Contents
Cover
About the Book
Title Page
Dedication
Preface
I I Take This Field
II John the Plowman
III Sow the Fields and Scatter
IV The Golden Sea
V Of Men and Harvest Mice
VI The Turn of the Earth
Epilogue: The End of the Affair
A Ploughland Reading List
A Ploughland Music List
Acknowledgements
About the Author
Also by John Lewis-Stempel
Copyright
England: The Autobiography
The Wild Life: A Year of Living on Wild Food
Six Weeks: The Short and Gallant Life of the British Officer in the First World War
Foraging: The Essential Guide
The War Behind the Wire: The Life, Death and Glory of British POWs, 1914–18
Meadowland: The Private Life of an English Field
The Running Hare: The Secret Life of Farmland
Where Poppies Blow: The British Soldier, Nature, the Great War
The Secret Life of the Owl
The Wood: The Life & Times of Cockshutt Wood
TRANSWORLD PUBLISHERS
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Transworld is part of the Penguin Random House group of companies whose addresses can be found at global.penguinrandomhouse.com
First published in Great Britain in 2016 by Doubleday
an imprint of Transworld Publishers
Copyright © John Lewis-Stempel 2016
John Lewis-Stempel has asserted his right under the Copyright, Designs and Patents Act 1988 to be identified as the author of this work.
Illustrations by Micaela Alcaino
Lyrics from ‘Combine Harvester’ (O’Shaughnessy/Safka) reproduced by kind permission of Sony/ATV Music Publishing, EMI Music Publishing.
Every effort has been made to obtain the necessary permissions with reference to copyright material, both illustrative and quoted. We apologize for any omissions in this respect and will be pleased to make the appropriate acknowledgements in any future edition.
This book is substantially a non-fictional account based on the life, experiences and recollections of the author. In some cases names of people or the detail of events have been changed solely to protect the privacy of others. The author has stated to the publishers that, except in such minor respects not affecting the substantial accuracy of the work, the contents of this book are true.
A CIP catalogue record for this book is available from the British Library.
Version 1.0 Epub ISBN 9781473525832
ISBN 9780857523266
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To the brown hare, the corncrake, the poppy, and the partridge (grey and red-legged).
NOW THAT I look back, I see that I have written with some anger.
It happened like this. A few years ago a friend suggested that we, in a mutually beneficial arrangement, grazed our sheep in her paddock. We got the sheep fed, she got the grass cut.
She lived in lowland east Herefordshire, a place I knew well from childhood, and in tending the sheep there I was forced to leave the wonderland in which I lived, the Black Mountains of the England–Wales border. Up on those dark but heavenly hills skylarks sang, otters swam in the brook, and polecats eyed up the chickens.
Where our friend lived was beautiful, but as life-full as a cemetery. Someone had removed the birds from the farmland all around her. For hundreds and hundreds of square miles around her.
The Farmer is to blame. The Supermarket too. And let us not forget the Politician, and the Consumer. Let us not omit Me, or You.
Really: I just want the birds back.
Soil. Earth. Dirt.
Call it what you will, it’s the element of agriculture, of farmland . . .
I WAS EARLY. A parent being early is as useless as a parent being late, but it was only when I checked the texted directions on my phone that I realized it said ‘2’, not ‘12’, for post-sleepover pick-up. What to do for two hours while I waited to prove my paternal reliability and save her teenage embarrassment? I was near British Camp on the Malvern Hills, those dinosaur-spine eruptions into the cultivated English Eden, and it was years since I’d last been up, so up I went, blue coat flapping like a sheet on the line. Edward Elgar lived close by for a decade, so ‘Nimrod’ played loud in the air as I ascended to the Iron Age fortress.
Breathless, at the top I sat down for the view, which in another way took my breath away. Laid out, as in the view from an aeroplane window, was Herefordshire, the whole of it, to the Black Mountains in the west, the shining Wye to the south, the Clee Hills to the north.
This is my heartland. Once, my London-born wife asked me to mark on a map everywhere my family, both paternal and maternal lines, have been born. From here I can see every place for the last eight hundred years. She laughed, but kindly, with the appreciation of someone whose own family have wandered.
It was warm in the August sun and I was tired, so I lay down in a hollow and fell to drowsy dreaming:
Dream I
A memory, actually, from some time in the 1970s, I can’t be sure when, but before the river of life hit the dividing rock of exams, when some went one way, the rest elsewhere:
I finger-toe climb the gappy stone wall behind my grandparents’ house in Herefordshire (going through the gate would be no Everest adventure) into the wheat-field. The cereal is gold and heavy-headed, the evening sun blood-red, the scene a Stalinist painting of promised-land plenty. I start pushing through the rows of the crop; since I am small and the wheat tall (wheat was dwarfed soon afterwards so it did not bend under the weight of chemical sprays) I can hold my arms aeroplane-like and skim the hard heads with flat hands to achieve equilibration. There is a slight wind in the wheat; my hands and the breeze make sibilance. Above me, and in fancy, swallows are Spitfires wheeling and diving.
I stumble, look down, and put away the childish game. There are poppies and cornflowers and corn marigolds weaved through the cornstalks; and in the bare earth circle, where the seed drill faltered, a cowering grey bird.
I know what it is instantly, because I have spent days poring over bird books, trying to identify the bird making the comb-scraping noise. I’ve asked my grandparents; ‘Rail,’ they said, but to me a rail was the moorhen on the farm pond. Finally I had twigged. They meant landrail, or corncrake. The bird with the onomatopoeic Latin name: Crex crex.
The corncrake evanesces. Perhaps for a tenth of a second our eyes had met; a lifetime, in other words. Wordsworth once wrote of ‘spots of time’, experiences so intense they expand and inform existence ever after. They have a ‘renovating virtue’.
In that cornfield I looked into the eyes of what was probably the last corncrake in Herefordshire.
I have never forgotten you, corncrake.
I WOKE UP with a guilty start from the day-dreaming, thinking I had slept too long, and scrabbled for my phone but found I had only catnapped for minutes. I looked again at the view, at the immense spread of fields, a watercolour paintbox of solid blocks of green and gold. There is a pleasant land before me, but I know when I descend into those fields they are silent, sterile, open-roofed factories for agribusiness. Units of production.
At this point, full disclosure: I farm.
I change the subject in my head to something more agreeable and get in touch with my inner teenage Eng Lit student. Somewhere on these same slopes, William Langland, the fourteenth-century poet, had his character Will fall ‘into a slepyng’ and meet a spiritual guide, Piers Plowman, who showed him a vision of a just society. I wonder where on the slopes exactly Will slumbered?
I must have dozed off again . . .
Dream II
Piers Plowman is holding the reins of oxen while declaiming to a group of snaggle-toothed peasants about a good society. I am at the back, taller than the rest, leaning over . . . and he points at me . . . then I see myself back in the cornfield with the corncrake but now I’m middle-aged . . .
I’M WIDE, WIDE awake now. There is no sophisticated, writerly way to put this: I have had a gutsful of chemical farming. If the chemicals dousing the land are so fantastically safe, why do crop-sprayers have sealed cabs? By law, specifically European normative 15695-1:2009, the carbon filtration system on a crop-sprayer must be 99 per cent efficient in preventing any ingress into the cab of toxic dust and vapours. If pesticides and herbicides are dangerous to farmers, they are dangerous. Period.
Now I’ve got a vision of my own. Piers ploughed in order to ameliorate society’s evil. Why don’t I take a modern, conventionally farmed arable field, plough it, and husband it in the old-fashioned, chemical-free way, and make it into a traditional wheatfield? Bring back the flowers that have all but disappeared from British ploughlands, such as corncockle, Venus’s looking-glass, shepherd’s needle, corn marigold and the cornflower, with its bloom as brilliant as June sky? And the birds and animals that loved such land – grey partridges, quail, harvest mice.
And hares. Could I entice in a hare? A corncrake is an impossibility because they are extinct in England except for a small introduced colony in Cambridgeshire. But perhaps I could manage a hare.
Such is the vision of John the Plowman.
There is a problem. We farm in the hills of the far distance under the black wall of Wales, where nothing but grass and sheep grow. I need to find an arable field. A field to plough to grow crops.
Another confession: I grew up with arable farming. And I miss it so.
The moon lies back and reddens.
In the valley a corncrake calls
Monotonously,
With a plaintive, unalterable voice, that deadens
My confident activity;
With a hoarse, insistent request that falls
Unweariedly, unweariedly,
Asking something more of me,
Yet more of me.
D. H. Lawrence, from ‘End of Another Home Holiday’
BUT NOBODY WANTS to rent me an arable field to turn into a traditional wheatfield. I advertise, I tweet, I put up cards in village shops from Ross to Ledbury.
There is the problem of taking a field out of crop rotation, there is the bigger problem of the ‘W’ word. As soon as I mention, to the handful of bites that I do get, that I wish to sow wildflowers in with the wheat I get the same response: ‘Those are weeds, they might contaminate our crop.’
One arable farmer of my acquaintance is more succinct still; I’m on my egg delivery round (we have free-range chickens, lots of free-range chickens . . . Light Sussex, Cream Legbars, Araucanas, Marans, Minorcas, Wyandottes, Speckledys, Barnevelders, Warrens, Old English Game) on the narrow back lane at Wormbridge when I have to slow the Land Rover down to pass an oncoming black Nissan Warrior 4x4, which is only slightly bigger than a battleship. I wind down the window, we chat for a moment, I pop the arable field question, he replies: ‘Weeds? You want weeds? I’ll show you some f****** weeds . . .’
Eventually, through a friend of ours, Joanna, I’m put in touch with Philip Miller, an advertising executive, who owns some land at St Weonards in south Herefordshire. ‘He’s a keen birdwatcher,’ says Joanna.
A decade ago, on a fancy, Phil Miller bought a three-acre wood; with the woodland came three fields, two permanent pasture, one arable, plus a derelict cottage garden. He lives in St Albans, and rents the fields out. The present tenancy ends in December. Eventually, after some haggling, I take on all the land, fifteen acres in total, on a two-year Farm Business Tenancy. Little of this is ideal, and the least-good aspect is that I can only have wildflowers in the arable field for a year. After that, I have to put the field down to grass.
One year. One opportunity.
THE FIELD HAS a name: Flinders, after an owner of long ago, so I am told. It is four acres in extent, now crammed with kale for livestock to eat in situ. (I have to buy the pert green forage from the last tenant.) Winter comes out in January’s false sunshine as I walk around the edge of my new, if temporary, possession, mapping the field in my head.
The field is almost square, crew-cut hedges on three sides, wire stock fence on the other, a bit of ditch underneath this; the ditch then ‘dog-legs’ to run deep under the western hedge and is swollen thick with red topsoil running off Flinders and the twenty-acre wheatfield belonging to next door. A few spavined nettles hang over the silt snake, a fern or two cling to the ditch side. At first glance, Flinders is a disappointment, an unremarkable field, featureless, an ager rasus.
Gnats vortex in the untimely heat. A gang of discordant jackdaws plays some juvenile game in the sky. Otherwise the field is silent; a mausoleum with invisible walls and roof.
I walk around the field again, and peer closer, at everything: the kale, the ditch, the hedges, the two-foot grass margin, muted by winter, which edges the field in a hairy fawn frame. In the west hedge, two trees, alders, have recently been felled, sawdust splattered everywhere. Why? Probably because they were shading the crop. This is a field without a single tree in the hedges. In the top, northwest corner sits a pleasantly stubborn elm stump, sufficiently into the field that the kale is forced to swerve around it.
‘Tram tracks’, the wheel marks from a crop-sprayer, are ghost lines in the kale. Once upon a time the countryside was criss-crossed by roads, paths and bridleways; the new tracks across the landscape are guides for machinery.
At second glance, Flinders is a greater disappointment still. As I close the gate behind me, a crop-sprayer trundles past. You may see a fine day; a conventional farmer sees a day to go a-spraying with ‘a post-emergence herbicide’.
Only in one respect is Flinders unusual: it is a runt of an arable field. The fields next to it are twenty acres minimum.
I suppose the wide open landscape south and east towards Ross is pleasant enough, as it rises and falls in long swells, and spires of poplar somewhat disrupt the regularized grid of big fields, which replicates endlessly into the eastern distance. In the unseasonal sun alders along a far brook appear as a port-wine stain.
You know how squinting enables you to see a pixelated picture clearly? On some inexplicable impulse I narrow my eyes at the view, and for a passing second I see the faint indentations in the earth where hedges were before the great sixties rip-up. I see the beautiful past.
The farmer-politician William Cobbett travelled this way in 1821 on his Rural Rides and averred: ‘Everything here is good, arable land, pastures, orchards, coppices, and timber trees, especially the elms, many scores of which approach nearly to a hundred feet in height.’
The elms are long gone; the orchards too. But Cobbett was right; the heavy clay land, given a chance, likes plants and trees to grow upon it. Following the last ice age the earth here gave rise to thick oak forests, and the area’s first farmers, the Neolithic people, began their arable farming by wearily cutting down the oaks with their polished axes to make small allotments. Humans have been growing food here for five thousand years. It is small wonder, I think, that the word human and the word humus, meaning ‘soil’, come from the same root in Proto-Indo-European, the ancestral language of the Indo-European family. That root is (dh)ghomon, meaning ‘earthly being’. The Hebrew adam, meaning ‘man’, is from adamah, ground.
We live off the earth, and when we die we go back to it. To add to the humus.
Within a mile to the west of Flinders the hills begin, and the roads worsen. ‘God help us’ is the Herefordshire saying about the village of Orcop, partly in relation to the potholed primitiveness of its lanes, partly because it is the first village of the Welsh Borders, that dubious, disputed edgeland.
Flinders is within, by ten clod’s throws, the arable Midlands, safe within the pale of civilization. The Romans were here, the Saxons too. Neither of them much fancied the dark wet hills and the Welsh.
Farming is about rain. For arable farming, one needs twenty-five or so inches of rain per annum; thirty-five inches is too much. Up in the mountains where we live, the year’s rainfall can easily top fifty sodden inches.
Go west, young man? Hardly. In Herefordshire if you had made money you progressed eastwards, to the good, dry lands. It is not just a trick of my memory that my 1970s childhood in east Herefordshire was golden; it was actually, physically, meteorologically 50 per cent drier than where I now live, though the distance across the surface of the planet is just twenty miles.
I once contemplated a small hop yard on our hill farm, calculating that I had enough farmyard manure (FYM in the jargon, FYI) to nourish the soil and those sky-seeking hungry bines. ‘You’ll never sustain it, John,’ said Leslie Rees, our neighbouring farmer and knocking on the door of seventy-five. He was right, of course, because he had come from Stretton Sugwas in the east of the county as a farm labourer, and worked (and worked again) to become a farmer and set his own four sons up. You could do that as late as the 1990s, before the City boys started to speculate in agriculture. Gold down? Land up!
Leslie was right. The damp would have blighted the hops, plagued them with mould. I knew it too, because my maternal grandfather was a hop farmer at Much Cowarne. Among my earliest memories is being in a winter hop yard, helping headscarved women pull down the brittle dead bines from towering wires. The bines were put on a ceaseless bonfire; lunch was a potato baked in the ashes.
To have my own hop yard was a dream, just a dream. For years I thought my longing for hops was about the personal sanctuary of childhood, that time before bills and responsibility; and then one toss-turny night I revisited the hop yard of memory, stood in the middle of the place, and swivelled the full 360 degrees. I saw past the people and the wooden pillars to the birds. There were coveys of grey partridge scuttling through.
As I climb into the Land Rover cab, I glance north. The view is blocked by the heavily wooded Aconbury Hill where my father’s family, who were Norman come-latelies, started farming in 1450. I cannot escape the shadow of the past, and I do not wish to.
On the drive home, I keep running the word ‘Flinders’ around my head. Does it not mean something?
Then there is the weather: like others who work land, I am prone to believing folkloric adages. Science works wonderfully in an electric-lit laboratory; the real world is less test-tube certain. It is never a good omen in farming if January begins warm.
January, eh? ‘The blackest month in all the year / Is the month of Janiveer.’
ON 4 JANUARY I ship sheep over to Flinders to eat the kale. Backwards and forwards with the Land Rover and trailer, until I’ve sixty sheep in the field, a ‘mob stock’ to eat the forage down so I can plough when the weather turns right. Overnight the weather has gone to ice so of course the heater in the cab of the Land Rover breaks down en route. I pull our Jack Russell terrier across my lap as a hot-water bottle.
Sheep: won’t go into a trailer, and once in won’t go out. I enter through the ‘jockey door’ to push the last three black Hebridean ewes out, slip over in the effluent so my blue Dickies boiler suit, which is the farmer’s onesie, is soaked in ovine urine. Hebrideans have the devil’s horns and it is with an evil grin that they bounce away.
After unloading these last sheep from the trailer, I begin a cadastral survey: I take stock of the local state of nature by having a nosey wander along the lane, which is thin and slick with red mud from tractors and field run-off. The Far East had a Silk Road; this region of Western farming has a Silt Lane.
A flint wind, no good for man or beast, cuts in from the east, so I hug the near hedge, which shivers naked and is no comfort at all. Magpies, those proofs of desolation, flap beside me. Magpies were not created, they were manufactured in some fantastical factory; after the nuclear winter, there will still be magpies clacking, still be magpies on dubious missions borne by mechanical wings.
There is a constant stream of outsize JCB Fastrac tractors, requiring me to walk on the verge. Only one thing outdoes the yellow brightness of the Fastracs: the green of winter wheat pumped by artificial fertilizer, which creeps across the land in a low neon vapour.
A pebble handful of wood pigeons is thrown by the wind across the sky; a fat tick of a grey squirrel, stuffed with acorn or mast, grips the trunk of an oak, and indolently watches me pass. In fifteen minutes of walking I’ve seen magpies, a squirrel and wood pigeons. My ears are overfull with the seashell noise of wind, and the diesel bass of £60,000 super-tractors.
Then, a comma in the loud sentence of my perambulating: three-quarters of a mile to the south, there is a farm that hosts a game shoot. ‘Thorneycroft’ says the wooden laneside sign in scooped-out letters. Think what you like about game shooting, this farm has biodiversity; there is ground cover and there is food. In a field of spiky maize stubble I count twenty red-legged partridges. Dumpy, clownish-bright, they are a warming sight; next to the maize spears is a patch of white millet with a thousand bouquets of seeds, and these twing and twang with goldfinches and chatty house sparrows. Five little yellowhammers fly in.
I walk back into the monotone scene, past Flinders, and along the lane to the north. A blackbird has been spread-flattened into the road, pressed into the ooze. A car coming round the bend fishtails on the mud. The driver gives me a resigned, apologetic half-wave.
After a mile, I reach a dairy farm. The roadside yard is clinically smart, as befits modern health and safety, but I cannot help but notice that around the back of one of the steel-framed barns is an overgrown paddock full of bits of scrap.
All farms used to have an untidy corner where machinery went to die, and where thistles and nettles grew. Intensive farming has all but done away with these little no-man’s-land nature reserves; modern farms are as obsessively tidy as showroom Hygena kitchens. I walk on, and see in the entrance to a field that a new pond has been excavated, the raking scrapes from a digger’s bucket visible in the clay.
Here, then, is a farm with a commitment to conservation. Exactly as this thought sparks across the synapses, there occurs the strangest of synchronicities: an evidential jack hare runs, with the rocking-chair gait peculiar to the species, down the lane towards me.
He stops, and glares with golden eyes. Hares have the chiselled head of horses, the legs of lurchers – and the eyes of lions; the ancient Chinese considered the animal so other-worldly they decided its ancestor lived in the moon.
The hare, now up on hind legs, cock-eared, continues to look at me, unblinking. The Middle English poem ‘The Names of the Hare’ gives seventy-two synonyms for hare; they include, with the accuracy that comes from accumulated communal knowledge, ‘starer’.
My God, hares are large: this tawny, magnificent creature must be two feet long; almost half the size again of its drab rabbit cousin.
For a minute, maybe, the hare and I see eye to eye; then a tractor-juggernaut thunders along to interrupt the moment; the hare bolts through a hole in the tangle of the hedge-bottom and into the field. I go to the gate to follow its progress, and there it is, loping effortlessly through turnips.
The hare is lepus from the Latin levipes, light foot, because of speed such as this. ‘First catch your hare’, began Hannah Glasse’s famous recipe for jugged hare in The Art of Cookery Made Plain and Easy, 1747, which is no easy feat when hares run at 40mph. (Alas, the infamous cooking instructions were misquoted. She actually wrote ‘first case your hare’; ‘catch’ was far more entertaining and stuck.) Hare is strong meat, made stronger by being cooked in its own blood; a freshly killed hare is prepared for jugging by removing its entrails and then hanging it in a larder by its hind legs, which causes the blood to accumulate in the chest cavity. I can still remember my grandparents’ cold larder in the 1970s, with hares hanging for so long that bits dropped off as one brushed past. ‘More flavour that way,’ insisted Poppop, regarding his hang-’em-till-high method. Jugged hare has all but disappeared from our tables. A survey in 2012 found that hardly any British children knew the dish or, indeed, would wish to eat it.
The Romans, who may well have introduced the hare to Britain, were keen hare-eaters; Pliny the Elder advocated a diet of hare as a means of increasing sexual attractiveness. My grandfather had five daughters, so Pliny’s postulation may be true. Then again, Pliny’s other proposition concerning hares was almost entirely contradictory: he declared the animals hermaphrodite – a belief which eventually got worked into Christianity. Hares are a recurrent motif in British church architecture, standing for reproduction without loss of virginity.
In the turnip field, another hare slowly rises from the ground, stretches, then lies down to become a clod on the earth again.
Hares! A mile from Flinders. A long way. Too far for them to travel to colonize? I don’t know.
Walking back to the Land Rover at Flinders I become conflicted. Some walled-over recess of superstition splits open. A hare across the path is unlucky. After a small tussle, sense v credulity, I decide that our journeys did not intersect.
But I say, just in case, ‘Hare before, trouble behind: Change ye, Cross, and free me.’
FOR THREE DAYS when visiting Flinders, I pendulum-walk between the shoot and the dairy farm, but only add starlings, rooks, black rags of crows, pheasant, buzzard, blue tit and rabbit to my wildlife tally immediately around Flinders. Snoopy the Jack Russell finds nothing worth chasing.
I erect a bird table in Flinders field, about ten feet in from the top corner, and as I’m putting out seeds the absurdity of it hits me: I’m feeding birds with the cereal grains they would have obtained naturally by any sort of halfway wildlife-friendly farming regime. Modern farming leaves no ‘gleanings’ – leftovers – or weed seeds. For the month of January I decide that I’ll spend fifteen minutes a day observing the birds on the table, and fifteen minutes noting the birds in Flinders, plus the adjoining twenty-acre winter wheatfield owned by the Ramsdale twins, or the Chemical Brothers as I have already mentally dubbed them.
The £25 bird table from B&Q is more than a litmus test for birds; I’m trying to seduce birds to a home, to a haven. Until I can get planting in the spring there is little else I can do to seduce birds to the field. To the same end I also suspend two galvanized pheasant hoppers just off the ground, so gamebirds can poke their beaks in but not rats their snouts.
Plough Monday, next after that Twelfth tide is past,
Bids out with the plough . . .
Thomas Tusser, 500 Points of Good Husbandry, 1580
FOR A THOUSAND years or more in England, Plough Monday, the first Monday after Twelfth Night, was considered the date to start ploughing. Actually, ‘Plough Monday’ is a misnomer because on that day ploughboys tended to play ye olde version of trick or treat, and the mouldboard on the plough rarely turned earth. Ploughmen led a dancing procession through the streets, dragging a gaudily decorated plough behind them. On arriving at a house, the ploughmen asked for bread, cheese and ale, or a contribution of money. If they were turned away, they ploughed a vengeful furrow or two in front of the house. Trick! In the ‘cockpit’ centre of arable England – Norfolk, Cambridgeshire, Huntingdonshire, Northamptonshire, Lincolnshire, Leicestershire, Nottinghamshire, Cheshire, Derbyshire and Yorkshire – ploughboys were more refined and put on a mummers’ play or ‘jag’ for the inhabitants of the abode called upon. Treat! Typically the jag ended with a pleading song, such as:
Good master and good mistress,
As you sit around the fire,
Remember us poor plough boys,
Who plod through mud and mire.
The mud is so very deep,
The water is not clear,
We’ll thank you for a Christmas box,
And drop of your best beer.
Invariably, the plough jags featured a crone who was ‘thrashed’ to death and brought to life again. (The thrashing motions exactly replicated the manner by which threshers used flails to beat seed out of its chaff coat.) The symbolism is obvious: away with the old corn spirit, in with the new. There were accompanying acrobatic dances; it was hoped that the crops would grow as high as the dancers could leap. If the winter was severe, the procession was boosted by threshers carrying their flails, reapers bearing their sickles, and carters with their long whips; the smith and miller joined in too, because the one sharpened the ploughshare, the main cutting blade of the plough, and the other ground the corn. The assembled peasants wished themselves a plentiful harvest from the sown corn – as medieval peasants called wheat and rye – and that God would speed the plough as soon as they began to break the ground.
The Romans would have understood the ceremony, the woad-tattooed Britons too. The Christian God was absent from these rituals of medieval Britain. Pagan habits died hard; Plough Monday was truly a ceremony of propitiation, a relic of a rite as old as the plough itself. In Ancient Greece, Demeter, goddess of grain and agriculture, had been placated with an offering of the first fruits at a feast called the Procrosia, ‘Before the Ploughing’. The Romans in Britain gave oblation to Ceres.
Ever savvy, the Christian Church absorbed the Bronze Age fertility rite into its own ritual. By the Puritan era, Plough Monday had moved to become the altogether respectable Plough Sunday (traditionally held on the Sunday after Epiphany, the Sunday between 7 January and 13 January). In many churches a ceremonial or church plough was kept in the church, in front of the altar of the Ploughmen’s Guild, which was lit with tapers of rush or wax paid for by the local husbandmen, in order to ensure success for their ploughing and subsequent labours throughout the year. Otherwise, a plough was brought into church and blessed so that the year’s labour might prosper.
I can tell you what the service entailed, because in East Herefordshire, at St Andrew’s at Hampton Bishop, we still had Plough Sunday as late as 1981. Following the choir and clergy, a farmer who was also a churchwarden (in this case tweed-jacketed, brogue-wearing Mr Jenkins: a sartorial rig that said, ‘Despite our vocal burr, We. Are. Fucking. Gentry’) led the procession of the plough up the aisle; behind him came three farmhands (John Johnson and his big-me sons) who manhandled a vintage Ransome plough up the nave. On reaching the chancel step the farmer formally stated to the vicar his reason for bringing the plough to church, offering the work of the countryside to the service of God. The old iron plough rested on the soft-blue carpet of the chancel, while we warbled hymns. The vicar, and quite a few members of the congregation, passed the service staring at Melanie Williams’s embonpoint, as though she were a latter-day fertility goddess.
The devil, though, had all the best plough songs, which were generally not work songs, more guild anthems. Plough songs were sung down the inn or during jags, rather than when one traipsed behind a flatulent horse or behind the mobile muckspreader that is the ox.
The most famous plough songs are ‘God Speed the Plough’, ‘The Painful Plough’ and ‘John Barleycorn’; in this last the personification of barley is not a woman, as in the jags, but John Barleycorn, who is attacked and made to suffer indignities and eventually death. These correspond roughly to the stages of barley growing, cultivation, and brewing or distilling in alcoholic beverages.
The Penguin Book of English Folk Songs says this about it:
This ballad is rather a mystery. Is it an unusually coherent folklore survival of the ancient myth of the slain and the resurrected Corn-God, or is it the creation of an antiquarian revivalist, which has passed into popular currency and become ‘folklorised’? Some have also compared it to the Christian transubstantiation, since his body is eaten as bread and drunk as beer.
‘John Barleycorn’ was printed in the reign of James I but is said to be much older. There are as many as two hundred variants, but here’s one of the best:
There was three men came out of the west,
Their fortunes for to try,
And these three men made a solemn vow,
John Barleycorn should die.
They ploughed, they sowed, they harrowed him in,
Throwed clods upon his head,
And these three men made a solemn vow,
John Barleycorn was dead.
Then they let him lie for a very long time
Till the rain from heaven did fall,
Then little Sir John sprung up his head,
And soon amazed them all.
They let him stand till midsummer
Till he looked both pale and wan,
And little Sir John he growed a long, long beard
And so became a man.
They hired men with the scythes so sharp
To cut him off at the knee,
They rolled him and tied him by the waist,
And served him most barbarously.
They hired men with the sharp pitchforks
Who pricked him to the heart,
And the loader he served him worse than that,
For he bound him to the cart.
They wheeled him round and round the field
Till they came unto a barn,
And there they made a solemn mow of poor John Barleycorn.
They hired men with the crab-tree sticks
To cut him skin from bone,
And the miller he served him worse than that,
For he ground him between two stones.
Here’s little Sir John in a nut-brown bowl,
And brandy in a glass;
And little Sir John in the nut-brown bowl
Proved the stronger man at last.
And the huntsman he can’t hunt the fox,
Nor so loudly blow his horn,
And the tinker he can’t mend kettles nor pots
Without a little of Barleycorn.
The 1782 version by the Scottish poet Robert Burns had a definite Gaelic twist, concluding:
Then let us toast John Barleycorn,
Each man a glass in hand;
And may his great posterity
Ne’er fail in old Scotland!