So here we are back in the Bannau Brycheiniog, thirteen hundred feet up the side of Mynydd Bychan on a hill farm which is emphatically shouting “history, history” in my ear. There’s an odd feeling that this place is peculiar; not quite right by the culture of the surrounding hills. We were in desperate need of a bit of peace after months of building work on the flat during which we’d had to move out several times and equally tough times on the allotment with the heatwaves and drought which I’ve already written about; not to mention the continuing saga of the campervan engine. That’s a very inelegant sentence but it perfectly shows how stress gets inside our heads and muddles them.
I brought four books with me apart from the usual Potwell Inn clutter of cameras and notebooks, and they are respectively “A Sand County Almanac” by Aldo Leopold; “The Medicinal Flora of Britain and Northwest Europe” by Julian Barker and, “A History of Wales” by John Davies which is a real 750 page clonker; also “Joseph Banks” – the biography by Patrick O’Brian. I grabbed the first one, the Sand County Almanac off the bookshelf as we left the flat to drive here and I’m so glad I did. The Flora was a chance find of the out of print volume which hardly ever comes on to the market second hand so I jumped on the only available copy on the internet. The history of Wales isn’t the most up to date or indeed the most radical; less fun than Jan Morris’ – “The Matter of Wales”, less political than Carwen Graves’ “Tŷr” and less focused on hill farming than David Elias’ “Shaping the Wild”. I’ve left out William Condry’s New Naturalist volume “The Natural History of Wales because I haven’t read it yet but I’d recommend the first five without reservation, and you need to read all of them plus the poems of RS Thomas too even to catch the flavour of the debates that still burn underground like peat fires. The Banks biography is the sole English representative because I wanted to get a feel for the plant hunters of his era.
Normally I’d be out there on my hands and knees searching for plants to record; I’ve even printed off lists of possible sightings but I seem to have hit a bit of a parting of the ways – I want to explore not just the names but the science, the habitats, the uses and the whole culture. In fact it increasingly seems to me that I need to focus on the meaning – in the broadest possible sense – the meaning of plants in our culture. Hence the disparate choice of reading for our break: Davies for historical context, Banks for the beginnings of scientific botany; Barker for the many uses of plants and Leopold who – even almost eighty years ago – was asking the most profound philosophical questions about conservation in a world where even back then species were disappearing and humans were becoming increasingly detached from the natural world under the cover of progress.
….. each [professional]n his own way is a hunter. And why does each call himself a conservationist? Because the wild things he hunts for have eluded his grasp, and he hopes by some necromancy of laws, appropriations, regional plans, reorganization of departments, or other forms of mass-wishing to make them stay put.
A Sand County Almanac – Aldo Leopold 1947
So let’s be clear. Without plants we’re all dead. No oxygen to breathe, no food to eat and an empty windswept desert instead of a green and pleasant land. The glossy prospectus of life support under a big tech dome is a fraud; there is no white coated Seventh Cavalry hiding behind the hill, and without nature we would cease to exist; without meaning or purpose.
We were children, my sister and me, walking back along the road to Pucklechurch from the Rose and Crown in Parkfield with our parents. We were replete with red lemonade and crisps. Jenny was picking dandelions and we came across an old man, possibly a farm worker or miner who could have come direct from a casting agency as a typical peasant. He stopped us with a wave and asked her if she knew what the flowers were called and she told him dandelions. He tittered and leaned in conspiratorially -“we calls em piss the beds!” Our parents made conventional end of conversation noises, gathered us up into a safe huddle and we walked on towards the bus stop. I might have been eight years old and that experience felt as if a gap had opened in the evening sky and another world revealed.
Plants and memories have a powerful aggregating force between them; they’re sticky and accumulative. Only yesterday we were walking along a narrow lane towards an area of boggy heath called Rhos Fach which I’d read about and seen on the OS map when I spotted a harebell and some lesser Hawkbit among strangely familiar grasses beneath a bank on which, fifty years ago there could have been a hedge of hawthorn; now just a few elderly horizontal branches surviving from the last laying. Somewhere deep in my brain the neurons made instant connections and I was the same child just a couple of years after Pucklechurch, lying on the same grasses on Rodway Hill, gazing at the sky and feeling, well, ecstatic. The two experiences connected by a powerful force with no name other than memory in which every sense is stored and released – colours, smells sounds; every subtlety every nuance encoded like messenger RNA searching out its target and – once found – springing into life.
We don’t any longer know how to love
Needless to say, back at the cottage I turned to the AI and quickly discovered soil type, bedrock conformation, a series of predicted NVC classifications and a list of plants recorded there; oh and the national grid reference finally to drive the pin through the thorax. I was reminded of the fictional artist Gully Jimson’s priceless comment in Joyce Carey’s “The Horses Mouth” – “It’s like farting ‘Annie Laurie’ through a keyhole. It may be clever but is it worth the trouble?”
In the clash between the instrumental and the aesthetic there lies our culture’s dirty secret: we don’t any longer know how to love. It’s too nebulous, too fragile, too open ended, and like apomixis (that’s the way blackberries do it), just too bloody complicated.
This isn’t an attack on botany or botanists, but it is a serious warning about the dangers of idolatry (which should never be consigned to arguments about religion). Idolatry worships the part rather than the whole; in fact you might characterise it as the all too human root of reductive thinking which in turn is the cause of so many human tragedies. A form of ethnobotany could be a way around the mountain.
And so, back to the troubling garden
It seems that there is a real story behind the uneasy feelings that the surrounds of the cottage evoked. Walking around yesterday we found sheds, a couple of abandoned rotavators, a steel shoe tree, a lead model of a horse next to a horseshoe; any number of bird boxes and seats wrapped around out of place trees, a broken beehive, empty bird cages, and an overgrown vegetable garden; walkways mown through the site but with little sign of walkers. There is a strong sense of something abandoned. It didn’t take much research to find that this was once the site of a much loved Edwardian guest house run by a woman called Rita who was also a formidable gardener. She created an arboretum, dug a lake, planted an orchard and made a gathering place for walkers drawn to the Bannau. We are among the tail enders. Everything has a lifespan, even (or perhaps especially) gardens. They’re our attempt to bring nature close and under control on our own terms which is, sadly, both beautiful and fruitless. The circus moves on; the power and beauty of the hills is stronger than our dreams of upstaging them.
