
Story Martin Marks Illustration Jim Gaylord
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CLAVICEPS PURPURAE GROW during the wet springtime, dotting the summer crop with blackened, curved kernels – virtually indistinguishable from the usual sun-baked seeds appearing in every year’s harvest. A letter to the French Royal Academie des Sciences first documented these grains in 1676. The next year, John Ray, a British naturalist, made a brief observation of the same phenomenon.
But the villagers of a small town in Languedoc finished their summer harvest without knowledge of such things. They picked their grain unaware that Philip de Valois had ignored Edward of England’s claim to the French throne, or that outnumbered English bowmen in Crecy had just defeated Philip VI’s far superior army, or that the Hundred Years War raged within their borders.
For the most part, the village didn’t know about the outside world. They didn’t need to. Every family had a home, and every home had a front yard. They lived in what could be called a benign oligarchy, a decentralized community where every member had their function and purpose, with no member outranking another. For reasons lost to time, most of the population was male. Some have hypothesized that homocentric fraternal ordering regulated the community. However, what few females there were in the community still served as equals. Male and female villagers alike farmed the communal fields in the morning and took to pastimes – singing, dancing, and other assorted merriments – in the afternoon. What little organizational ranking they had was led by a village elder. All the villagers trusted this village elder to make the larger decisions for the benefit of the whole. The villagers gave him a diminutive honorific as a title, roughly translating to the word “Papa.” Though he was leader, there was no confiscation of property, no forcible labor. The lazy could remain lazy and still get fed; in fact, the villagers used these traits for the nomenclature of their members. It was the combination of the American dream and the Communist ideal, some four centuries before America and some six centuries before Communism, and some three centuries before the blackened grains would be discovered in John Ray’s laboratory.
The village’s domiciles were arranged in no particular order; they sprouted out at random, blending naturally into the landscape. Each house was more or less the same, though some natural variations appeared in the roof colors of each abode. And had the village not been located in fourteenth century Languedoc France, one could quite easily have mistaken the place for a socialist Levittown, save for the fact that the buildings stood less than twenty centimeters tall and were constructed of toadstools.
Indeed, the villagers themselves had certain physical characteristics that made them unique; all the villagers had cerulean skin, and the tallest – called “Hefty” on account of his physical abilities – stood only eleven centimeters tall. Because of these physical differences, the villagers chose an honorific for the entire village, the word itself creeping into the common vocabulary to describe all things good and true. They called themselves Smurfs. Continue reading →