When Roy lost his leg in 1926 at the age of nine, artificial limbs were clumsy and expensive. So he grew to manhood on a series of crutches until his growth had begun to slow. But graduation from high school in 1935 put him squarely in the midst of the Great Depression. What factory was likely to hire an amputee for the assembly line? So he and his dad, Roy L. built a gasoline station and garage for auto repair. When he married Marge, the station became a family affair until she disappeared in 1953. I hung out there as a child and eventually worked on weekday evenings and weekends — no doubt in violation of child labor laws. Eventually, I took on the half-day Sunday operations.
[In case this teaching gig doesn’t work out, I picked up some valuable job skills, like changing split-ring truck tires or giving a ’59 DeSoto a grease job and oil change.]
Ramsey’s Service Station enjoyed an eclectic clientele. Somewhere between a quarter and a third of our customers—in the days long before self service—were Blacks who had gone to school with my dad and knew him before and after the amputation. Many “protected” him while he was still on crutches; artificial limbs were both crude and expensive in the latter years of the Depression. So it was that I went to school with the children of many of Roy’s grade- and high-school friends.
These were families who had moved northward along the Illinois Central mainline from Louisiana, Tennessee and Kentucky in search of better wages and less overt racism—or at least a different species of it. We lived in Bedford Park but Argo (where the high school and dad’s grade school were located) was divided on racial lines, with Blacks living south of 63rd Street and west of Archer Avenue. I wonder if things have changed very much. Coming of age in the 1950s, I cannot recall my father ever uttering a racial epithet or slur. I’ve tried to build some of that part of American history into Agincourt: you may find interesting the story of Truman Hand, a.k.a., “Handy”, an exploration of that point of view and Agincourt’s own racial tolerance.
But back to Roy.
Preparing for the Minimalist seminar next spring semester, I’ve discovered the short stories of Lydia Davis; some of them are one sentence long. Here’s a short story about dad in the spirit of Professor Davis (whose work I recommend).
Do you know the way to Resurrection?
Depending on the season or time of day, a long bench across the front of the gas station hosted a changing cast of characters, the usual suspects. In the heat of summer, Roy was there, shirtless and tanned like a Mexican, drinking Schlitz and whittling two-by-twos into wooden chains. He wasn’t disinclined to move but some customers would pump their own and save him the trip. After school and while he ate supper, I worked the pumps from about the age of twelve.
Now and then someone would pull up to the pumps, clearly positioned for a full-up, but only be interested in directions. The station at 6455 South Archer Road was just beyond the comforting grid of the city, on a road that followed an trail blazed by the Illini and other native tribes moving between the Mississippi and Great Lakes watersheds: Summit, the next village north of us, wasn’t named by accident. Archer was State Highway #1A, a winding road between Chicago and Joliet with a string of leafy villages along the way that are now part of suburban sprawl. Strung along between them were four large cemeteries — Bethania, Resurrection, Archer Woods, and Fairmount — some of them near the Forest Preserves that were a legacy from the Progressive Era. Weekends, especially Saturday, Sunday, Easter, Memorial and Veterans holidays, traffic was heavy to those destinations and a good many of them got disoriented beyond the grid. We called them “Losts.”
If a “Lost” pulled up to the pumps and only wanted directions, Roy took a dim view of their presumption and, more than once, sent them on a quest more likely to locate the wild goose than the grave of Aunt Harriet. But the flip side was also true: if you pulled up to the curb, within a few feet of that bench, Dad would go well beyond the giving of simple accurate direction, drawing a map on a handy piece of butcher paper with annotations that anyone could follow. I remember one of those situations from the late 1950s.
It was late on a Saturday, a slow time on a hot summer day. A southbound car pulled in and idled a few feet from Roy, who had settled in for an afternoon of whittling. Fairmount was the driver’s goal but the I-394 bypass had been under construction for months and getting through that maze of barricades in a cloud of gravel dust was tricky, so Roy volunteered to provide a map. Pen and paper were in the station, so he put down the carving project and casually threw the pocket knife into his leg — which, of course, our Lost had no idea was made of wood. Feeling no pain, Roy stood to go inside but I watched as the expression of the guy behind the wheel turn from shock to “What the fuck have I got myself into?” He put the pedal to the metal and laid a ten foot trail of burnt rubber in a burst of exhaust. Dad and I just stood there, wondering what was wrong — a pen knife still firmly imbedded where his right thigh ought to have been.
Let sleeping doubt lie
A year or so before he died, I gave Dad a family genealogy as a Christmas present. I’d worked in those pre-ancestry.com days with a professional in DC and put together quite a reasonable effort for not much investment. For the first time EVER, he actually talked about himself, like the picture of him, Roy L. and Clara (the lady in cloche hat) and his grandmother. Then he dropped the bombshell: Roy wasn’t at all sure that Clara was actually his mother!
It seems that my grandfather had been married twice and that the first Mrs Ramsey had died in childbirth. What had apparently concerned him for most if not all his life was that he had been that child and that Clara was actually his stepmother. Shit! You can imagine I manifest the precise opposite of his disconnect. That doubt was all I needed.
An afternoon at the office of Vital Statistics in downtown Chicago gave me all the information I needed. Roy L. had married Nellie in 1908 and their son Evard was born in early 1912, dying just seven weeks later, apparently along with Nellie. Roy married Clara in 1913 and Roy (confirmed by birth certificate) was born in June 1917. Clara, the woman who raised me when Marge left (with a suitcase of lingerie and loose cash, never to be seen again), stepped in and took me on as her “parenting” swan song. I slept well that night and so did Roy, though he never mentioned it again.
Perhaps that is the greatest difference between us: Roy could live with that nagging suspicion — he’d just rather not know — for most of his adult life, while I needed an answer a.s.a.p., regardless of the truth.
This postcard is far too rich for my pocket book and the business it represents is also too large an operation, I think, for Agincourt and its hinterlands. So even photo-shopping this image wouldn’t be entirely appropriate for the project. But there very likely was a dealer in tombstones serving the community’s three burial grounds.
Our three cemeteries are grouped at the east edge of the Original Townsite, where Agincourt Avenue crosses the old city limit. The Catholic’s consecrated their ground about 1860, land purchased from the Schütz family; more likely a donation because the family have been prominent in church affairs for more than 150 years. Much larger (about three times the area) is the Protestant or non-sectarian cemetery, cast romantically as “The Shades”, a 19th century reference to ghosts as “shades” or “shadows”. Somewhat later, as the Jewish population warranted, a Hebrew Burial Ground balanced the group. So, among the three of them, there was a full range of decorative styles and ethnic traditions. Who crafted those monuments?
In 2001 I attended an Anglican–Episcopal church history conference in Toronto. It celebrated the 300th anniversary of the Society for the Propagation of the Gospel in Foreign Parts (SPG) and presented some of my research into the history of Episcopal church architecture in Dakota Territory. [Do you think I’ll ever get that material in print?] During a break in the sessions, I stepped into the courtyard of Trinity College, where a mason was trimming stone for the border of a planting bed: I was transfixed and began a conversation with him.
He was an Aberdeen native, an especially stony part of Scotland which is itself a particularly rocky country. If I were in the market for the services of a mason, an Aberdonian is precisely who I would seek — despite their reputation for speaking an incomprehensible dialect and alcoholism. Indeed, another Aberdeen native had already crossed my path: Nathaniel Maconachie (pronounced “muh·KAHN·shee”), who was the stone and brick mason for some of Fargo architect George Hancock’s earliest works — St Stephen’s Episcopal church in Casselton; Old Main at the NDAC; St Mark’s Episcopal church in Anaconda, among others. So I welcomed the opportunity to speak with a living craftsman practicing his trade.
I’ll try to keep that conversation in mind as I imagine who may have crafted funerary monuments in late 19th Agincourt.
One of the attractions of the Shingle Style is the opportunity to craft sophisticated simplicity: the ability to add nuanced detail to something derived from Platonic shapes, the sort that inspired Friedrich Fröbel and, through him, Frank Lloyd Wright. I designed this house (intended for myself in a youthful fit of optimism) in the late 1960s while working at the architectural office of Fred Shellabarger. It came to me in a dream and was quickly drawn as soon as I got to the office that summer morning before Fred, Richard or Bill arrived.
Years later — and I mean decades — I discovered this house of 1883 (below) in the pages of the American Architect & Building News; I read that sort of thing for fun. Imagine my surprise when Boston architect Samuel J. F. Thayer’s design appeared on the computer screen: not a duplicate but certainly a curious parallel with the house I eventually repurposed for the James and Martha Tennant family in Agincourt, Iowa. Mine lacks the third floor and nifty two-story dormers, but I’ve been more generous with ground-floor window and door openings (I’ve got a thing for French doors) giving access to the wrap-around piazza. All things considered, I’ll take mine over Thayer’s.
I’m inspired now to make a model for the next and presumably last Agincourt exhibit this fall.
“A few figs from thistles…”
by Howard A. Tabor
The Cheshire Bridge
The old Milwaukee Road right-of-way crosses the Mighty Muskrat river three times during tis course through Fennimore county. Bad surveying, if you ask me, because it required two bridges and a trestle. And those don’t come cheap. Some of their cost was borne by the Northwest Iowa Traction Co., whose route followed the railway for more than half its length. But NITC ceased operation in the mid-50s and the last regular freight traffic passed through Agincourt twenty years later. Much of the route went through the Rails-to-Trails conversion, so things are running a bit more slowly these days.
Old Timers — which surely includes me — still refer to the trestle as Cheshire Bridge, I suppose because anyone younger has been over the trestle but never stood far enough away to get its full profile. If you do (and enjoy the view shown in this postcard from about 1910) and squint just a bit, you’ll see its Cheshire grin squinting back at you.
<This is a stub awaiting further inspiration. Have patience; Agincourt wasn’t built overnight.>
“I dream. Sometimes I think that’s the only right thing to do.”
― Haruki Murakami,
“I think we dream so we don’t have to be apart for so long. If we’re in each other’s dreams, we can be together all the time.”
― A.A. Milne,
“I’ll let you be in my dreams if I can be in yours”
― Bob Dylan,
“I was in a dream last night. Was it yours?”
It was late afternoon — unusual for me to have been in bed that long. I knew, no, felt that this would be my last day on Earth. Probably the most vivid dream I’ve ever had.
Why are you telling me this?
Because you were there, sitting beside the bed, holding my hand. I knew then that it was O.K. to go. Are you embarrassed?
Just a little but go on — I guess.
Then you and all the color in the room drained away. Even the walls — the walls, the furniture, the trees and slice of sky I could spy through the window, turned white. Not some antiseptic hospital white. Not the absence of color but what color had always wanted to be: its total presence. Somewhere between South Sea pearl, white diamonds, and — oh, I dunno — cottage cheese. You wanted to smear it on toast with a slice of lox.
Now here’s the weird part. Rick Astlie was there doing his MTV video “Never going to give you up” in a sharkskin suit with those 70s pencil legs.
But you hated everything 70s! Remember, I was there, too.
I know. Weird. Except it wasn’t Astlie in the suit; it was Morgan Freeman doing all those 70s dance moves.
Then the room turned Farrow&Ball red, crustini without the basil. It was the Dulwich Picture Gallery and every painting I ever loved was there: ‘Das Floß der Medusa,’ ‘The Martyrdom of Crispin and Crispinian,’ several by Holman Hunt and Alma-Tadema. And da Messina’s ‘Condottiere.’ Damn, I’ve got taste.
And Morgan Freeman was there, too, minus the sharkskin suit.
Freeman was naked!?
No. Three-piece. You’d take him for an annuity salesman. I said ‘I thought You’d be Ella Fitzgerald,’ and He said ‘Oh, I could be, if that would give greater comfort, but she’s with Donald Trump just now.’
‘Trump?!’ I asked in a more accusatory tone than the moment called for. ‘I thought he’d be in the other place, pitchforks, molten sulfur and such.’
Then He shocked me: ‘This is what you’ve all got wrong. Everything’s Heaven. Some people just don’t get the one they expect.’
I gotta ask: What did you have for supper? This reeks of indigestion.
‘Of course it’s happening in your head, Harry, but why on Earth should that mean that it’s not real?’ By the way, when it’s your time, keep an eye out Albus Dumbledore. This isn’t my dream, you know. You just watched Colbert, rolled over, and went to sleep. So this is in your head, not mine.
But that doesn’t mean it’s not true.
“He felt that his whole life was some kind of dream and he sometimes wondered whose it was and whether they were enjoying it.”
― Douglas Adams,
“For men become civilized, not in proportion to their willingness to believe, but in proportion to their readiness to doubt. The more stupid the man, the larger his stock of adamantine assurances, the heavier his load of faith.”
― H.L. Mencken, H.L. Mencken on Religion
“The country and culture commonly known as ‘America’ had had a badly split personality all through its history. Its overt laws were almost always puritanical for a people whose covert behavior tended to be Rabelaisian; its major religions were all Apollonian in varying degrees—its religious revivals were often hysterical in a fashion almost Dionysian.”
― Robert A. Heinlein,
The Holy Spirit craves your attendance at Revival
Conducted by Messrs Lunkwill and Fook.
Come as you are. Leave, a New Creation.
The torpid summer of 1925 was long, the latter because of the former. Revivalists Zadok Lunkwill and B. D. Fook had announced their arrival months in advance. Anticipating crowds proportional to their reputation, they had also arranged the construction of a tabernacle on the old Parsons farm just south of Crispin Creek near the Broad Street bridge. The creek had been a popular venue for total immersion baptism since Agincourt’s founding in 1853 and it was about to be visited again for a full ten days of refiner’s fire.
The Tabernacle was a ramshackle affair, mostly built of second-hand material donated in the spirit of expiation — contributions of labor and construction supplies toward the implied atonement for sin — despite how “Romish” the idea would have seemed if explained that way. Indulgences, after all, were a fundamental reason for the Reformation in the first place. Weeks before Lunkwill & Fook’s appearance, wagon upon wagon deposited planks and posts in orderly heaps graded by size and quality for service to the Lord. Foursquare trumps fussy every time.
The revivalists had sent a drawing of the structure they required: fifty feet wide by one hundred feet long, with sides that could open for overflow crowds and, more likely, air movement on a stifling July night. The tabernacle had to be constructed in three weeks, serve for one, and then be dismantled, leaving the site as it had been. Did Lunkwill and Fook know Sir Joseph Paxton? [If you know the conditions required for construction of the Crystal Palace, you’ll understand the reference.] But first a word about religious complexity.
Black & White or Shades of Grey
Bush 43 got some very bad advice or none at all on the eve of the Iraqi invasion. Quite aside from the botched intelligence on WMDs (which was either wrong or purposely spun that way), there was the matter of Islam and Bush’s sense that it is a monolith: the confrontation was a classic us vs. them, Christian “good guys” versus the purported evils of a religious faith other than Christianity, in this case, one with both oil resources and the weapons to defend them. It’s difficult to believe the Pentagon honestly believed Islam was one unified belief system. At minimum we should have understood the religious politics of the Middle East, where either Shi’a or Sunni dominate in each country — one is always an oppressed minority — and that Shi’a and Sunni are divided on a fundamental question of lineage with the Prophet. They not only disagree, they have been willing to shed blood over the question. Read Karen Armstrong’s Islam: a short history published in 2000 and readily available from Barnes & Noble by our military leaders in the Pentagon. If they’d read it, we’d have had some inkling of the can of whoop-ass that was about to open.
It’s farmore complicated than that, for in addition to Shi’a and Sunni, and there are also Sufis (mystical Islam) and the Wahhabi sect, and very likely several other subsets of which I, as a Westerner, am unaware. Karen Armstrong’s point in her 2000 introductory treatment of a complex topic was to draw a parallel with Christianity’s own Reformation and Counter-Reformation of the Sixteenth century: Islam has simply not undergone its own Reformation. And the more significant difference between that prospect and the Christian experience has been weaponry: ours occurred with the rough equivalent of bows and arrows, whereas today’s religious battles could be waged with nuclear warheads.
I only mention this as an aside for further discussion of the movement of the Holy Spirit across the land during the 1920s, when there were similar religious distinctions in the Evangelical movement that we often fail to note. Nuances that may be lost on the outside observer like myself but which were overlooked by Believers in the Arms of the Holy Spirit.
The Book of Revelation
|Eschatological Topic||Futurist belief||Preterist belief||Historicist belief|
|Futurists typically anticipate a future period of time when Bible prophecies will be fulfilled.||Preterists typically argue that most (Partial Preterism), or all (Full Preterism) Bible prophecies were fulfilled during the earthly ministry of Jesus and the generation immediately proceeding it, concluding with the siege and destruction of the temple in Jerusalem in 70 AD.||Historicists typically understand the prophecies to be continuous from the times of the prophets to the present day and beyond.|
|Various interpretations of a literal number of 144,000, including: 144,000 Evangelical Jews at the end of the world, or 144,000 Christians at the end of the world.||A symbolic number signifying the saved, representing completeness, perfection (The number of Israel; 12, squared, and multiplied by 1,000 = 144,000). This symbolises God’s Holy Army, redeemed, purified and complete.||A symbolic number representing the saved who are able to stand through the events of 6:17.|
|Locusts released from the Abyss
|A demonic host released upon the earth at the end of the world.||A demonic host released upon Israel during the siege of Jerusalem 66-70 AD.||The Muslim Arab hordes that overran North Africa, the Near East, and Spain during the 6th to 8th centuries.|
|Large Army from the Euphrates, an army of ‘myriads of myriads’
|Futurists frequently translate and interpret the Greek phrase ‘myriads of myriads’ as meaning a ‘double myriad’, from which they develop the figure of 200 million. Futurists frequently assign this army of 200 million to China, which they believe will attack Israel in future. Many Bibles employ a Futurist interpretation of the original Greek when they adopt the figure of 200 million.||Preterists hold to the original Greek description of a large army consisting of ‘myriads of myriads’, as a reference to the large pagan army, which would attack Israel during the Siege of Jerusalem from 66-70 AD. The source of this pagan army from beyond the Euphrates is a symbolic reference to Israel’s history of being attacked and judged by pagan armies from beyond the Euphrates. Some of the Roman units employed during the siege of Jerusalem were assigned from this area.||The Muslim Arab hordes that overran North Africa, the Near East, and Spain during the 6th to 8th centuries.|
|‘The Two Witnesses’
|Two people who will preach in Jerusalem at the end of the world.||The two witnesses and their miracles symbolise the ministries of Moses and Elijah, who in turn symbolise ‘The Law’ and ‘The Prophets’, the Old Testament witnesses to the righteousness of God.||The two witnesses (AKA “two olive trees” and “two candlesticks”) are the Old and New Testaments.|
|A literal 1260 days (3.5 years) at the end of the world during which Jerusalem is controlled by pagan nations.||A literal 1260 days (3.5 years) which occurred ‘at the end of the world’ in 70 AD when the apostate worship at the temple in Jerusalem was decisively destroyed at the hands of the pagan Roman armies following a 3.5 year Roman campaign in Judea and Samaria. The ‘Two Witnesses’ appeared to be dead for 3.5 years during the siege of Jerusalem, but were miraculously resurrected as the Early Church.||1260 days = forty and two months (vs. 11:2) = a time, times and the dividing of time (Dan 7:25). 1260 years during which the two witnesses are clothed in sackcloth, typically understood to represent the time from 538 to 1798 A.D., the time of Papal authority over the Christian church.|
|‘The Woman and the Dragon’
|A future conflict between the State of Israel and Satan.||Symbolic of the Old Covenant Church, the nation of Israel (Woman) giving birth to the Christ child. Satan was determined to destroy the Christ child. The Woman (the early church), fled Jerusalem before its destruction in 70 AD.||The Dragon represents Satan and any earthly power he uses. The woman represents God’s true church before and after Christ’s birth, death, and resurrection. The Woman flees to the desert away from the dominant power of the 1260 years.|
|‘The Beast out of the Sea’
|The future empire of the Anti-Christ, persecuting Christians||The Roman Empire, persecuting the early church during the rule of Nero. The sea symbolising the Mediterranean and the nations of the Roman Empire.||The Beast is the earthly power supported by the Dragon (Satan). It is the Papal power during the same 42 months mentioned above.|
|‘The Beast out of the Earth’
‘The False Prophet’
|The future empire of the Anti-Christ, persecuting Christians.||The apostate rulers of the Jewish people, who joined in union with the Roman Empire to persecute the early church.||The first is the U.S.A. The second is a future religio-political power in which everyone is forced by the first power to receive the mark of the beast.|
|‘The Number of the Beast, 666’
|The number identifying the future empire of the Anti-Christ, persecuting Christians.||The Roman Empire, persecuting the early church. A number symbolising an apostate ruler as King Solomon was, who collected 666 talents of gold annually. Also, in Hebrew calculations the total sum of Emperor Nero’s name, ‘Nero Caesar’, equated to 666.
|cryptogram of one of the names of the pope – the False Prophet: Vicarius Filii Dei, v and u = 5, i = 1, l = 50, c = 100, d = 500|
|A future literal battle at Megiddo in the Jezreel Valley, Israel.||Megiddo is utilised as a symbol of God’s complete victory over His enemies. The battle of Armageddon occurred 2000 years ago when God used the pagan armies of Rome to comprehensively destroy the apostate worship at the temple in Jerusalem.
|A symbolic name concerning the ongoing battle between Jesus and Satan.|
The Great Harlot
|Futurists compose various interpretations for the identity of ‘Mystery Babylon’ such as the USA, or the UN.||The corrupted city of Jerusalem, who united with pagan nations of the world in their idolatrous practices and participated in persecuting the faithful Old Covenant priests and prophets, and the early church of the New Covenant.
|A virtuous woman represents God’s true church. A whore represents an apostate church. Typically, Mystery Babylonis understood to be the esoteric apostasies, and Great harlot is understood to be the popular apostasies. Both types of apostasies are already at work, ensnaring the unwary.|
|The Thousand Years
|The Millennium is a literal, future 1,000 year reign of Christ following the destruction of God’s enemies.||The Millennium is the current, ongoing rise of God’s Kingdom. The Millennium is a symbolic time frame, not a literal time frame. Preterists believe the Millennium has been ongoing since the earthly ministry and ascension of Christ and the destruction of Jerusalem in 70AD, and is ongoing today.
|The time period between Christ’s Second Advent and the rapture of all the righteous, both living and formerly dead, from off earth and the third Advent which brings the New Jerusalem and the saints to the planet. While the saved are gone the planet is inhabited only by Satan and his hosts, for all the wicked are dead.|
|The Rapture is a future removal of the faithful Christian church from earth before the ‘Great Tribulation’||Preterists generally recognise a future ‘Second Coming’ of Christ, as described in Acts 1:11 and 1 Thessalonians 4:16-17. However, they distinguish this from Revelation 4:1 which is construed by Futurists as describing a ‘Rapture’ event that is separate from the ‘Second Coming’.|
|‘The Great Tribulation’
|The ‘Great Tribulation’ is a future period of God’s judgement on earth immediately following ‘The Rapture’ of the faithful Church to heaven.||The ‘Great Tribulation’ occurred two thousand years ago when apostate Israel was judged and destroyed by God, culminating in the destruction of the Temple in Jerusalem at the hands of the pagan armies of the Roman Empire. The early Church was delivered from this period of judgement because it heeded the warning of Jesus in Matthew 24:16 to flee Jerusalem when it saw the pagan armies of Rome approaching.||The Great Tribulation was a period of persecution for the Church for 1260 years from 538 to 1798 AD at the hands of papal authorities.|
|‘The Abomination that causes desolation’
|The Abomination that causes desolation is a future system of idolatrous worship based at the Temple Mount in Jerusalem.||The Abomination that causes desolation was the pagan armies of Rome destroying the apostate system of worship at the Temple in Jerusalem two thousand years ago.|
|‘Gog and Magog invasion’
|Ezekiel 38 refers to a future invasion of Israel by Russia and its allies, resulting in a miraculous deliverance by God.||Ezekiel 38 refers to the Maccabees miraculous defeat of the Seleucids in the second century B.C. As Chilton notes, ‘The word chief is, in the Hebrew, rosh, and according to this view, it does not pertain to Russia.|
For some True Believers, these theological distinctions are fighting words. So I wonder how smoothly the Lunkwill & Fook revival may have gone.
Dorothy “Dolly” Pentreath [1692–1777]; Shanawdithit [1801–1829]; Fidelia Fielding [1827–1908]; “Ned” Maddrell [1877/8–1974]; Tevfik Esenç [1904–1992]. Do you have any idea what this disparate group of people have in common?
Each of them was the last native speaker of a language that subsequently vanished as a living mode of communication.
In the early years of the 20th century, anthropologists, linguists, folklorists and other academics ventured from their classrooms to record minority cultures vanishing in the advance of mass culture. John Wesley Powell, founding director of the Bureau of American Ethnology, sought “to organize anthropologic research in America.” In the current political maelstrom, such an idea is laughable.
In a similar way, composers and performers of music abandoned concert halls, scouring the countryside with early recording devices to transcribe and record folk music before it had completely disappeared. Bela Bartok and Zoltan Kodaly did for Hungarian culture what Percy Grainger and Ralph Vaughan Williams did for Great Britain, and we are all better off for their efforts. One of Grainger’s recordings, in fact, found its way to Frederick Delius, whose orchestration can reduce me to tears because I link it with the death of my grandmother.
It was on the fifth of August / The weather fair and mild / Unto Brigg Fair I did repair / For a love I was inclined
I got up with the lark in the morning / And my heart was full of glee / Expecting there to meet my dear / Long time I’d wished to see
I looked over my left shoulder / To see what I might see / And there I spied my own true love / Come a-tripping down to me
I took hold of her lily-white hand / And merrily sang my heart / For now we are together / We never more shall part
For the green leaves, they will wither / And the roots, they shall decay / Before that I prove false to her / The lass that loves me well
[Recorded on wax cylinder in Lincolnshire in 1905 by Percy Grainger. Incidentally, that antique recording device is the actual machine used by Grainger.]
Typically, this is my long way round the barn to reintroduce the topic of the Fennimore County Fairgrounds and its evolution. Now that the semester is complete (more or less), I can get back to filling some of Agincourt’s gaps.