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iRsSlw"><a class="RubricLk-gRWSOU fgWnkQ bric__lk" href="/books/page-turner"><span class="RubricName-fVtemz cLxcNi">Page-Turner</span></a></div></div></div><h1 data-ttid="ContentHearHed" class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ ContentHearHed-NCyCC iUEiRd NbxED hpJvIc">The Remarkable Persistence of the Green Man</h1></div><div class="ContentHearAccredatn-lfctVB cKRKZx ntent-hear__accredatn" data-ttid="ContentHearAccredatn"><div class="ContentHearByle-kmPyCa gvUmxJ"><div class="ContentHearByleContent-dpPmNn DRFq"><div data-ttid="BylWrapper" class="BylWrapper-KIudk irTIfE byl ContentHearByl-cZqgyJ bqbBYQ"><p class="ByleWrapper-jWHrLH ivtvgj byle byl__byle" data-ttid="ByleWrapper" emProp="thor" emType="><span emProp="name" class="ByleNamWrapper-jbHncj fuDQVo"><span data-ttid="ByleName" class="ByleName-kwmrLn cYaBaU byle__name"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BylePreamble-iJolpQ iUEiRd jslZfG gnILss byle__preamble">By </span><a class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BaseLk-eNWuiM ByleLk-gEnFiw iUEiRd ggMZaT cXqSTL eErqIx byle__name-lk button" href="/ntributors/jo-livgstone">Jo Livgstone</a></span></span></p></div><time data-ttid="ContentHearPublishDate" dateTime="2016-03-07T14:15:27-05:00" class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ ContentHearPublishDate-eIBicG iUEiRd kYZrFA kEBrdf">March 7, 2016</time></div></div></div></div></div></hear></div><div data-attribute-verso-pattern="article-body" class="ArticlePageContentBackGround-cNiFNN kbAoLA article-body__ntent"><div class="ActnBarWrapperContent-lasBkU cAHp"><div class="ActnBarWrapperComponent-cjwxLS bEeSLb"><div data-attr-viewport-monor="" class="ActnBarWrapper-dhxmQh kNjTbQ viewport-monor-anchor"><button id="bookmark" aria-label="Save this story" class="ActnBarButton-dyFOZU hQrwCF bookmark large-screen"><span class="ActnBarSendaryButtonPrimaryIn-isbvyN cAwccV bookmark-button-in"><svg class="in in-bookmark" width="24" height="24" viewBox="0 0 24 24" fill="none" xmlns="><tle>Save this 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kGxnNB rponsive-asset AssetEmbedRponsiveAsset-cXBNxi eCxVQK asset-embed__rponsive-asset"><picture class="RponsiveImagePicture-cWuUZO KhjZz AssetEmbedRponsiveAsset-cXBNxi eCxVQK asset-embed__rponsive-asset rponsive-image rponsive-image--expandable"><noscript><img alt="St. Stephens Church the Welsh town of Old Radnor bears a rvg of the Green Man a ubiquo medieval motif of a..." class="RponsiveImageContaer-eybHBd fptoWY rponsive-image__image" src=" srcSet=" 120w, 240w, 320w, 640w, 960w, 1280w, 1600w, 1920w, 2240w" siz="100vw"/></noscript></picture></span></div><div class="CaptnWrapper-jSZdqE iTuhkZ ptn AssetEmbedCaptn-fNQBPI fmQnYP asset-embed__ptn"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ CaptnText-bHjzlu iUEiRd hWyo iXWezO ptn__text">St. Stephen’s Church the Welsh town of Old Radnor bears a rvg of the Green Man, a ubiquo medieval motif of a head crowned wh leav and v.</span><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ CaptnCred-ejegDm iUEiRd iicloT jbIJNS ptn__cred">Photograph by Alex Ramsay / Alamy</span></div></figure></div><p class="has-dropp has-dropp__lead-standard-headg">Julia Somerset, née Haton, only published one article on folklore her lifetime. Her hband, Major FzRoy Richard Somerset, the fourth Baron Raglan, was noted for his pennt scholarship (as well as his beekeepg), havg wrten “The Hero” (1936), a parative study, which he enumerat twenty-two thgs often found stori of hero, cludg dyg on hilltops. Lady Raglan’s sgle article appeared three years later, the journal <em>Folklore</em>—formerly <em>The Folk-Lore Journal</em> (1883–1889) and <em>The Folk-Lore Rerd</em> (1878–1882)—and almost certaly had a more lastg fluence than anythg wrten by her hband. She, too, vtigated the supposed mythic-rualistic origs unrlyg popular cultural motifs, but her object of study was the foliate head sign seen everywhere European medieval church ratn of the eleventh to sixteenth centuri. Before Lady Raglan’s terventn, this figure had been anonymo. She gave him a name: the Green Man.</p><p class="paywall">The Green Man is a rative sign wh a human face. Leav and stems twist around the featur, ually origatg om the mouth. He n leer, he n gr. Sometim he looks as if he is screamg pa. He ually looks down om a ceilg. Wherever there’s an eccliastil surface, there you are likely to fd him. In New York, you’ll fd him, among other plac, on Nth street, the East Village.</p><p class="paywall">Lady Raglan’s term for the figure was adopted by the scholar Sir Nikols Pevsner—bt known for his forty-six-volume seri “The Buildgs of England”—and that was pretty much that, as far as termology was ncerned. Brish enthiasm for folklore was at a great pch, still unr the long-reachg fluence of Jam Frazer’s pendium of parativism, “The Goln Bough” (1890). Frazer emphasized ntuy wh and prervatn of a native tradn, and Raglan, thkg very much those terms, posed that the Green Man was an ancient pagan in of fertily. “The fact is that unofficial paganism subsisted si by si wh the official relign,” Raglan wr, “and this explas the prence of our Green Man a church wdow wh the Virg bi him and below him the sun.” His existence the many church of northern Europe, then, suggted a nnectn to a pre-Christian, spirual relatnship wh the land, one we perhaps might still accs.</p><p class="paywall">Unlike the folklorists of the <em>völkisch</em> movement Germany, neher Raglan nor Frazer had any explic tert buildg a natnalist project through romantic visns of European myth. But Raglan’s sire to nnect wh an thentic, ep-time form of Brish culture—to reach beyond the church’s stronghold, beyond dtrializatn, to touch an ancient and therefore te tradn—was polil, and natnalistic, anyway: sought out pure origs where really there were none.</p><p class="paywall">But, over the last fifty years, the Green Man has bee a specifilly untercultural in. It was adopted by New Agers the neteen-sixti and seventi, and rest by the changg stat of folkloric imagery to a surprisgly durable alt in. The Green Man Ftival Wal, for stance, which proudly intifi self as “non-rporate,” was found 2003. In 2007, “Green Man” was <a data-offer-url=" class="external-lk" data-event-click="{"element":"ExternalLk","outgogURL":"" href=" rel="nofollow noopener" target="_blank">the theme of Burng Man</a>. It’s a remarkable trajectory for a figure who, on one level, don’t even exist: spe his face beg everywhere the medieval perd, a historil Green Man story seems to be attted precisely nowhere.</p><p class="has-dropp has-dropp__lead-standard-headg paywall">Lady Raglan’s theory is bunk, but beme extremely popular bunk—and two new books about the Green Man and his myth attt to a recent uptick his populary. Carolyne Larrgton’s “The Land of the Green Man” isn’t squarely foced on s tular figure; is a survey crammed wh every myth, legend, elf, giant, and fairy tale related to the Brish landspe. The old stori are terwoven wh referenc to ntemporary thors who have fed Brish folklore to their fictn: San Cooper, Neil Gaiman, Alan Garner, J. K. Rowlg. That the Green Man is there the tle is typil of the symbolic importance he has assumed discsns of all thgs pertag to Brish folklore.</p><p class="paywall">Larrgton tak the twenty-first-century scholar’s perspective on the Green Man: as a “vegetatn god,” she sists, he has “been shown not to exist.” He was, rather, vented 1939, “for a world which was begng to need him, a world which people were gradually realisg how dtrialisatn was stealthily gradg our pla.” He me to reprent “all that the morn world unrvalu, exclus or lacks.” He don’t appear stori, “except those vented for him by morn wrers,” Larrgton explas, but his “appearance, as a hybrid of man and plant, sists that humans are extribly part of that natural world which we the Wt are so keen to subjugate.” The Green Man may not be lotable some named hill or brook, Larrgton tells , but he speaks to profoundly our time of elogil crisis. He is nowhere but everywhere.</p><div data-attr-viewport-monor="le-recirc" class="le-recirc-wrapper le-recirc-observer-target-1 viewport-monor-anchor"></div><p class="paywall">Na Lyon, on the other hand, “Uprooted,” ttifi to the ntued power of the Green Man jt as Lady Raglan unrstood him. Lyon, who liv ral Wal, scrib her own attempt to “revive” a theoretil cult of pagan fertily symbols spired by the Green Man of her lol church. She cis to propagate a sex cult his honor. The Green Man, Lyon wr, is “a sort of fort-god, an emblem of the birth-ath-rebirth cycle of the natural year. He was worshipped hope of good harvts, and guards the metaphysil gate between the material and immaterial worlds.”</p><div class="Contaer-bkChBi byNLHx"></div><p class="paywall">Lyon don’t re for medieval scholarship, a fact ma pla not only by the rather unfound claratn quoted above, but also by her reluctance to even read “Sir Gawa and the Green Knight,” the most entertag of medieval poems—and, for some scholars, a potential source of analogu for the Green Man himself. Although she “accepted that medievalists existed,” Lyon wr, she has never had much time for them:</p><blockquote class="BlockquoteEmbedWrapper-sc-SdiGL jPeLne paywall blockquote-embed"><div class="BlockquoteEmbedContent-RbGs gmbtPx blockquote-embed__ntent"><p>I had observed, wh ltle prehensn, the too-large gaggle of people, too much knwear, who got too much public fundg for studi of ad monks’ handwrg. How did they mata sany their dark liv, dwellg the ve of the past? I tried to enthe them wh Zen terpretatns of a Delzean logic of sense Lewis Carroll and they looked discernibly bored.</p></div></blockquote><div><div class="ConsumerMarketgUnThemedWrapper-iUTMTf jssHut nsumer-marketg-un nsumer-marketg-un--article-mid-ntent" role="prentatn" aria-hidn="te"><div class="nsumer-marketg-un__slot nsumer-marketg-un__slot--article-mid-ntent nsumer-marketg-un__slot---ntent"></div><div class="journey-un"></div></div></div><p class="paywall">Lyon do read “Gawa” the end, and lik : “Gawa was an act of anarchy agast medieval poetry,” she nclus. But she is utterly disengaged wh the medieval world, and she brgs that same spir of disengagement to such varied topics as morn psychiatry (“terventns are basilly termed by the practner’s metaphysics”), German people (“there is somethg intifiable the practice of German culture, somethg fixed and formal, which seems to lead to a black-and-whens about the world”), and the possibily that the Green Man uld have been ma by and for relig believers. (He may not look terribly Christian to , and Lyon may really loathe anized relign, but there isn’t much gettg around the fact that the Green Man do live church.)</p><p class="paywall">Seekg a spirual relatnship wh ‘Nature,’ Lyon hunts high and low for an thentic kd of vegetal spirualy that will let her unrstand the strange world which we live. She more or ls repeats the mov ma by twentieth-century New Age enthiasts, who adopted the Green Man as a untercultural symbol. Collectiv such as the Peace Convoy travelled solstic at Stonehenge; they named themselv after Arthurian characters and believed the power of ley l. This untercultural tradn still blooms today, and the bt parts of her book Lyon vividly chronicl several Brish ftivals, as well as the rave circu of her own youth. She giv an excellent acunt of the mergg of New Age hippie-dom wh rave culture.</p><p class="paywall">But, for the most part, Lyon’s book is a journey not through culture, but around her own md, as she looks for meang a landspe soaked the sublime. When Lyon listens, rapt, to the silence of the wood, tectg the “sounds of life, of earthly procs” beneath the “sh of the waterfall,” she thrills to an ia of nature’s power. What Lyon, like many before her, fails to see is that the ia of “Nature,” as she scrib , perpetuat the misbegotten project of amatr anthropologists like Lady Raglan, who lted after a eper past than uld ever be available to them. The ializatn of the fort as sublimely special bee do not nta people or ncrete or morny or disease reprents the same impulse that phed certa Romantics to nceive of five mythic pasts for their muddy, dtrialized, nfg morn natns.</p><p class="has-dropp has-dropp__lead-standard-headg paywall">As the environmental historian William Cronon wrote twenty years ago, wilrns “his s unnaturalns behd a mask that is all the more beguilg bee seems so natural.” This is an sight that has lately been seized on by medieval scholars, who study an era which that particular distctn between nature and culture had not really been ma yet. The current environmental crisis ph to thk anew about the world, and the tegori we apply to . Why not choose as your ai to thought a md-bendg enty like the Green Man?</p><p class="paywall">A new say by Carolyn Dshaw the forthg volume “The Middle Ag the Morn World,” eded by Betta Bildher and Christopher Jon, tak up the Green Man for precisely this purpose. Dshaw, wh whom I studied at New York Universy, trac the Green Man specifilly as he is ed by Radil Faeri, a group found, 1979, by gay men the U.S. “spired by lbian-femist llectiv” and “untercultural back-to-the-land movements.” The Faeri, who are still active, hold maypole ruals, pog Raglan-que pagan performance as paths to spirual dimensns of sexual liberatn. Dshaw not that the Radil Faeri “rive a sense of thentic, transhistoril, universal gay subjectivy and belongg” om a land that has self been vlently lonized; their adoptn of pagan practic, while seen perhaps as part of an attempt to addrs lonial trma, is liable to some crique. While they may not be wholly succsful, however, we n “at least appreciate the plex polil ntext” that lks the Radil Faeri’ appropriatn of Green Man imagery “to a challenge of settler lonial logic.”</p><p class="paywall">Dshaw se further polil importance the Green Man theme of Randolph Stow’s 1980 novel “The Girl Green as Elrflower,” which is set Suffolk, England, but shot through wh powerful rensiratns of lonialism. (The protagonist, a man tryg to rever om an unnamed experience a lonial settg that had taken om him “the feelg of beg a whe man,” is hnted by dream visns of a speakg face of “summer leav.”) The Green Man nonts , Dshaw wr, wh our own expectatns about “who and what is emed human, who and what is not, who cis, and what the sts of those judgments might be.” Those judgments are shaped by race, genr, and history. But when we lger wh the Green Man and “thk wh” him awhile, we may fd somethg “experimental and unpredictable,” a “radilly enlarged field of agents,” somethg, ultimately, very queer. “Remember histori,” Dshaw urg. “Sprout leav. Breathe tendrils. Utter v.”</p><p class="paywall">Even wh her historil veats, then, Dshaw, like Larrgton and Lyon, still se the Green Man as a rich and vol emblem nnectg ntemporary ncerns wh mythic thought, specifilly as pertas to our relatnship wh the land. In our prent moment of elogil disaster, such emblems of pre-dtrial, premorn “green” prcipl seem to arise our tellectual culture almost unbidn. They tell plited stori about our place a world we’ve harmed—some so plited that they hardly seem to exist at all.</p></div></div></div><div class="GridItem-buujkM fVLMby grid--em grid-layout__asi"><asi class="PersistentAsiWrapper-VGrR daRVRt persistent-asi" style="posn:absolute;top:to;height:to" data-ttid="PersistentAsiWrapper"><div class="StickyBoxWrapper-jfYB jxBcTH sticky-box ArticlePageSplAdRail-OyjwD jikppc"><div class="StickyBoxPrimary-dzWDWL cdhYoN sticky-box__primary"><div class="ArticlePageSplAdRailContent-jsltpq iZDmmY spl-ad-rail-ntent"><div class="ArticlePageSplAdRailTop-jUrrVY jzzFg"><div class="StickyBoxWrapper-jfYB jxBcTH sticky-box"><div class="StickyBoxPrimary-dzWDWL cdhYoN sticky-box__primary"><div class="AdWrapper-dQtivb fZrssQ ad ad--rail"><div class="ad__slot ad__slot--rail" data-no-id="t0kjy"></div></div><div class="ConsumerMarketgUnThemedWrapper-iUTMTf jssHut nsumer-marketg-un nsumer-marketg-un--display-rail" role="prentatn" aria-hidn="te"><div 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href="/humor/daily-shouts/a-fay-letter-om-a-serf--medieval-england" aria-hidn="te" tabx="-1" data-ponent-type="recirc-river" data-recirc-id="em-image-1" data-recirc-pattern="summary-em" target="_self"><span class="SpanWrapper-umhxW kGxnNB rponsive-asset SummaryItemRponsiveAsset-hjGIGg bDvSkO summary-em__image"><div data-tt="aspect-rat-ntaer" class="AspectRatContaer-bJHpJz jMoLpX"><div class="aspect-rat--overlay-ntaer"><picture class="RponsiveImagePicture-cWuUZO dUOtEa SummaryItemRponsiveAsset-hjGIGg bDvSkO summary-em__image rponsive-image"><noscript><source media="(max-width: 767px)" srcSet=" 120w, 240w, 320w, 640w" siz="100vw"/><source media="(m-width: 768px)" srcSet=" 120w, 240w, 320w" siz="100vw"/><img alt="A Fay Letter om a Serf Medieval England" class="RponsiveImageContaer-eybHBd fptoWY rponsive-image__image" src="></noscript></picture></div></div></span></a></div><div class="SummaryItemContent-eiDYMl XMZX summary-em__ntent"><div class="RubricWrapper-dKmCNX kImuKS bric bric--disvery SummaryItemRubric-dguGKN lapGFj summary-em__bric"><span class="RubricName-fVtemz cLxcNi">Daily Shouts</span></div><a class="SummaryItemHedLk-civM dVrbhU summary-em-trackg__hed-lk summary-em__hed-lk" data-ponent-type="recirc-river" data-recirc-id="em-hed-1" data-recirc-pattern="summary-em" href="/humor/daily-shouts/a-fay-letter-om-a-serf--medieval-england" target="_self"><div class="SummaryItemHedBase-hiFYpQ fzzTdh summary-em__hed" data-ttid="SummaryItemHed">A Fay Letter om a Serf Medieval England</div></a><div class="SummaryItemByleWrapper-boCfbi cuRXdL summary-em__byle-date-in"><div class="SummaryItemBaseByle-fFbXkY cgDBtc summary-em__byle"><div class="summary-em__byle__ntent"><div data-ttid="BylWrapper" class="BylWrapper-KIudk irTIfE byl"><p class="ByleWrapper-jWHrLH dSEWiO byle byl__byle" data-ttid="ByleWrapper" emProp="thor" emType="><span emProp="name" class="ByleNamWrapper-jbHncj fuDQVo"><span data-ttid="ByleName" class="ByleName-kwmrLn cYaBaU byle__name"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BylePreamble-iJolpQ iUEiRd jslZfG gnILss byle__preamble">By </span>Ciroc Dunlap</span></span></p></div></div></div></div></div></div><div class="SummaryItemWrapper-iwvBff hNpSyX summary-em summary-em--article summary-em--no-in summary-em--text-align-left summary-em--layout-placement-text-below summary-em--layout-posn-image-left summary-em--layout-proportns-50-50 summary-em--si-by-si-align-center summary-em--si-by-si-image-right-mobile-false summary-em--standard SummaryCollectnGridSummaryItem-WColm hKqhyj" role="button" tabx="0"><div class="SummaryItemAssetContaer-gwhFFH VOyg summary-em__asset-ntaer"><a class="SummaryItemImageLk-dshqxb cPpCwE summary-em__image-lk summary-em-trackg__image-lk" href="/bs/currency/sttered-leav" aria-hidn="te" tabx="-1" data-ponent-type="recirc-river" data-recirc-id="em-image-2" data-recirc-pattern="summary-em" target="_self"><span class="SpanWrapper-umhxW kGxnNB rponsive-asset SummaryItemRponsiveAsset-hjGIGg bDvSkO 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href="/bs/currency/sttered-leav" target="_self"><div class="SummaryItemHedBase-hiFYpQ fzzTdh summary-em__hed" data-ttid="SummaryItemHed">Sttered Leav</div></a><div class="SummaryItemByleWrapper-boCfbi cuRXdL summary-em__byle-date-in"><div class="SummaryItemBaseByle-fFbXkY cgDBtc summary-em__byle"><div class="summary-em__byle__ntent"><div data-ttid="BylWrapper" class="BylWrapper-KIudk irTIfE byl"><p class="ByleWrapper-jWHrLH dSEWiO byle byl__byle" data-ttid="ByleWrapper" emProp="thor" emType="><span emProp="name" class="ByleNamWrapper-jbHncj fuDQVo"><span data-ttid="ByleName" class="ByleName-kwmrLn cYaBaU byle__name"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BylePreamble-iJolpQ iUEiRd jslZfG gnILss byle__preamble">By </span>Ben Mk</span></span></p></div></div></div></div></div></div><div class="SummaryItemWrapper-iwvBff hNpSyX summary-em summary-em--article summary-em--no-in summary-em--text-align-left summary-em--layout-placement-text-below summary-em--layout-posn-image-left 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tabx="0"><div class="SummaryItemAssetContaer-gwhFFH VOyg summary-em__asset-ntaer"><a class="SummaryItemImageLk-dshqxb cPpCwE summary-em__image-lk summary-em-trackg__image-lk" href=" aria-hidn="te" tabx="-1" data-ponent-type="recirc-river" data-recirc-id="em-image-4" data-recirc-pattern="summary-em" target="_self"><span class="SpanWrapper-umhxW kGxnNB rponsive-asset SummaryItemRponsiveAsset-hjGIGg bDvSkO summary-em__image"><div data-tt="aspect-rat-ntaer" class="AspectRatContaer-bJHpJz jMoLpX"><div class="aspect-rat--overlay-ntaer"><picture class="RponsiveImagePicture-cWuUZO dUOtEa SummaryItemRponsiveAsset-hjGIGg bDvSkO summary-em__image rponsive-image"><noscript><source media="(max-width: 767px)" srcSet=" 120w, 240w, 320w, 640w" siz="100vw"/><source media="(m-width: 768px)" srcSet=" 120w, 240w, 320w" siz="100vw"/><img alt="The Hidn Harms of CPR" class="RponsiveImageContaer-eybHBd fptoWY rponsive-image__image" src="></noscript></picture></div></div></span></a></div><div class="SummaryItemContent-eiDYMl XMZX summary-em__ntent"><div class="RubricWrapper-dKmCNX kImuKS bric bric--disvery SummaryItemRubric-dguGKN lapGFj summary-em__bric"><span class="RubricName-fVtemz cLxcNi">The Weekend Essay</span></div><a class="SummaryItemHedLk-civM dVrbhU summary-em-trackg__hed-lk summary-em__hed-lk" data-ponent-type="recirc-river" data-recirc-id="em-hed-4" data-recirc-pattern="summary-em" href=" target="_self"><div class="SummaryItemHedBase-hiFYpQ fzzTdh summary-em__hed" data-ttid="SummaryItemHed">The Hidn Harms of CPR</div></a><div class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ SummaryItemDek-CRfsi iUEiRd kxnNhB jDyfzW summary-em__k">The btal procre n save liv, but only particular s. 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