Column
Culture
Royalty
4 min read

Death focuses our minds on what really matters

From ballet tales to royal soap opera, stories shed light on Lent's dark mortality.

George is a visiting fellow at the London School of Economics and an Anglican priest.

In the style of a Rembrandt painting Prince Harry embraces his father King Charles.
Midjourney.ai

The season of Lent – the 40 days of penitential fasting preceding the great feast of Easter – is unavoidably about death and dying. Christians try to die to sin; the season culminates with the brutal, if salvific, death of the Christ on the cross on Good Friday and it’s said that if we, as disciples, can’t die with him at Calvary, then we can’t truly know what it is to rise with him at Easter dawn. 

Those of us who attend an “ashing” service at church this Ash Wednesday, will have a cross traced on our foreheads by a priest, made from the ashes of the palm crosses from last year’s Palm Sunday, with the words: “Remember that dust thou art and unto dust thou shalt return.”  

Reprising folk goddess Joni Mitchell, we’re thus reminded that we are but stardust and these bodies that we lug about are all bound towards that destination. In short, we’re all going to die.  

So as signs of new spring life are appearing all around, the Christian Church starts to wallow in existential misery. To paraphrase the lugubrious Mona Lott (geddit?) from the wartime BBC comedy It’s that Man Again, it’s being so cheerful that keeps we Christians going. 

Against this, I’d like to mount a case that there really are reasons to be cheerful in Lent; that, if the words of the ancient Gregorian chant that “in the midst of life we are in death” are true, then the reverse is also true, that in the midst of death we’re living life. 

Dead, but alive again. Lost, but found. These are the qualities that ameliorate the dark mortality of Lent.

This thought comes to me partly because of the extraordinary reconciliation and peace that families often experience as they lose one of their loved number. And it comes partly having just watched a livestream of the Royal Ballet’s latest production of Manon. Our heroine dies in a New Orleans penal colony, having been exiled as a prostitute from bourgeois Paris, sustained at the end not by worldly wealth but only by the devotion of her lover. 

It’s quite a story – catch it if you can. It contains the key tenet of faith during Lent, that love conquers death. Having embraced our Lenten mortality, that’s the truth we endeavour to embrace at Easter. And that, for me, begins to put the love back into Lent, which is otherwise bleak and bitter, like the sour wine offered to the dying Christ. 

My case is that it takes our mortality to clock what’s really important. And we witness that human realisation all the time. I believe we’ve just seen it in Prince Harry’s transatlantic flight to visit the King on his cancer diagnosis. King Charles becomes simply a dad again when his son is presented with the reality and realisation of his mortality, that sooner or later he is going to die.  

As it turns out, that reality turns out to be infinitely more important than whether he got a smaller bedroom than his big brother when they were boys (copyright Spare, Bantam Press). 

It’s stories like these – from Manon to the soap opera of the modern royals – that put human mortality into bas relief, so that we can see it properly. But it’s particularly Harry’s mercy mission to his father that chimes, for me, with a gospel story, or parable as we call them. 

It’s not one that’s about kings or weddings – or even principally about death and dying. I’m thinking of the Parable of the Prodigal Son. Plot synopsis: A landowner has two sons. The younger one asks to cash in his inheritance and travels away to a foreign land, where he spends all he has on a debauched lifestyle (cf. the Paris from which Manon “escapes”) and is reduced to tending pigs and coveting their swill. He returns humbled to the family estate, where his father welcomes him with a feast, much to the consternation of his brother. 

Sound familiar? Sure, Charles isn’t God, as we assume the forgiving father to be in the parable. Nor is Harry asking to return, humbled and repentant (though we don’t know that, do we?). Nor has he been reduced to a diet of pigswill, unless California and Netflix contracts count as that. 

Possibly more accurately cast is Prince William as the elder brother, who in the parable objects to his sibling’s welcome back, pointing out that he’s done all his father’s work without such reward. 

Here, for our Lenten purposes, the father’s reply is key: “My son, you are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.” 

Dead, but alive again. Lost, but found. These are the qualities that ameliorate the dark mortality of Lent. For royals, commoners, the trafficked, the desperate and alone, it delivers the one thing that death can’t extinguish: Hope. 

Article
Community
Culture
Sustainability
Wildness
5 min read

Hedgerows are boundaries, but they don’t divide so much as abound

The lines we draw between land and lane connect us.

Elizabeth Wainwright is a writer, coach and walking guide. She's a former district councillor and has a background in international development.

A Devon lane lined by hedges.
Down in Devon.
Craig Cameron on Unsplash.

In May and June, the Devon hedgerows that hold the landscape outside my window are at their fullest, most colourful state of being. Walking the narrow lane that runs away from our house means walking between high hedgerows that rise like soft green walls either side, which really, means walking between ancient living things, because these hedgerows are old. Devon has some of the oldest hedgerows in the country, and so the world – older than the Parish churches whose towers I can see to the south, east, and west, which rise like old-growth trees out of a blanket of green fields.  

Early Bronze Age farmers had to clear woodland to make their fields, and sometimes they left strips of woodland to mark boundaries. These are our oldest hedgerows. They are often found on parish boundary lines, and can support over 2,000 species, also acting as important wildlife corridors for many of them. To roughly date a hedgerow, you count the number of species in a 30m stretch – one species equals 100 years. I have taken to counting random 30m stretches of the hedges that line the lanes near us, and have concluded that we are surrounded by hundreds, in places thousands of years of history – of braided hawthorn and blackthorn, hazel and oak, pink campion and bluebell whose bulbs hide in ancient earth banks that many of the hedgerows sit on.  

Now, in these spring hedges, hawthorn is in blossom, nettles overflow with prickly exuberance, and somewhere deep in the tangle a blackbird tunes its song. The hedges are thick with memory stitched together from centuries of hand-laying, stock-keeping, quiet watching. They are Devon’s old boundaries, but they do not divide so much as abound. Life spills from them: wrens and mice, vetch and violet, and so many more things unseen. These are not just boundaries that mark where other things like fields and roads begin and end then; they are living spaces in their own right. They are pathways for diverse life, they are structures that hold home and shelter, food and safety, they are corridors that contain history and story. They are not just edges, they are the centres of whole lives and worlds.  

Walking here one May morning, I find myself wondering about the lines we draw – between land and lane, but also between ‘us’ and ‘them’ – and whether these lines too might be porous like the hedgerows, which have lived for so long not through independence but through care and relationship.  

The hedges speak paradoxes that I am confronted with every time I go for a walk – of division and abundance, of separateness and connection, of containment and invitation. Lately, I am sitting with these and am coming to understand a threshold that the world offers me: between independence and interdependence. But the truth is I’m not very good at interdependence. I have so often retreated behind the wall of my self-sufficiency, but I am trying to pull that wall down and replace it with a porous and lifegiving hedgerow.  

We draw lines – around ourselves, and between people, nations, beliefs, social classes, politics. Sometimes these lines are for safety, sometimes for exclusion. But the hedgerows tell me that it is possible to hold a line and also to let light and life flow through it and shape it. They tell me that these lines are not end points but invitations to communion.  

In The Left Hand of Darkness, Ursula Le Guin wrote:  

“…I know people, I know towns, farms, hills and rivers and rocks, I know how the sun at sunset in autumn falls on the side of a certain plowland in the hills; but what is the sense of giving a boundary to all that, of giving it a name and ceasing to love where the name ceases to apply? What is love of one's country; is it hate of one's uncountry?”  

Le Guin’s work of science fiction is about otherness and connectedness, with different species having to learn empathy in order to collaborate and communicate. The darker the events in the book, the brighter the hope and relationship. The book feels like it was written for now, for this world.  

On my hedge-edged walks I am in the presence of lives so unlike mine – plants, creatures, the people who have tended and cared for these hedges through generations.

In a world whose people are persecuted, othered, tired, it is easy to believe that the way of things is division and separation. But hedgerows suggest another way to live: layered, porous, complex and interconnected, creating space not just for encounter but for new life through that encounter. This is how I picture the Kingdom that Jesus speaks about and so often found solace in: a world of intermingling and ever-growing aliveness. I think Jesus would have walked with the hedgerows had he lived in Devon. I think he would have used them to speak of boundary-crossing between heaven and Earth, clean and unclean, Jew and Gentile. I think he would have pointed to them and said, see the tangled beauty of these? They are what the Kingdom is like: held and open, living and lifegiving. This is what I want our future to be too.  

As I walk these old lanes, I am deepening into my hedgerow apprenticeship. I am learning to sink my roots in, to tend boundaries with care, to make space for life. I am also finding that there is nothing in the hedgerows that speaks of self-sufficiency. These ancient, interwoven green features that have defined this landscape are here because of relationships between species. It is easy to talk about the interconnectedness of everything, it is another thing to try to live it – to live like gifts, reciprocity, community, are things that might take the weight of our time. These old hedgerows give me a foothold though – they enliven the overused but hard-to-live idea of interconnection, they show me what it looks like and that it is an approach to life that is patient, strong, sustaining, real.  

When I reach out my hand I can usually find something edible or beautiful in the hedgerow depending on the time of year: blackberry, hazel, oxeye daisy, pennywort, primrose. Yesterday, it was the cow parsley that really caught my attention: its frothing, foaming flourishing. In a few weeks it will give way to what comes next, just as it has always done, just as this world will always do. On my hedge-edged walks I am in the presence of lives so unlike mine – plants, creatures, the people who have tended and cared for these hedges through generations. I am also in the presence of relationship, and of hope.  

Now, with so many crises bearing down on the world, and with anxiety and despair blooming, it is the hedges that remind me of other, older, wiser ways to be. It is the hedges that show me how to root deep into solid ground, and how to reach out to others, and to light, which are so often the same thing. 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,000 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?

Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief