Cloven Country: The Devil and the English Landscape

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From a perusal of any detailed map of England, you would think we were a people satanically obsessed. Place names include the Devil’s Highway, the Devil’s Punchbowl, the Devil’s Thumb, the Devil’s Frying Pan… Even midnight is 'the Devil’s dancing hour' and the dragonfly is 'the Devil’s darning needle'... Fear not, says Jeremy Harte in this fascinating study, Britain is not as terrifying as these names make it appear." He makes a case that the mobility of these stories accompanies the beginning of the rise of tourism – people from further away would come to visit areas with certain landscape phenomena, and often the semi universal figure of the Devil seems to have served as a kind of flattening lingua franca. Local understanding of giant or faerie becomes smoothed out to Old Horny. This flattening also meant that various landscape phenomena might have similar story-variants applied to them – that the legends migrate one step at a time but, are borrowed or even stolen, with elements in the story that perhaps do not entirely fit their new locale. Super Tags Widget Orientalism nineteenth century reflections Heart Practice Orientalist Practice text Saiva bodies colonialism Theosophy Sri Vidya polarity Lalita Treadwells jottings chakras intensities Embodied Saundaryalahari What folklore is not is some fixed popular culture marking out some timeless and ancient division from the culture of some oppressing elite nor is it some atavistic survival of ancient pagan ways although traces of older Celtic and Nordic memes may sometimes be identified. By 1700, Harte argues, landscape stories were being reworked to include the Devil to “replace older heroes” as “part of a structured forgetting” (p. 52f.).

Cloven Country: The Devil and the English Landscape, Harte

This is a damnably good book, thanks largely to Harte's wit and erudition and ability to take folk tales at more than face value, and tease out inferences that would be opaque in a less insightful writer's hands." I would argue that most of our contemporary media is, in fact, folklore on these terms - a similar soup of interconnecting memes disconnected from 'scientific' reality, serving some social purpose that no part of it truly understands or can control, and creating its own 'felt' reality. Usual UK delivery timescale (excluding custom prints) is between 5 and 7 working days from the date of dispatch. Please allow up to 14 working days for delivery. For custom print delivery pricing and timescales see below. Unlikely was he to have callouses upon his hands, though he could raise up walls and dykes with little effort. In this sense, he resembles the learned and landed classes who were supposedly the “betters” of the ordinary people. Just as now, the rich and powerful had privilege – literally “private law” – which others did not: a different set of rules by which they altered the world to their whim, and the poor labourer or widowed woman would have no choice but to be swept along.This is why folklore is so rich and so slippery. It is a temporal phenomenon with most of it being lost as people die and forget, requiring new inventions and transcriptions that, once written down, may save the tales but denies their essence by doing so in canonical and so false form. Owen Davies, Professor in History, University of Hertfordshire, and president of the Folklore Society

Cloven Country: The Devil and the English Landscape, Harte Cloven Country: The Devil and the English Landscape, Harte

Scared yet? Get a dog: there was a long-standing tradition that a spayed bitch kept in the house would ward off ghosts and other presences of the night. Because she was a female and yet could not bear pups, she was a living contradiction, a little uncanny, however loyal she might be--and so a natural guardian for boundaries between one world and another. Suspicions that a parson might be a master conjuror continued to shape perceptions of the clergy in southwest Britain until well into the nineteenth century. This could be because the peninsula was culturally remote, like other mountainous western districts; perhaps incumbents thought it better to use their own Latin and Hebrew in high occult style than let their parishioners trust in the village wizard; maybe the poor communications of the region forged many lonely parishes where, in the absence of social equals to talk to, a university-trained scholar could go quietly mad. Whatever the cause, Devon and Cornwall are the heartland of the conjuror-parsons. (p. 104) From a perusal of any detailed map of England, you would think we were a people satanically obsessed. Place names include the Devil’s Highway, the Devil’s Punchbowl, the Devil’s Thumb, the Devil’s Frying Pan… The list seems endless.Perhaps it is no coincidence, on multiple levels, that this occurred at the same time as the exercise of Tudor authority and the codification of sovereignty. Henry VIII’s insistence that ”this realm of England is an empire” (see my review of Magic in Merlin’s Realm, by Dr. Francis Young) was an almost unprecedented step, stating that there was none higher than God who might command the monarch. Further, as the dynasty continued, the Elizabethan age was one in which universality came by recognition and exercise of that same sovereign, unequalled power – since the monarch was supposedly divinely ordained.

Cloven Country | Reaktion Books Cloven Country | Reaktion Books

Sometimes the process becomes circular. An invented use of the Devil - whether early modern or later romantic - becomes so embedded in a community that a later folklorist hears the tale, ascribes it to a canon and assumes a great past (though folklorists have got wise to this now). At one of its finest moments, and towards the end of the book he discusses how historically it was frowned upon to do pretty much anything on a Sunday, and how in various parts of the country stories of the Devil taking punitive measures against those intent of enjoying themselves, were common.The point is well made that “magic in folk stories is always something physical and local, a lore of crossroads and thresholds, rings and staffs and bottles.” (p. 155) However, while he is correct that the grimoires are often in love with language and literacy, the reality is that this so-called high magic contained just as many rings, staffs, bottles, crossroads, and thresholds, even in England. One only has to look at John Dee’s shewstone or his alchemical obsessions and productions of minerals whilst seeking the Philosopher’s stone, or the continuance of particular virtues in certain materials as part and parcel of a whole worldview. Stories also get transmuted constantly according to who is telling the tale and to whom. The same story told against one village may get garbled by that village to be told against the village that told it first. Garbling and multiple versions are normal. The Devil’s craftsmanship, so horribly casual in its immensity, of such enormity that it breaks open the mundane, is also bested, diverted, and limited in mirthful ways – and for all that his power is immense, he can be undermined by ordinary, salt-of-the-earth folks.

Cloven Country: The Devil and the English Landscape Cloven Country: The Devil and the English Landscape

It's a wide spectrum, and thus the Devil takes many forms, not always hideous. He's useful, too, in all his guises, for us humans. He's a default explanation for the inexplicable, as well as a convenient excuse. The Devil made me do it. As the government’s national archive for England, Wales and the United Kingdom, The National Archives hold over 1,000 years of the nation’s records for everyone to discover and use. Harte’s meticulous scholarship shines through Cloven Country. There are some fascinating snippets of lore – for example, how church bells, in the Middle Ages, were baptized, and considered to be under the protection of the name of the saint they bore.By chance, it’s actually the first landscape Harte refers to in this book, along with a third Devil's Bridge in the Dales.