Late yesterday evening my son emailed with a far more comprehensive list of the wildlife mentioned by Henry Williamson in the novel Dandelion Days – grabbed up with his pro version of Google Gemini which is much better than my basic version when it comes to extracting text from the photographed PDF I found online. Far longer and more comprehensive but still nowhere near complete. It looks like the only reliable way of achieving a good result will be manually, which raises an interesting question. How important are lists anyway?
The point of trying to create a word cloud was to use it as a tool for unpacking Williamson’s relationship with the world of nature. I might think of it as a kind of Venn diagram where the two fields of interest – human and natural – overlap rather than glower at one another across a chasm of difference.
Lists are important to science of course, but plants have a good deal more interest than placing them in abstract and endlessly changing families. Plants can bring us almost to tears with their extravagant beauty; they can feed us, heal or poison us with equanimity. They can calm us or make us hallucinate; they can signal a whole culture (think leek or thistle), and signal the beginnings and ends of seasons, furnish feasts and famine, promote cooperation and strengthen community; signify the beginning and the end of life; bring us clothing dyes and shelter. Plants – and animals too – are among the most complex signifiers we have; from the scent of a madeleine to the smell of boiled cabbage in an evangelical theological college. To return to my imaginary Venn diagram, we humans are so deeply mutually inscribed with nature that the two circles meld into one seamless interdependence. Our history, geography and environment are mutual – The force that through the green fuse drives the flower / drives my green age (Dylan Thomas)
The Plough Monday that’s still celebrated in Elberton – one of my old parishes – is very different from the one below. It takes place in the parish church and the Ransomes plough (which had to be shortened to get it through the door) is carried in to be blessed by the Young Farmers. Some years ago I asked a local farmer if I could have a small quantity of corn to bless on the night, but when it turned up I was advised not to touch the bright blue grains because they were coated in a powerful systemic insecticide. Nonetheless the sense of community was always there – even on a freezing cold January night, as we celebrated the beginning of the farming year – more notional these days since many spring crops are sown in the autumn.
PLOUGH MONDAY was celebrated in the village in the third week of the new year, and Phillip on his last afternoon was able to see the strange procession. This rite had been held in Rookhurst ever since the walls of the first cottage had been raised from a mixture of straw, cowdung, mud and stones.The Ploughing Matches were held in the morning. At the far end of the field away from the spectators, behind the teams with their straw braided manes and tails bound with coloured ribbons, many birds screamed and wheeled; the gulls graceful and soaring, alighting with grey pinions upheld on a glistening furrow suddenly to seize a worm or a beetle-case; the rooks jostling and flapping sable wings, the starlings chittering and running with eagerness. Sweet chirrupings in the wake of the turmoil were made by the dishwashers, some of them winter visitants with slender breasts of daffodil, and all joying in the food turned up in the gleaming furrows. Bill Nye the crowstarver, and Samuel Caw his mate, a still smaller boy, were enjoying themselves during the Ploughing Matches, for repeatedly from the spinney in the Big Wheat-field, where with other boys they had a roaring fire, the clappers sounded with the clang of the rail, and the beating of tins and sometimes the hollow voices floating in the air.
Rookhurst rejoiced in the afternoon. It was a half holiday, and all made merry. The crowstarvers left their fire and turfed hut and clappers, and joined the revellers. Dressed in the skins of donkeys, and harnessed to an old plough with an applewood-share, they started off for the annual round of the cottage thresholds. Big Will’um, the bailiff, tall and gaunt and heavy- booted, guided the barefooted pair. He himself took long, loose strides; a boyhood in the heavy winter fields, dragging feet from the sticky clods, had given him a slouch. Every aged cottager, clad in best clothes, hobbled to his doorway. ‘Whoa, now, growled Big Will’um. The pair pattered to a then wheeled several times before the cottage, drawing the plough after them. The old people beamed, and nodded, and their gratitude when the corn-spirit had given its blessing. Now the garden would be in good heart for the year’s potatoes, beans, onions, cabbages, lettuces, the roots of rhubarb in the sun-warmed corner. The long black pig not get fever, but fatten well and perhaps reach a weight of twenty score. [400 lbs]
From cottage to cottage they passed, making as to furrow the ground before each one. George Davidson carried a blown-up pig’s bladder on the end of a stick, with which he belaboured grinning labourers and the padding donkeys alike. Ribbons were wound round his body, and a red paper cap was on his head. About a hundred children, men and women, many with cameras, followed the procession, accompanied by dogs of all sizes and breeds. Everyone was happy. Bill Nye had never grinned so much before, enwrapped as he was in the ass’s skin. He knew that a big good meal was at the end of it, and, with luck, a packet of fags and a pair of boots.
Willie felt proud that this was his village, so impressed was Phillip, who declared that he had never heard of such a glorious idea before. Neither Jack nor his cousin was able to tell him why the asses’ skins were always used by the boys who drew the plough. ‘It’s only done in this village, having died out elsewhere,’ said Jack.
‘It’s a jolly old custom too,’ remarked Willie. ‘At least as old as Doomsday Book.’
It was a survival of the rites of the corn-spirit practised since the first thought of man was to put the idea of a god into stone and food. Likewise at the harvest to eat the first-fruits was to have within the body the power of the corn; a survival, possibly, of instinct combined with early human reasoning: the practice of eating the conquered and, therefore, possessing his strength and cunning.
From Chapter 20 of Dandelion Days by Henry Williamson, first published in 1930
