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Mary Penn and Elton had married a year and a half earlier, when she was seventeen and he eighteen. She had never seen anybody like him. He had a wild way of rejoicing, like a healthy child, singing songs, joking, driving his old car as if he were drunk and the road not wide enough. He could make her weak with laughing at him. And yet he was already a man as few men were. He had been making his own living since he was fourteen, when he had quit school. His father had been dead by then for five years. He had hated his stepfather. When a neighbor had offered him crop ground, room, and wages, he had taken charge of himself and, though he was still a boy, he had become a man. He wanted, he said, to have to say thank you to nobody. Or to nobody but her. He would be glad, he said with a large grin, to say thank you to her. And he could do things. It was wonderful what he could accomplish with those enormous hands of his. She could have put her hand into his and walked right off the edge of the world. Which, in a way, is what she did. 1
She had grown up in a substantial house on a good upland farm. Her family was not wealthy, but it was an old family, proud of itse1f, always conscious of its position and of its responsibility to be itself. She had known from childhood that she would be sent to college. Almost from childhood she had understood that she was destined to be married to a solid professional man, a doctor perhaps, or (and this her mother particularly favored) perhaps a minister.
And so when she married Elton she did so without telling her family. She already knew their judgment of Elton: “He’s nothing.� She and Elton simply drove down to Hargrave one late October night, awakened a preacher, and got married, hoping that their marriage would be accepted as an accomplished fact. They were wrong. It was not acceptable, and it was never going to be. She no longer belonged in that house, her parents told her. She no longer belonged to that family. To them it would be as if she had never lived.
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She was seventeen, she had attended a small denominational college for less than two months, and now her life as it had been had ended. The day would come when she would know herself to be a woman of faith. Now she merely loved and trusted. Nobody was living then on Elton’s mother’s little farm on Cotman Ridge, where Elton had lived for a while when he was a child. They rented the place and moved in, having just enough money to pay for the new dish cabinet and the table and four chairs. Elton, as it happened, already owned a milk cow in addition to his team and a few tools.
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It was a different world, a new world to her, that she came into then—a world of poverty and community. They were in a neighborhood of six households, counting their own, all within half a mile of one another. Besides themselves there were Braymer and Josie Hardy and their children; Tom Hardy and his wife, also named Josie; Walter and Thelma Cotman and their daughter, Irene; Jonah and Daisy Hample and their children; and Uncle Isham and Aunt Frances Quail, who were Thelma Cotman’s and Daisy Hample’s parents. The two Josies, to save confusion, were called Josie Braymer and Josie Tom. Josie Tom was Walter Cotman’s sister. In the world that Mary Penn had given up, a place of far larger and richer farms, work was sometimes exchanged, but the families were conscious of themselves in a way that set them apart from one another. Here, in this new world, neighbors were always working together. “Many hands make light work,” Uncle Isham Quail loved to say, though his own old hands were no longer able to work much.
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Some work only the men did together, like haying and harvesting the corn. Some work only the women did together: sewing or quilting or wallpapering or housecleaning; and whenever the men were together working, the women would be together cooking. Some work the men and women did together: harvesting tobacco or killing hogs or any other job that needed many hands. It was an old community. They all had worked together a long time. They all knew what each one was good at. When they worked together, not much needed to be explained. When they went down to the little weather boarded church at Goforth on Sunday morning, they were glad to see one another and had much to say, though they had seen each other almost daily during the week. This neighborhood opened to Mary and Elton and took them in with a warmth that answered her parents’ rejection. The men, without asking or being asked, included Elton in whatever they were doing. They told him when and where they needed him. They came to him when he needed them. He was an apt and able hand, and they were glad to have his help. He learned from them all but liked best to work with Walter Cotman, who was a fine farmer. He and Walter were, up to a point, two of a kind; both were impatient of disorder—”I can’t stand a damned mess,” said Walter, and he made none—and both loved the employment of their minds in their work. They were unlike in that Walter was satisfied within the boundaries of his little 6
farm, but Elton could not have been. Nonetheless, Elton loved his growing understanding of Walter’s character and his ways. Though he was a quiet man and gave neither instruction nor advice, Walter was Elton’s teacher, and Elton was consciously his student. Mary, who had more to learn than Elton, became a daughter to every woman in the community. She came knowing little, barely enough to begin, and they taught her much. Thelma, Daisy, and the two Josies taught her their ways of cooking, cleaning, and sewing; they taught her to can, pickle, and preserve; they taught her to do the women’s jobs in the hog killing. They took her on their expeditions to one another’s houses to cook harvest meals or to houseclean or to gather corn from the fields and can it. One day they all walked down to Goforth to do some wallpapering for Josie Tom’s mother. They papered two rooms, had a good time, and Josie Tom’s mother fixed them a dinner of fried chicken, creamed new potatoes and peas, hot biscuits, and cherry cobbler. In cold weather they sat all afternoon in one another’s houses, quilting or sewing or embroidering. Josie Tom was the best at needlework. Everything she made was a wonder. From spring to fall, for a Christmas present for someone, she always embroidered a long cloth that began with the earliest flowers of spring and ended with the last flowers of fall. She drew the flowers on the cloth with a pencil and worked them in with her needle and colored threads. She included the flowers of the woods and fields, the dooryards and gardens. She loved to point to the penciled outlines and name the flowers as if calling them up in their beauty into her imagination. 7
“Looka–there,” she would say. “I even put in a jimsonweed.” “And a bull thistle,” said Tom Hardy, who had his doubts about weeds and thistles but was proud of her for leaving nothing out. Josie Tom was a plump, pretty, happy woman, childless but the mother of any child in reach. Mary Penn loved her the best, perhaps, but she loved them all. They were only in their late thirties or early forties, but to Mary they seemed to belong to the ageless, eternal generation of mothers, unimaginably older and more experienced than herself. She called them Miss Josie, Miss Daisy, and Miss Thelma. They warmed and sheltered her. Sometimes she could just have tossed herself at them like a little girl to be hugged. They were capable, unasking, generous, humorous women, and sometimes, among themselves, they were raucous and free, unlike the other women she had known.
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On their way home from picking blackberries one afternoon, they had to get through a new barbed wire fence. Josie Tom held two wires apart while the other four gathered their skirts, leaned down, and straddled through. Josie Tom handed their filled buckets over. And then Josie Braymer held the wires apart, and Josie Tom, stooping through, got the back of her dress hung on the top wire. “I knew it!” she said, and she began to laugh. They all laughed, and nobody laughed more than Josie Tom, who was standing spraddled and stooped, helpless to move without tearing her dress. “Josie Braymer,” she said, “are you going to just stand there, or are you going to unhook me from this shitten fence?”
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And there on the ridgetop in the low sunlight they danced the dance of women laughing, bending and straightening, raising and lowering their hands, swaying and stepping with their heads back.
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Newspaper editorials deplore such human – caused degradations of the oceans as the Gulf of Mexico’s “dead zone,” and reporters describe practices like “mountain removal” mining in eastern Kentucky. Some day we may finally understand the connections.
culminating in mountain removal, has gone far toward the destruction ofa whole region, with untold damage to the region’s people, to watersheds, and to the waters downstream.
The health of the oceans depends on the health of rivers; the health of rivers depends on the health ofsmall streams; the health of small streams depends on the health of their watersheds.The health of the water is exactly the same as the health ofthe land; the health ofsmall places is exactly the same as the health of large places. As we know, disease is hard to confine. Because natural law is in force everywhere, infections move.
There is not a more exemplary history of our contempt for small places than that of Eastern Kentucky coal mining, which has enriched many absentee corporate shareholders and left the region impoverished and defaced. Coal industry representatives are now defending mountain removal – and its attendant damage to forests, streams, wells, dwellings, roads, and community life – by saying that in “10, 15, 20 years” the land will be restored, and that such mining has “created the [level] land” needed for further industrial development.
We cannot immunize the continents and the oceans against our contempt for small places and small streams. Small destructions add up, and finally they are understood collectively as large destructions. Excessive nutrient runofffrom farms and animal factories in the Mississippi watershed has caused, in the Gulf of Mexico, a hypoxic or “dead zone” offive or six thousand square miles. In forty–odd years, strip mining in the Appalachian coal fields,
But when you remove a mountain you also remove the topsoil and the forest, and you do immeasurable violence to the ecosystem and the watershed. These things are not to be restored in ten or twenty years, or in ten or twenty hundred years. As for the manufacture of level places for industrial development, the supply has already far exceeded any foreseeable demand. And the devastation continues.
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The contradictions in the state’s effort “to balance the competing interests” were stated as follows by Ewell Balltrip, director of the Kentucky Appalachian Commission: “If you don’t have mining, you don’t have an economy, and if you don’t have an economy you don’t have a way for the people to live. But if you don’t have environmental quality, you won’t create the kind of place where people want to live.” Yes. And if the clearly foreseeable result is a region of flat industrial sites where nobody wants to live, we need a better economy.
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The grower of trees, the gardener, the man born to farming, whose hands reach into the ground and sprout, to him the soil is a divine drug. He enters into death yearly, and comes back rejoicing. He has seen the light lie down in the dung heap, and rise again in the corn. His thought passes along the row ends like a mole. What miraculous seed has he swallowed that the unending sentence of his love flows out of his mouth like a vine clinging in the sunlight, and like water descending in the dark?
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The hill pasture, an open place among the trees, tilts into the valley. The clovers and tall grasses are in bloom. Along the foot of the hill dark floodwater moves down the river. The sun sets. Ahead of nightfall the birds sing. I have climbed up to water the horses and now sit and rest, high on the hillside, letting the day gather and pass. Below me cattle graze out across the wide fields of the bottomlands, slow and preoccupied as stars. In this world men are making plans, wearing themselves out, spending their lives, in order to kill each other.
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In the stilled place that once was a road going down from the town to the river, and where the lives of marriages grew a house, cistern and barn, flowers, the tilted stone of borders,and the deeds of their lives ran to neglect, and honeysuckle and then the fire overgrew it all, I walk heavy with seed, spreading on the cleared hill the beginnings of green, clover, and grass to be pasture. Between history’s death upon the place and the trees that would have come I claim, and act, and am mingled in the fate of the world.
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To moralize the state, they drag out a man, and bind his hands, and darken his eyes with a black rag to be free ofthe light in them, and tie him to a post, and kill him. And I am sickened by complicity in my race. To kill in hot savagery like a beast is understandable. It is forgivable and curable. But to kill by design, deliberately, without wrath, that is the sullen labor that perfects Hell. The serpent is gentle, compared to man. It is man, the inventor ofcold violence, death as waste, who has made himself lonely among the creatures, and set himself aside, so that he cannot work in the sun with hope, or sit at peace in the shade of any tree. The morning’s news drives sleep out of the head at night. Uselessness and horror hold the eyes open to the dark. Weary, we lie awake in the agony of the old giving birth to the new without assurance that the new will be better. I look at my son, whose eyes are like a young god’s, they are so open to the world. I look at my sloping fields now turning green with the young grass ofApril. What must I do to go free? I think I must put on a deathlier knowledge, and 22
prepare to die rather than enter into the design of man’s hate. I will purge my mind ofthe airy claims of church and state. I will serve the earth and not pretend my life could better serve. Another morning comes with its strange cure. The earth is news. Though the river floods and the spring is cold, my heart goes on, faithful to a mystery in a cloud, and the summer’s garden continues its descent through me, toward the ground.
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To enrich the earth I have sowed clover and grass to grow and die. I have plowed in the seeds of winter grains and of various legumes, their growth to be plowed in to enrich the earth. I have stirred into the ground the offal and the decay of the growth of past seasons and so mended the earth and made its yield increase. All this serves the dark. I am slowly falling into the fund of things. And yet to serve the earth, not knowing what I serve, gives a wideness and a delight to the air, and my days do not wholly pass. It is the mind’s service, for when the will fails so do the hands and one lives at the expense of life. After death, willing or not, the body serves, entering the earth. And so what was heaviest and most mute is at last raised up into song.
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Fiction Fidelity: Five Stories, 1992 Hannah Coulter, 2004 Jayber Crow, 2000 The Memory of Old Jack, 1974 Nathan Coulter, 1960 A Place on Earth, 1967 Remembering, 1988 That Distant Land: The Collected Stories, 2004 Watch with Me and Six Other Stories of the Yet-Remembered Ptolemy Proudfoot and His Wife, Miss Minnie, NĂŠe Quinch, 1994 The Wild Birds: Six Stories of the Port William Membership, 1986 A World Lost, 1996
Poetry The Broken Ground, 1964 Clearing, 1977 Collected Poems: 1951-1982, 1982 The Country of Marriage, 1973 Entries, 1994 Farming: A Hand Book, 1970 Given: New Poems, 2005 Openings, 1968 A Part, 1980 Sabbaths: Poems, 1987 Sayings and Doings, 1975 The Selected Poems of Wendell Berry, 1999 A Timbered Choir: The Sabbath Poems 1979-1997, 1998 The Wheel, 1982 26
Essays Another Turn of the Crank, 1996 The Art of the Commonplace: The Agrarian Essays of Wendell Berry, 2002 Citizenship Papers, 2003 A Continuous Harmony: Essays Cultural & Agricultural, 1972 The Gift of Good Land: Further Essays Cultural & Agricultural, 1981 Harlan Hubbard: Life and Work, 1990 The Hidden Wound, 1970 Home Economics: Fourteen Essays, 1987 Life Is a Miracle, 2000 The Long-Legged House, 2004 Recollected Essays: 1965-1980, 1981 Sex, Economy, Freedom, and Community, 1992 Standing by Words, 1983 The Unforeseen Wilderness: Kentucky’s Red River Gorge, 1971 The Unsettling of America: Culture and Agriculture, 1977 What Are People For?, 1990
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Berry, Wendell. Fidelity Five Stories. New York and San Francisco: Pantheon Books, 1992 Berry, Wendell. Collected Poems 1957-1982. New York: North Point Press; Farrar, Straus, and Giroux, 1987 Berry, Wendell. The Way of Ignorance and Other Essays. Berkeley: Counter Point, 2005
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This book was designed and printed in April 2013 by Karly Nelson at Washington University in St. Louis. Typeface used is Eureka.
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