It’s been a strange Not-Quite-Christmas – in our case quite an enjoyable one, and today I’m going to offer a Not-Quite-Monday-Window. Why not? Eyes, it’s said, are the windows to your soul, and we saw plenty of eyes when we visited Knole Park the other Christmas with Team London. Those eyes belonged to some rather over-friendly sika deer. I’m not clear about whether deer have souls, but they they certainly provided a different sort of window through which we could remember our visit. Here’s a picture of me with my son and his son, as seen through the eyes of a passing deer.
Way back in what we no longer call the Dark Ages, this part of the world – north east England – was overrun by Vikings. They came, they saw, they settled. They left their mark on the language: villages such as Thirn, Thrintoft, Skeldale, Kirkby, Slingsby, Ainsty all betray their Norse ancestry. Vikings have a reputation for ravaging and plundering, but in fact many of them and their families made their lives here.
And settlers need some down-time in among the hard work of clearing and working the land and looking after stock: pursuits like this forerunner of the board game, which was played throughout what is now Scandinavia. We found one while walking the Howardian Hills last weekend. It looks like a maze, and it’s called City of Troy.
It’s one of only eight still left in England, and this one is the smallest- barely bigger than a large picnic blanket. There used to be one near Ripon apparently, but it was ploughed up in 1827. Nobody any longer knows how to play this game. Why City of Troy? Well, it’s thought that it refers to the walls of that city, which were apparently built in such a way as to prevent unwanted intruders finding their way out. I’m astonished by the idea that the average Norseman (or woman) was up to speed with Ancient Greek history and myth, but what do I know?
It’s related though to labyrinths found all over Europe. Every ancient culture: Greek, Roman, Egyptian, Indian, Native American – had their own take on this one-way-in and one-way-out puzzle. The labyrinth made its way into mediaeval churches. There was even one in the cathedral local to us in France, in Mirepoix.
To Christians of those days, it may have been a symbol of wholeness, and an aid to reflection and prayer. That spiral path within a circle may represent a meandering path, leading us to our very centre, then back out into the world.
The maze game probably doesn’t run so deep. But what its rules were, and when and how it was played, out on a hillside some distance from any known settlement is a mystery that will almost certainly never be solved.
Ah, how idyllic … Bolton Castle in Wensleydale. Perfect for a summer’s day out.
Not if you were Mary Queen of Scots though. She spent six months imprisoned here in 1568. Although even that incarceration was relative. She was attended by 30 of her household, which included knights, servants, ladies-in-waiting, cooks, grooms, a hairdresser, an embroiderer, an apothecary, a physician and a surgeon. The remaining 20 or so lodged in the nearby village of Castle Bolton. She went hunting. She had her hair done. She learnt English, since up to this point she could speak only Scots, French and Latin.
Imprisonment. It’s all relative.
It’s that time of the month when I re-visit a blog post written during our years in France. I’ve chosen this one because of the perspective it offers on rural life there, a hundred or more years ago. Because France – certainly where we were in the foothills of the Pyrenees – had no Industrial Revolution, country life continued more or less unchanged for many until villages devastatingly lost their menfolk during the First World War.
Country life is country life, and some of these occupations would seem familiar to our own grandparents. Others less so. Have a look and see.
Today we visited Benac, one of those small and almost picture-postcard-pretty villages outside Foix. I think it’s unlikely that too many horny-handed sons and daughters of toil live there these days. Too many freshly painted facades and cheery boxes of geraniums at the windows. Too many sleek and highly-polished cars.
But once upon a time it was a busy working community. For the last few years, every summer the villagers here and in nearby hamlets arrange carefully constructed and dressed figures into appropriate corners of both village and countryside. These figures celebrate the way of life that persisted here – and throughout France – for centuries, and only died out some time after the First World War. They call the route you follow to hunt out all these scenes Le Cami des Encantats: Occitan for something like ‘the Enchanted Path’. Come with me and take a look. Click on any image for a closer look and a caption.
‘Now what is she doing, silly woman, using that blurry photo of Castle Howard? Couldn’t she find something better? ‘
It’s not that blurry actually. Try it from another perspective.
I struggled to decide what to re-blog from our years in France this month. June then was an opportunity to get further away from home to walk and to explore. Should I take you for a snowy walk to the heights of Lanoux? Or on a horrifyingly vertiginous expedition? Maybe le Cap du Carmil?
In the end, since we’re getting a bit fed up with being socially distant these days, I thought we’d go off and have a bit of a knees-up over in Seix. Come with us.
June 13th 2011
Transhumance. It’s that time of year where here near the Pyrénées, the cattle and sheep are moved from their winter quarters down on their lowland(ish) farms up to the lush summer pastures in the mountains. They’ll stay there till Autumn, and then be brought down again. And each time, it’s the excuse for a party.
On Saturday, we joined in, and went over to Seix to meet friends who live there. The Transhumance celebrations in Haut Salat last three days, but we made do with Saturday morning. We nearly arrived late – very late – because we found ourselves behind a herd of cattle making their steady way along the road. Overtaking’s not an option: the cows commandeered this route hundreds of years ago. But we managed to zip down a side road and make a detour. A whole hour later, after coffee with our friends, the herd reached the edge of Seix and passed their door….
…and finished their long walk into town. We went too, and arrived just as the last flocks of sheep were arriving, to be corralled like the cattle, at the edge of the town square. For a while, and probably much to their relief, they were no longer centre stage.
Instead it was jollity of the traditional kind. There were processions of large solemn plaster effigies, local bands. Dancers from Gascony, the Basque country, the Landes made sure we all had fun, and Malcolm and I even joined in some Basque dancing. Stars of the show for us were the shepherds from the Landes. Theirs is flat, marshy country, and they used to keep their eyes on their roving flocks by ranging round on stilts. But this was a day for dancing, and that’s just what they did, up high on those stilts. Have a look at the photos.
We went off for lunch at the end of the morning. But there was more celebrating, more meals to be shared, particularly by those farmers and country people who over the centuries have welcomed the fellowship of Transhumance as a break from the routines of an often lonely life.
I’m in London on Half Term Duty. Zoë’s at Nursery, but William’s four, and at school these days, where an early encounter with the planets quickly turned into an all-consuming passion.
So I thought I should take him to the Planetarium in nearby Greenwich. There’s not much he doesn’t know about the solar system (Makemake anyone?),so ‘Moons beyond counting‘ seemed a likely hit. Twelve thirty, I said, that’s when we’ve got to be there.
At 8.30, William was all present and correct, dressed; rucksack packed with essentials such as a pencil case and an I-spy book of birds; shoes on; coat organised, demanding to leave. I fobbed him off for a while, but by just after 9.30, we were on the top of a double-decker bus bound for Blackheath and Greenwich.
Greenwich has one of London’s lovieliest parks. There are wide avenues, trees, green space – hills even – and if you walk to the far end, a wonderful playground. William was persuaded that this was a good place to spend the two and a half hours before the show. We trotted down avenues and gravelly paths. We chatted to dog walkers – William, having given his full address to one, informed him that I was a visitor who didn’t normally live here.
We examined tree bark.
And we reached the playground, where William climbed, chased, crawled, bounced, made new friends and finally announced, round about 11.30, that he was hungry.
We climbed one hill and then another, looking across at the views of Greenwich below, and the City of London, just across the Thames.
Finally, it was time for the show. We sat next to a boy called Jack who turned out to be just as much of a planet geek as William. The performance over (it was very good thanks, and back home, William gave a far better account of it than I did), Jack and William hurled obscure facts and quiz questions at one another, and were half pleased and astonished, half vexed that each knew as much as the other.
We decided enough was enough, and took a different route back through the park to the bus stop and home. Where we spent the rest of the day doing – what else? – a jigsaw of the solar system.
A walk for Jo’s Monday Walk.
January. It’s almost at an end and I haven’t revisited a post from France yet this month. I’ve picked this one. We’re living in a village community here in England, yet it’s hard to imagine someone from here with memories similar to those of Paul, the subject of this post. Let’s have a history lesson from .…
…. January 29th 2012
An Everyday History of Country Folk
Yesterday afternoon was fascinating. We went to Belesta library for a talk by Paul Garrigues, a local historian who collects old wooden artefacts. He gave us an insight into a way of life which only finally drew to a close about 30 years ago.
He’s pretty much my age, but his childhood was spent around ox-drawn farm machinery, distaffs and a host of things that formed no part of my rural infancy. Now that most Ariègeois farms look pretty much like anywhere else’s, with tractors, silos and irrigation systems, it’s rather hard to believe.
Paul’s childhood was spent in the next village to here, Aigues Vives. Later, he met and married a young woman from a tiny community in the Couserans, a part of the Département to the west of here. He was surprised to find how different the tools in his wife’s village often were. Besides that, the villagers spoke Gascon, rather than the Occitan traditional in our part of the area.
His interest began. He started to collect mainly wooden artefacts: agricultural items, kitchen tools, playthings. To him these things tell a story of rural life here as it was lived over many centuries.
First of all, he showed us a simple wooden torch, looking something like a charred rounders bat. Items just like this were in use – almost daily – since man first populated the area in Stone Are times, right up until the First World War, and in a few cases, beyond.
Next, a distaff. This item too remained unchanged almost from those early days until the early years of last century. Any female over the age of about 8 living over the last 1000 years and more, whether rich or poor, would have recognised it. Spinning would have been a constant part of her daily routine, whether she was managing a fine estate, or supervising a few sheep on the mountainside. And do you know what? Constantly licking your finger and thumb as you handled the wool made your mouth dry, so beside you, you might have a little wooden box, filled with snuff, to help your saliva to flow: he showed us samples.
We saw long wooden balloon whisks and three-pronged forks used to stir the great vats of millas (a sort of porridge made from cornmeal) beloved of the Ariègeois, wooden spoons and forks, large wooden bowls.
He showed us wooden clogs.
We saw wooden roof tiles. All these things are made from unplaned wood, so the implements can follow the natural grain of the wood and be strong and sturdy.
From the Couserans he had savage long thick knives, looking like swords in their wooden or leather scabbards. Their design was directly descended from the instruments of war the Gascons often saw in their battle-rich past, but in fact they were more recently used to cut rough grass, crops, and the long straw required for thatching.
There were other differences between that part of the area and ours. Here, terracing was a feature of upland farms, and it was male beasts who worked the land. There, the farmers worked directly on the steep slopes: the cows who ploughed the land (it was female animals who did the work there) had to have specially designed wooden yokes so that they weren’t strangled as one worked at a higher level than her work-mate.
But it wasn’t all hard labour. Anyone who’s ever been to a bowling alley would recognize the bowls and skittles he showed us (made from wood, naturally). They were a big feature of life round Biert in the Couserans, but inter-village tournaments were rare. They all played to different rules, which tended to make contests rather difficult. But it was over here, in nearby Le Sautel, that a game was bought to a sudden end at the end of the 19thcentury.
One Sunday, the women went obediently to Mass, and as usual, the men played with their bowls outside, getting argumentative and noisy as the morning wore on. Eventually, the priest in church could take no more. He stormed out through the church porch, confiscated the bowls, and hid them in the sacristy. Evidently completely unchastened, the men simply produced other bowls when it came to their next match.
Paul’s keen that we should regard these tools and artefacts as living objects, part of a traditional way of life extending back hundreds, sometimes thousands of years. He doesn’t want them consigned to the cemetery of history. If you live round here in some old-style village or town house, you’re almost certain to find quite of few of the things he talked about in your outhouse or attic. Perhaps I should have another look.
Tabariane: new light on the Dark Ages
When I was at school (back in the Dark Ages), we learnt in history that the Romans came after the Greeks. They left us a legacy of Romance languages, our alphabet, Roman law, neo-Classical architecture, impossibly straight roads and under floor central heating. As the empire crumbled, so we were told, the continent descended into the Dark Ages. Barbarians, Vandals, and unpleasantly savage descendants of Asterix the Gaul ravaged Europe, raping, pillaging and generally leaving little time for culture and a settled everyday life.
I think we all knew it was a bit less straightforward than that. The Frankish Germanic tribes entering the late Roman empire had a very different culture from that developed by the Romans, and it’s been much harder to research systematically because there are few contemporary written records.
This week though, we went to visit a Merovingian site, Tabariane, recently excavated and interpreted near Teilhet, not far from Mirepoix. The Merovingians were an early Frankish dynasty established by Clovis, and they ruled an area roughly equivalent to much of France and Germany from the 5th to the 8th centuries, and are the kind of tribe that was dismissed as one of those from the very heart of the Dark Ages.
It was a burial site we’d come to see. It has first been discovered in the very early 20th century by Captain Henri Maurel, and had been partly excavated according to the fairly invasive practices of the period. War and economic upheaval meant the site became first neglected, and then entirely forgotten about until recently.
Recent research lead by Nicolas Portet has meant that the burial ground, now carefully excavated, is now, as it almost certainly was then, a burial garden. It’s a large site, on a hillside overlooking the site of the now disappeared Merovingian settlement on the opposite side of the valley. The 166 tombs seem to have been arranged in ‘clans’: loose arrangements of extended families and friends, over a long period of time. It seems to have been a burial ground which held a place in the life of the community for many years, rather than being a cemetery developed as a result of tragedy – war or plague say. Most of the bodies were laid with their heads to the west, their feet to the east. Originally they were clothed, but little remained apart from metal objects: belt buckles, brooches, jewellery and, with some of the men, weapons.
This is where ideas have changed. Early 20th century archaeologists sent excavated objects to museums far and wide, even to America: modern practice which encourages an area’s ‘patrimoine’ (heritage) to remain as far as possible intact did not then exist, but you can find examples of objects found here in the Museum at Mazères, and in Saint Raymond de Toulouse.
Now as then, the tombs are planted with local flowering plants: lavenders, marguerites, herbs. It’s thought that locals would have visited the grounds with their families, spent time there, as we might in a modern park. So it was important to both the living and the dead to make it a pleasant, calm place to be. The burial ground overlooked the village. The village overlooked the burial ground. Each had an interest in the other. Each could intercede for the other.
It’s a tranquil, special place, surrounded by meadows and hilly countryside. A circular walk of some two and a half kilometres , starting and ending in the village of Teilhet gives you a chance to spend a peaceful hour or two exploring scenery that may not be so very different from the way it was when the Merovingian villagers first laid out their burial ground, some 800 years ago. Excellent information boards will help you understand a little more about those Merovingian people who made their lives in this still rural area.
While you’re there, make time to enjoy the facade of the 14th century church at Teilhet. Here are some pictures to whet your appetite.
Were you a collector as a child? I was. Stamps; seashells; those evocative sheets of fine tissue that they used to wrap individual citrus fruits. Another month, another collection. By the time I was ten, I’d abandoned the lot.
Not Frederic Marès though. You may not know him, but he’s Catalonia’s foremost 20th century sculptor, and you’ll find his work on public buildings and in churches here.
How he made time for his work is a mystery. He was an obsessive collector. He collected sculpture to inform his own studies, and …. stuff, because it was interesting.
This is Marès suitcase. He seems pretty well-travelled.
By 1947, his collection was so large that he made it public. On his death in 1991, he bequeathed it to the City of Barcelona. It fills an entire museum.
Here’s the place to come to find an eclectic mix of religious sculpture: crucifixions and Pietàs by the score, as well as Christmas crib figures from the 19th century. It sounds dour, but it’s not. His personal choices make for fascinating viewing…. but if it all gets a bit intense, pop upstairs.
Here are tin soldiers; toy theatres; pairs of spectacles; early bicycles; pipes; dolls; door keys; clocks: walking sticks; extraordinary glass domes that seem to be full of dried flowers – look again. Each flower is made from dozens of shells – this was 19th century seaside art.
This museum, in the heart of Tourist Barcelona, is not crowded. Which was fine by us. But those tourists who amble past, never noticing it’s there, are missing out.