Chalk landscapes do this to me; bring an exhilarating, on-tiptoe sense that some deep revelation is at hand. This makes me feel guilty. There’s a long vein of chalk-mysticism buried in English nature-culture, and I know that what I’m feeling, standing here, partakes of it. I’m guilty because I know that loving landscapes like this involves a kind of history that concerns itself with purity, a sense of deep time and blood-belonging, and assumes that these solitudinous windswept landscapes are finer, better, than the landscapes below. ‘The frequenter of downland is occupied with essentials; with structure, with forms and with textures,’2 wrote chalk-cult ruralist H. J. Massingham in the 1930s. ‘Aloft, he breathes an air that tunes him to the grand, archaic, naked forms of things.’ It’s a landscape that is a parable of the aviator’s eye.
I grew up in the lowland pine-forests and heaths of sandy Surrey. But there’s a photograph of me, wrapped in a tartan duffel coat, laying a five-year-old hand on one of the stones at Stonehenge, where my childish brain first grasped at intimations of history. And when I was a little older, corn buntings jangling from high-ground fence posts out near Wantage, I remember my father telling me that the track we walked upon, the Ridgeway, was an ancient, ancient path. This impressed me greatly. It was the 1970s, which had seen another great burst of the cult of chalk and history: there were experimental Iron Age re-enactment villages at Butser; scary children’s TV dramas about the stone circles at Avebury; great bustard reintroductions on top-secret military establishments on Salisbury Plain. Now, I wonder why. Was it some response to the oil crisis? To economic depression? I don’t know. But up on the Ridgeway path, aged nine or ten, was where for the first time I realised the power a person might feel by aligning themselves to deep history. Only much later did I understand these intimations of history had their own, darker, history. That the chalk-cult rested on a presumption of organic connections to a landscape, a sense of belonging sanctified through an appeal to your own imagined lineage. That chalk downlands held their national, as well as natural, histories. And it was much later, too, that I realised these myths hurt. That they work to wipe away other cultures, other histories, other ways of loving, working and being in a landscape. How they tiptoe towards darkness.
I’m standing on the far side of my familiar hedge, looking at this terra incognita that is the grand twentieth-century conjuration of our mythical English past. I walk out of the cover crop to where the thin, stony soil is exposed, so thick with chalk it’s like white paste; hair roots and flints, spotted with rain; tiny buttons of stone in impasto. The land falls away at my feet into a dry valley; a basin the size of a village, one beech copse hanging grey from its left-hand slope. It is a field of a million tiny tillers – little shoots of wheat. They give the chalky earth a furry tint, like algae on a cliff-face. Even in this dark, watery light, the valley shines palely. And I see what Mabel had seen. About a hundred yards in front of us, crouched in its form, is a big brown hare, black-tipped ears laid to its ginger back. But there’s more, much more here: down at the bottom of the valley, where the river would be were there water, is a herd of thirty fallow deer. They are the colour of moleskin on their backs, shading to pale grey underneath. They’re tight-clustered, quivering with indecision. They’re watching me. Thirty upraised heads. The herd is delicate and powerful, and it is waiting to see what I will do.
I can’t resist the urge that takes hold of me then. I hold on to Mabel, who is watching them too, and like a woman possessed, walk towards them, with that strange disconnect between head and feet you feel when walking downhill. I’m technically trespassing, but I can’t help it. I want to interact with them in some way. I want to get closer. And as I do, the pressure of my impending arrival pushes single deer off to the right, and they walk, then canter, in a long line, along the bottom of the valley and up to the wood at the far edge of the field, a good half-mile away. They are bewitching. Mabel watches them. She is ignoring the hare. The deer in procession resemble charcoal cave paintings rendered manifest. Art’s magic working backwards. The chalk behind them, bone. And now the hare runs, too. The hare runs in the opposite direction to the deer. The animals run, and the landscape seems then to be parting in front of me. Deer one way, hare the other. And now they are quite gone: the hare to the field-margin at the top of the hill to my left, the deer into the wood at the top of the hill to my right. There is nothing before me now but wind and chalk and wheat.