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Why get along with Gilbert at 300?

For Edwin H. (“Dick”) Wiens (1919-2020)

18 July 2020

Happy Birthday, Gilbert White! The eighteenth-century curate and naturalist Gilbert White turns 300 today. I plan to celebrate the father of English environmentalism, and toast the sympathetic fellow who lived with a tortoise named Timothy. I will peruse my battered copy of The Natural History of Selborne, White’s pioneering study of flora and fauna in his own parish, first published in 1789, and honored by The Guardian in 2017 as one of the best hundred nonfiction books of all time. But in this awful year of pandemic, I’m pondering the man who perfected the art of staying home.

Sometimes you find the mentor. Sometimes the mentor finds you. Sometimes you’re looking for help. Sometimes help surprises you. I know it’s more complicated than that. Still, I like having the distinctions right up front because I’m pretty sure you were never going to go searching for Gilbert White to guide you through life. I didn’t.

When the stay-at-home orders came last March, I struggled to keep my classes at Regis University moving forward. Many students were suffering, either emotionally or financially, or both. Feeling helpless and exhausted, I watched every episode of Hogan’s Heroes, finished Game of Thrones, baked with the Great British Baking Show, polished off Bosch, and dribbled along with vintage college basketball games. After a while, I began looking for distractions that did not involve a screen.

The Redwing Blackbirds were back among the cattails around the lakes near our house in Denver. They said, conk-la-ree. I looked it up. That’s how you spell it.

The crocuses, daffodils, iris, and lilacs bloomed in succession. It was springtime in the Rockies, and I was staying home. It wasn’t always easy. Still isn’t. Ask anyone. Some of us are getting along. Some of us are slowly going mad. But what can you do when a pandemic shuts down the planet?

Try to get along.

I came up with the solution near the end of April. I would write about staying home. Instead of going to England in May to study papers related to Gilbert White’s influence on environmentalism in the UK, I would stay home and write about White staying home.

That’s what White would do.

I sat down to enjoy Richard Mabey’s wonderful biography of White and tried to picture the man who loved to grow melons. What did he look like? We don’t really know! For a very long time, people pointed to this portrait.

Turns out, it’s probably not White, but we do have a little sketch of White in the copy of The Iliad that Alexander Pope presented to White on his graduation from Oriel College, Oxford.

Feel free to imagine him as you wish. When I think of the old fellow, I think of Henry Raeburn’s famous painting, The Reverend Robert Walker Skating on Duddingston Loch.

For most of us, staying home feels like fate. It happens to us. We make plans. Something comes up. We stay home. White began his adult life in this fashion. In 1749, having become a fellow of Oxford University’s Oriel College in 1744, White was ordained a priest in the Anglican Church. When he couldn’t find a stable position he really wanted, he returned to The Wakes, the family home in Selborne, Hampshire.

Many university graduates today can identify with White’s situation. They feel frustrated, stuck, and depressed. White certainly did, but quite intuitively, it seems, he began to think of staying home as a kind of art to be practiced and improved. So, he stayed home a lot, and sometimes it was hard. In fact, White spent ten years trying to figure out how to get it right.

How did he do it? I picked up Anne Secord’s excellent edition of The Natural History of Selborne.  

I remembered trying to read it as an undergraduate, but putting it down because it seemed like a boring collection of letters about swallows and weather. I read the first sentence of the book.

The parish of Selborne lies in the extreme eastern corner of the county of Hampshire, bordering on the country of Sussex, and not far from the county of Surrey; is about fifty miles south-west of London….

That semicolon worried me. By the time I finished the first letter, I wondered if I’d really carry on with the project.

The ravens (Corvus corax) took me by surprise. In the second letter, White tells how a clump of grand old oaks on a nearby estate were sold for a construction project at Hampton Court. One of these venerable oaks had long ago been dubbed Raven-tree because of the ravens who nested in its strong branches every year.

Now, White was no sentimentalist. In an age where Enlightenment reason duked it out with early Romantic feeling, White sided with reason and the Royal Society. With that in mind, you must read the end of his little story in order to appreciate his genius.

So the ravens built on, nest upon nest, in perfect security, till the fatal day arrived in which the wood was to be levelled. It was the month of February, when those birds usually sit. The saw was applied to the butt, the wedges were inserted into the opening, the woods echoed to the heavy blows of the bottle or mallet, the tree nodded to its fall; but still the dam sat on. At last, when it gave way, the bird was flung from her nest; and, though her parental affection deserved a better fate, was whipped down by the twigs, which brought her dead to the ground.

This is no fable. White tells the story with clear-eyed calm, simply noting the powerful irony that “parental affection deserved a better fate.” Life dies like this. No gathering of threads, no moralizing wrap-up for Gilbert. The letter ends right there . . .“dead to the ground.” There are no guarantees when you stay home.

I took a deep breath, and the raven lingered, an afterimage in my imagination. I thought of the Three-eyed Raven in The Game of Thrones. I recalled that ornithologists consider ravens some of the smartest animals on the planet. Across many cultures, ravens symbolize mystery and prophecy. It occurred to me that White would not approve of this line of thought.

Or would he? Although White would never write about such fanciful notions, I think he knew what a well-placed raven would do to his more sensitive readers. I was hooked. Bring on the tortoise! Tell me about those worms!

When people talk about the triumph of White’s classic book, they describe his innovative study of the local, his mixing of Enlightenment precision with sympathy, and his vision of the natural world’s connectedness. I agree, but it’s not the whole picture.

I think White’s ability to create afterimages transforms everything that he writes. Sometimes the afterimage triggers your fancy. On other occasions it sparks rigorous speculation. Sometimes it implies a bit of clear-sighted wisdom. Check out this thread of entries from his Journal.

Snow covers the ground.

Severe wind. Snow on the ground. Swallows abound.

Thick ice. No swallows appear.

The turtle-dove returns. Swallows again.

                                                18, 19, 20, 21 April 1772, Journal

These entries aren’t meant to be poetry about staying home, but they could be. When you sit down to read the Journal, which I have been doing every day this summer, you’ll feel time slow down.

When White died in 1793, he left behind 60,000 entries. Take your time.

You may even discover the kind of mindfulness that will get you through hard days right where you happen to be, even if you’re stuck at home. Call it getting along.

I’m borrowing the phrase from Annie Dillard’s Pilgrim at Tinker Creek (1974), one of my favorite books by one of my favorite writers.

Annie Dillard

I am a frayed and nibbled survivor in a fallen world, and I am getting along. I am aging and eaten and have done my share of eating too. I am not washed and beautiful, in control of a shining world in which everything fits, but instead am wondering awed about on a splintered wreck I’ve come to care for, whose gnawed trees breathe a delicate air, whose bloodied and scarred creatures are my dearest companions, and whose beauty bats and shines not in its imperfections but overwhelmingly in spite of them.

For the time being, that is my favorite passage in the English language.

So here I sit, in the midst of a global pandemic, and I am getting along, with Gilbert White, on the eve of his 300th birthday. White wasn’t perfect. I’ll need to do some serious thinking about his limitations, and the racism, the colonialism, and the anthropocentric ideas of his age. Simple nostalgia could never be enough. It certainly couldn’t be right.

In Bad Indians: A Tribal Memoir, the wise Deborah Miranda shows me the way.

Deborah Miranda

Sometimes something is so badly broken you cannot recreate its original shape at all. If you try, you create a deformed, imperfect image of what you’ve lost; you will always compare what your creation looks like with what it used to look like. As long as you are attempting to recreate, you are doomed to fail! I am beginning to realize that when something is that broken, more useful and beautiful results can come from using the pieces to construct a mosaic. You use the same pieces, but you create a new design from it.

So, I’m staying home to make a mosaic.

I’ve got plenty of pieces. I‘ve cached powerful afterimages, great quotations, a few weird tales, lots of excellent animal observations and stories, especially the ones about Timothy the tortoise, DIY projects that include giants and vases, adventures in gardening that feature gnarly melons and practical advice on raised beds, friendly conjectures about sexuality and identity, two or three taxidermic terrors, and a few unearthed recipes for cooking and brewing.

I’m also writing about my own life–my house, my garden, remarkable weather, the cats I love, the gannet who broke my heart after my heart attack, the black birds and other critters who live in my Denver neighborhood.

On this score, I’ll defer to Henry David Thoreau, who had a copy of White’s Selborne with him at Walden Pond.  

I should not talk so much about myself if there were any anybody else whom I knew as well. Unfortunately, I am confined to this theme by the narrowness of my experience. Moreover, I, on my side, require of every writer, first or last, a simple and sincere account of his own life.

I’ve been trying to follow Thoreau’s advice on matters large and small ever since I read Walden in high school. Why stop now?

I know people who swear they won’t cut their hair or shave until we have real vaccine for COVID-19. That’s not me, but I’ll keep writing this until we do.  

Attend Gilbert White’s Birthday Online Festival!

On St. Stephen’s Day, 2020

St. Stephen’s Day has arrived. Everyone knows the old carol.

Good King Wenceslas looked out
On the feast of Stephen,
When the snow lay ‘round about
Deep and crisp and even;
Brightly shone the moon that night,
Though the frost was cruel,
When a poor man came in sight,
Gath'ring winter fuel.

The familiar lyrics mark the fact that the holiday was once a time for giving to the poor. In Shakespeare’s day, folks liked to remember it as day of holy hospitality, when those with plenty to eat opened their gates to feed the hungry.

For the time being, all our snow has melted. A full moon rises on the 29th. As Beto O’Rourke, Matt Russell and Robert Leonard pointed out a few days ago in Time Magazine, “In the richest country on earth, approximately 50 million Americans, including 17 million children, are suffering from food insecurity. . . .” We surely need St. Stephen’s Day this year.

But the holiday is also about birds—as another old carol reminds us. On the second day of Christmas, we find two turtle doves. I think of E. F. Duncan (played by Eddie Bracken), in the second Home Alone film, explaining the birds’ symbolism.

Well, two turtle doves. I’ll tell you what you do: you keep one, and you give the other one to a very special person. You see, turtle doves are a symbol of friendship and love. And as long as each of you has your turtle dove, you’ll be friends forever.

In a way, St. Stephen’s Day has always been for the birds. Poor birds. I did some reading and learned about “Going on the Wren” from W. D. Crump.

Also known as “Going on the Wren.” Archaic custom once prevalent in the British Isles and France, a modified version of which survives in Ireland. Dating at least from the eighteenth century and possibly earlier, the custom originally took place on Christmas Eve or Christmas Day but, for unclear reasons, shifted to December 26 (Boxing Day or St. Stephen’s Day). Groups of “Wren Boys,” attired in outlandish costumes which included masks and women’s clothing, would hunt and kill a wren, and, after fastening it to a decorative pole, placing it in a cage, or attaching it to a cluster of holly (“wren bush”), they would carry this token while serenading homes in the village with a repertoire of wren songs for the purposes of soliciting food, drink, and money. To those who complied, the Wren Boys bestowed a wren feather for good luck; otherwise, they offered songs of derision and sometimes buried the wren in the yard of an offender as a sign of bad luck. The collected cash then supported a Wren Dance in the village either that night or the night after, to which the public was invited. Rarely, as in one region in Wales, the wren was captured for the ritual but not slain. The ritual was virtually nonexistent in Scotland, except for that on New Year’s Day, when a wren occasionally would be captured, decorated, then released with no further ceremony.

W. D. Crump, “Hunting the Wren,” The Christmas Encyclopedia, 3rd ed., McFarland, 2013.

Why pick on the wren? Was it because of the legend that said the wren betrayed Jesus with its song? An ancient ritual passed down from the Druids? Was the wren a symbol of the dying old year? A mock king sacrificed after a time of celebration?

Gilbert seems to have had nothing to say about St. Stephen’s Day, but he was thinking about birds on this day in 1771.

Thrush and redbreast sing.  Bunting, emberiza alba, at Farnigdon.  I never saw one in the parish of Selborne.  They affect a champion  country, & abound in the downy open parts.  Ducks, teals, and wigeons have appeared on Wulmere-pond about three weeks: one pewit-gull, larus cinereus, appears.

Journal, 26 December 1771

A few days later in 1777, he was contemplating wrens in a dark season.

Wrens whistle all the winter except in severe frost.  Wrens whistle much more than any English bird in a wild state.  The redbreast sings great part of the year; but at intervals is silent.  This year concludes with a very wet season. . . .

Journal, 29 December 1777

Perhaps this is how all years conclude, even in a fragile millennium, during a pandemic, after all? The Wrens whistle on through the darkness. We don’t need to hunt them down. We can just pay attention. After all, right now, in the here below, as the poet Mary Oliver puts it,

To pay attention, this is our endless and proper work.

I think, at the end of this long, long year, that’s what Gilbert was doing and ever so subtly encouraging us to do–our endless and proper work. That’s certainly what I have been doing all these months in these pages.

What do I have to show for it besides pages? I didn’t have an answer for today’s page until it occurred to me to go back to Oliver. I found her poem “Praying.”

It doesn’t have to be
the blue iris, it could be
weeds in a vacant lot, or a few
small stones; just
pay attention, then patch
a few words together and don’t try
to make them elaborate, this isn’t
a contest but the doorway
into thanks, and a silence in which
another voice may speak.

Getting Along through Gilbert White’s Advent: A Journey Through Another Christmas Time

Why get along with Gilbert for Christmas? I can come up with all kinds of answers as the wind melts the snow and snaps branches out of the old sugar maple outside my study.

Gilbert knew how to stay home well, how to share food and fire on a winter night. And because Gilbert lived centuries before us, he can help us see our holidays in fresh ways. It always matters that Gilbert is from another time. When I started writing this collection of essays, I had that in mind.

This week I learned a lot more. I realized that it’s good to get along with Gilbert as solstice approaches because he’s from another Christmas time.

Father Ted Howard got me thinking about this notion when he preached about Gaudete Sunday last week in the Zoom service for St. John’s Episcopal Church in Boulder. As Father Ted (as we call him) talked about Advent as “a season of waiting, anticipation, and hopeful anticipation,” I nodded.

When he reminded us that it was Gaudete Sunday, the third Sunday given over to a bit of rejoicing, marked by the rose-colored candle in the Advent wreath, I thought, yes, of course. In the midst of waiting, who doesn’t want to slip away for a bit of rejoicing, on the way, as it were?

But Father Ted had a more ambitious agenda. He pointed to Henry Nouwen’s Life of the Beloved and posed a powerful question: how would our lives change if we truly believed that we were God’s beloved unconditionally?

My favorite expression of this notion comes from the Jesuit priest Anthony de Mello.

Behold God, beholding you . . . and smiling.

Perhaps Gaudete Sunday should give us a glimpse of such a life?

After church, I sat with warm thoughts tinged with rose, or were they rosy thoughts? It occurred to me that Gilbert would surely be puzzled by all this. Having just talked about the “eclipse of Christmas” in last Saturday’s essay, I couldn’t imagine how this feast of rejoicing fit into Gilbert’s liturgical practice. I needed to know more about Gaudete Sunday.

So, I checked all the relevant reference works on our university databases. They all repeated the same details and said nothing about the origins of the feast or its evolution over history. Next, I turned to Wikipedia and Google, where I found the same information. I would have to do some work.

Scanning British periodicals from the eighteenth and nineteenth centuries, I found only two references to Gaudete Sunday—both of them from the 1800s. All that negative evidence had to be significant.

Digging deeper, I looked for scholarly articles about Gaudete Sunday. I only found one, but it turned out to be perfect. Writing in Mediaeval Studies in 2011, John F. Romano explained my research difficulties.

Advent had for at least part of its history been associated with anticipation, penitence, fasting, and asceticism. Why in the middle of this time should the liturgy suddenly stress joy? Scholars tend to evoke an inchoate “tradition” as the origin for Gaudete Sunday. This day and the customs surrounding it are so well-established that no scholar has given any serious consideration to how this tradition started or spread.

John F. Romano, “The Joy in Waiting: The History of Gaudete Sunday,” Mediaeval Studies 72 (2010): 75-124.

Romano goes on to do just that, tracing the feast to Pope Sergius (687-701), but showing how Gaudete Sunday remained only a papal tradition in Rome until it began to be more widely celebrated in the late nineteenth century.

It seems our Gilbert got along toward Christmas without any break for rejoicing. His road to Christmas passed through the season folks used to call Winter Lent. No chocolate-filled Advent calendar marked his December days. His Advent road looked more like the deeply rutted and rooted winter roads around Selborne as described by Gilbert’s wise biographer Richard Mabey.

In winter these hollow lanes filled with mud, water and sometimes snow and became impassable to coach traffic. Even the chief way into the village, from Alton in the north, was little more than a sunken, rutted track, 18 feet below ground level in places and little more than 8 feet wide.

Think of T. S. Eliot’s poem “Journey of the Magi.”

A cold coming we had of it,
Just the worst time of the year
For a journey, and such a long journey:
The ways deep and the weather sharp,
The very dead of winter.

From Gilbert’s cold vantage point, a break for rejoicing in the middle of a four-week journey would be a bad use of time. For Gilbert, rejoicing was more like a fruit, coming in season, sometimes plentifully, sometimes not, sometimes not at all, season after season.

Staying home now in this time of darkening days before Christmas, we can imitate Gilbert’s deliberate ways of waiting and watching for signs of belovedness.

Roses bud in hothouses; French beans thrive: Ananas carry some late fruit.

Journal, 18 December 1769

Dark and spitting. Nasturtiums blow yet. Indian flowers in Dec! Song thrush sings.

Journal, 4 December 1770
Mistle Thrush  (Turdus viscivorus

Missile thrush sings merrily every morning.

Journal, 12 December 1776

My apples, pears, & potatoes secured in the cellar, & kitchen-closet; my meat in the cellar. Severe frost, & deep snow.

Sweet weather.

Journal, 18 December 1785

The walks in my fields are stewed with the berries of misseltoe, blown from the hedges.

Journal, 16 December 1786

Deep snow. The Bantham fowls, when first let out, were so astonished at the snow that they flew over the house.

Journal, 24 December 1787

Xstmass-cheer!

It was sunny and crisp all week in Denver, Colorado–until yesterday when the sky turned gray and frosty. A light snow fell until twilight. More snow is coming later today. Snow men will surely follow, but what about the holiday?

What happens to Christmas in a pandemic? You let a lot of traditions go—like family gatherings, holiday parties, church services, caroling, holiday entertainments. Some are coping by going all out with what Clark W. Griswold calls “external illumination.” Others are just letting the whole season pass in the general blur of staggering COVID-19 infection rates and news of the coming vaccines.

Maybe Joni Mitchell got it right in “River”?

It’s coming on Christmas
They’re cutting down trees
They’re putting up reindeer
And singing songs of joy and peace
Oh, I wish I had a river
I could skate away on

We’re all talking about how we’ve never seen anything like this, but Gilbert White did.

Here are some of Gilbert’s Journal entries for 25 December.

December 25, 1782 – The boys at Faringdon play in the church-yard in their shirts.  They did so this day twelve-month.

December 25, 1781 – Sun, bright, & pleasant.  A gardener in this village has lately cut several large cauliflowers, growing without any glasses.  The boys are playing in their shirts.  On this day Admiral Kempenfelt fell in with a large convoy from Brest, & took a number of French transports.

December 25, 1779 – Vast rime, strong frost, bright, & still, fog.  The hanging woods when covered with a copious rime appear most beautiful & grotesque.

December 25, 1787 – The snow, where level, about one foot in depth: in some places much drifted.

What about Christmas?

In his excellent note on 25 December in Gilbert’s Journal, Sidney Padua comments, “Today’s entries demonstrate the long eclipse of Christmas celebrations in the 18th century. It was not until the Victorians that it regained its importance on the calendar.”

You can read more about Gilbert’s Christmas days in “Gilbert White’s Christmas,” a delightful essay on the Gilbert White and The Oates Collections website.

The fact is, Gilbert got along without many of the holiday trappings, trinkets, and trimmings we hold dear. In the morning, he led his congregation in their celebration.

Once it started to get dark White would have returned home and spent the rest of the day, we can only assume by the fire with a book, and knowing Gilbert some raisin wine or port.

A Christmas dinner would have consisted of a turkey or goose or if you were feeling very fancy venison. This would be followed by a plum pudding or Christmas pudding.

“Gilbert White’s Christmas”

Some years, he invited friends and family to join him. As an old student of hospitality, I decided to find out more about Gilbert’s Christmas hospitalities. Perhaps I could understand better how he got along with less.  

In a letter dated 7 December 1780, Gilbert invited his friend Ralph Churton.

If you have no more fears about a winter-journey that I had at your time of life, you might, I should hope, favour me with a visit during the approaching vacation. The country indeed is now shorn of its tresses, and much in dishabille; but we have still pleasant foot-paths, wild views, and cheerful neighbours. I will give you some roast-beef, plum-pudding, and other Xstmass-cheer.

What do you know? Gilbert has given us a receipt (as he would call it) for getting along during the Christmas holidays with less.

  • One friend.
  • Walking.
  • Wild views.
  • Cheerful neighbors.
  • Roast beef.
  • Plum pudding.
  • Additional Xstmass-cheer as desired.

As I wrote down these “ingredients” on the back of one of my old recipe cards, I decided that only the plum pudding seemed like a real challenge. So, I consulted Mary Kettilby’s A Collection of Above Three Hundred Receipts in Cookery, Physick and Surgery (1714). Here’s what I found.

Turns out plum pudding in particular, like Xstmas-cheer in general, can be pretty simple.

Winter Work

In last week’s post, I talked about the way work outdoors helped Gilbert get along by refocusing his attention. I’ve been thinking about that claim all week, as the snow has lingered over the garden beds.

Was Gilbert really getting outside with his rake and hoe during December? Feeling quite empirical, as I do from time to time, I went back to the Journal to answer the question. The answer? No, and yes.

Reading horizontally, across Decembers, I’d be tempted to say, no. For most Decembers, I can find one entry that describes a task outdoors. That’s not much.

On the other hand, I want to make a case for yes. I believe (but can’t prove) that Gilbert found tasks outdoors all the time, but they didn’t seem worthy of a entry in the Journal. Meanwhile, I have (as Gilbert might say) tapped the Journal to collect a basket of December tasks. (Now I’m wondering why they did seem significant. . . .)

Trenched up the quarters of the garden for the winter.

22 December 1770

Trimmed the vines.  Their shools were by no means good, nor well-ripened, notwithstanding the hot summer.

2 December 1772

Earthed asparagus beds.  No ice yet.

7 December 1772

Antirrhinum cymbalaria thrives still, & is in full bloom, & will so continue ’till severe frosts take place.  Planted several firs from S. Lambeth & several seedlings for the Helleborus foetidus.

17 December 1785

Cut down the artichokes, & covered them; first with earth, & then with long dung.  Covered the asparagus with long dung.

19 December 1785

 Dug up carrots, second crop.

20 December 1785

Tapped my new rick of hay this day, which, tho’ made without rain, is vapid, & without much scent ,& consists more of weeds than grass.  The summer was so dry, that little good grass grew, ’till after the first crop was cut.  The rick is also very small.

27 December 1785

Began to cut my new hay-rick.

15 December 1787

Swept-up the leaves in the walks.

16 December 1791

Took down the urns, & shut up the alcove.

7 December 1792

Covered the artichokes, & rhubarb with litter, & the spinage, & the Yucca filimentosa with straw; & the few brown lettuces with straw. 

24 December 1792

A Mind of Winter and Migratory Snowmen

I check Madalyn Aslan’s column in the newspaper for my horoscope.

People and places in your immediate surroundings assume a deeper significance.

I’d have to notice them.

That’s what Gilbert was doing on this day in 1776.

The nuthatch hunts for nuts in the hedges, & brings them to the forked bough of a certain plum-tree, where it opens them by picking a ragged irregular hole in the small end of the shell.  It throws the empty shell on the walk.

After Thanksgiving, after the election, after the students have left the campus for home, I track the surging pandemic and contemplate final exams. After all the writing I’ve done about staying home, I feel strangely absent from the life around me, here and not here, at home. I’m not seeing the way I was seeing a couple of months ago. My eyes have shrunken into a Zoom frame as the days grow shorter and shorter. I feel like one of those “winter birds of passage” that always intrigued Gilbert.

Migration never ceased to perplex Gilbert. I think the idea of simply passing through a neighborhood rattled his homey imagination. Among other disturbing notions, he didn’t like to contemplate such fleeting attention. Tempus fugit, for sure.

For Gilbert, work in the garden was a sure way to reconnect. That’s what Gilbert was doing on this day in 1787.

Children slide on ponds.  Rake up, & burn the leaves of the hedges.

Our last leaves are under snow, and I’m even less inclined to work outside. Perhaps people and places in my immediate surroundings could still assume a deeper significance?

Snowmen watch in Berkeley Park, down the hill from our house. What’s more migratory than a snowman?

Now, for the time being, I’m thinking of Wallace Stevens’ “Snowman.”

Turkey for Me, Turkey for You, and Cincinnatus, too

The election over, pandemic exploding, we need Thanksgiving, and thanksgiving, the old holiday and gratitude. My thoughts turn to turkey.

On 1 November 1776, Gilbert White was thinking about turkeys.

My Brother’s turkies avail themselves much of the beech-mast which they find in his grove: they also delight in acorns, & wallnuts, & hasel-nuts: no wonder therefore that they subsist wild in the woods of America, where they are supposed to be indigenous.  They swallow hasel-nuts whole.

In 1776, Gilbert couldn’t help but think of America when he thought about turkeys. Me, too.

We need to hear Adam Sandler sing “The Turkey Song.”

We need to watch WKRP in Cincinnati’s “Turkeys Away.”

Speaking of Cincinnati, I admit that I have always believed the story about Benjamin Franklin recommending the turkey over the eagle as the national symbol. I set out to track down the source document, perhaps the speech. It doesn’t exist.

Instead we have a 26 January 1784 letter to his daughter, Sarah, discussing the choice of the eagle for a medal issued by the Society of Cincinnati. It’s in that letter that Franklin praised the turkey as “a bird of courage” and “a true original native of America.” How badly do we need the turkey this Thanksgiving?

The Society of Cincinnati was founded in 1783 to preserve the ideals at the core of our country. Even the most casual historian will realize that these early patriots did not have the home of WKRP in mind, but rather the farmer Lucius Quinctius Cincinnatus. Tim J. Cornell, writing in The Oxford Companion to Classical Civilization, explains:

In 458, according to tradition, when a Roman army under the consul Lucius Minucius Esquilinus Augurinus was besieged by the Aequi on Mt. Algidus, Cincinnatus was called from the plough and appointed dictator. Within fifteen days he assembled an army, defeated the Aequi, triumphed, laid down his office, and returned to his ploughing. The story was frequently cited as a moral example, illustrating the austere modesty of early Rome and its leaders.

Franklin wanted Cincinnatus to have his turkey. Boy, could we use Cincinnatus right now at the end of 2020, and a turkey, too.  

A Winter of Dreaming-in-Place

Saturday morning has rolled around again, and I have spent the week dipping back into one of my favorite books: William Least Heat-Moon’s PrairyErth. It’s been years, since I did that. It was like meeting an old friend after a long absence abroad. I’d forgotten things I should have remembered to love.

The author opens each chapter with quotations from “The Commonplace Book.” And there, to my surprise, at the beginning of the first chapter, Least Heat-Moon is quoting Gilbert White’s Natural History of Selborne.

“All nature is so full, that that district produce the greatest variety which is the most examined.”

It seems our friends, living and dead, track each other like stars in constellations, whether we notice or not.

Like White, Least Heat-Moon concentrates his attention on a single neighborhood. In this case, Chase County in Kansas. The book is 624 pages long. Unlike White, the author of the celebrated travelogue Blue Highways is a visitor who moves about in mindfulness, quadrangle by quadrangle.

Roaming what he calls the Thrall-Northwest quadrangle, the writer climbs Texaco Hill and reaches a powerful conclusion.

I’d come into the prairie out of some dim urge to encounter the alien—it’s easier to comprehend where someplace else is than where you are—and I had begun to encounter it as I moved among the quoins, ledgers, pickled brains, winds, creek meanders, gravestones, stone-age circles. I was coming to see that facts carry a traveler only so far: at last he must penetrate the land by a different means, for to know a place in any real and lasting way is sooner or later to dream it. That’s how we come to belong to it in the deepest sense.

W. H. Auden, who wrote the poem about Gilbert and Thoreau never having the chance to be friends, could surely have written about poem about Gilbert and Least Heat-Moon. Each man’s powers of attention, gift of words, devotion to plants and animals would have delighted—even completed—the other.

What, I want to know, at the end of a busy week, pandemic settling in for the grimmest of winters—what would Gilbert have made of Bill’s notion of knowing and belonging “in the deepest sense” through dreaming? I need to do some research, but a better question comes to mind for the time being.

What would a winter of dreaming-in-place look like in 2020?

White and Cather: Gardens and Oppression?

For many people reading is about a what. What are you reading? What’s it about? What happened? For me, for the time being, I’ve been thinking more about how. How are you reading that book? How should you be reading that book? How can you read that book?

This week, as the election came and went, without decision, as anxiety whipped up like our late summer forest fires, I’ve been pondering the how, thinking about Gilbert White and Willa Cather.

Over time, Gilbert decided that he would stay home more and work on his gardens. In Cather’s classic novel Death Comes for the Archbishop (1927), Bishop Jean Latour (based on the real Bishop Jean-Baptiste Lamy) does the same when he retires “on a little country estate” north of Santa Fe.

Father Latour’s recreation was his garden. He grew such fruit as was hardly to be found even in the old orchards of California: cherries and apricots, apples and quinces, and the peerless pears of France—even the most delicate varieties.

Gilbert would approve. His recreation was his garden. He relished delicate varieties. On 1 August 1791, he celebrated his apricots in his Journal.

Gathered our whole crop of apricots, being one large fine fruit.

On 16 April 1792, his fruity enterprises would have pleased Bishop Latour.

Great bloom of cherries, pears, & plums.

And that makes me think of W. H. Auden’s wonderful poem about Gilbert and Henry David Thoreau. “It’s rather sad,” Auden wrote,

we can only meet people

whose dates overlap with ours, a real shame that

you and Thoreau (we know that he read you)

never shook hands.

It is sad that lives, both real and fictional, can’t overlap. Gilbert and Jean could have had many fine conversations. I can get carried away imagining the talk, but should I?

I suppose I’m thinking along these lines because last week a number of students in my Cather course have found it hard to appreciate Latour’s gentle French sensibilities in the context of mid-nineteenth-century colonialism.

They want to know how they can follow me through Latour’s gardens in the novel’s final pages while they are also reading about his “misguided friend, Kit Carson” and his soldiers, how they rode into the Canyon de Chelly on 12 January 1864 seeking a final surrender from the Navajos, and how they massacred “shepherds, with no property but their live-stock, encumbered by their women and children, poorly armed and with scanty ammunition.”

How should we read the good in the context of the bad? How to read about gardens and persecution at the same time? I asked similar questions back in August in Black Lives Matter, wondering about Gilbert’s silence on the subject of slavery.

I’m still thinking.

Apples, fieldfares, and wells on All Hallows’ Eve

Halloween is here. Gilbert would have called it All Hallows’ Eve. We set a daily infection record in the United States yesterday, but the night of illuminated pumpkins has come on anyway. Giant black spiders are quite popular in our neighborhood this year.

I am sitting in my shirtsleeves in the pink chair under the plum tree. A week ago snow was on its way. By Monday morning, we had six inches of powder on the ground, and the temperature dipped to eight degrees. This morning dry leaves rattle all around me. The breeze is fresh, the sunshine warm.

Like many Americans, we will skip trick or treat this year. The annual English department party, where folks dress up like famous authors or characters, didn’t happen.

I was planning to go as Gilbert White. It’s easy for me to imagine what would have happened.

“I give up. Who are you?”

“Gilbert White.”

“Wait. Who? You mean the big red dog?”

“That’s Clifford.”

“Oh. So, what’s that thing your carrying around.”

“It’s for snap-apple. They used to play it on All Hallows’ Eve. You hang it up like a chandelier. Add some apples and candles. With your hands behind your back, you try to snag an apple without getting a face full of wax.”

“That sounds like fun. I’ve heard of bobbing for apples, but nothing like that.”

“Well!” I would have exclaimed and pulled out a page from Dublin University Magazine, Jonathan Freke describing “Snap-apple Night,” circa 1850. English majors do things like that at parties. That’s why we have to throw our own parties.

“Allow me to read….”

“What’s the thing with apples?”

At that point, someone would turn up the Oingo Boingo tune. I would have to shout. “Apples and divination!”

“What?”

“All Hallows’…associated…divination…of course apples….!”

“Wait. What?”

Today, I’m in the mood for a quiet Halloween. The election is three days away. People, everywhere, are anxious, angry, and frightened. I’ll just stay close to home and listen to the leaves stir in our old silver maple.

Gilbert would approve. I check his Journal for 31 October 1770, and see a simple entry.

Flocks of skie-larks go westward.

In 1775, he sounds elegiac.

Leaves fall very fast.  The hangers begin to lose their picturesque beauties.

An unkindness of ravens was playing over the Hanger in 1777. On All Hallows’ Eve, Gilbert came close to the spirit of haiku.

Great field-fares abound. My well rises.

What do I know about field-fares? I do some searching and discover a splendid account, perfect for Halloween, by Edward Parnell.

I know more about wells, real wells and holy wells and metaphorical wells. Instead of playing snap-apple, I think I’ll finish Gilbert’s haiku.

Great field-fares abound. 

No tricks or treats. Leaves rattle.

My well rises.

Thank you, Emma and Jane

Emma Thompson introduced me to Jane Austen. I needed an introduction. In graduate school, I remember dismissing Jane as a minor writer. Early in my career, I was permanently charmed by Thompson’s portrayal of Beatrice in Much Ado About Nothing (1993). 

When I saw Thompson’s Sense and Sensibility (1995), I began to love Jane’s novels. For my money, Thompson’s screenplay, directing, performance, and casting come together as the best adaptation of a British novel. Ever.

We often say that film “brings a text to life,” but Thompson does more. She infuses the world of the Dashwood sisters with light.

Down the road, I want to talk about how she did it, but for this wintry autumn morning, with snow on the way tonight, I’m content to simply bow in gratitude. When I figured out how to read Jane’s novels through Austen’s eyes, I was ready to read Gilbert’s Natural History.

Driving across Kansas yesterday, following the course of Prairie Dog Creek that dips and darts like an intoxicated prairie dog across the rectangular state, I watched the cottonwoods glow. Gilbert’s words can glow like that. Thank you, Emma and Jane.