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.). If a man could make other men do his bidding, if he had the power to make them sit, or stand, or go as he wished, and could tell who was going to live, and who was going to die, then that man was in a fair way to being the little devil of his neighbourhood. The Devil knew all about power – that was why he was always dressing as a gentleman – but he did not give it away readily, not without a fight. (p. 123-4)

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

Many Devil place names are of surprisingly recent origin, the creation of entrepreneurial indigenes exploiting the narrative desires of midle class tourists and re-arranging existing non-devilish local stories to appeal to their audience's sense of the horrible or simply to entertain for a penny. Cloven Country is an extensive and well-rounded exploration of the image of the Devil as reflected in the English landscape and folklore record, penned in Harte's inimitable clever and witty style. Although rigorously academic, you always feel like you have sat down for a pint with Jeremy, probably in a pub named after one of the Devil's exploits, whilst being regaled with tales. Pull a chair up to the fire, get yourself a drink and a copy of Cloven Country . . . You will not be disappointed." Royal Mail industrial action taking place in 2023 may have an impact on delivery times to all destinations both within the UK and internationally. These delays are out of our control.

If there is a decisive shift in the Devil tale, it is in the early modern era when a whole range of local boggars, demons, giants and malignant fae become centralised (like the centralised state) as the Devil, reflecting the centralisation of salvation away from a multitude of Catholic saints and devils. Scratch can be bested, yes, but slip up, and you and yours are deeply in trouble. Harte makes the point early on that this story-Devil is a latecomer to these interactions with landscape – and even those things like bridges, which humans make. As such, for Harte, these seem to be just stories, or recountings of folk-belief, rather than actual lived realities. This would have to be this reviewer's major criticism of this book: for all its invocation of a widespread belief in spirits creating landscape, and its calling upon the Australian Indigenous Dreaming, it does very little to consider the phenomenological experience and lived realities beyond the surface. This is of course unsurprising, as Harte is primarily a folklorist and museum curator. The gentry may (or may be not) be beasts and monsters for all their finery, but their effective satirisation as easily bamboozled pompous hypocrites with little comprehension of the realities of daily life can be a potent weapon when deployed at the correct opportunity. Consider the way US television personality Bill Cosby had his sexual crimes brought to public awareness by comedian and actor Hannibal Burress talking about it during a show which subsequently went viral, or the way satirical publications have strongly fought against the tactics of silencing via lawsuit if one wishes for further modern examples. To be fair, many of the tale-tellers would have been illiterate, and thus the Book as motif symbolised arcane learning in some senses, but knowledge disseminated orally is by no means unable to convey and reinforce a worldview. In fact, one may argue that these stories are doing precisely that in some fashion.

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

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. But the name of the place resulted in the stories I told before and after. Many of the kids then, still recall them these days. In the interview I begin by talking with Jeremy about what inspired the idea for the book and then look at the history of the Devil's appearances in English folklore, and some of the themes and motifs that are most common there. We also talk about the relationship between this kind of folklore and peoples personal experience of the supernatural, and how the latter has become much more prevalent in modern times, to the extent that presence of the 'landscape devil' in recent storytelling is hard to discern. When speaking about the thaumaturge– the wonder-worker – we must remember that this was applied to magical practitioners and saints. Persons, latterly, so holy in many cases, that their merest presence induced miraculous events. That these saints chased up and down the country, cast out demons, blessed areas, and gave their names to holy wells is well known. But, with the Protestant Reformation, the notion of the saints as miraculous figures and thaumaturges began to dwindle. As literacy advances so the Devil tale advances. Places get re-named for him to advance a story rather than to reflect local 'reality'. We have mentioned tourists creating the tales they wanted to hear simply by being present in the right place at the right time (and then reporting them as 'true').

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My guest for this episode is folklorist and author Jeremy Harte, who joined me to talk about his new book Cloven Country: The Devil in the English Landscape. 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

Cloven Country: The Devil and the English Landscape - Goodreads

And that is the point of the book - to demonstrate just how fluid folklore can be and how it gets shaped by culture and society, appropriates the past and literary influences (much as country dance is often 'debased' aristocratic dance) and continues to evolve.Harte neatly brings in the suggestion that this may mirror actual class-dynamics – the fairly obvious idea that the stories which told are affected by such dynamics brings us to some interesting conclusions: Even the choice of the central image on the book’s cover seems telling to this reviewer; a depiction of a popularised and degraded Priapus-as-a-devil, from the 1786 book A Discourse on the Worship of Priapus. 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. But folklore does not stand still, early modern rural and socially controlling obscurantism gets vectored through literary accounts and, of course, whoever writes the story tends to own the story. Literary types are not averse to a bit of creative invention. They are, by nature, noble liars.

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

The brief comparison with Celtic stories is instructive because the Welsh tradition managed to avoid the early modern emphasis on the Devil and so retained forms of the same stories as the English with an older medieval cast of characters.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)