December 1st.–I saw a dandelion in bloom near the lake.
People exaggerate the changes in nature so as to make nature seem lighter. Nature resists change. If something changes, nature waits to see whether the change can continue, and it it can’t, it crushes it with all its weight! Ten thousand years ago the trout in the stream would have been exactly the same as today.
Stasis and disruption and the relation between people and their natural and urban surroundings are the themes John Berger writes about in his 1979 collection of essays, poems and short stories, Pig Earth. Having moved from England, where he enjoyed considerable renown as an art critic and fiction writer, to the peasant villages of the French Alps, Berger settled into his role as an active participant in rural life, not only turning hay but observing and documenting the disappearance of a way of a once-pervasive mode of life. Pig Earth was one result of his labors, the first book of a trilogy that took some fifteen-odd years to complete, a moving but not uncritical account of humanity’s struggle to conquer nature by symbiosis.
Maybe symbiosis isn’t the proper term if we agree that humanity is part of nature’s whole, but Berger juxtaposes the frailty of humanity with the earth’s uncaring and often violent strength. Survival for the family of the subsistence farmer depends upon that family’s ability to tend to the needs of the plant and animal world (as well as more than a little bit of luck). In the collection’s first true story, “A Calf Remembered,” a baby cow is delivered on a dark winter’s night. Here, Berger stresses the protections that nature and man have designed to ensure the survival of a young, vulnerable animal: mucus, barn, salt, and sense. The human spends his night in the barn protecting his property because it provides him not only with sustenance in the forms of milk and meat, but also companionship and a sense of duty. When daily living requires acts that might mean life or death, the conscious and the instinct converge.
He sat on a milking stool in the dark. With his head in his hands, his breathing was indistinguishable from that of the cows. The stable itself was like the inside of an animal. Breath, water, cud were entering it: wind, piss, shit were leaving.
Pig Earth is a book worth studying as people attempt to make sense of a world transitioning from one type of living to another and fuss over the sources of their own limited strength and vitality. Berger may not have been looking to pioneer a slow-living locavore lifestyle, but his subjects worry about their increasing isolation from the circles of power and industry. They fret over the pointlessness of passing their knowledge to their children who need entirely different skills to survive in the rapidly encroaching urban wage economy. In “The Value of Money” a father refuses a tractor, branded “The Liberator” by the manufacturer, that his son has purchased for him because it will render his faithful work-horse obsolete. This same farmer kidnaps local tax officials because they want to confiscate the products of his labor without compensation for value that he exclusively created. Unable to make them understand their wrongdoing, he sets them free because “you can only take revenge on those who are your own.”
The final story, “The Three Lives of Lucy Cabrol,” is the lengthiest and perhaps most poignant narrative in the book. It follows the life of a bright, tenacious, physically stunted woman as she grows from young girl to town outcast. While Berger admired much of the life in the peasant village, he would fail in his duty as critic and chronicler if he ignored its darker sides. Berger often sets the title character’s pluck against the resignation and superstition endemic to village life. When life requires struggle, most people choose to hoard. When poor choices may lead to death or family hardship, capitulation to those in power, whether those rulers be the town’s big man or Nazi collaborators, can often seem the only obvious choice. Lucy shows us that cowardice, no matter the circumstances, only seems easy. Pig Earth is highly recommended.
[Ed. note—Biblioklept originally published this review of Pig Earth in 2011. We run it again in appreciation of John Berger, who died today at the age of 90].
Thursday, April 27th.–I took a walk into the fields, and round our opposite hill, yesterday noon, but made no very remarkable observation. The frogs have begun their concerts, though not as yet with a full choir. I found no violets nor anemones, nor anything in the likeness of a flower, though I looked carefully along the shelter of the stone-walls, and in all spots apparently propitious. I ascended the hill, and had a wide prospect of a swollen river, extending around me in a semicircle of three or four miles, and rendering the view much finer than in summer, had there only been foliage. It seemed like the formation of a new world; for islands were everywhere emerging, and capes extending forth into the flood; and these tracts, which were thus won from the watery empire, were among the greenest in the landscape. The moment the deluge leaves them Nature asserts them to be her property by covering them with verdure; or perhaps the grass had been growing under the water. On the hill-top where I stood, the grass had scarcely begun to sprout; and I observed that even those places which looked greenest in the distance were but scantily grass-covered when I actually reached them. It was hope that painted them so bright.
Last evening we saw a bright light on the river, betokening that a boat’s party were engaged in spearing fish. It looked like a descended star,–like red Mars,–and, as the water was perfectly smooth, its gleam was reflected downward into the depths. It is a very picturesque sight. In the deep quiet of the night I suddenly heard the light and lively note of a bird from a neighboring tree,–a real song, such as those which greet the purple dawn, or mingle with the yellow sunshine. What could the little bird mean by pouring it forth at midnight? Probably the note gushed out from the midst of a dream, in which he fancied himself in Paradise with his mate; and, suddenly awakening, he found he was on a cold, leafless bough, with a New England mist penetrating through his feathers. That was a sad exchange of imagination for reality; but if he found his mate beside him, all was well.
This is another misty morning, ungenial in aspect, but kinder than it looks; for it paints the hills and valleys with a richer brush than the sunshine could. There is more verdure now than when I looked out of the window an hour ago. The willow-tree opposite my study window is ready to put forth its leaves. There are some objections to willows. It is not a dry and cleanly tree; it impresses me with an association of sliminess; and no trees, I think, are perfectly satisfactory, which have not a firm and hard texture of trunk and branches. But the willow is almost the earliest to put forth its leaves, and the last to scatter them on the ground; and during the whole winter its yellow twigs give it a sunny aspect, which is not without a cheering influence in a proper point of view. Our old house would lose much were this willow to be cut down, with its golden crown over the roof in winter, and its heap of summer verdure. The present Mr. Ripley planted it, fifty years ago, or thereabouts.
Nathaniel Hawthorne’s journal entry for April 27, 1843. From Passages from the American Note-Books.
It was nonsense, Dr Vrba continued, to study the emergence of man in a vacuum, without pondering the fate of other species over the same time-scale. The fact was that around 2.5 million, just as man took his spectacular ‘jump’, there was a ‘tremendous churning over of species’.
‘All hell’, she said, ‘broke loose among the antelopes.’
Everywhere in eastern Africa, the more sedentary browsers gave way to ‘brainier’ migratory grazers. The basis for a sedentary existence was simply no longer there.
‘And sedentary species,’ she said, ‘like sedentary genes, are terribly successful for a while, but in the end they are self-destructive.’
In arid country, resources are never stable from one year to the next. A stray thunderstorm may make a temporary oasis of green, while only a few miles off the land remains parched and bare. To survive in drought, therefore, any species must adopt one of two stratagems: to allow for the worst and dig in; to open itself to the world and move.
Some desert seeds lie dormant for decades. Some desert rodents only stir from their burrows at night. The weltwitchia, a spectacular, strap-leaved plant of the Namib Desert, lives for thousands of years on its daily diet of morning mist. But migratory animals must move – or be ready to move.
Elizabeth Vrba said, at some point in the conversation, that antelopes are stimulated to migrate by lightning.
‘So’, I said, ‘are the Kalahari Bushmen. They also “follow” the lightning. For where the lightning has been, there will be water, greenery and game.’
From Bruce Chatwin’s novel/memoir/travelogue The Songlines. The image is Welwitschia by Louise Nienaber.
“The History of the Apple Tree”
by
Henry David Thoreau
from “Wild Apples.”
It is remarkable how closely the history of the Apple-tree is connected with that of man. The geologist tells us that the order of the Rosaceae, which includes the Apple, also the true Grasses, and the Labiatae or Mints, were introduced only a short time previous to the appearance of man on the globe.
It appears that apples made a part of the food of that unknown primitive people whose traces have lately been found at the bottom of the Swiss lakes, supposed to be older than the foundation of Rome, so old that they had no metallic implements. An entire black and shrivelled Crab-Apple has been recovered from their stores.
Tacitus says of the ancient Germans, that they satisfied their hunger with wild apples (agrestia poma) among other things.
Niebuhr observes that “the words for a house, a field, a plough, ploughing, wine, oil, milk, sheep, apples, and others relating to agriculture and the gentler way of life, agree in Latin and Greek, while the Latin words for all objects pertaining to war or the chase are utterly alien from the Greek.” Thus the apple-tree may be considered a symbol of peace no less than the olive.
The apple was early so important, and generally distributed, that its name traced to its root in many languages signifies fruit in general. [Greek: Maelon], in Greek, means an apple, also the fruit of other trees, also a sheep and any cattle, and finally riches in general.
The apple-tree has been celebrated by the Hebrews, Greeks, Romans, and Scandinavians. Some have thought that the first human pair were tempted by its fruit. Goddesses are fabled to have contended for it, dragons were set to watch it, and heroes were employed to pluck it.
The tree is mentioned in at least three places in the Old Testament, and its fruit in two or three more. Solomon sings,—”As the apple-tree among the trees of the wood, so is my beloved among the sons.” And again,—”Stay me with flagons, comfort me with apples.” The noblest part of man’s noblest feature is named from this fruit, “the apple of the eye.”
The apple-tree is also mentioned by Homer and Herodotus. Ulysses saw in the glorious garden of Alcinous “pears and pomegranates, and apple-trees bearing beautiful fruit” (kai maeleui aglaokarpoi). And according to Homer, apples were among the fruits which Tantalus could not pluck, the wind ever blowing their boughs away from him. Theophrastus knew and described the apple-tree as a botanist.
According to the Prose Edda, “Iduna keeps in a box the apples which the gods, when they feel old age approaching, have only to taste of to become young again. It is in this manner that they will be kept in renovated youth until Ragnarök” (or the destruction of the gods).
I learn from Loudon that “the ancient Welsh bards were rewarded for excelling in song by the token of the apple-spray;” and “in the Highlands of Scotland the apple-tree is the badge of the-clan Lamont.” Continue reading ““The History of the Apple Tree” — Henry David Thoreau”
“Standing on the bare ground, my head bathed by the blithe air, and uplifted into infinite space, all mean egotism vanishes. I become a transparent eyeball-I am nothing; I see all; the currents of the Universal Being circulate through me-I am part or particle of God” — Ralph Waldo Emerson, Nature
Biblioklept 