You don’t have to dig too deeply into the canon of writings about compost to find a spiritual, even mystical appreciation of the process. For some, composting is nearly a religious act.
Biblical, even: “In the beginning, there was manure,” Stu Campbell sets forth in “Let It Rot! The Gardener’s Guide to Composting.”
“Soil is where geology and biology overlap,” Steve Jones writes in “The Darwin Archipelago.” “Adam’s name comes from adama – the Hebrew word for soil – and Eve from hava – living – an early statement of the tie between our existence and that of the ground we stand on (Homo and humus also share a root).”
“The most exemplary nature is that of the topsoil,” I read further in “The Art of the Common Place: The Agrarian Essays of Wendell Berry.” “It is very Christ-like in its passivity and beneficence, and in the penetrating energy that issues out of its peaceableness. It increases by experience, by the passage of seasons over it, growth rising out of it and returning to it, not by ambition or aggressiveness. It is enriched by all things that die and enter into it.”
It’s Easter Sunday. Today I will worship not at a church but at the altar that is my backyard compost pile. And I will place within it a tithing of fresh green horse manure. Rich in nitrogen and ripe with voracious microscopic decomposers, it will kick-start the near dormant heap of dead brown leaves amassed last fall. Manure also provides plenty of phosphorous and potassium, both vital elements to the renewed growth of spring.
Yesterday, partly to free myself up for a blessed spring Sunday devoted to gardening chores, I drove my son’s grandmother from her senior-living facility nearby to a horse-rescue farm in the northeast corner of the state. A lifelong animal-rights supporter, she sponsors a broken-down race horse now in pastoral retirement. She wanted to see the old filly, hand deliver a further donation, and I was happy to drive her there. In part, because in the back of my car was a large plastic tub to fill with horse poop to haul back home to my compost pile.
If she had religion, Gigi’s patron saint would surely be St. Francis of Assisi. The Vatican is a bit more equivocal on the point person for me and my pile.
Saint Fiacre is said to be the patron saint of gardening, but it seems he had an aversion to women, which is why he’s also considered the patron saint of those afflicted by venereal disease. Hard to cast yourself with that lot.
I’ve heard Saint Phocas described as the heavenly protector of compost, as he was martyred by Roman soldiers after digging his own grave in his garden, so that his remains would be subsumed by the soil. Props to him, but I’ll pass…at least for the time being.
Instead I make this pilgrimage to the nonprofit manger in upstate Connecticut, a complex of stables and paddocks devoted to giving comfort and shelter to rescued thoroughbreds from the race track, retired carriage horses from Manhattan and the odd, abandoned Shetland pony. The shelter also gives young girls a chance to groom and ride the horses, which is nice. Other than that, its chief product is horse poop.
“It’s the one thing we have plenty of,” said the friendly blue-jeaned blonde who runs the place, directing me to a 10-foot tall mound of manure in a muddy enclose behind the barn.
It’s a sight for any backyard gardener to behold. Karol Capek captured the feeling well in The Gardener’s Year. The slim, almost psalmic volume is worth quoting nearly chapter and verse: “There are times when the gardener wishes to cultivate, turn over, and compound all the noble soils, ingredients, and dungs. Alas! there would be no space left in his garden for flowers. At least, then, he improves the soil as well as he can; he hunts about at home for eggshells, burns bones after lunch, collects his nail-cuttings, sweeps soot from the chimney, takes sand from the sink, scrapes up in the street beautiful horse-droppings, and all these he carefully digs into the soil; for all these are lightening, warm, and nutritious substances.
“Everything that exists is either suitable for the soil or it is not. Only cowardly shame prevents the gardener from going into the street to collect what horses have left behind; but whenever he sees on the roadway a nice heap of dung, he sighs at the waste of Gold’s gifts.
When one pictures a mountain of manure in the farmyard – I know, there are various powders in tin boxes; you can buy whatever you like, all sorts of salts, extracts, slags, and powders; you can inoculate the soil with bacteria; you can till it in a white coat like an assistant at the university or in a chemist’s shop. A town gardener can do all that; but when you picture a brown and fat mountain of dung in a farmyard –.”
Grabbing a thin-tined rake set against the fence, I filled my beer-keg tub with a rank mixture of horse droppings, rotting straw and sawdust shavings. Good thing I’d remembered to bring along a heavy-duty plastic bag to cover the tub or it would have been that much longer a ride home with my former mother-in-law. As is, I could only fill the bucket about halfway to the brim before it got too heavy for me to lift.
Alms for my pile, direct from the source. Back home at dusk, I finish up my winter reading:
“The compost heap in your garden is an intentional replication of the natural process of birth and death which occurs almost everywhere in nature. Compost is more than a fertilizer, more than a soil conditioner. It is a symbol of continuing life,” I read in “The Rodale Guide to Composting.” As thick as a King James Bible, the guide was first printed in 1979, as the title page states, “on recycled paper, containing a high percentage of de-inked paper.” For organic gardeners, this seminal work is as close to the gospel truth as it gets. Even so, its authors remain admirably humbled by the unknowable essence of their subject:
“The entire composting process, awesome in its contributions to all plant and animal life, is probably impossible to contemplate in its full dimensions.”
The Guide draws on the research and inspiration of the American prophet of compost, J.I. Rodale, who was building on the pioneering research done in the 1840s by German scientist Justus von Liebig, and the work of British agronomist Sir Albert Howard in the early 1900s, who spent nearly 30 years in colonial India experimenting with organic gardening and farming.
In 1943, Sir Howard published “An Agriculture Testament,” based on his findings that the best compost consisted of three times as much plant matter as manure, with materials initially layered in sandwich fashion, and then turned during decomposition (known as the Indore method). The book renewed interest in organic methods of agriculture and earned him recognition as the modern-day father of organic farming and gardening, report the helpful researchers at the University of Illinois Extension.
I read further on the UI site that “the ancient Akkadian Empire in the Mesopotamian Valley referred to the use of manure in agriculture on clay tablets 1,000 years before Moses was born. There is evidence that Romans, Greeks and the Tribes of Israel knew about compost. The Bible and Talmud both contain numerous references to the use of rotted manure straw, and organic references to compost are contained in tenth and twelfth century Arab writings, in medieval Church texts, and in Renaissance literature.”
If passing along these writings qualify me as a modern-day evangelist for the art and science and, yes, religion of composting, then so be it. I confess. And then I get to work on replenishing the sagging, sodden mound of gathered leaves. First I carve a shallow trench along the top front, uncovering among the rotting leaves the moldy remains of my last insertion of food waste from the kitchen, releasing a plume of steaming vapors in the cold morning air. I add a few shovelfuls of the manure into the mix. Next I dig a deeper, wider hole along the back, pitching the excavated leaf litter to the front to mix in and aerate with the freshly deposited manure.
Into this new void goes a modest roundup of dry, crinkly leaves that have blown up through the winter against the chain-link fence that lines one side of my backyard. I follow with more manure, then add some wet, matted leaf mold scraped from the bottom backside of my pile. A week’s worth of fresh kitchen scraps follows, along the rest of the manure. I top it off by strip-mining the back side of my pile with the hay pitchfork. Pressed into a shawarma-like stack by a long winter, the leaves cleave off the ragged edge of my pile in tidy forkfuls.
In short order, I have buried twin chambers of hot manure and fermenting kitchen scraps deep within the dank, musty leaf mold and piled the heap high again with borrowings from its crumbly flanks, returning my pile to the pyramid-shape I favor for composting efficiency — and to have a backyard privy tall enough to pee behind.
If my pile and I had a religion, it would stem from the civilization that prospered long ago on the banks of the river Nile. “The ancient Egyptians saw the shape of the pyramids as a method of providing new life to the dead, because the pyramid represented the form of the physical body emerging from the earth and ascending towards the light of the sun,” I read on the About Religion website.
My pile is now fully primed for its resurrection by the warming powers of the spring sun. By mid-summer, the heap of dead leaves and organic detritus will be transformed into newly minted soil to be cast about the garden and lawn. Come the fall, it will begin again.
Until then, allow the last words on this virtuous cycle to Wendell Berry:
“A person who undertakes to grow a garden at home, by practices that will preserve rather than exploit the economy of the soil, has set his mind decisively against what is wrong with us. He is helping himself in a way that dignifies him and that is rich in meaning and pleasure.
“Even in its functions that may seem, to mechanists, to be mechanical, the topsoil behaves complexly and wonderfully. A healthy topsoil, for instance, has at once the ability to hold water and to drain well. When we speak of the health of a watershed, these abilities are what we are talking about, and the word “health,” which we do use in speaking of watersheds, warns us that we are not speaking merely of mechanics. A healthy soil is made by the life dying into it and by the life living in it, and to its double ability to drain and retain water we are complexly indebted, for it not only gives us good crops but also erosion control as well as both flood control and a constant water supply.
“It is apparently impossible to make an adequate description of topsoil in the sort of language that we have come to call ‘scientific.’ For, although any soil sample can be reduced to its inert quantities, a handful of the real thing has life in it; it is full of living creatures. And if we try to describe the behavior of that life we will see that it is doing something that, if we are not careful, we will call ‘unearthly’: it is making life out of death. Not so very long ago, had we known about it what we know now, we would probably have called it ‘miraculous.’”