there is illusion and deception

Kevin Hoover in Copp, D., & Sobel, D. (2000). What We Owe to Each Other

And perhaps that “acting out” is really the key to the problem. As George MacDonald puts it – or rather how C S Lewis in the mouth of MacDonald puts it:

There is always something they prefer to joy—that is, to reality. Ye see it easily enough in a spoiled child that would sooner miss its play and its supper than say it was sorry and be friends. Ye call it the Sulks. But in adult life it has a hundred fine names—Achilles’ wrath and Coriolanus’ grandeur, Revenge and Injured Merit and Self- Respect and Tragic Greatness and Proper Pride.’

C S Lewis, The Great Divorce

In other words, we are keen to say we need and deserve in order to grandstand our desires; we would choose unhappiness as a lever to get what we want. It is caricatured in the anonymous ditty

Madam Dill

Is very ill

And nothing will improve her.

Until she sees

The Tuileries

And waddles through the Louvre.

But often it is an illusion. This isn’t about help when someone is physically or mentally ill, but I think we have to see that Madam Dill does not need her trip to Paris any more than this pundit or that feels anything more serious than serious disappointment when they cannot get to their favourite quaiside taverna. I may (to come to my subtitle) love the very stones of Villeneuve lez Avignon and be sad not to see them, but we deceive ourselves by thinking that this disappointment is something the cosmos has engineered to rob us of our rights. We might find some balm by visiting our places of significance, from the pub for a pint onwards, but I suspect that in many cases this is not the same as desiring them fervently. Lockdown in COVID times has heightened some of my needs and wishes to almost silly levels, and I do really miss my friends, my family, some amazing places I had planned to see this year – but I have to recognise that somewhere in my “I want it very badly” is just “I’ll scream and scream and scream until I’m sick” – and while the lack makes me sad, I am not likely in all honesty to be able to say “I deserve…”

Firth of Forth

So to conclude, and maybe to cheer me up, are some places of significance – I won’t embarrass anyone by putting people – that I do want to see really badly at the moment. Here is the Firth of Forth, all flat sands and rock pools and Eiders, a place (and people) I associate with freedom and quiet and love.

Or – and these last two are no surprise if you have followed my journeys at all – that I have to include as places that mean a lot to me, the Tors in the Cheshire borderlands, and that Monreale-like face in the rocks at Ludchurch.

Greening the Jolly Springtime

I was up early this morning; I ran out of sleep in the way that you might finish a cup of tea: just like an empty cup with no more tea to drink, there was no more sleep to be had. I went for a walk, listening to the birds doing the Me-Me-Me of the Dawn Chorus, and came home to read Morning Prayer and some Mary Oliver – her Morning Poem with its wonderful imagery:

if your spirit
carries within it

the thorn
that is heavier than lead–
if it’s all you can do
to keep on trudging–

there is still
somewhere deep within you
a beast shouting that the earth
is exactly what it wanted

Mary Oliver, Morning Poem

And so I can start with her challenge to dare to be happy, and with it, for this Earth Day season, come the Edgelands wood bluebells and ransoms and the warming days I turned to a couple of years ago in the singing of James Taylor and his praise of May:

Yes the winter was bitter and long

So the spring’ll be sweet

Come along with a rhythm and a song

Watch creation repeat.

When I blogged that quotation I had, of course, no idea about how bitter and long the next winter, 2020/21, was to be even though, as I said then, lyrics alone don’t cut it.

And they still don’t: the jolly springtime needs humanity to think of itself differently, to act differently. On my walk today I traced where I think a development has marked out cutting through the wood. Trees will be felled, birds displaced. The wood used to have foxes; I don’t see them any more. Will the owls survive? I did have a magical trudge this morning, watching the light broaden but hearing also the growing rumble of traffic. I came home and read Mary Oliver and all her prophetic acceptance of a natural world of lilies and ponds and rising light, and (to cite another of her poems) willing myself to

Pay attention.

Be astonished

Tell about it.

Mary Oliver, “Sometimes”

But as well as the world outside the study door, there are ways in which spring creeps over the windowsill – notably for this blog post the depictions of spring in children’s literature. Most recently Scallywag Press have sent me some corkers: Rob Ramsden and Antoinette Portis to add to a collection of books exploring “nature” in a very particular way, one that is written in big letters in Lent and Easter, in the changing season that is Spring.

Rob Ramsden’s three books with Scallywag are a joy: a simple text, some bright, flat illustrations of a couple of children in the outdoors beaming with delight as the seed grows, puzzling over the green pumpkin, sad as the sunflower dies, scared of the bee – and I must say that the simple shapes of Rob’s children are wonderful, a brilliant evocation of young children’s body language… There is a beautiful, plain honesty about the stories in all three books.

As with her book Hey, Water (that I’ve commented on here) Portis’ A New Green Day – another Scallywag triumph – is something different. The design is delightfully tricky, almost a set of simple riddles (“says mud” comes on the page after the gnomic statement from Mud; the picture is a puzzle of eight muddy feet; “says night” on a sky full of stars above muted rooftops after night’s proclamation that it is the black coat slipped around Earth’s shoulders – and the next phrase the engine of the summer dark belongs to the cricket… The reader has to turn from recto to verso to get the sense of the mud, the night, the cricket – or the shadow, tadpole…)

A New Green Day, Antoinette Portis

We turn the page for the answer – and as we go through the book, the day turns too. The comma in the long, long sentence of the stream becomes the tadpole.

It feels a bit like the reveal when we go down to see the ponds in the Lye Valleythis is where they should be : yes! And there are the tadpoles, the wrigglers, the punctuation of water in the ponds of the fen, the promise of summer, and hence of another spring. The life that continues its cycle comforts not only because it suggests there will be frogs, but that there will be the other things about spring too: blossom; greening leaves; fledgling robins. We look, in this time of pestilence, for a resumption, maybe even more than a redemption or a resurrection.

I have celebrated the re-opening of bookshops by going down the hill to Blackwells and buying some more: What did the Tree See? tracing the life of an oak from seedling to senescence and into a new generation, and Fox: A Circle of Life Story, which also looks at the life-after-life of a fox’s body and the continuation of the fox in the cubs in the woods…

The dramatic car accident scene in Fox is not the end, and the picture above moves into a sort of symbolism as the family are looking for (and not seeing?) a fox – a new fox – disappear into the woods – we are shown a pretty all-encompassing circle of life. Few punches are pulled on the decomposition of the fox (although if you’ve ever smelled a dead fox you will be glad this book is not a scratch-and-sniff text!) and even the insouciance of the surviving cubs who carry on playing. No anthropomorphism here.

There is a slow drama where the reader is asked to see several things at once in What did the Tree See? We watch the tree grow and grow old, but over its shoulder, if you like, we see a bay colonised by humans over a millennium: trees give way to settlement by humans; transport changes. There is an oblique anthropomorphism here: the tree itself is the first-person narrator, through the whole thousand years. The ending, however, is remarkably similar (if we ignore the plainly non-fiction section at the end): a jay drops an acorn, and we are invited to think “What will it see?” The cycle – we are invited to believe – continues.

So where have I wandered off to in this magic wood? Why is all this about spring? Well, partly because the one thing all these books have is that the magic is earthy, real change and growth walk hand-in-hand with old age and death. Rob Ramsden’s characters face the cycle with the seeds of sunflower and pumpkin; we are invited with Antoinette Portis to turn the pages and thus to turn the day; with Guillain and Usher, with Thomas and Egnéus we may see two different lives, but the short-lived fox and the ancient oak also have a message: the wheel keeps turning. We must hope, and pray and work that it will.

Water

Scallywag Press have sent me some intriguing titles to look through and maybe write about, and I will, in various fora. But this is is spring, varying in its weather; and Lent (as I write this), full of its water imagery: Antionette Portis’ Hey Water seems a good place to start. After all, here in Oxford we have had water-butt-filling rainstorms, dry days so warm as to encourage t-shirts to be discarded… and the end of March, that month that for me is encapsulated in Jobim’s watery theme song: the Waters of March is a wonderful, chaotic evocation of bringing spring rain and floods which “carry sticks, stones, bits of glass, and almost everything and anything” (Wikipedia actually being lyrical for once). And this brings me to the various images and descriptions of water in Portis.

With a picturebook like this it is sometimes easy to fall into the line of describing it as “deceptively simple.” After all, this isn’t the disturbing, rich imagery of Maurice Sendak in Dear Milli or Outside Over There or the detail of a busy page of detail in any one of a hundred beatiful books – say, Castagnoli and Cneut’s The Golden Cage .

Simplicity is not always easily achieved; it requires as much dedication as complexity if it is to succeed. Design is crucial (see Mat Tobin here on another watery glory, The Tale of the Whale ). Portis really has one thing absolutely, beauitfully in her control, and that is balance. What might have been a duller “Look at this – now look at that” has a richness about it that comes from the varying colours and from the ways in which water floods some pages and is minimal in others. “Tear” exemplifies this perfectly: a line of text, a closed eye and a grey, translucent tear has a huge impact where one might have been tempted by all sorts o of distracting commentary. It is followed in the same opening by rain (see above), maybe the wettest page in the book – and my photo here hints, I hope, at this strophe/antistrophe that Portis handles so well.

We see water as snowflakes, fancier than lace, fog hiding the world, steam, clouds… the ubiquity of water is shown through all sorts of forms in which a reader might encounter it or might have seen it in other books. Each opening invites a very basic appreciation of the visual power, and the text skips alomg with it. The illustrations and text are – until the coda of more instructive material at then end – in a dance of images, spare and generous, and text, beautifully plain. All sorts of ways of looking at water are presented – again, like The Waters of March, there is a flow of all sorts of ideas here, all presented with a refreshing simplicity.

But this is not “deceptively simple” in some tricky way that invites us to look here and there for clues, but just that one thing: simple. In reading it now I am reminded of St Francis too, and his portrayal of “Sister Water…”

…la quale è multo utile et humile et pretiosa et casta.

…who is very useful, humble, precious and chaste.

Canticle of the Creatures

The direct and simple style of Antionette Portis is perfect here for that most varied – and yet most simple – of the building-blocks of life of earth.

An Earlier Life

Jim Crumley’s The Great Wood is full of rich phrases, odd corners of words, just like an established woodland where patches of light fall, water glints, brambles trip. He writes about the symbolic harmony of pine and granite and the space between them, of the bold flourishing of a pine marten fronting up against a human. He describes how your gaze snags wide-eyed on the first trees. He writes of the over-cooked and over-seasoned broth of Victorian invention that too many people swallowed whole. His writing is an enviable marvel.

So it was odd to find a very everyday image so striking tonight.

I had a spell in what now feels like an earlier life…

The Great Wood, ch 5: Sunart

And it has set me thinking (as ever) about reading landscape and reading books as an adult and as a child.

First day at school; Communion; puberty; sex; University; love; marriage, parenthood: all the thresholds. And now in my sixties I look back and think with regret or shame or a grin or a wry smile about them all. And reading: ah yes: I look back and think about Fudge and Speck; Pookie; Orlando; Narnia; King and Sutcliff and Tolkien and Lewis for grown-ups: I’ve written about my own “reading journey” before, and how I have to think consciously of myself as a reader of what we might call ‘children’s books:’ am I now a reader or simply a critic? And how does that play out when I think about my other interest, the landscape of these stories?

Let’s take Shotover, the hill to the east of Oxford where I have been walking recently. I’ve seen a historical angle in tracing the arrival of John Wesley in Oxford in 1720; he will have come over Shotover and past the place that would become my house. It also has moments of other histories: Roman pottery for example, an intersection with a Roman road – and a way to walk for whoever in even earlier times carved out the sunken lane that descends to Wheatley. Maybe Ethelred hunted here; maybe Frideswide or Matilda travelled this way (if not along the Thames). Old Road is an Old Road on either side of the hill.

There was time when I didn’t know Shotover, and I remember my first visit with Stephen and Gerry in maybe 1977 – but I cannot remember a time when such places didn’t hold some power for me. Even way back, in Harrogate, woods and crags, oblique sunlight through pine trees. Then Badbury Rings in Dorset, with the wood where the hillfort enclosed it. Then the huge trees and their green light in Epping Forest where I played my recorder and I swear that a cuckoo answered. Then the Pennines and the little shaws in the hidden cloughs. They are particular places and particular times. There is, when a new place is visited – or (and this is important) when a place is visited with a new eye – a sense of a threshold crossed, an earlier time and a now. The first view of the caldera in Santorini; the sun rising as I sat on the sand in Boggle Hole; the first sight of a face in the rock at Ludchurch. I suppose all I’m saying is that there are places that have the potential to be thresholds to cross, and for me these might also be places of awe and wonder: thin places – or thresholds to the numinous. Cross over into the wood, pass out onto the moor and who knows where you’ll be?

By the very way we describe those significant moments, we acknowledge that place can be the site of a peak experience: Moses’ encounter with the burning bush would be one, now represented in the monastery of St Catherine; Christianity is full of them, from Tabor, the Mountain of the Transfiguration to sites of apparitions such as Knock or the tombs of saints such as Vezelay and if I start from my own traditions here, that is not to deny the call of pilgrimage in Judaism, Islam, Buddhism… People come with expectations fuelled by stories of previous experiences or of the fame of the people buried at the spot. These visits are grand events, full of expectation and ritual. It is as if the expectation of a peak religious or spiritual experience is taught, explained, made important by the story, built up to by the publicity and the journey.

The story is part of the journey; the explanation of the story is part of the experience. This is another threshold: between exegesis and eisegesis; what you take out, what you put in. When as an undergraduate I studied Julian of Norwich and the Cloud of Unknowing I was warned beforehand to read them as spiritual texts before I started on them as academic source material. Even at its crudest, it is not bad advice for anyone who thinks they might be coming up to a threshold: acknowledge what you bring to the act of interpretation. It can be books, it could be a place, and I contend that who I am as a reader or walker allows me to depend on both places I have been before and books I have read. At our last visit to Uffington this time last year my friend Mat and I brought books and a sense of awe. It was a wonderful day, and remembering it has sustained me through the gloomier parts of this year – but I come back to Jim Crumley’s over-cooked and over-seasoned broth: look for the peak experience in landscape and you may not find it; go out simply (never merely) attentive and open-hearted and maybe there is a threshold to cross.

So there was time when I didn’t know Uffington. The fact that this post commemorates my last visit there, just before lockdown was imposed (another earlier life), is a sign of how important this place has become. When Rosemary Sutcliff describes the place in Sun Horse Moon Horse, her vivid description makes her hero Lubrin, I have suggested previously, the stuff of legend. Is it possible that this descriptive power also creates a threshold? Or maybe that the narrative itself is the threshold, into a place full of significance, full of a possibility of transcendence?

The very sky no longer high

Comes down within the reach of all.

John Betjeman: Uffington (The Best of Betjeman, p110)

So does this turn out to be more about terminology than anything? Is a thin place a threshold? Or is a thin place a threshold on which we linger, waiting to be invited or drawn in? Peak experiences are often ones that come at me sideways: Malham Cove was amazing, but I was readied for it by doing a geology component of my geography class at school; I was not at all prepared for the waterfalls at Ystradfellte. But even there, on my weekend training in Forest School, I brought waterfalls from other visits (Janet’s Foss, while I remember Malham; the waterfall in Lewis’ The Last Battle). Where does the wonder come from? Does it, in some paradoxical way, require you to be prepared for the encounter you didn’t look for?

Jim Crumley again:

If you walk the Gleann Einich track from Coylmbridge you are immersed almost at once in a depth of trees such as you will not encounter anywhere else in Scotland – trees to darken a sunny day…

An atmosphere of trees bears down. You look left and right and at first all that happens is that the forest moves past you, tree by tree by tree by tree. You hear your own feet, your own breathing, and these move to to the rhythm of the pibroch in your head.

A foot stamps.

You startle, whirl towards the sound, freeze.

The Great Wood, ch 8; Rothiemurchus

Jim stands looking at – and being observed – by a Roe Deer. This mutual gaze, as powerful as Rob Cowan‘s encounter in Common Ground, differs in the insight gained:

She was trying to tell you something about the worth of stillness in the company of nature, in the company of trees.

Ibid

Stillness, a encounter with nature. Looked for and not looked for.

I

held my breath

as we do

sometimes

to stop time

when something wonderful

has touched us.

Mary Oliver: Snow Geese

I walk into a wood, a known wood if I’m thinking about Shotover, and find something else to discover. I look at the overgrown coppice in Brasenose Wood and I can think of the words of Oliver Rackham about light and seasons and underwood, or the mycelial insights of Merlin Sheldrake, but something else remains. Quiet. Attention. Wonder. I am not just a critic: I drink in the not-quite-there leaves of early spring, and the sound of running water, the possible thickets to explore and the paths I have not walked, when something wonderful has touched us.

When blood is nipp’d

Shotover, and a birthday walk.

I took with me one of the books I was given as a present: Qing Li’s Into the Forest, (pictured above, left). This is a well-produced and scholarly look at Shinrin-Yoku, Forest Bathing – and this blog post is, in part, a response to the book and the practices it affirms. Qing Li is an epidemiologist in Japan, and the book is at once a toe-in-the-water popular account of the research, and a “how-to” guide to a practice of which Dr Li is a major proponent. Oh yes, in the West it’s a fad perhaps, and, at its lightest, simply a wish-list of mindfulness practices in nice places, but its underlying messages are worth consideration – the kind of thing I clumsily contemplated back in 2018. For example, here (p121) are Qing Li’s proposals for engaging the senses:

  • Listen to the birds singing and the breeze rustling in the leaves of the trees
  • Look at the different greens of the trees and the sunlight filtering through the branches
  • Smell the fragrance of the forest and breathe in the natural therapy of phytoncides
  • Taste the freshness of the air as you take deep breaths
  • Place your hands on the trunk of the tree. Dip your fingers or toes in a stream. Lie on the ground
  • Drink in the flavour of the forest and release your sense of joy and calm. This is your sixth sense a state of mind. Now you have connected with nature. You have crossed the bridge to happiness

And here I was on my birthday with a walking pole – a bare, stout stick – in a sunny, chilly local wood. A raven kronks and kaarks overhead. I sit by a brook and watch a robin. A muntjac comes up to me and then, suddenly spooked, disappears into the bushes and bracken. What did I go out into the wilderness to see?

I didn’t go out to see the beautiful photography that genuinely enriches this book (so much so that I sent it to my rather immobile and certainly locked-down dad). I know Shotover, I know Oxfordshire in winter when blood is nipp’d and ways be foul; this is not the hinoki tree, or the Sagano bamboo forest in the book – or the massive stands of bamboo we met while in Montpellier on holiday. This isn’t a criticism of the book, which has, I know, to have a wider appeal that just to me – but its gorgeous photographs of forests and leaves and sky make me wonder about the woodlands we have access to here in southern England in winter.

Connection to people may well be part of the human condition, and certainly forms part of what I would think of as my own experience of spirituality (I look back at this post and see how it is crammed with names) but on my birthday I spent time alone, not fretting over tasks to be done, or mooning over missed friends or thinking of crass mistakes and mishaps of the past. It was as if my present to myself, or maybe my present from Maggie (who gave me the Into the Forest book) was an opportunity to look over the shoulders of these concerns. I’m aware of the human activity around me, aware of what human activity there has been in the past, but today it’s about hearing the leaves. It’s not even remotely transcendent: it’s just leaves and robins.

As Qing Li puts it,

The sounds of the forest soothe our frazzled heads, lift us out of mental fatigue and give us the silence in which to think… In the forest we can let our ears be captured by the sounds of the natural world and have our senses refreshed and rejuvenated.

Into the Forest, p166.

Rachel Kaplan’s Attention Restoration Theory is worth citing here, both from the 1989 book The Experience of Nature she and Steven Kaplan wrote, and from other writers looking at their work such as this readable little introduction. I explored it here in a blog post just as my last year at Brookes was coming to a close. To relieve the overburdening experiences of desk bound, urban life, “mental fatigue,” she recommends being engrossed in the environment, purposeful exploration and a real sense of “being away.” It is remarkably similar to the Japanese movement – but again, can we truly escape in suburban Britain? The wood I was in, Brasenose Wood, at the foot of Shotover, has a constant thrum of traffic from the Oxford ring road, and although it is possible to screen it out, doing so is an extra task.

The trees were so grey it made the greens of mosses stand out as if they were lit from within; the sky, when it is blue, is likewise full of light, and on my birthday, it was like Inchbold’s Study in March. As the recent snow melted the trickles were everywhere. At my first stop, I listened under the traffic burr to the water, the robins, a kite high up in the sky. The increased quiet as I went further up and further in (the reference is to C S Lewis) was obvious. The high trees moved and rattled in the wind. On Shotover I am not away in a wilderness miles wide, but making the Edgelands a place where at least some of this escape is possible.

Coracoid processes

Some thoughts on my Christmas reading

Trying to pick common themes from my Christmas present gifts is a tall order, but with the title I have given this post, I have to start from Joe Shute and his book A Shadow Above, an account of ravens, the bird that, as the author says, embodies our best and worse impulses and symbolises our deepest fears. It is Joe’s book that takes me to the Sutcliff-like Iron Age and, taking in The Wanderer, to the mind- boggling archaeology of Danebury, where ritual mutilation and burial of ravens has been discovered:

Why did our ancestors choose to be buried alongside ravens? The theory now being suggested by a growing number of academics and archaeologists is that by placing ravens in these pits, they were offered up as gifts to the gods of the underworld… In a society where birds and animals were seen as a continuum of human life rather than as something existing alongside it, the ravens were there to perpetuate the existence of the human soul and be our companion and guide in the afterlife.

A Shadow Above, Ch 2: Bird of Omen

Ravens as corpse stealers, wisdom bringers, companions in death and scavengers of battle-fields bring me to Annie Dillard, the inescapable prophet of what it’s like to live alongside ‘nature.’

Cruelty is a mystery, and the waste of pain. But if we describe a world to encompass these things, a world that is a long, brute game, then we bump against another mystery: the inrush of power and light, the canary that sings in the skull…

The Abundance, One Foot in Virginia’s Roanoke Valley

…the canary that sings in the skull, or the raven that sits on (in) the shoulder?

It is by pure coincidence that I chose to put my three ravens high up by my clavicle, a palpation (or less) away from the raven-like (or raven’s-beak-like) structure in the shoulder, but today, thanks to these two authors it strikes me as significant – we make a bony structure seem like a raven, I sit three ravens on my shoulder – and as Dougie Strang, standing on the mound Diarmaid’s Grave, proclaims in his essay in Antlers of Water

I’d no idea what lay beneath me. Stories attach themselves to ancient sites, building layers of meaning that aren’t always consistent with the archaeology. The mound at Cunside is ambiguous: it might be the remains of a Bronze Age cairn, or the graver of a Viking raider who sailed up the Kyle, or simply a pile of stones, cleared from the infield byu early settlers. It doesn’t really matter. What matters is that those who lived at Cunside knew that this was Diarmaid’s grave and that his story put them in their place.

Dougie Strang, Diarmaid’s Grave, in Antlers of Water, ed Kathleen Jamie

and I wonder about that raven in my shoulder, another bump in the landscape that carries a story, a symbol. We make patterns, we explain, we tell stories – and maybe we tell stories about our bodies like we tell stories about our land, our past. The Highland grave of a long-gone hero, looming over Christmastide Bethlehem and the green shadows of Ludchurch and Gawain… travel writing, nature writing, spiritual writing: stories in a time of lockdown

At once I am relying again on the contemplative footsteps of Alan Garner and Rosemary Sutcliff, on the keen eye of Mat Tobin, to see what there is to see, to learn the legends that explain landscape – and with them I can hear my own worry that we are becoming incurious about the wild spaces and about their stories.

A word or two from Joe Shute, to ground me in the real worlds of the ferocious intelligence of ravens. Here he is meeting Loki and Elliott, one of his humans:

He is startlingly tactile with Elliott, jumping onto his shoulder and head and allowing him to stroke his black, glossy plumage. It takes a few minutes for him to settle and grow used to the strange faces looking in at him, then he permits us to stroke his soft neck-feathers too. This close the raven’s plumage is an array of purple, greens and brown that pool shimmering together.

Ch 4, Speaking with Ravens

And here we see Joe out in the dark, in the wilds of Anglesey, and despite the shadows this is vivid, grounded writing:

We stand together in silence as the ravens settle and the nightly dialogue begins.

How to describe the calls? The pig snorts, rolling logs, horse hooves on a hard road, chittering primates and popping champagne corks that come to my ears, seem far too parochial manifestations of this preternatural medley. As the night passes, we even hear snatches of raven song, a whispered ethereal sound barely audible through the chorus.

Ch 8 A Night in a Raven Roost

As with so much in Antlers of Water, the really vivid in A Shadow Above is in the actual, the seen and touched, the place driven to. But this reading week after Christmas has included the transcendental nature writing of Annie Dillard: she must have the last word in this post, a call for reverence and beauty, the stuff that has sustained me in troublesome 2020 and will doubtless be needed in the coming year:

This is the one world, bound to itself and exultant…loud as music, filling the grasses and skies

Annie Dillard, The Abundance, Paganism

The Fear that walked the forest

Very much as a continuation of the post from the start of December, I wanted to look at woodlands that are not contemplative spaces but may also be places of danger and menace. There is a bear in Brendon Chase, a giant – and weasels, and so on – in the Little Grey Men, but I will leave B.B. for now and look first at perhaps the most famous of menacing woods, Mole’s entry to the Wild Wood:

There was nothing to alarm him at first entry. Twigs crackled under his feet, logs tripped him, funguses on stumps resembled caricatures, and startled him for the moment by their likeness to something familiar and far away; but that was all fun, and exciting. It led him on, and he penetrated to where the light was less, and trees crouched nearer and nearer, and holes made ugly mouths at him on either side.

Everything was very still now. The dusk advanced on him steadily, rapidly, gathering in behind and before; and the light seemed to be draining away like flood-water.

Then the faces began.

It was over his shoulder, and indistinctly, that he first thought he saw a face, a little, evil, wedge-shaped face, looking out at him from a hole. When he turned and confronted it, the thing had vanished.

He quickened his pace, telling himself cheerfully not to begin imagining things or there would be simply no end to it. He passed another hole, and another, and another; and then—yes!—no!—yes! certainly a little, narrow face, with hard eyes, had flashed up for an instant from a hole, and was gone. He hesitated—braced himself up for an effort and strode on. Then suddenly, and as if it had been so all the time, every hole, far and near, and there were hundreds of them, seemed to possess its face, coming and going rapidly, all fixing on him glances of malice and hatred: all hard-eyed and evil and sharp.

If he could only get away from the holes in the banks, he thought, there would be no more faces. He swung off the path and plunged into the untrodden places of the wood.

Then the whistling began.

Very faint and shrill it was, and far behind him, when first he heard it; but somehow it made him hurry forward. Then, still very faint and shrill, it sounded far ahead of him, and made him hesitate and want to go back. As he halted in indecision it broke out on either side, and seemed to be caught up and passed on throughout the whole length of the wood to its farthest limit. They were up and alert and ready, evidently, whoever they were! And he—he was alone, and unarmed, and far from any help; and the night was closing in.

Then the pattering began.

He thought it was only falling leaves at first, so slight and delicate was the sound of it. Then as it grew it took a regular rhythm, and he knew it for nothing else but the pat-pat-pat of little feet still a very long way off. Was it in front or behind? It seemed to be first one, and then the other, then both. It grew and it multiplied, till from every quarter as he listened anxiously, leaning this way and that, it seemed to be closing in on him. As he stood still to hearken, a rabbit came running hard towards him through the trees. He waited, expecting it to slacken pace or to swerve from him into a different course. Instead, the animal almost brushed him as it dashed past, his face set and hard, his eyes staring. “Get out of this, you fool, get out!” the Mole heard him mutter as he swung round a stump and disappeared down a friendly burrow.

The pattering increased till it sounded like sudden hail on the dry leaf-carpet spread around him. The whole wood seemed running now, running hard, hunting, chasing, closing in round something or—somebody? In panic, he began to run too, aimlessly, he knew not whither. He ran up against things, he fell over things and into things, he darted under things and dodged round things. At last he took refuge in the deep, dark hollow of an old beech tree, which offered shelter, concealment—perhaps even safety, but who could tell? Anyhow, he was too tired to run any further, and could only snuggle down into the dry leaves which had drifted into the hollow and hope he was safe for a time. And as he lay there panting and trembling, and listened to the whistlings and the patterings outside, he knew it at last, in all its fulness, that dread thing which other little dwellers in field and hedgerow had encountered here, and known as their darkest moment—that thing which the Rat had vainly tried to shield him from—the Terror of the Wild Wood!

Kenneth Grahame, The Wind in the Willows, ch 3, The Wild Wood

The inexperienced, the unwary learn a lesson here – so much of Wind in the Willows is about self-discovery – and a parallel section – again, early on its story, and with a rescue at the end – occurs in Rosemary Sutcliff’s Warrior Scarlet, where the boy Drem has run away from home, has turned to the wilderness in an attempt to avoid a looming and unpleasant truth:

Only – only it seemed change was coming over the forest.

Or maybe it was that he was awake and aware of the forest now as he had not been before; awake to the darkness and the crowding trees that were suddenly – not quite what trees should be, not quite what they were in the day-time; to the furry that was full of voices,  the whispering, rustling, stealthy voices of the forest, that were not the voices of the daytime either.  There were little nameless rustlings through the undergrowth, the soft swish of  wings through the branches overhead; in the distance a small animal screamed and Drem knew that somewhere a fox had made its kill. Surely the whole forest was disturbed tonight. But those were not the sounds that are raised the hair on the back of his neck. Once he thought he heard the breathing of a big animal close at hand, and as he checked, his own breath caught in his throat; something brushed through the undergrowth towards him, and there was a sudden silver pattering like rain among the leaves – but it was not raining.  He pushed on again, more quickly now, carelessly, stumbling often among the underbrush; and when he stopped once more, to listen and make sure of his direction, suddenly the breathing was there again; a faint slow panting, just behind him. He whirled about, his hand on the knife in his belt, but there was nothing there.  Nothing but the furry darkness.  And far off through the trees, he thought that something laughed. His heart was racing now, sickeningly, right up in his throat; he struggled on again, blindly. Mustn’t stop any more; it was when you stopped that you heard things. But even as he blundered on, above the brushing and crackling that he made, above the drubbing of his heart, he heard a soft, stealthy panting as though the Thing prowled at his heels. But it was not only at his heels now, it was all around him, in front as well as behind, and the forest itself, the whole forest was like some great hunting cat crouched to spring. ‘Don’t run!’ said the hunter that was born and bred in him that knew the ways of the wild through hundreds of generations.  ‘Don’t run!’ But terror had him in its power, and he was running, with no more sense of direction than a mouse with a stoat behind it.

Brambles tore his skin, fallen branches tripped him, low-hanging boughs slashed across his face as he crashed from the undergrowth that seemed to lay hold of him with wicked, clawing hands. This was the Fear that walked the forest, the Terror of the Soul.  He had never felt it before, but the hunter within him knew it; the Fear that prowled soft footed beyond the cave mouth and the firelight.

Rosemary Sutcliff, Warrior Scarlet. 2: Talore the Hunter

It is much less consciously poetic than Grahame’s Wild Wood, but picks up the same theme: the crisis of the small creature in a world that is unsafe. For Graham the menace grows in those single and then the …began lines. Each one of them heralds a growing feeling of discomfort, all indistinct to start with. The growing menace is all the more chilling for its being all but intangible.

Rosemary Sutcliff also pulls out all the stops. The second only marks the change, reflected in the ways her writing suggests that all those semi-colons and oddly placed commas are stage directions for reading aloud. Consider, for example the ways they she gives the reader to “perform” this example:

He pushed on again, more quickly now, carelessly, stumbling often among the underbrush; and when he stopped once more, to listen and make sure of his direction, suddenly the breathing was there again; a faint slow panting, just behind him.

Her text is broken up, so that it reads like fragments: He pushed on again – more quickly now – carelessly – stumbling suggesting the boy’s intention scattering as the fear – sorry the Fear – takes hold. Mustn’t stop any more; it was when you stopped that you heard things. We have lost the externality of the narrator and fallen into Drem’s own breathless panic.

I wonder if these two tenser images of the terrifying aspects of the Woods are longer because I revel in them and therefore chose the longer sections or because, as Tolkien famously says things that are uncomfortable, palpitating, and even gruesome, may make a good tale, and take a great deal of telling anyway. The negotium perambulans in tenebris – as the English puts it the pestilence that walketh in darkness – the “acrid consciousness of a restrained hostility” as M R James warns the curious – is a fear from before the time of the Psalms.

I mentioned previously the slow burn of violence and sex and mistrust and uncertainty in Holdstock’s Mythago Wood, and won’t labour the point: Mythago is not a landscape written with children in mind anyway. The increase of fear in Moominland Midwinter as the wolves approach the little dog Sorry-oo; in Mirkwood, the dark, spider-infested nightmare in The Hobbit, escape is just into another problem; but in Tolkien’s Old Forest in Lord of the Rings, rescue comes – because the binary of narrative asserts itself here (as in Mole’s Wild Wood and Drem’s wilderness) – in the impossible jollity of Tom Bombadil: but each time the hunted finds refuge. It is the turning point of the journey: as Sara Maitland explains

It is when you are going out into the forest, not when you are trying to return home from it, that you get lost, that the forest is at its densest and most frightening.

Sara Maitland, Gossip from the Forest: Staverton Thicks

Peril and escape, peril and rescue in the Forest – could we call it the Woodcutter Imperative, perhaps? – occur elsewhere, too, of course. We sometimes find a solution in the woods, despite the fear: Drem will, Mole will, Frodo and Bilbo will, although in a switchback of perilous events – and of course Merry and Pippin will too, in the curious encounters with the Ents.

The Wart , the future King Arthur of T H White’s tragedy The Once and Future King, pursues the hawk into the Forest Sauvage, and White draws on the same themes, but at this point is knowingly engaging the reader (‘nowadays”), and by doing so lessens the panic:

Wart would not have been frightened of an English forest nowadays, but the great jungle of Old England was a different matter. It was not only that there were wild boars in it, whose sounders would at this season be furiously rooting about, nor that one of the surviving wolves might be slinking behind any tree, with pale eyes and slavering chops. The mad and wicked animals were not the only inhabitants of the crowded gloom. When men themselves became wicked they took refuge there, outlaws cunning and bloody as the gore-crow, and as persecuted. …

There were magicians in the forest also in those legendary days, as well as strange animals not known to modern works of natural history. There were regular bands of Saxon outlaws…who lived together and wore green and shot with arrows which never missed. There were even a few dragons, though these were small ones, which lived under stones and could hiss like a kettle.

Added to this, there was the fact that it was getting dark. The forest was trackless and nobody in the village knew what was on the other side. The evening hush had fallen, and the high trees stood looking at the Wart without a sound.

T H White, The Once and Future King: The Sword in the Stone Ch II

The woods, therefore, are not always the joyous and therapeutic place we might imagine, but part of the inimical outdoors, a place of magical, dangerous encounter, the space for menace and danger that will resolve itself or become a meeting with someone or something that will rescue or transform the person who has ventured in (Badger for Mole; Talore for Drem; Merlyn for the Wart; Fangorn for Merry and Pippin – and is it too fanciful to suggest Mellors for Lady Chatterley?). Not comfortable places – but places for an important meeting to take place.

Here is an Old Man Willow up the Windrush valley, on a winter afternoon – possibly not really that old, given willows’ life spans – but a bit of pareidolia suggests a face – and I think of the trees of the Old Forest, the Winter King and thus of course to The Green Knight and to the Christmas that is coming.

Which brings me to a tree end with: my admission that the first tree in the greenwood that I found truly terrifying still has the power the raise the hairs on my arms, and is, of course; not Tolkien’s willow, but

a tree where no tree should be – a tree shaped roughly like a stooping man, that waved its long arms before it and clutched at the air with its long fingers.

Hear the Leaves

A fool could sit under the trees forever and grow no wiser.

UKLeG The Finder, Tales from Earthsea

The impatience of a person asked to undertake the tasks of contemplation is beautifully encapsulated in this little interchange. It is rings true with the Zen stories where a disciple asks a Big Question and is told to look at the landscape or clean his rice bowl. We are only free to “feel…what we feel in this moment” as Alan Watts suggests: “no way to free ourselves… the you that you imagine to be capable of transforming yourself doesn’t exist.”

Hugo Enomiya-Lassalle puts it like this:

At times of crisis when one realises that one is not free after all and serious doubts about oneself begin to arise, then one can no longer find a hold on what one always believed was one’s own. A difficult choice must then be faced: there must be a complete inner surrender… or else one must take hold of something else that is not yet this final and absolute reality.

H Enomiya-Lassalle, The Practie of Zen Meditation, Day 7

This week, the last in November and leading into December, is National Tree Week, so it seemed appropriate – if a little rushed on my part – to look at some trees that have recently been on my social media and my own reading. My friend Roger sends me a moving short bit of footage of an extract for Journey of the Magi recited in a forest; Jon posts a magical picture of a tree in foggy West Oxfordshire; Mat and I discuss (on social media and elsewhere) the still, warm place that is Lewis’ Wood Between the Worlds – and at home we are reading a more inimical view of trees in The Children of Green Knowe (broad hint for Christmas: Diana Boston has a shop). I cannot really make an anthology, not a proper one, of writers about trees, and Fiona Stafford has a whole book on trees and British culture, so the sample here is really on the well-trodden ground of Lewis, Le Guin and the other fantasy writers, with a quick glance at some other commentators. There are all sorts of woods to discover: here I will look only at two versions: the everyday and the transcendent, and I acknowledge my selection to be idiosyncratic: they are just extracts to draw attention to the glorious richness there is in the ways writers think of trees and woodland.

Alexander Porteous, in his 1928 book The Forest in Folklore and Mythology, gives forty pages over to 

…these sacred groves…watered by some consecrated fountain or river…surrounded by a ditch or mound to prevent the intrusion of strangers. No one was permitted to enter these consecrated groves except through the passage left open for the purpose. 

It is a work, rather like Watkins’ 1925 The Old Straight Track where speculation and the topological understanding of the author’s time are brought to bear, sometimes with some success (Watkins may have some methodologies we might challenge but sometimes his guesswork is impressive), on the phenomenon under discussion. Porteous has, for example, a peculiar view of palaeobotany that suggests people planted trees on sacred spots rather like C18th landowners – but what Porteous does do – perhaps unconsciously – is lay out a popular understanding of woodland as sacred landscape: 

They would have vague glimmerings of some power higher than themselves whom it was necessary to propitiate and to worship… The popular conception of the character of a grove is an assemblage of beautiful trees which together impart a peculiar beauty to the scene: the external forms of these trees possess so much beauty, and their overhanging boughs afford so welcome a shelter, that we need not wonder if in earlier ages groves were considered as fittest temples for the gods, and it was believed by the ancients that ghosts and spirits tool a delight in making their appearance there.” 

Porteous Ch IV

Holdstock and BB have interesting woodlands, at once fantastic and everyday. The woods of BB’s Little Grey Men are fantastic because they have gnomes in them, and the world is depicted from their diminutive point of view, so that Crow Wood is a place of menace dominated by the gamekeeper-ogre, and yet BB’s delight in the depiction of ordinary, everyday nature still comes through.

Their way now led them down a narrow grassy path hedged on either side with tall bracken. It had not yet reached its full stature for the tips were still curved over into little shepherd’s crooks. It made a fairy adventure of green on either side of the track, for the path they were on was only an animals’ ‘runway’. It wandered here and there, under brambles, round the stumps of trees, under fallen branches, in and out beneath dense blackthorn, and under the winding tendrils of wild honeysuckle. You or I could never follow it…

B.B. The Little Grey Men, ch 8, Giant Grum

Follow it, in the eyes of his gnomes, we do, of course, and debate game birds and private property as we go… The gnomes provide a new way of looking at woodland, a new height, and this adds to B.B.’s showing a world where size brings its own challenges and adventures to the resourceful little people. Themes of self-sufficiency return with similar power in his novel Brendon Chase where again, the author Denys Watkins-Pitchford displays his naturalist’s eye, and this wood, big enough for three boys to live in more or less undetected, is both the setting for the book and in some ways the star attraction. Here the boys are settling into an evening in the wood that is to be their runaway hideout all summer and autumn:

In the quiet of evening the nightingales were singing, whitethroats were bubbling their merry woodland music from the hazels and sallows, and now and again a pigeon passed over, high in the sunlight, its breast lit by the low rays of the setting sun.

One of them, spying the thick crown of the oak below it in the clearing, closed its wings, wheeled round, and cam to a clattering rest among the green leaves. It was amazing that so large a bird could alight so swiftly it seemed to pierce the wall of foliage with ease, almost as if it were an arrow.

B.B. Brendon Chase, Chapter 3, Gone to Ground.

In both woods, we are dealing with a key theme of penetration, a real (enough) wood that for the runaway Hensman brothers in Brendon Chase provides shelter as well as danger, and for the Little Grey Men a critical encounter with humans and the animals the humans have subjected to themselves. In Brendon Chase, it feels colonial, from the boys’ entering and settling in the wood to their parents in Simla; in The Little Grey Men the outdoors beyond the gnomes’ known world is dangerous: for me there is a sense of trespass amid the beauty. The passage from B.B, I cited here is echoed in the much more tangled and disturbing fantasy Mythago Wood, published some forty years later.

To call, it a path was overly to dignify the barely perceptible routeway between the towering oak trunks, winding up and down the ragged contours of the land. Dog’s mercury and fern strokes my legs: ageing brambles snagged my trousers; birds gave frantic flight above, in the darkening summer canopy… I seemed to arrive deeper in the edgewoods, and felt mildly triumphant.

R0bert Holdstock, Mythago Wood, Part Two: 9.

Ryhope, Holdstock’s expanding, dangerous, layered fantasy wood, is a landscape unlike any other. More disturbing than Tolkien’s Old Forest or Mirkwood, more claustrophobic than Fangorn, it defies conquering, demands acquiescence from those that penetrate its secrets. We are in the realm of fantasy, yet Holdstock still keeps the reader grounded in a recogniseable woodland – maybe this is where I find the greatest horror: that we are drawn into the occult through a series of obsessions and myths and timeslips (is that what they are?) yet encountering at first a tangled woodland of old fences and brambles B. B. would recognise.

The field treacherous with cow-pats… the tangle of rose briars, bramble and knee-high nettles…gnarled young oak trees….

Overture and beginners for a forested world where language is mangled, loyalties upended, a “natural order” questioned: things will get much more confused as the protagonist Steven enters the dark fantasy of the wood. Ryhope is a place of threat – and yet some of its terror comes from the balance of recognising the world of menace just inside the wood. Holdstock’s woodland is not so different from Brendon Chase – until you venture in deep, or its inhabitants come and find you.

At that point, to return to a real wood, I have to mention the wood grown up around the deserted village of Astercote: ‘Just the forest taking over again.” It is a representation of an ordinary woodland that shows the same love and care as B.B. demonstrates:

The wood hummed and sang, life flickering and rustling at every level: insects underfoot, birds above and around, small ones flitting neatly from branch to branch, pigeons crashing noisily overhead. Sunlight crackled down through the leaves, dust spinning in the yellow shafts. A squirrel poured soundlessly down the trunk of a tree and vanished into the brambles: somewhere ahead a woodpecker thumped. It was a busy place, preoccupied with its own affairs.

Penelope Lively, Astercote, Ch 2

It reminds me of the search for ancient woodland in Oliver Rackham’s masterpiece, Trees and Woodlands of the British Landscape:

It is observed that woods with a long history, and especially ancient coppices, often have a richer flora than recently established woodland., and contain certain plants which the latter lacks. Continuity, management and development all contribute to the difference. An ancient wood will either have inherited species from the wildwood or – if secondary – will have had sufficient time to acquire all but the least mobile plants…The plant communities of an ancient wood will have had perhaps a thousand years in which to come to terms with management.

Oliver Rackham, Trees and Woodland in the British landscape, ch 6: What woods now mean

We are back from Ryhope, back from Astercote, back in the real wood again, and can breathe.

But there is another view of woodland: the mallorn of Tolkein’s Lothlorien, the nameless yet named trees of Le Guin’s Grove, places of a slow redemption that Robert Macfarlane describes as the green where shadow meets leaf. The Immanent Grove on Roke – a high wood crowned in starlight –  makes some powerful appearances in the Earthsea sequence. In the last, the deeply troubled Alder – a significant name, just as Ged is called Sparrowhawk – explains he was able to sleep in the Grove:

Even at night I could sleep. In daylight, if the sun’s on me…if the warmth of the sun’s on me and the red of the sun shines through my eyelids, I don’t fear to dream. But in the Grove there was no fear at all, and I could love the night again.

The grove is a different thing from the tangled woods so far, a space of a more enlightening spirituality than a dangerous encounter. People have commented about the eerie Wood Between the Worlds in C S Lewis’ The Magician’s Nephew as a place of almost lotus-eating forgetfulness, a place of letting go to the point of loss, of stupefaction – but if this near-oblivion might seem a disabling thing, and the quiet and warmth make the wood a place impeding action, it is worth looking at the Witch-Queen Jadis and her reaction: cruel, manipulative and decisive, she begs to be rescued from the place where her power is powerless, her desire to grasp is worthless. As my headquote suggests, this is not always easy: letting go and hearing the leaves can be a frustrating sort of learning, but with Porteous, the people who venture there experience glimmerings of some power higher than themselves in ways that are healing and sustaining. Jadis cannot bear it, Lucifer-like she cannot choose surrender; but Medra, the eponymous Finder in Le Guin’s novella and the man to whom the headquote belongs, is at least willing to start learning, and asks what the significance is of the Grove at the heart of the Mages’ experience, only to be told

You can learn about the Grove only in it and from it.

And in another of the Tales from Earthsea, locality and peace are discovered by Irian in the Grove into which the mage, the Master Patterner, has inducted her: To be there was enough, was all.

This episode gives Le Guin the opportunity for her best woodland manifesto:

She had no wish to explore for herself. The peacefulness of the place called for stillness, watching, listening; and she knew how tricky the paths were, and the Grove was, as the Patterner put it, “bigger on the inside than the outside.” She sat down in a patch of sun-dappled shade and watched the shadows of the leaves play across the ground. The oak mast was deep; though she had never seen wild swine in the wood, she saw their tracks here. For a moment she caught the scent of a fox. Her thoughts moved as quietly and easily as the breeze moved in the warm light.

Ursula K Le Guin, Tales from Earthsea, Dragonfly.

The echo of the Tao seems very obvious to me. The named and nameless trees, the named and nameless Path, the path through the trees that is not fixed.

“How far does the forest go?” Medra asked, and Ember said,” As far as the mind goes.”

The Grove beyond the Mages’ Great House on Roke has a special place in my reading of Earthsea partly because what I might fancifully think of as my own Great House also has a Grove, a Deer Park, and maybe – maybeC S Lewis’ imagining the snowy woods of Narnia – but actually the woods closest to my time of reading Le Guin are the woods around the Harcourt Campus at Oxford Brookes. They have been a therapeutic space when times felt hard, a place to talk things over with friends – both from my need and theirs, a delight of solitarinesse. And, of course, they are the place where my Outdoor Learning students practise and play.

As one of the principal characters in Powers’ The Overstory puts it Our brains evolved to solve the forest… Forest and grassland, valley and high place: landscape formed how we think and feel.

George Monbiot in his chapter The Hushings in Feral explores this, and takes up the challenge of outdoor play with some typically (and movingly) lyrical praise:

Missing from children’s lives more than almost anything else is time in woods. Watching my child and others, it seems to me that deep cover encourages deep play, that big trees, an understorey mazed by fallen trunks and shrubs which conceal dells and banks and holes and overhangs, draw children out of the known world and into others. Almost immediately the woods become peopled with other beings, become the setting for rhapsodic myth and saga, translate the children into characters in an ageless epic, always new, always the same. Here, genetic memories reawaken, ancient impulses are unearthed, age-old patterns of play and discovery recited. 

George Monbiot: Feral: p169

And if as he says …the outdoors has an endless capacity to surprise,  we should recognise this capacity in the wide variety of woods in literature.

Becoming a Tree

Cold-call my guilt

Quotation after quotation after quotation is required, punctuated by image after image. Reading The Girl Who Became a Tree (Joseph Coelho and Kate Milner: Otter Barry Books) requires some response but beyond reproduction of the book, what can sufficiently portray its complex creativeness? Part A Monster Calls, part Mythago Wood, riffing Caliban and over and over the praise of reading, of libraries… I am full of praise for the inventive, tricksy, frightening and (sometimes) comforting aspects of this rich text. There are, of course, other beauties around, and if I explore and praise this book in the way I have some of last year’s writing for adults or the marvellous debut of Dara McAnulty, that’s not to say that this is a text that shines alone: we are at a rich time in the creation of high quality children’s literature, as Mat Tobin’s blog attests (check it out, and look at his interview with Seaerra Miller and his review of her Mason Mooney, or his exploration of the Wanderer– recent posts, before we even look at Sydney Smith). But this is different.

The Girl Who Became a Tree is a story told in poems, disjointed and broken, like a jumble of faces and patterns in a stained-glass window or maybe more aptly a woodland left to its own devices – I’ll come back to this. But the woodland is a jumble, even a threatening one sometimes, just like nature itself is, just like the mess Daphne the protagonist has to find her way out of, lost after her own loss, using a language (A picture in my head I could not draw, A language learnt but nothing understood as Fuller has his Caliban say) of love, of attachment and of loss that she has to relearn.

Images and turns of phrase from Daphne’s flight and way back stay with me. I have to praise the joining of inimical nature and failing manufacture in

…crows and ravens

with ‘out of battery’ eyes…

or the menace of simple lines

Amongst the dead branches

sat a throne

and this interweaving of kenning and metaphor is a magnificent section:

I am rage,

stone-cracker,

soil-despoiler,

copse-corpse maker.

So why is my stomach

frozen leaf mulch?

I am frenzy,

field-bomber,

hill-raker,

mountain-puncher.

So why are my eyes

winter mist?

The situation – of tragic loss, of the misapprehension of technology as cure when it merely dulls, of the power of reading – speaks clearly of Phillip Pullman’s assertion (which I cited here) that stories teach in many ways. Woodland is made to speak: the dulling, menacing presence of Tolkien’s Old Man Willow or of the enclosing pine tree that trapped Shakespeare’s Ariel is powerfully at work here, and the poem that first presents its genius loci is direct and plain:

Tree monster big

with its tree monster claws

tree monster mumbles

tree monster roars.

and the terror with which Daphne reacts is likewise vivid:

The way your stomach

lurches to sickness.

The way your heart

stalks every beat.

This is not a monster to be trifled with. This blog has as its headquote a line from Gawain: Very wild through the wood is the way they must take. The tree-woodwose-monster Hoc is of the same shape-shifting as the Green Knight or the wood itself in Mythago Wood. Daphne is, Gawain-like, all but seduced into comfortable half-truth; almost her desire/to hold tight the past traps her. the temptation is not unlike Diggory’s in Lewis’ The Magician’s Nephew – he is offered Mother well again; she is offered memory so vivid it will bring her father back.

The voice of birthday surprise

When the monstrous Hoc, the devouring spirit from tombs of trees… crumbled towers/for fungi to rent offers Daphne the unthinkable, this is a struggle at the hardest of levels; I felt on first reading that she could so nearly have not made it through. As I have said before – in the context of A Monster Calls – misappropriated, mishandled, a spiritual experience might well be damaging. If she hadn’t made it, she – and we – would be lulled, trapped, tapping endlessly on our ‘phones in search of comfort and connection.

As Daphne confronts her loss, her being crushed by the false promises of technological ensnarements which give an impression of connection, she begins to see a way out, a real, emotional rescue/resolution I won’t share here, as a new springtime comes for her. Without breaking the magical realism that is at the heart of this narrative, it is wholly believable: a redemptive friendship, a saved message; a mother’s support…

Illuminated by the artwork Kate Milner offers in the text – meditations on wood, and tree shapes, and the detritus of technology – this is a powerful book, but not an easy read. Pictures need careful examination, and the wordplay and the poetry and storyline likewise need careful following: for me it is not a book to read at a couple of sittings, although I wonder whether more rapid reading would have had a different rhythm and that that in turn would make it more accessible to a younger reader. My issue: not the creators’.

By using myth in a more subtle way than simply updating it, author and illustrator have created a story of confronting death and return from all-consuming grief not unlike Aeneas and Odysseus, but with the modern twist of dealing at once with modern communications and a landscape that is entrapping, dangerous, devouring. There is a tradition of the antiqua silva, the selva oscura here in which it is not a pleasant place, but a place of challenge, where the unwary get into trouble – shades of the woods of Red Riding Hood?

In praise of libraries and librarians (with this author and illustrator how could it not be?), a parable warning against the soft and easy answer, a story of growing up which gives the teenager a place in the adult world, hard-won and precious.

Sacra Iuventus

Alcuin has to join those writers I have discussed before – Walafrid Strabo, Paulinus, Ausonius – as worthy of particular mention at this time, and I just want to explore briefly some of the phrases in the poem called Cella Alcuini, in the little collection that came to me recently. I’ve found the Latin text and a translation here, but not before I stumbled through it with (as the first photo shows) a fat Latin dictionary.

The poem starts as a kind of monastic eclogue: Alcuin rejoices in his “cella,” his enclosure, where the apples are ripe, the lilies and little roses bloom. Everything in the garden really is lovely.

But the tone changes. The transitory nature of this comfortable life is underlined; poetry is gone, the boys are no longer singing. It is different from Horace (another Flaccus: Alcuin is not unaware of his predecessor) in that the Horatian ode Eheu fugaces seems to me to be about approaching Death, whereas Alcuin, leaning on his staff sees his youth departing but another vocation pressing (Ian Chadwick, by the way, has a good exposition of Horace here; perhaps a drier blog, but with the full text and translation is to be found here from John Derbyshire). His youth departing: an unintentional double meaning here? I think it is not unreasonable to see Cella as mourning not so much the arrival of wrinkles as the departure of a way of life or a a much loved younger companion. The tone changes – and I am unsure about whether the awkwardness of this is purposeful or not. When seems clear to me in that second half is that the post-Horatian praise of Alcuin’s dwelling – not a “cell” as commonly understood, but a compound, a settlement – is interrupted by the more passionate writing.

Two images stand out for me:

Quae campis cervos agitabat sacra iuventus

Incumbit fessus nunc baculo senior

And

Nos miseri cur te fugitivum mundus amamus

Alcuin is missing the mundus, the physicality of his garden, of the sacra iuventus out in the fields, even of his religious life – ces voix d’enfants chantants dans la coupole from Verlaine and Eliot. There are other points of reference, but I’m reminded of the “sacred days” of Ray Davis and Kirsty McColl, and Days (another link for me might be Sainte-Colombe’s Tombeau Les Regrets, but this isn’t the place to explore all these thems in every genre): Alcuin’s regrets are a spur to something else…

I am struck by the image of an old man and his stick (an abbatial staff?) looking back at the lads chasing deer: it is so vivid I cannot help but think it is “drawn from the life” in some way: Alcuin’s memory of his own youth or an experience with his students. How, then, do I want to translate that phrase sacra iuventus? What is sacra? My initial thought was to see this use of “sacred” as akin to the idea of the precious freedom of childhood, an early exploring of the ideas that emerge in the Romantic and post-Romantic period in poets and educationalists alike.

Maybe that innocence and excitement is there in germ, but I think I want to explore briefly is how sacer is used where Alcuin would have seen it most: the liturgical texts, where a sacrifice makes something sacred. Is that what Alcuin is suggesting? The boy chasing the deer is one consecrated to God? A youthful cleric? Or does iuventus stand for a gang of lads from the school in York? That would work: the holy youth (singular or plural) chase[s] the deer, the older man leans on his staff – tired: a suggestion that the dedication of the young has past. Ah, except that the rest of the poem suggests that it is in old age we turn to something more demanding, more transcendent: that play between cur…fugitivum…amamus and Christum nos semper amemus then becomes key: why do we love you, fleeting world? Fly, fly: let us always love Christ… A pious thought.

And yet I come back to “those endless days, those sacred days.” Is the old Alcuin leaning on his staff and looking at the energy of a long-gone youth and seeing it as having its own unattainable glory? Can he discern with Larkin and Marvell and Yeats and the rest that what he partakes of is only their scrap of history? Does his wistfulness suggest he protests too much when he needs to repurpose his love (amor and amemus dominate these last lines of the poem)? Or is he suggesting in his own way that

What will survive of us is love

Philip Larkin: An Arundel Tomb