When I arrived at Emerson
College, in Forest Row, Sussex, England, in 1979, I knew this about
gardening: if you buy a young plant from the garden shop and stick it in
some decent soil, you can have all the collards you want. I’d been
living in coastal South Carolina, where the soil was black where it
wasn’t sandy, and it wasn’t much challenge to make things grow.
This was hardly an adequate
background for someone who intended studying bio-dynamic gardening. My
background in multi-culturalism was even slimmer; at Emerson I’d be one
of the few Americans in a steaming stew of Europeans, Africans and Latin
Americans, most of whom despised the United States. I quickly learned
that I was not to use the word “American” to denote only people from my
country. Everyone from Canada to the tip of South American could claim
“American” status. My tacit assumption that I was uniquely
American was just another proof that people from the US were cultural
imperialists.
The weather, after South
Carolina, was frightful. The heat was not central; my daughter’s bedroom
had none. The general reaction to our sniveling complaints was “Pull up
your socks or get on your bike.” It wasn’t until winter had set in with
a vengeance that I learned about something called a duvet, a goose-down
comforter that is a sine qua non for life in that damp, frigid climate.
We lived off campus in an
apartment with one of the few phones in town and other students, despite
not liking us, were constantly coming by asking to use it. We quickly
learned that a half-hour call to Brazil was way out of our budget what
with the English pound at $2.50, and chasing down our debtors just
didn’t seem to work. The shops in Forest Row encouraged you to
bring your own bags, and closed at five on the nose.
It was easy in this
cold-frame environment to wax cynical about what I was being taught at
Emerson. Sarcasm is the refuge of the culture-shocked, and I felt
embattled as well as perplexed. We’d come to the course because it had a
Third World component; it was geared for people who wanted to work with
the disadvantaged and oppressed peoples of the earth. But in the early
days at Emerson it was I who felt oppressed.
Emerson College is an adult
learning center devoted to the work of Rudolf Steiner. His world view,
called anthroposophy, stressed the oneness of all life. Steiner’s
agricultural method, bio-dynamics, relies totally on natural approaches
to plant husbandry. At its nub the philosophy is idealistic and serene. But I felt less than one with Steiner, and daunted by the booklist we
were given. Rudolf Steiner wrote or conveyed hundreds of essays, with
titles that I found unappealing, such as “The Character of Goethe’s
Spirit as Shown in the Fairy Story” and “Theosophy and German Culture –
Occult Investigation of History, Reincarnation and Senility.” The
Germans at Emerson had the edge in being able to read these gems as
written. The rest of us, whether from Canada, Venezuela, Ivory Coast or
Norway, were forced to read Steiner in turgid imitation-German English
prose.
It was for this reason that
among all the books on the list I seized upon Farmers of Forty
Centuries, by Dr. F. H. King. Though antiquated (it was first
published in 1911) it was at least written by a good old American of the
United States kind.
My current copy of FOFC is
a modern paperback, its very re-printability a testament to its enduring
status in the pantheon of alternative farming literature. Samuel Fromartz, author of the recently released Organic, Inc, refers to King’s
book as “canonical.”
The copy I procured from the Emerson
College library (a cramped corner room on the third floor of an old manse)
was hardback and first edition, with pages thin yet curiously tough, and
black and white photos on glossy paper. It smelled like a book should.
Though it was long (441 pages) and fact-heavy, I lapped up this chronicle
of a man who traveled tirelessly through Japan, Korea and China in 1905,
on an agricultural fact-finding mission of his own devising.
Dr. Franklin Hiram King is a figure of
minor historical note. We know him mainly by his writing. FOFC, his best
known opus, was edited and published by his wife after he died, not long
after returning from what was then known as “the Orient.” As put so
eloquently by Dr. Liberty Hyde Bailey in the introduction to FOFC, “at the
moment when the work was going to the printer, he was called suddenly to
the endless journey and his travel here was left incomplete.” Did some
Asian scourge drive King to his grave at the relatively early age of 63?
By his son’s report, he had financed his Asian sojourn by cashing in his
life insurance policies. Did his wife, who lived to be 100, suffer from
this sacrifice? FOFC ends rather abruptly, lamentably without King’s
planned “Message of China and Japan to the World.”
Of his character there can be little
doubt. It shines through his clear expository prose. King was a bean
counter (literally) with a passion for statistics. He once analyzed the
contents of 2,000 bird stomachs to understand their eating patterns. He
began his work as a Professor of Agricultural Physics for the University
of Wisconsin
in 1888 and in 1894 alone contributed the following information to the
annual agricultural bulletin:
1894
The number of inches of water
required for a ton of dry matter in Wisconsin
Field experiments on the percolation
of water as related to irrigation
Cultivation of corn to depth of 3
inches compared with a lesser depth
Rate of percolation from long columns
of soil
Small lateral pressure of silage
after settling has ceased
Scales used for heavy weighing
Destructive effects of winds on sandy
soils and light sandy loams, with methods of prevention
After a couple was seen
simulating sex inside a helicopter
hovering outside the windows
of the Club Hotel in Tiberias, Israel,
the city's chief rabbi revoked
the hotel's kosher license.