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September 2020

On writing for children...and ourselves

Her Precious Fairy Tale Book by Terri Windling

"Children's fiction has a long and noble history of being dismissed," writes Katherine Rundell (in Why You Should Read Children's Books Even Though You Are So Old and Wise). "Martin Amis once said in an interview: "People ask me if I ever thought of writing a children's book. I say: 'If I ever had a serious brain injury I might well write a children's book.' There is a particular smile that some people give when I tell them what I do -- roughly the same smile I'd expect had I told them I make miniature bath furniture out of matchboxes, for the elves.

"Storybooks by Terri WindlingParticularly in the UK, even when we praise, we praise with faint damns: a quotation from The Guardian on the back of Alan Garner's memoir Where Shall We Run To? read: 'He has never been just a children's writer: he's far richer, odder and deeper than that.' So that's what children's fiction is not: not rich or odd or deep.

"I've been writing children's fiction for more than ten years now, and still I would hesitate to define it. But I do know, with more certainty than I usually feel about anything, what it is not: it's not exclusively for children. When I write, I write for two people: myself, age twelve, and myself, now, and the book has to satisfy two distinct but connected appetites. My twelve-year-old self wanted autonomy, peril, justice, food, and above all a kind of dense atmosphere into which I could step and be engulfed. My adult self wants all those things, and also: acknowledgement of fear, love, failure; of the rat that lives within the human heart. So what I try for when I write -- failing often, but trying -- is to put down in as few words as I can the things that I most urgently and desperately want children to know and adults to remember. Those who write for children are trying to arm them for the life ahead with everything we can find that is true. And perhaps, also, secretly, to arm adults against those necessary compromises and necessary heartbreaks that life involves: to remind them that there are and always will be great, sustaining truths to which we can return."

Some Little People by Terri Windling

"In an age that seems to be increasingly dehumanized," Lloyd Alexander once noted, "when people can be transformed into non-persons, and where a great deal of our adult art seems to diminish our lives rather than add to them, children's literature insists on the values of humanity and humaneness."

More Little People by Terri Windling

"We who hobnob with hobbits and tell tales about little green men are used to being dismissed as mere entertainers, or sternly disapproved of as escapists," said  Ursula K. Le Guin in her acceptance speech for the National Book Award (for The Farthest Shore, 1972). "But I think perhaps the categories are changing, like the times. Sophisticated readers are accepting the fact that an improbable and unmanageable world is going to produce an improbable and hypothetical art. At this point, realism is perhaps the least adequate means of understanding or portraying the incredible realities of our existence."

Bunny Sisters by Terri Windling

Tell Us a Story by Terri Windling

The Katherine Rundell quote above is from her delightful little book Why You Should Read Children's Books Even Though You Are So Old and Wise (Bloomsbury, 2019). The Ursula K. Le Guin quote is from The Language of the Night: Essays (Women's Press edition, 1989). Both volumes are highly recommended. I'm sorry, but I can't remember where that particular quote by Lloyd Alexander is from -- I foolishly scribbled it down without attribution. All rights to the text reserved by the authors or their estates.

The pictures above are some random little sketches of mine, titled: Her Precious Fairy Tale Book, Storybooks, Some Little People, More Little People, Bunny Sisters (Family Portrait), and Tell Us a Story. 


Telling stories back to the land

White Horse Hill by Danielle Barlow

Hedgehog, Deer, and Salmon by Danielle Barlow

Devon landscape  summer  by Danielle Barlow

I was delighted to learn that Sharon Blackie (author of If Women Rose Rooted, etc.) also uses the term "re-storying" the land to describe the role that mythic artists can play to help restore our imaginative and physical connection to the beautiful, ailing planet we live on. Re-wilding, re-storying, re-engaging with the natural world in whatever place that we live -- urban, suburban, or rural -- is creative work, restoration work, justice and healing work all in one.

In an essay for the Center for Humans and Nature, Sharon writes:

"There are two key elements to this work of re-storying the Earth: first, coming to know the stories which are already existent in the land, and second, weaving our own stories into the fabric of the land, by engaging with it in ongoing acts of co-creation.

"When the places and features of the landscape are tied to its old stories, knowing and remembering those stories as we walk through the land can help to weave us into its history, connecting us to ancestral voices and raising our awareness of the continuity of human relationship with the place -- so helping us to establish meaningful and enduring bonds with the land in which we live."

You can read the full essay here.

Weasel and Wood Mouse by Daniel Barlow

Kestor Row by Danielle Barlow

I can't think of an artist whose life and work embodies this more than my friend and village neighbour Danielle Barlow. Painter, illustrator, herbalist, incense maker, pony keeper, moor woman, myth spinner and hedgewitch, she is constantly listening to the whispered stories of Dartmoor, and weaving tales of her own into the land's Dreaming.

"I trained in textiles, and then in horticulture," she writes, "before returning to painting, my first love. These days I work primarily in ink and watercolour. I still juggle all three elements - painting, stitching and herbalism. Deeply rooted in this ancient landscape of ours, my work draws heavily on folklore and mythology, and explores the deep connection, both physical and spiritual, between people and the land they inhabit. The spirit of this land has sunk deep into my heart, and as I wander its ancient tracks, I find myself endlessly fascinated by the shifting relationships between human, animal, plants and land. My  paintings above all attempt to capture the elusive ‘Genius Loci - Spirit of Place’."

Otters by Danielle Barlow

Selkie by Danielle Barlow

Visit Danielle's website to see more of her work, including her beautiful, Dartmoor-inspired oracle deck. Visit her Facebook page to see new pieces, works-in-progress, and sumptuous photographs of the green world around her; and to learn more about her process as she works with paints, textiles, and plants. You'll also find her on Instagram and Etsy. She has recently finished the enormous labour of creating a new tarot deck, The Witches' Wisdom Tarot (Hay House Publishers), in collaboration with writer Phyllis Curot. Many Chagford friends and neighbours posed for the artwork in this one (including me). It comes out at the end of October, and can be pre-ordered on Amazon UK here, and Amazon US here.

Between Times by Danielle Barlow

Wolves and a Beltane hare by Danielle Barlow

Drawing by Danielle Barlow

Danielle Barlow

All rights to the quoted text and imagery above reserved by Sharon Blackie and Danielle Barlow.


Tunes for a Monday Morning

Winged Stag Tapestry

I'm thinking about deer on this brisk autumn morning -- but the stags and hinds of the folk tradition tend to be hunted and haunted, and their stories rarely end well (for the deer). Chased by keepers and kings, they run to the dark of the forest, and leap into the heart of enchantment. Following their trail is never a safe proposition, as folk and fairy tales tell us over and over. The trail leads to death, or a life transformation, and we never know which it will be.

Above: "Abbots Bromley Horn Dance" by Stick in the Wheel. This folk dance is performed each year in Staffordshire, and dates back at least to the Middle Ages, with older pagan roots. The precise meaning of the original dance can only be speculated, but it may have been a form of sympathetic magic to bring about a successful hunt, honouring the deer and the hunters alike.  The video animation above is by Teresa Elizabeth Lobos, with archival footage from the village of Abbots Bromley.

Below: "Johnny O' Bredislee" (Child Ballad #114) performed by the great English folksinger June Tabor. This sad tale of a young man poaching the king's wild deer comes can be found on June's eleventh album, Aleyn (1997).

Above: "The Famous Flower of Serving Men" (Child Ballad #106 ) performed by Martin Carthy, another of the great musicians behind the revival of British folk music in the 20th century. This one is a murderous, magical, gender-bending tale that turns on a hunting trip, a mysterious white hind, and a ghostly white dove who weeps tears of blood. Carthy's version, recorded for his album Shearwater (1972), went on to inspire Delia Sherman's fine novel Through a Brazen Mirror (1989), and a portion of Ellen Kushner's award-winning Thomas the Rhymer (1990), both recommended.

Below: "Geordie" (Child Ballad #209) performed by June Tabor as part of Silly Sisters (with Maddy Prior), on their self-titled debut album (1976). It's the story of a man caught poaching deer in the king's greenwood, and a bold woman determined to save him from execution for the theft.

Above: "King Henry" (Child Ballad #32) performed by The Furrow Collective (Lucy Farrell, Rachel Newton, Emily Portman, and Alasdair Roberts) -- a ghostly story that starts with a deer hunt, proceeds to the after-hunt feast, and then gets progressively stranger. Martin Carthy, who also sings the ballad, once referred to it as "Beauty and the Beast reversed, originating in the Gawain strand of the Arthurian legend. The King Henry in the ballad probable never existed, since the point of the tale is that chivalry has its own rewards."

Below: "Sheaf and Knife" (Child Ballad #16) performed by Eliza Carthy (Martin Carthy's daughter, of the Carthy-Waterson folk music clan). This incest tale is dark even by Child Ballad standards, which is dark indeed, involving a deer hunt with hawk and hound that leads to a young woman's terrible fate. Carthy's version of the song appeared on her album Heat Light & Sound (1996). 

Above: "The Keeper," a traditional English folk song ostensibly about hunting the doe, but with obvious sexual connotations -- performed here by Sam Kelly and the Lost Boys, from their album Pretty Peggy (2017).

Below: "The Death of the Hart Royal" performed by Faustus (Paul Sartin, Benji Kirkpatrick, and Saul Rose). This unusual ballad of Robin Hood, Lord of the Greenwood, was found in the archives of Somerset folk song collector Ruth Tongue. The band recorded it for their third album, Death and Other Animals (2017), when they were Artists in Residence at Halsway Manor, the National Folk Arts Centre in Somerset's Quantock Hills.

White Stag by Ruth Sanderson

Art above: A detail from the "Winged Stag" tapestry (French, 15th century), and "White Stag" by Ruth Sanderson. For deer folklore, magic, and poetry, see the previous post, Following the Deer.


Following the deer

White Stag photograph by Jane Baynes

From "Where the White Stag Runs" by Ari Berk:

"As long as people have lived or hunted alongside the deer's habitats there have been stories: some of kindly creatures who become the wives of mortals; or of lost children changed into deer for a time, reminding their kin to honor the relationship with the Deer People, their close neighbors. And there are darker tales, recalling strange journeys into the Otherworld, abductions, and dangerous transformations that don't end well at all. But all stories about the deer share some common ground by showing us that the line between our world and theirs is very thin indeed.

Diana and Acteon by Domenico Veneziano

"Ovid tells us in his Metamorphoses of youthful Actaeon who spends the day hunting with his dogs on the hillsides, catching so much game that the slopes run red with blood. As the sun ascends the sky, he calls off the chase, bidding his comrades retire with the promise of renewing the hunt early the next day. Then he does a dangerous thing: he wanders for a time in a wood he does not know, and so comes by accident to the sacred grotto where Diana is accustomed to bathe with her nymphs. To Actaeon's great misfortune, he spies the goddess of the hunt naked and she, seeing him, blushes. Then lifting up her hands, she throws water in Actaeon's face and he flees that place. As he wanders back to find his friends he hears his dogs barking and sees that they are chasing him. Confused he calls out to them, but instead of his voice, he hears the bellowing of a great stag, for stag he now is, transformed by the goddess's vengeful hand. So he runs fast on four legs but soon his dogs chase him down and, tearing him apart, find their old master toothsome indeed. The myth of Actaeon is an early example of the connection of deer stories with the violation of taboos. Actaeon made three fatal errors: overhunting the hillside, entering a sacred enclosure unknowingly, and gazing upon the virgin mistress of the hunt. His punishment is perfectly suited to address his errors for he learns to see the world, though briefly, from the perspective of a shy creature who calls the wild home and instinctively respects its boundaries.

"In the medieval Welsh Mabinogion, does and stags appear as physical manifestations of the boundary between worlds. In the story of 'Pwyll,' the deer are followed into the forest during a hunt. But Pwyll, the prince, and his dogs are soon separated from his companions and he finds himself lost in the woods. Soon he hears other dogs and, following their barking, comes upon a clearing in the woods where he finds a strange pack—red-eared and white-furred—bearing down upon a stag. Pwyll chases those dogs off and sets his own upon the stag instead, most discourteously. When he later meets the owner of the white dogs—who is none other than the Arawn, lord of the Otherworld—satisfaction is demanded and Pwyll must repay Arawn by assuming his form and exchanging places, traveling into the Otherworld to kill one of Arawn's enemies. So following the deer is often a way into the Otherworld, or a sign that we are very close to its borders."

The Mystic Wood by John William Waterhouse

Running Deer by Alex Herbert, 2010

as crows fly
in the dawn light
on the cold hill
the deer are running

the thud of their hooves
on the bed of the stream
is the drum that rocks
the roots of the birch
and the wind that shakes
the birch tree’s leaves

- Chris Powici (from "Deer")

The Lady Clare by John William Waterhouse

Bother and Sister by Johnny B Gruelle

Deer that roam the Western fairy tale tradition are guardians, guides, companions to the fairies, and occasionally fairies themselves in disguise -- or else they are men and women be-spelled, roaming the woods in animal-shape by day, briefly regaining their humanity each night.

In Brother and Sister from Grimms' Fairy Tales, for example, two siblings flee their wicked stepmother through a dark and fearsome forest. The path of escape lies across three streams, and at each crossing the brother stops, intending to drink. Each time his sister warns him away, but the third time he cannot resist. He bends down to the water in the shape of a man and rises again in the shape of a stag. Thereafter, the sister and her brother-stag must live in a lonely hut in the woods . . . but eventually, with his sister’s help, (and after she marries a king), the young man resumes his true shape.

Brother and Sister by Carl Offterdinger

Ellen Steiber looked at this tale's archetypal patterns while creating her contemporary version, "In the Night Country" (published in The Armless Maiden). In a beautiful essay on the subject, she writes:

"Fairy tales are journey stories. They deal with initiation and transformation, with going into the forest where one's deepest fears and most powerful dreams are realized. Many of them offer a map for getting through to the other side. Out of curiosity, I went back to the patterns of three in [Brother and Sister], since the very rhythms of repetition set them off and give them importance. There are three brooks, three days of the hunt, and three times that the queen's ghost speaks [after the sister's marriage to the king, when her role as queen has been usurped by her step-sister]. Each of these patterns presents challenge and transformation; they are the places of power in the story, the points where true magic occurs. In the first the brother is thirsty; he needs nourishment and finally gets it, a difficult metamorphosis being the price. In the second he must either follow his own deer nature or 'die of grief'; at great risk he runs with the hunt, and that act takes both brother and sister farther along on the path they must travel to a new state of being. (It's worth noting that in the fairy tales one can rarely remain in the forest — one takes what was found there and brings it back into the world.) In the third challenge, the king must recognize the [true] queen, an act that will restore her to life and lead to a redress of wrongs, a final ending of the curse, a coming into balance. As abuse [in a family] takes many forms, so does salvation. Here are three of many acts that can get you through: nourishing yourself, following your heart even at great risk, and being seen for what you are."

Perched by Kelly Louise Judd

Beloved, what can be, what was,
will be taken from us.
I have disappointed.
I am sorry. I knew no better.

A root seeks water.
Tenderness only breaks open the earth.
This morning, out the window,
the deer stood like a blessing, then vanished.”

- Jane Hirshfield (from "Standing Deer")

Brother and Sister by Edmund Dulac

The White Deer by Adrienne Segur

In The White Deer (a.k.a. The White Hind and The White Doe), from the French fairy tales of Madame d’Aulnoy, a princess is cursed in infancy by a fairy who'd been insulted by her parents.  Disaster will strike, says the fairy, if the princess sees the sun before her wedding day. Many years later, as she travels to her wedding, a ray of sun penetrates her carriage. The princess turns into a deer, jumps through the window, and disappears into the forest -- where she's eventually hunted by her own fiancé, who does not know what she has become.

As she flees the arrows of the royal hunting party, the prince is as "unescapable as memory" in this passage from Eve Sweetser's poem, "The White Hind at Bay":

She leads him through briars, bogs
scent-killing brooks — inexorably
the following fate comes on.

Always, till now, some twist has let her out.
In exhaulted desperation
she sees the cliff before her.
From teeth and knives
her white hide is no protection
"Leave off these fawnish fantasies,
her kind deer parents often said
"What's a white skin?
Does every third-born son
wed a princess?"

Can wild hope save her?
Can she be again
the princess she was in childhood
(or was it dreamed of?)
exquisite and beloved,
ideal and human both?
It is so far — so long ago
she left off thinking of glass slippers
accepted her four hooves.

For All My Grandmothers by Kristin Vestgard

Vintage photograph

two deer
came walking down the hill
and when they saw me

they said to each other, okay,
this one is okay,
let’s see who she is
and why she is sitting

on the ground like that,
so quiet, as if
asleep, or in a dream,
but, anyway, harmless;

and so they came
on their slender legs
and gazed upon me
not unlike the way

I go out to the dunes and look
and look and look
into the faces of the flowers;
and then one of them leaned forward

and nuzzled my hand, and what can my life
bring to me that could exceed
that brief moment?

- Mary Oliver (from "The Place I Want to Get Back To")

Deer Woman by Susan Seddon Boulet

Deer is a common figure in the indigenous stories of North America, " notes Ari Berk,

"often appearing in stories that continue the focus on families, kinship, marriage, child-rearing, hunting and pursuit. Among the Pueblos of the New Mexico, stories are still told of Deer Boy, a baby left in the grass, abandoned by its young mother, a girl of the village. It was a Deer Woman who found the human child and brought him home to raise with her own fawns. Time passed and the boy spent the days running with his fawn brothers and sisters. Some time later, a hunter from the village noticed strange tracks among those left by the Deer People. The Deer Woman knew the time had come for the boy to return to his people. She readied him to be caught by the hunter and told him what he must know about his real mother and what she looked like. She told him that to remain among his own people he must, upon returning to the village, be left alone and unseen in a room for four days. So he was found by the hunter and taken home and much happiness attended his homecoming. The boy told his family he must be left alone for four days and they agreed. But his birth mother, so impatient was she, stole a glance at her son before the four days were finished. In an instant the boy took on the shape of a deer and ran to the North where he joined his other mother and lived for the rest of his days among the Deer People."

From the Miners & Mayo series by David Bacon

The Yaqui (Yoeme) people of the Sonoran desert traditionally divide themselves into two related groups: the Vato'im (Baptized Ones), who remain in this world and integrate seventeenth century Spanish Catholicism with the rites of their own aboriginal religion, and the Surem (the Enchanted People), who went away to the Wilderness World to preserve the ancient ways. In the extraordinary Deer Dance, still performed at Easter and other times in Arizona and northern Mexico, a dancer takes on the shape, the movements, the consciousness of the sacred deer on the borderline between these two worlds, blessing the ground he walks on.

Yaqui Deer Songs by Larry Evers and Felipe S. Molina is a beautiful account of a deer mythology that is not buried in history but still living, still a vibrant part of everyday life for the modern Yoeme. "Flower-cover fawn went out, enchanted, from each enchanted flower wilderness world, he went out...," the singers sing as the deer dancer moves, gourd rattles in his hands and strings of rattles bound around his shins. A deer head rises over his own, antlers decorated with flowers. "So this now is the deer person, so he is the deer person, so he is the real deer person...." The drummers drum, the dancer leaps, and it is the real deer person indeed.

Deer Dance by Kyle Bowman

Question: Can you tell us about what he is wearing?
Well, the hooves represent the deer’s hooves,
the red scarf represents the flowers from which he ate,
the shawl is for skin.
The cocoons make the sound of the deer walking on leaves and grass.
Listen.
Question: What is that he is beating on?
It’s a gourd drum. The drum represents the heartbeat of the deer.
Listen.
When the drum beats, it brings the deer to life.
We believe the water the drum sits in is holy. It is life.
Go ahead, touch it.
Bless yourself with it.
It is holy. You are safe now.
 
- Tohono O'Odham author Ofelia Zepeda (from "Deer Dance Exhibition")

Deer Man and Deer Woman sculptures by Wendy Froud

Native American writer and educator Carolyn Dunn describes the Deer Woman tales she grew up with in a short, poetic essay on the subject:

"Deer Woman's specific magic and myth surrounds marriage and courtship rituals," she says. "I write of Deer Woman from the Cherokee/Muskogee/Seminole/Choctaw perspective because this is what I know. But other cultures have encounters with Deer Woman or Deer Man. Ella Cara Deloria recorded several traditional Dakota and Lakota narratives which mirrored the Southeastern tribes' Deer Woman stories. The Karuk, according to the Karuk artist and storyteller Lyn Risling, have stories of the Deer Woman in which the spirit is associated with fertility and maturation rituals and prepares young women for marriage. The Southeastern stories are similar in that young people must be instructed in the choosing of a societally-approved mate in order for cultural survival and regeneration. In these stories, a beautiful young woman meets a young man and entrances him into a sexual relationship. The woman is so beautiful that the young man is often swayed by her beauty away from family, home, community. If the young man is so entranced as to not notice the young woman's feet—which in the case of Deer Woman are hooves—then he falls under her spell and stays with her forever, wasting away into depression, despair, prostitution, and ultimately, death.

"The Deer Woman spirit teaches us that marriage and family life within the community are important and these relationships cannot be entered into lightly. Her tales are morality narratives: she teaches us that the misuse of sexual power is a transgression that will end in madness and death. The only way to save oneself from the magic of Deer Woman is to look to her feet, see her hooves, and recognize her for what she is. To know the story and act appropriately is to save oneself from a lifetime lived in pain and sorrow; to ignore the story is to continue in the death dance with Deer Woman. Deer Woman instructs us that sexual attraction does not a proper marriage make; it is the societal and cultural responsibility of each tribal member to choose a mate wisely—therefore ensuring tribal survival into the next generation. Both the Karuk stories and the Southeastern stories illustrate this cultural responsibility."

Deer Maiden by Erich Schmidt-Kestner

Born by Kiki Smith

Muskogee/Creek author Joy Harjo finds Deer Woman in a bar late on a winter's night in her haunting prose-poem "Deer Dancer":

"She was the myth slipped down through dreamtime. The promise of feast we all knew was coming. The deer who crossed through knots of a curse to find us. She was no slouch, and neither were we, watching.

"The music ended. And so does the story. I wasn't there. But I imagined her like this, not a stained red dress with tape on her heels but the deer who entered our dream in white dawn, breathed mist into pine trees, her fawn a blessing of meat, the ancestors who never left."

Deer sketch by Daniel Egnéus

From Madhatters by Daniel Egnéus

Chickasaw writer Linda Hogan addresses the secret desire so many of us have to run away with the deer ourselves in this passage from her beautiful poem "Deer Dance":

That night, after everything human was resolved,
a young man, the chosen, became the deer.
In the white skin of its ancestors,
wearing the head of the deer
above the human head
with flowers in his antlers, he danced,
beautiful and tireless, until he was more than human,
until he, too, was deer.

Of all those who were transformed into animals,
the travelers Circe turned into pigs,
the woman who became the bear,

the girl who always remained the child of wolves,
none of them wanted to go back
to being human. And I would do it, too, leave off being human
and become what it was that slept outside my door last night,
rested in my sleep.

Deer people by Daniel Egnéus

Convince the deer you are one of them, advises Shauna Osborne, a Comanche/German mestiza writer from New Mexico:

"Dance with them and they will show you the way. Pay strict attention to the leg positions and neck angles -- that’s where the heart of their dance lies. Deer have this natural grace, this presence, on the dance floor that just can't be beat. Once you find it, you’ll know. Do some research: Ginger Rogers had a definite tinge of deer blood in her and my mother always swore that Travolta had to be part deer. 'How else could he glide through the air like that?' she would demand. However, the best contemporary example of a deer dancer has to be, without doubt, Christopher Walken. He defies the laws of physics with such style and does it with a nonchalant matter-of-factness which all deer dancers should try to emulate. Treat his work as it should be treated -- a sacred text of the Deer Dancers. Roll with this or roll with that -- just make sure your feet never quite touch the ground. However, you must remember: when the song ends, the story does too."

The watching deer

The enchanted deer imagery above is: "White Stag" photograph by Jane Baynes; "Acteon and Diana" by Domenico Veneziano (1410-1461);  "The Mystic Wood" and "The Lady Clare" by John William Waterhouse (1849-1917); "Running Deer" by Alex Herbert, "Brother and Sister" (the cover image for an edition of Grimms Fairy Tales) by John Barton Gruelle (1880-1938); “Brother and Sister” by Carl Offterdinger (1829-1889);  "Perched" by Kelly Louise Judd; "Brother and Sister" by Edmund Dulac (1882-1953); "The White Deer" by Adrienne Ségur (1901-1981);  "All by Grandmothers" by Kristin Vestgard; an old photograph (provenance unknown); "The Deer Woman" by Susan Seddon Boulet (1941-1997); "Easter Procession, Rancho Camargo, Sonora" (from the "Miners & Mayos" photography  series) by David Bacon; "Deer Dancer" portrait by Kyle Bowman;  "The Deer Man" and "The Deer Woman" by Wendy Froud; "Deer Maiden" bronze by Erich Schmidt-Kestner (1887-1941); "Born" by Kiki Smith; three deer sketches by Daniel Egnéus; and a deer photograph (provenance unknown). All rights to the prose, poetry and art above reserved by the authors and artists.

This piece first appeared on Myth & Moor back in 2013. For more deer poetry, art, and lore, go to these follow-on posts: Following the Deer: Part 2, Part 3, Part 4, and L'Envoi.


Imagining a different kind of world

River 1

River 2

From an interview with Lev Grossman (author of The Magician trilogy), in which he is asked for his definition of fantasy literature:

The Red Shoes illustrated by Helen Stratton"My working definition? Any book with magic in it. It’s crude but effective. It helps if you take the long view, historically speaking, because it’s not like J.R.R. Tolkien invented fantasy with The Hobbit. Take a giant step back and you can’t help but notice that the greater part of all human literature is fantasy, in the sense that it has monsters and magic and things like that in it. Shakespeare is infested with ghosts and spirits and witches. Look at Spenser. Look at Dante. Look at Ovid, or Homer. Go back past the 18th century and practically everything could be called fantasy.

"It’s only relatively recently, at the start of the 18th century, that you see the arrival and dizzying ascent of what we might broadly call realism. Suddenly, around about Robinson Crusoe or so, Western culture was seized by this powerful idea that literature was supposed to resemble real life, and fictional worlds were supposed to behave like the real world, as it was coming to be understood by scientists, and anything that didn’t do so wasn’t literature. Magic and the supernatural were exiled to other, lesser categories: Gothic fiction, fairy tales, ghost stories, children’s books, fantasy. A lot of people still think it belongs there."

River 3

"There is a specific modern tradition of fantasy fiction," he clarifies, "that starts in the 1920s and 1930s in England and America with writers like Lord Dunsany and Hope Mirrlees, and which really takes off with C.S. Lewis and J.R.R. Tolkien, as well as T.H. White and Robert E. Howard....That generation -- the ones who were writing in the 1920s and '30s -- had been the victim of a historical trauma: They bore witness to a period of catastrophic social and technological change. The Victorian world of their childhood was shattered and swept away by the 'advances' of the early 20th century -- the electrification of cities, the rise of mass media, the replacement of horses by cars, the rise of psychoanalysis, the invention of mechanised warfare. As a result, the world that they found themselves in as adults was virtually unrecognisable to them.

River 4

"Some of those writers responded to this cataclysm by creating strange, fragmented masterpieces that we now know as literary modernism: Joyce, Hemingway, Kafka, Woolf, Faulkner and so on. Gertrude Stein famously called them the Lost Generation, and she wasn’t wrong. But other writers -- like Lewis and Tolkien, who were both veterans of the Somme -- wrote fantasy instead. They used it as a way to express their sense of longing for a lost world, an idyllic, more grounded, more organic, more connected world that they would never see again. They were part of the Lost Generation too."

River 5

Returning to these ideas in his essay "What is Fantasy About?," Lev notes that "longing" is a prominent theme in fantasy: the longing for a lost world, or a better one.

"Lewis and Tolkien were virtuosos of longing," he writes. "They had, after all, lost a world, the world of their Victorian childhoods....They lived through, if not a singularity, then a pretty serious historical inflection point, and they longed for that pre-inflected world. (Laura Miller writes about this really compellingly, albeit somewhat differently, in The Magician’s Book, her excellent book about Narnia. She quotes Lewis on his special notion of Joy: 'an unsatisfied desire that is itself more desirable than another satisfaction.')

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"We too have lived through an inflection point: a great deal of technological and social change. We can lay claim to a certain amount of longing.

"Longing for what exactly? A different kind of world. A world that makes more sense -- not logical sense, but psychological sense. We’re surrounded by objects that we don’t understand. Like iPods -- they’re typical. They’re gorgeous, but they’re also really alienating. You can’t open them. You can’t hack them. You don’t even really know how they work, or how they’re made, or who made them. Their form is abstractly beautiful, but it has nothing to do with their function. We really like them, but it’s somehow not a liking that makes us feel especially good.

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"The worlds that fantasy depicts are very different from that. They tend to be rural and low-tech. The people in a fantasy world tend to be connected to it -- they understand it, they belong in it. People in Narnia don’t long for some other world (except when they long for Aslan’s Land, which I always found unsettling). They’re in sync with it....To be sure, fantasy worlds are often animated by weird mysterious forces -- like magic -- but even those forces on some level come from inside us. They’re not made in China. They express deep human wishes and primal emotions. Likewise the worlds of fantasy are inhabited by demons and monsters, but only because we’re inhabited by monsters, the ones that live in our subconsciouses (subconsci?) Those monsters are grotesque and not-human, and sometimes they even destroy us, but we recognize them instinctively.

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"This longing for a world to which we’re connected -- and not connected Zuckerberg-style, but really connected, like a dryad with its tree – surfaces in a lot of places these days, not just in fantasy. You see it in the whole crafting movement – the Etsy/Makerfaire movement. You see it in the artisanal food movement. And it you see it in fantasy."

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For more of Lev Grossman's thoughts on the evolution of fantasy, I recommend "Fear and Loathing in Aslan's Land," the third annual J.R.R Tolkien Lecture on Fantasy Literature at Pembroke College (Tolkien's college), Oxford, in 2015.

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The passages above are from "Lev Grossman on Fantasy" ( on Five Books.com)   and "What is Fantasy About?" on Lev Grossman's blog (November, 2011). The Lisel Mueller poem in the picture captions was first published in The New Yorker (November, 1967) and also appears in her book Alive Together: New & Selected Poems (Louisiana State University Press, 1996), which I highly recommend. All rights reserved by the authors.

The text for this post is from the Myth & Moor archives (Nov. 15, 2018), re-visited as part of our conversation about stories and fantasy this week -- with new photographs of a walk (and swim) on a beautiful autumn morning here in Chagford. The drawing is by British book artist Helen Stratton (1867-1961). Her body of work is delightful, and ought to be better known.


Telling the hard stories

Vasilisa

In "Fairy Tale Logic: A Conversation With Alice Hoffman," the author discusses why she drew on folkloric elements to tell a story about the Holocaust in her recent novel The World That We Knew:

"I grew up read­ing fairy tales and, as a kid, I always pre­ferred them to oth­er children’s lit­er­a­ture, because I felt like they told the truth. I felt like sym­bol­i­cal­ly, they got to the deep­est emo­tion­al truth. That feel­ing about fairy tales has stayed with me, and also the feel­ing that these were the orig­i­nal sto­ries, told by grand­moth­ers to grand­chil­dren, to intro­duce them to the world — all that’s good and all that’s bad, what to be wary of and how to live your life. The oth­er part of it, though, was that there have been so many nov­els writ­ten about the Holo­caust, and I real­ly haven’t read any of them. I have read a ton of lit­er­a­ture on the Holo­caust, but not nov­els. The sto­ry of the Holo­caust is so illog­i­cal and irra­tional. It makes no sense. Why would peo­ple act this way? It’s inhu­mane. It just defies log­ic. The only way that I felt I could tell it was to use fairy-tale log­ic to try to make sense of a world where noth­ing made sense."

Hansel & Gretel by Charles Robinson

In an earlier piece, from 2004, Hoffman also defended the value of fairy tales and why we are drawn to tell and re-tell them:

"Fairy tales tell two stories: a spoken one and an unspoken one. There is another layer beneath the words; a riddle about the soul and its place in the greater canvas of humanity. Surely every child who reads Hansel and Gretel feels that he or she, too, is on a perilous path, one that disappears and meanders, but one that must be navigated, like it or not. That path is childhood: a journey in which temptations will arise, greed will surface, and parents may be so self-involved that they forget you entirely.

"It has long been my belief that writers of fiction fall into two categories: those who write to explain their lives, and those who write to escape them. Both, I suppose are looking for some 'truth' about their experiences, but the former are shackled by their worlds; the latter are free to imagine new ones. Do people choose the art that inspires them -- do they think it over, decide they might prefer the fabulous to the real? For me, it was those early readings of fairy tales that made me who I was as a reader and, later on, as a storyteller."

Hansel & Gretel by Lisbeth Zwerger

Hoffman's World War II novel, The World That We Knew, follows a trail blazed by several previous works of Holocaust literature making use of fairy tale themes: Jane Yolen's novel Briar Rose (1992), Lisa Goldstein's short story "Breadcrumbs and Stones" (published in Snow White, Blood Red, 1993), and Louise Murphy's novel The True Story of Hansel and Gretel (2003) in particular -- as well as Peter Rushford's Kindergarten (1976), a too-little-known novel for young readers centered on a fairy tale artist with a Holocaust history.

In listing these antecedents to Hoffman's book, I don't mean to imply that her work is derivative, for it is the nature of fairy tales to be retold, and the nature of fantasy books to be in conversation with each other -- in fact, it's one of the hallmarks of our field. Whether or not Hoffman is familiar with the stories I've listed, a certain number of her readers will be, and it is through readers as well as through writers and their texts that the Great Conversation continues.

Legend of Rosepetal by Lisbeth Zwerger

Ellen Kushner and I were recently talking about this aspect of fantasy literature as she was preparing her talk for the launch of the Centre for Fantasy and the Fantastic at the University of Glasgow. We can read fantasy books as stand-alone works, of course; and, if the tale has been well constructed, the experience will be a satisfying one; but to fully appreciate the best works in our field requires knowing something of its history. Fantasy fiction is rarely (if ever) sui generis; it exists within the context of a rich and varied tradition, written in reponse to, or against, what has come before. It is an art form that does not depend on novelty for effect, but constantly references older stories and tropes, re-fashioning them into new shapes.

Fantasy writers, said Lloyd Alexander (as quoted in last Thursday's post), "draw from a common source: the 'Pot of Soup,' as Tol­kien calls it, the 'Cauldron of Story,' which has been simmering away since time immemorial. The pot holds a rich and fascinating kind of mythological minestrone. Almost everything has gone into it, and almost any­ thing is likely to come out of it: morsels of real history -- spiced­ and spliced -- with imaginary history, fact and fancy, daydreams and nightmares. It is as inexhaustible as those legendary vessels that could never be emptied."

The Arabian Nights illustrated by Edmund Dulac

In the contemporary fantasy field, Tolkien's 'Pot of Soup' contains not only the myth cycles, epics, and heroic romances he drew upon for The Lord of the Rings but also fantastical stories of a more recent vintage, including those by Tolkien himself. Themes, characters, imaginary landscapes, evocative metaphors and arresting images from works produced in the 19th and 20th centuries now swirl in that pot, flavouring the stories of writers today in ways both obvious and subtle.

In some fields, "influence" is a suspect thing, as though influence equals imitation. (It doesn't, and shouldn't.) Our field, by contrast, celebrates the influence of older stories and older works of art, bringing the old and the new into dialogue. For example: Ursula Le Guin's Earthsea cycle is, among many other things, a response to J.R.R. Tolkien and C.S. Lewis' work: a conversation about what magic is, what power is, and what an imaginary world might be like if it grew from nonWestern mythic traditions. Stardust by Neil Gaiman and Charles Vess is, among many other things, a lively conversation with Hope Mirrlees' Lud-in-the-Mist and Lord Dunsany's The King of Elfland's Daughter. Snow White, Blood Red, the fairy tale anthology Ellen Datlow and I published back in 1993, was a direct response to Angela Carter's The Bloody Chamber (1979) and Tanith Lee's Red as Blood (1983); just as The Starlit Wood, edited by Navah Wolfe and Dominik Parisien (2016), is now in conversation with us all.

Although I've savoured Hoffman's work since her very first novel (Property Of, 1977), I haven't yet read The World That We Knew. You have to be ready to enter the hard stories, and I haven't been ready until now. As I turn through its pages, I will hear the whispered voices of Jane's Briar Rose, Lisa's "Breadcrumbs and Stones," Louise Murphy's The True Story of Hansel and Gretel and Rushford's Kindergarten, along with the echoes of fairy tales told and retold down through the centuries. Knowing the antecedents, the lineage, the tradition that Hoffman is working in will add to, not diminish, my appreciation of the book she's created. 

Snow White by Trina Schart Hyman

In her fine essay collection Touch Magic: Fantasy, Folklore and Faerie in the Literature of Childhood, Jane Yolen writes:

"We have spent a good portion of our last decades erasing the past. The episode of the gas ovens is closed, wrapped in the mist of history. It is as if it never happened. At the very least, which always surprises me, it is considered a kind of historical novel, abstract and not particularly terrifying.

"It is important for children to have books that confront the evils and do not back away from them. Such books can provide a sense of good and evil, a moral reference point. If our fantasy books are not strong enough -- and many modern fantasies shy away from asking for sacrifice, preferring to profer rewards first as if testing the faerie waters -- then real stories, like those of Adolf Hitler's evil deeds, will seem so much slanted news, not to be believed."

It is important for adult readers to have such books as well, as the daily news keeps reminding us.

I am grateful to the writers who tell the hard stories. And I am grateful to be part of the conversation.

Stories told and re-told

Rapunzel by Trina Shart Hyman

Words: The passages above are quoted from  "Fairy Tale Logic: A Conversation with Alice Hoffman" by Jamie Wendt (Jewish Book Council: PB Daily, August 31, 2020); "Sharpening an imagination with the hard flint of fairy tale" by Alice Hoffman (The Washington Post, April 4, 2004); "High Fantasy and Heroic Romance" by Lloyd Alexander (Horn Book, Dec. 16, 1971); and Touch Magic by Jane Yolen (Philomel, 1981; August House, expanded edition, 2000). All rights reserved by the authors.

Pictures: "Vasilisa" by Ivan Bilibin, "Hansel and Gretel" by Charles Robinson, "Hansel and Gretel" and "The Legend of Rosepetal" by Lisbeth Zwerger, an illustration for "The Arabian Nights" by Edmund Dulac, and "Snow White" and "Rapunzel" by Trina Schart Hyman. All rights to the contemporary works reserved by the artists.

Related reading, on the subject of influence and tradition: "On finding your voice," Jonathan Lethem's "The Ecstasy of Influence, and "In the Tradition" by Michael Swanwick, which can be found in his book The Postmodern Archipelago (1997), and in The Year's Best Fantasy & Horror,  Volume 8 (1995).


The only real story

Ducks by Lieke van der Vorst

From "Knowing Our Place" by Barbara Kingsolver:

"In the summer of 1996 human habitation on earth made a subtle, uncelebrated passage from being mostly rural to being mostly urban. More than half of all humans now live in the cities. The natural habitat of our species, then, officially, is steel, pavements, streetlights, architecture, and enterprise -- the hominid agenda.

"With all due respect to the wondrous ways people have invented to amuse themselves and one another on paved surfaces, I find this exodus from the land makes me unspeakably sad. I think of children who will never know, intuitively, that a flower is a plant's way of making love, or what silence sounds like, or that trees breathe out what we breathe in....

Campfire by Lieke van der Vorst

"Barry Lopez writes that if we hope to succeed in the endeavor of protecting natures other than our own, 'it will require that we reimagine our lives....It will require of many of us a humanity that we've not yet mustered, and a grace we were not yet aware we desired until we had tasted it.'

Starry Nights by Lieke van der Vorst

"And yet no endeavor could be more crucial at this moment. Protecting the land that once provided us with our genesis may turn out to be the only real story there is for us. The land still provides our genesis, however we might like to forget that our food comes from dank, muddy earth, and that the oxygen in our lungs was recently inside a leaf, and that every newspaper or book we pick up...is made from the hearts of trees that died for the sake of our imagined lives. What you hold in your hands [when you hold a book] is consecrated air and time and sunlight and, first of all, place. Whether we are leaving it or coming into it, it's here that matters, it is place. Whether we understand where we are or don't, that is the story: To be here or not to be.

Birth by Lieke van der  Vorst

Two illustrations by Lieke  van der  Vorst

"Storytelling is as old as our need to remember where the water is, where the best food grows, where we find our courage for the hunt. It's as persistent as our desire to teach our children how to live in this place that we have known longer than they have. Our greatest and smallest explanations for ourselves grow from place, as surely as carrots grow from dirt. I'm presuming to tell you something that I could not prove rationally but instead feel as a religious faith. I can't believe otherwise.

"A world is looking over my shoulder as I write these words; my censors are bobcats and mountains. I have a place from which to tell my stories. So do you, I expect. We sing the song of our home because because we are animals, and an animal is no better or wise or safer than its habitat and its food chain. Among the greatest of all gifts is to know our place."

Bison by Lieke van der Vorst

I agree with Barbara that telling tales of the land and of the more-than-human world is crucial in these increasingly urbanized times ... and yet, there is nature to be found in the city too, and folklore, and magic, and animal life, and numinous stories worth the telling.

Go here for a previous post on the magic of cities (and the early Urban Fantasy genre).

Illustration by Lieke van der Vorst

The imagery today is by Lieke van der Vorst, an illustrator based in the Netherlands. She studied graphic design at Sint Lucas, illustration at the Sint Joost Art Academy, and now creates dreamlike imagery inspired by her love of animals, plants, gardens, cookery, and the wild world. 

"I grew up in Kaatsheuvel, a little village in the southern part of the Netherlands," she says. "Every summer my parents would pack up our De Waard tent and we would drive thirteen hours to Provence, France to camp among the lavender fields. These times spent in nature have had a strong influence on my life and work; and being kind to animals and the environment is an important part of my vision. I use my illustrations to try to make a positive impact on the world, while practicing green living as much as possible."

Please visit the artist's website or Instagram page to see more of her work.

Lieke van der Vorst's studio

Cat Woman by Lieke van der Vorst

The passage quoted above is from "Knowing Our Place" by Barbara Kingsolver, published in Small Wonder: Essays (HarperCollins, 2002). All rights to the text and art above reserved by the author and artist.


The landscape of story

Old Oak

From "The Right Place for Love" (Of Landscape and Longing) by Carolyn Servid, who grew up in India but found her heart's home on the wild coast of Alaska:

Old Oak 2"In his book The Land, theologian and historian Walter Brueggemann recognizes a human yearning for place -- and acknowledges that yearning as a primary human hunger. I think of it as an instinctual desire and need for my own habitat, a word primarily used to describe an ecological home range that allows a given species to thrive. We usually don't think of ourselves as the sample species, but I'd like to consider the notion of habitat in a human context for a moment. For those of us who use the English language, it is interesting to note that habitat is related to a cluster of other words -- habit, ability, rehabilitate, inhabit, and prohibit. They all come from a common Latin root, habere, and spin off a fundamental concept of relationship: 'to hold, hence to occupy or possess, hence to have.' They constitute a family of words that ground us by describing where we live, how we live, what we are able to do, how we heal ourselves, what our connections are to the landscape around us, what the boundaries are for our behavior. Together, they offer a set of parameters that might allow us to thrive in a place we think of as home.

"Given the biological evidence that the earth is our home, it's not difficult or even particularly imaginative to assert that we in Western societies have been living for centuries in a perpetual state of homesickness. We have worked hard -- somewhat blindly and somewhat successfully -- to disconnect ourselves from the source of our being. Our efforts have only partially succeeded because we cannot, in fact, separate ourselves from the fundamental truth of the context of our lives....The human hunger for place that Brueggemann speaks of might be thought of as a longing to be reconnected to the very source of our being. That longing is also a hunger for love -- for the nurturing that a home place provides, for its familiarity, its comfort, its human community, is natural community, its light and landscape. I believe, too, that our hunger for place is a yearning for a sense of the holy, for home ground sacred enough to sustain our faith, sacred enough that we will not violate it, sacred enough that our commitment to its holiness will not falter."

Tilly and Old Oak

Servid returns to the theme in a second essay, "The Distance Home":

"Homesick, we say, when our hearts reach back to those places that have embraced us, our language allowing us the truth that when we're away from them we feel unhealthy, ill at ease. Sentimentality, another voice says, urging me to ignore the bonds that form between the human heart and peculiarities of the earth. But perhaps the sentiments we attach to place are more natural to us than we know. Perhaps what is at work is an instinctual desire, a need, for a set of specific details to help determine our bounds, our own habitat, a particular context in which we can come to know how to best live our individual lives, how best to survive not only within the human community, but in a distinct region of the larger natural community that is our only real home."

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For me, "home" is powerful concept, attached to the land I live on as much as to the family and community I live within, and much of my creative work is nurtured by the specifics of place: flora, fauna, geology, weather, and the folklore attached to all these things. It is shaped by the person I am, now, in this landscape and not another.

But what of those whose "home place" is a transient one, whether by preference or circumstance? Or those who are homeless, or exiled from home? Or the many of us who are immigrants, transplanted from distant countries and continents? What of those (the majority now) for whom home is an urban environment? Or those who have never found a place, outside of fiction and dreams, that feels like the place they truly belong? And how does this effect the creation of fantasy and mythic art, when myth itself is so often rooted in the land?

Tilly and Old Oak 4

In his essay "The Dreaming of Place," storyteller and folklorist Hugh Lupton writes:

"The ground holds the memory of all that has happened to it. The landscapes we inhabit are rich in story. The lives of our ancestors have contributed to the shape and form of the land we know today -- whether we are treading the cracked cement of a deserted runaway, the boundary defined by a quickthorn hedge, the outline of a Roman road or the grassy hump of a Bronze Age tumulus. The creatures we share the landscape with have made their marks, too: their tracks, nesting places, slides and waterholes. And beyond the human and animal interactions are the huge, slow geological shapings that have given the land its form. Every bump, fold and crease, every hill and hollow is part of a narrative that is both human and prehuman. And as long as men and women have moved over the land these narratives have been spoken and sung.

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"This sense of story being held immanent in landscape, is most clearly defined in the belief systems of the Aboriginal peoples of Australia. In Native Australian belief everything that is not 'here and now' is described as having gone 'into the dreaming.' The Aborigines believe that the tangled skein of remembered experience, history, legend and myth that constitutes the past -- that is invisible to the objective eye or the camera -- has not gone away. It is, rather, implicit in the place where it happened, a potentiality. It is a living memory that is held between a place and its people. It is always waiting to be woken by a voice.

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"I remember the Irish storyteller Eamon Kelly once telling me that in the parish of County Clare where he grew up, every field had a name, and every field name was associated with a story. To walk from one end of the parish to the other was to walk through a landscape of story. It occurred to me that the same was probably once true for any parish in Britain.

Drawing by Eleanor Vere Boyle"What does it mean for a culture to have lost touch with its dreaming? What can we do about it?

"It seems to me that as writers, artists, environmentalists, parents, teachers and talkers, one of our practices should be to enter the Dreaming, that invisible, parallel world, and salvage our local stories. We need to re-charge the landscape with its forgotten narratives. Only then will it regain the sacred status it once possessed. This might involve research into local history, conversations with elders in the community, exploration of regional folktales, ballads and myths...

"And then an intuitive jump into Imagination."

I couldn't agree more.

Acorns

Ecologists talk of "re-wilding" the land. I believe we must "re-story" the land as well...and who else better than the writers of fantasy, steeped as we are in mythic traditions, to weave new myths out of the old, creating the vital tales we need in complex, troubled times.

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Of Landscape & Longing by Carolyn Servid

Words: The passages quoted above are from Of Landscape and Longing: Finding a Home at the Water's Edge by Carolyn Servid (Milkweed Editions, 2000), and "The Dreaming of Place" by Hugh Lupton (EarthLines magazine, Issue 2, August 2012).  The poem in the picture captions is an extract from Elegies by Muriel Rukeyser (New Directions, 1949). All rights reserved by the authors or their estates. Related posts: Kith & Kin, The Center Called Love, On Loss & Transfiguration, and The Tales We Tell.

Pictures: Tilly and her friend, Old Oak, who she visits almost every day. The two drawings are by Scottish book artist Eleanor Vere Boyle (1825-1916). 


We are made for this

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Last month we discussed the divide between science and art, and the particular pleasure of  literary works inhabiting the edgelands between them -- such as nature writing, certain kinds of poetry, and fantasy fiction well-rooted in the magic of the natural world. (You can read that discussion running across three posts beginning here.)

Scott Russell Sanders is another writer, like Eva Saulitis and Alison Deming, who is equally at ease on both sides of the border. He came to his love of science after a church-and-bible childhood in rural Ohio, and both of these things have shaped his mind and his art. No longer Christian, he still finds value in the moral core of his religious upbringing, and plenty of scope for wonder and awe in the workings of the world around him.

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In his fine new collection The Way of the Imagination, Sanders writes:

"The study of science fosters a greatly expanded sense of kinship, one that stretches from the dirt under our feet to distant galaxies. Exploding supernovas produced the calcium in our bones and the iron in our blood, along with all the elements heavier than helium that make up our bodies, our built environment, and our rocky, watery globe. We are kin not merely to a tribe or nation, not merely to humankind, but through our genes and evolutionary history we are linked to all life on Earth, plants and fungi as well as animals. We are made for this planet, creatures among creatures....

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"What humans have learned about our world and ourselves is no doubt dwarfed by what we don't yet know, and may never know. Still, it's amazing that a short-lived creature on a dust-mote planet, circling an ordinary star near the edge of one among billions of galaxies, has managed to decipher so much about the workings of the universe. And the more we decipher, the more we realize that everything is connected to everything else, near and distant, living and nonliving, as mystics have long testified. The connectedness, this grand communion, is what I have come to think of as soul -- not my soul, as if I were a being apart, but the soul of Being itself, the whole of things.

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"I have abandoned the religious creed in which I first encountered words like soul, sacred, holy, reverence, divinity, and awe, but I refuse to abandon the words themselves. For they point to what is of ultimate value, what claims our deepest respect. As a writer, I wish to say that nature is sacred, deserving of reverence for its creativity, antiquity, majesty, and power. I wish to say that Earth is holy, precious, surpassingly beautiful and bountiful, deserving of our utmost care. Although our survival is at stake, an appeal to fear won't inspire such care, because fear is exhausting and selfish. Although we need wise environmental policies, laws alone will not elicit such care, nor will a sense of duty, shame, or guilt. Only love will. Only love will move us to act wisely and caringly, year upon year, our whole lives long."

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Any new book from Sanders is a cause for celebration, but The Way of the Imagination is especially wise (in its quiet, gentle way), and especially timely. I recommend it highly.

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The Way of the Imagination by Scott Russell Sanders

Words: The passage above is quoted from "A the Gates of Deep Darkness" by Scott Russell Sanders, published in The Way of the Imagination (Counterpoint, 2020). The poem in the picture captions is from Tin House (Winter, 2018). All rights reserved by the authors.

Pictures: Down by the River Teign, early autumn.


Tunes for a Monday Morning

Freshly picked blackberries

Fruits of the Earth

The Devon hedgerows are thick with blackberries and the orchards hang heavy with their fruits, so here are songs of farmers and plough boys, the harvest time, and the land's abundance....

Above: "Harvest Song" performed by Devon folk musician Jim Causley. It's from his early album Fruits of the Earth (2005). [Alas, this video has been removed from YouTube. I recommend tracking the song down via Fruits of the Earth. It's a very good album, perfect for this time of year. - TW, Oct. 25, 2020]

Below: "Reaphook and Sickle" performed by Waterson-Carthy (Norma Waterson, Martin Carthy, Eliza Carthy, and Tim van Eyken), from their album Holy Heathens and the Old Green Man (2006)

Above: "Hey John Barleycorn" performed by Jack Rutter, a folk musician from West Yorkshire. This song isn't the better-known Barleycorn ballad popularised by Robert Burns but a broadside ballad from the 17th century, extolling the virtues of a plant which will soon be made into ale and beer. The song appeared on Rutter's album Hills (2017).

Below: "The Farmer's Toast" performed by folk musician Kate Rusby, from South Yorkshire. The song appeared on her recent album Philosophers, Poets & Kings (2019).

Above: "The Barley and the Rye" performed by Bill Jones, a folk musician from Sunderland in the north of England. The song appeared on her early album Panchpuran (2001).

Below: "Ploughboy Lads" performed by Scottish musician Alasdair Roberts (of The Furrow Collective). The song appeared on his early solo album The Crook of My Arm (2001).

Above: Ralph McTell's "The Hiring Fair," performed by the long running folk-rock band Fairport Convention. This version of the song appeared on Fairport's album In Real Time (1987).

Below: "Lovely Molly," performed by London-based folk singer and song collector Sam Lee, with London's Roundhouse Choir, at the BBBC Radio 2 Folk Awards, 2016. The song appeared on his album The Fade in Time (2015). For more of his music, go here and here

Our courtyard, early autumn

Blackberries picked this morning

And one more....

Below: "Soil & Soul," a new song by the English vocal harmony trio Lady Maisery (Hannah James, Hazel Askew, and Rowan Rheingans). It appears on their album Live (2020).

A field of heritage apples

Apples on the courtyard table