An unforgettable tale, set in 17th century England, of a village that quarantines itself to arrest the spread of the plague, from the author The Secret Chord and of March, winner of the Pulitzer Prize
When an infected bolt of cloth carries plague from London to an isolated village, a housemaid named Anna Frith emerges as an unlikely heroine and healer. Through Anna's eyes we follow the story of the fateful year of 1666, as she and her fellow villagers confront the spread of disease and superstition. As death reaches into every household and villagers turn from prayers to murderous witch-hunting, Anna must find the strength to confront the disintegration of her community and the lure of illicit love. As she struggles to survive and grow, a year of catastrophe becomes instead annus mirabilis, a "year of wonders."
Inspired by the true story of Eyam, a village in the rugged hill country of England, Year of Wonders is a richly detailed evocation of a singular moment in history. Written with stunning emotional intelligence and introducing "an inspiring heroine" (The Wall Street Journal), Brooks blends love and learning, loss and renewal into a spellbinding and unforgettable read.
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Year of Wonders, Chapter One
I used to love this season. The wood stacked by the door, the tang of its sap still speaking of forest. The hay made, all golden in the low afternoon light. The rumble of the apples tumbling into the cellar bins. Smells and sights and sounds that said this year it would be all right: there'd be food and warmth for the babies by the time the snows came. I used to love to walk in the apple orchard at this time of the year, to feel the soft give underfoot when I trod on a fallen fruit. Thick, sweet scents of rotting apple and wet wood. This year, the hay stooks are few and the woodpile scant, and neither matters much to me.
They brought the apples yesterday, a cartload for the rectory cellar. Late pickings, of course: I saw brown spots on more than a few. I had words with the carter over it, but he told me we were lucky to get as good as we got, and I suppose it's true enough. There are so few people to do the picking. So few people to do anything. And those of us who are left walk around as if we're half asleep. We are all so tired.
I took an apple that was crisp and good and sliced it, thin as paper, and carried it into that dim room where he sits, still and silent. His hand is on the Bible, but he never opens it. Not anymore. I asked him if he'd like me to read it to him. He turned his head to look at me, and I started. It was the first time he'd looked at me in days. I'd forgotten what his eyes could do-what they could make us do-when he stared down from the pulpit and held us, one by one, in his gaze. His eyes are the same, but his face has altered so, drawn and haggard, each line etched deep. When he came here, just three years since, the whole village made a jest of his youthful looks and laughed at the idea of being preached at by such a pup. If they saw him now, they would not laugh, even if they could remember how to do so.
"You cannot read, Anna."
"To be sure, I can, Rector. Mrs. Mompellion taught me."
He winced and turned away as I mentioned her, and instantly I regretted it. He does not trouble to bind his hair these days, and from where I stood the long, dark fall of it hid his face, so that I could not read his expression. But his voice, when he spoke again, was composed enough. "Did she so? Did she so?" he muttered. "Well, then, perhaps one day I'll hear you and see what kind of a job she made of it. But not today, thank you, Anna. Not today. That will be all."
A servant has no right to stay, once she's dismissed. But I did stay, plumping the pillow, placing a shawl. He won't let me lay a fire. He won't let me give him even that little bit of comfort. Finally, when I'd run out of things to pretend to do, I left him.
In the kitchen, I chose a couple of the spotted apples I'd culled from the buckets and walked out to the stables. The courtyard hadn't been swept in a sennight. It smelled of rotting straw and horse piss. I had to hitch up my skirt to keep it off the muck. Before I was halfway across, I could hear the thud of his horse's rump as he turned and strutted in his confinement, gouging clefts into the floor of the stall. There's no one strong or skilled enough now to handle him.
The stable boy, whose job it was to keep the courtyard raked, was asleep on the floor of the tack room. He jumped when he saw me, making a great show of searching for the snath that had slipped from his hand when he'd dozed off. The sight of the scythe blade still upon his workbench vexed me, for I'd asked him to mend it long since, and the timothy now was naught but blown seed head and no longer worth the cutting. I was set to scold him about this, and about the filth outside, but his poor face, so pinched and exhausted, made me swallow the words.
Dust motes sparkled in the sudden shaft of sunlight as I opened the stable door. The horse stopped his pawing, holding one hoof aloft and blinking in the unfamiliar glare. Then he reared up on his muscled haunches and punched the air, saying, as plainly as he could, "If you aren't him, get out of here." Although I don't know when a brush was last laid on him, his coat still gleamed like bronze where the light touched it. When Mr. Mompellion had arrived here on this horse, the common talk had been that such a fine stallion was no fit steed for a priest. And people liked not to hear the rector calling him Anteros, after one of the old Puritans told them it was the name of a pagan idol. When I made so bold as to ask Mr. Mompellion about it, he had only laughed and said that even Puritans should recall that pagans, too, are children of God and their stories part of His creation.
I stood with my back pressed against the stall, talking gently to the great horse. "Ah, I'm so sorry you're cramped up in here all day. I brought you a small something." Slowly, I reached into the pocket of my pinafore and held out an apple. He turned his massive head a little, showing me the white of one liquid eye. I kept prattling, softly, as I used to with the children when they were scared or hurt. "You like apples. I know you do. Go on, then, and have it." He pawed the ground again, but with less conviction. Slowly, his nostrils flaring as he studied the scent of the apple, and of me, he stretched his broad neck toward me. His mouth was soft as a glove, and warm, as it brushed my hand, taking the apple in a single bite. As I reached into my pocket for the second one, he tossed his head and the apple juice sprayed. He was up now, angrily boxing the air, and I knew I'd lost the moment. I dropped the other apple on the floor of the stall and slid out quickly, resting my back against the closed door, wiping a string of horse spittle from my face. The stable boy slid his eyes at me and went silently on with his mending.
Well, I thought, it's easier to bring a small comfort to that poor beast than it is to his master. When I came back into the house, I could hear the rector out of his chair, pacing. The rectory floors are old and thin, and I could follow his steps by the creak of the boards. Up and back he walked, up and back, up and back. If only I could get him downstairs, to do his pacing in the garden. But once, when I suggested it, he looked as if I'd proposed something as ambitious as a trek up the White Peak. When I went to fetch his plate, the apple slices were all there, untouched, turning brown. Tomorrow, I'll start to work with the cider press. He'll take a drink without noticing sometimes, even when I can't get him to eat anything. And it's no use letting a cellar full of fruit go bad. If there's one thing I can't stand anymore, it's the scent of a rotting apple. * * *
At day's end, when I leave the rectory for home, I prefer to walk through the orchard on the hill rather than go by the road and risk meeting people. After all we've been through together, it's just not possible to pass with a polite, "Good night t'ye." And yet I haven't the strength for more. Sometimes, not often, the orchard can bring back better times to me. These memories of happiness are fleeting things, reflections in a stream, glimpsed all broken for a second and then swept away in the current of grief that is our life now. I can't say that I ever feel what it felt like then, when I was happy. But sometimes something will touch the place where that feeling was, a touch as slight and swift as the brush of a moth's wing in the dark.
In the orchard of a summer night, if I close my eyes, I can hear the small voices of children: whispers and laughter, running feet and rustling leaves. Come this time of year, it's Sam that I think of-strong Sam Frith grabbing me around the waist and lifting me into the low, curved branch of a gnarly, old tree. I was just fifteen. "Marry me," he said. And why wouldn't I? My father's croft had ever been a joyless place. My father loved a pot better than he loved his children, though he kept on getting them, year passing year. To my stepmother, Aphra, I was always a pair of hands before I was a person, someone to toil after her babies. Yet it was she who spoke up for me, and it was her words that swayed my father to give his assent. In his eyes I was but a child still, too young to be handfasted. "Open your eyes, husband, and look at her," said Aphra. "You're the only man in the village who doesn't. Better she be wedded early to Frith than bedded untimely by some youth with a prick more upright than his morals."
Sam Frith was a miner with his own good lead seam to work. He had a fine small cottage and no children from a first wife who'd died. It did not take him long to give me children. Two sons in three years. Three good years. I should say, for there are many now too young to remember it, that it was not a time when we were raised up thinking to be happy. The Puritans, who are few amongst us now, and sorely pressed, had the running of this village then. It was their sermons we grew up listening to in a church bare of adornment, their notions of what was heathenish that hushed the Sabbath and quieted the church bells, that took the ale from the tavern and the lace from the dresses, the ribands from the Maypole and the laughter out of the public lanes. So the happiness I got from my sons, and from the life that Sam provided, burst on me as sudden as the first spring thaw. When it all turned to hardship and bleakness again, I was not surprised. I went calmly to the door that terrible night with the torches smoking and the voices yelling and the men with their faces all black so that they looked headless in the dark. The orchard can bring back that night, too, if I let my mind linger there. I stood in the doorway with the baby in my arms, watching the torches bobbing and weaving crazy lines of light through the trees. "Walk slow," I whispered. "Walk slow, because it won't be true until I hear the words." And they did walk slow, trudging up that little hill as if it were a mountain. But slow as they came, in the end they arrived, jostling and shuffling. They pushed the biggest one, Sam's friend, out in front. There was a mush of rotten apple on his boot. Funny thing to notice, but I suppose I was looking down so that I wouldn't have to look into his face.
They were four days digging out Sam's body. They took it straight to the sexton's instead of bringing it home to me. They tried to keep me from it, but I wouldn't be kept. I would do that last thing for him. She knew. "Tell them to let her go to him," Elinor Mompellion said to the rector in that gentle voice of hers. Once she spoke, it was over. She so rarely asked anything of him. And once Michael Mompellion nodded, they parted, those big men, moving aside and letting me through.
To be sure, there wasn't much there that was him. But what there was, I tended. That was two years ago. Since then, I've tended so many bodies, people I loved and people I barely knew. But Sam's was the first. I bathed him with the soap he liked, because he said it smelled of the children. Poor slow Sam. He never quite realized that it was the children who smelled of the soap. I washed them in it every night before he came home. I made it with heather blooms, a much gentler soap than the one I made for him. His soap was almost all grit and lye. It had to be, to scrape that paste of sweat and soil from his skin. He would bury his poor tired face in the babies' hair and breathe the fresh scent of them. It was the closest he got to the airy hillsides. Down in the mine at daybreak, out again after sundown. A life in the dark. And a death there, too.
And now it is Elinor Mompellion's Michael who sits all day in the dark, with the shutters closed. And I try to serve him, although sometimes I feel that I'm tending just another in that long procession of dead. But I do it. I do it for her. I tell myself I do it for her. Why else would I do it, after all?
Excerpted from "Year of Wonders"
Copyright © 2002 Geraldine Brooks.
Excerpted by permission of Penguin Publishing Group.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
What People are Saying About This
"The novel glitters . . . A deep imaginative engagement with how people are changed by catastrophe." —The New Yorker
"Year of Wonders is a vividly imagined and strangely consoling tale of hope in a time of despair." —O, The Oprah Magazine
"Brooks proves a gifted storyteller as she subtly reveals how ignorance, hatred and mistrust can be as deadly as any virus. . . . Year of Wonders is itself a wonder." —People
"A glimpse into the strangeness of history that simultaneously enables us to see a reflection of ourselves." The New York Times Book Review
"Elegant and engaging." Arthur Golden
"Year of Wonders has it all: strong characters, a trememdous sense of time and place, a clearly defined heroine and a dastardly villain." The Denver Post
Reading Group Guide
"God's Wrath Made Manifest"?
The 1600s marked both the dawn of modern medicine and the beginning of the Age of Enlightenment all over Europe. In England, these years also brought the Restoration—a revolution in every aspect of life against Oliver Cromwell's Puritanism. English physicians charted the circulatory system, and the invention of the compound microscope and identification of bacteria were together about to begin unraveling the mystery of infectious disease. In 1662, King Charles established the Royal Society in order to promote the study of natural science. The world was changing rapidly, and its central focus shifted from God to man.
In 1665, in the remote English village of Eyam—a small and closely knit community of lead miners and shepherds, cobblers and weavers—the bubonic plague ("The Black Death") has taken the town hostage both literally and figuratively. In a decision brought about by Michael Mompellion, the radical but much-admired town minister, the villagers of Eyam quarantine themselves in their "wide green prison" and vow to suffer the scourge alone. Believing that the plague is God's judgment on their sinful world, most of the devoutly Christian villagers beg forgiveness and look for ways to assuage God's ire—the most puritanical take up self-flagellation in an attempt to cleanse themselves. Almost completely cut off from the outside world (save for the ingenious "boundary stone"), and after panic has well and truly set in, the villagers turn on one another. In episodes that illustrate both the best of human nature (ministering to the sick) and the worst (a gravedigger profiteering from the dead), the townspeople grapple with their grief and fear. It is up to the story's heroine—a young, widowed housemaid named Anna Frith—to raise the existential questions about the origins of the plague, and she therefore becomes the embodiment of the conflict at the center of the novel: God versus Nature.
It came to me then that we, all of us, spent a very great deal of time pondering these questions that, in the end, we could not answer. If we balanced the time we spent contemplating God, and why He afflicted us, with more thought as to how the Plague spread and poisoned our blood, then we might come nearer to saving our lives. While these thoughts were vexing, they brought with them also a chink of light. For if we could be allowed to see the Plague as a thing in Nature merely, we did not have to trouble about some grand celestial design that had to be completed before the disease would abate. We could simply work upon it as a farmer might toil to rid his field of unwanted tare, knowing that when we found the tools and the method and the resolve, we would free ourselves, no matter if we were a village of sinners or a host of saints.
After suffering the death of her suitor and her two children, and despite her own spiritual beliefs and adoration for the rector and his wife, Anna boldly rejects the idea that the pestilence is a call for repentance. And in a time of such turmoil, she shrugs off the social and religious mores that would keep a weaker woman in her place. With the knowledge about herbal remedies that she has gleaned from the village herbalists Mem and Anys Gowdie, and the support and tutelage of her patroness, Elinor Mompellion, Anna emerges more powerful and self-confident than before. At the end of the novel, it is clear she has become stronger than even Michael Mompellion, the town's figurehead and religious rock. Anna's questions—and her role as a village healer—will eventually lead her to her true calling. Caught up in the struggle between science and religion, Anna's dilemma mirrors that of the world in her time. Ultimately she confesses: "I cannot say that I have faith anymore. Hope, perhaps. We have agreed that it will do for now."
ABOUT GERALDINE BROOKS
Geraldine Brooks is the author of two acclaimed works of nonfiction, the bestselling Nine Parts of Desire: The Hidden World of Islamic Women and Foreign Correspondence: A Penpal's Journey from Down Under to All Over. She is also a former war correspondent whose writing has appeared in the Wall Street Journal,New York Times, and Washington Post.
A CONVERSATION WITH GERALDINE BROOKS
In your afterword, you describe chancing upon Eyam and its terrible history while living in England in 1990. Can you tell us a bit about your research—for instance, what you uncovered about the townspeople and perhaps didn't include in the novel for whatever reason? What about the difficulties of writing a story that blends fiction with historical fact, especially given your journalistic, just-the-facts background?
The written record of what happened in Eyam during the plague year is scant. Apart from three letters by the rector, no narrative account from the year itself actually exists. The "histories" that purport to record the facts were actually written many years later, and historians have found inconsistencies that cast doubt on their accuracy. Therefore, there was no way to write a satisfying nonfiction narrative. And, since the story had taken root in my imagination, the only way to indulge my impulse to tell it was to take the leap into fiction. The factual basis of the story was actually very helpful to me: it was like having the framing of the house already erected—I could see the shape from the beginning. The things I decided not to use from the anecdotal accounts passed down over time were those things that would have seemed most like implausible inventions. For example, a young couple is said to have lived in the church around the plague time, seeking sanctuary from the law. The couple had been married by accident, having drunkenly taken part in a mock wedding at a tavern that was later deemed to have the force of law and sacrament. Unfortunately, the groom was already engaged to another woman. She, enraged, sought his arrest for breach of promise. The couple apparently lived a reasonable life in the church, assisted by sympathetic villagers. This story, although reasonably well substantiated, just seemed too odd to weave into my novel.
You describe the man on whom Michael Mompellion was based, William Mompesson, as "heroic and saintly" and yet you also believe that Mompesson and his wife sent their two children away before quarantining the town. How do you justify your description of the real man? And do you think this knowledge influenced your depiction of the "darker side" of the Mompellion character?
One of the fictional liberties I took with the story was a certain compression of timeframe. The plague was actually in the village for many weeks before the quarantine was agreed upon. Some people decided to send their children away into the care of relatives: there was nothing unethical in the Mompessons also choosing to do so. It was only as the epidemic really took hold that Mompesson saw the fearful virulence of the disease and became concerned about the consequences of its spread. There is nothing in the factual record to suggest that he behaved other than honorably throughout the village's terrible ordeal. However, in trying to imagine him—a young man, not long out of school, not long in a village where most of the Puritan-leaning population did not share his religious views, yet still persuasive enough to bring people to such a momentous choice—I envisioned a man of powerful conviction and charisma. Such personalities are sometimes governed by unwholesome motivations, such as the belief that they are God's infallible instruments. They can be dangerous, even deadly.
Do you believe Anna is an unlikely heroine, given the rigid class structures of her time and her sex? Why did you choose to tell this story from Anna's point of view? Did your nonfiction-and in particular your book Nine Parts of Desire, which deals with the lives of Muslim womeninfluence your decision?
I wanted a narrator who was part of the ordinary life of the village, but also had access to the gentry, the decision-makers. Since I knew that the real rector had a maid who survived the plague, she seemed the obvious choice. Anna's character and the changes it undergoes were suggested to me by the lives of women I had met during my years as a reporter in the Middle East and Africa—women who had lived lives that were highly circumscribed and restricted, until thrown into sudden turmoil by a crisis such as war or famine. These women would suddenly find themselves having to step out of their old roles and assume vastly challenging responsibilities. I saw women who had traveled enormous personal distances—traditional village women in Eritrea who became platoon leaders in the country's independence war; Kurdish women who led their families to safety over mined mountain passes after the failure of their uprising against Saddam Hussein. If those women could change and grow so remarkably, I reasoned that Anna could, too. And remember that the Restoration was a very fluid time. All the ancient certainties—the monarchy, the Church—had been challenged within these people's lifetime. They had lived through regicide, revolution, civil war. Change was their norm. In the 1660s, women were appearing on the stage for the first time, were assuming influential roles in the Restoration court. Also, life in the villages was much less rigid and restrictive than we often imagine. I read a lot of sermons while researching the novel, and it struck me that the amount of hectoring from the pulpit on the proper behavior of women probably reflected a widely held view that a lot of "improper" behavior was going on.
In light of your research, can you put into perspective just how extraordinary the villagers' decision to quarantine themselves was? What was happening in London, for example, at the same time?
The unique thing about Eyam's quarantine was that it was voluntary. I was able to find no other examples of such communal self-sacrifice. In London, Samuel Pepys writes in his journal of the terrible treatment meted out to plague victims: "We are become as cruel as dogs one to another." There, the houses of plague victims were sealed and guarded, locking in the well with the ill, with no one to bring food, water, or comfort of any kind. Pepys writes that you could hear the cries of the afflicted coming from the houses, which were marked with large red crosses and the words "God Have Mercy."
In a piece published in The Washington Post after the September 11, 2001, attacks, you wrote: "Whether we also shall one day look back upon this year of flames, germs and war as a 'year of wonders' will depend, perhaps, on how many are able—like the passengers on United Flight 93 or the firefighters of New York City—to match the courageous self-sacrifice of the people of Eyam." Will you discuss the parallels you have drawn here?
Eyam is a story of ordinary people willing to make an extraordinary sacrifice on behalf of others. September 11, 2001, revealed heroism in ordinary people who might have gone through their lives never called upon to demonstrate the extent of their courage. Sadly, it also revealed a blind thirst for revenge that led to the murders of a Muslim, a Sikh, and an Egyptian Copt. I have imagined this same instinct to turn on and blame "the other" in the lynching of the Gowdies. Love, hate, fear. The desire to live and to see your children live. Are these things different on a beautiful autumn morning in a twenty-first-century city than they were in an isolated seventeenth-century village? I don't think so. One thing I believe completely is that the human heart remains the human heart, no matter how our material circumstances change as we move together through time.