Cibola 16

This entry is part 16 of 119 in the series Cibola

 

Reader (2)

Tied in sacks they brought us, in the camel bags,
And they sold us in the wool market.
May God pardon them.

GNAWA FOLK SONG FROM MOROCCO
(translated by Paul Bowles)

*

Who of the desert has not spent his day riding at a mountain and never even
reaching its base? This is a land of illusions and thin air. The vision is so
cleared at times that the truth itself is deceptive.

JOHN VAN DYKE
The Desert: Further Studies in Natural Appearances

*

Where one mountain sits on top of another
we turn the basket upside down
and sing a holy song.

We are in great peace.
We are in great peace.

It is not true
but it will confuse our enemies,
and none can sing the dead back again.

RICHARD SHELTON
“Navajo Song”

*

The mountains move and fly away.

AL-QUR’AN 52:10
(translation by Ahmed Ali)

Primordial wonton

I’m in a bibliophiliac ecstasy. Yesterday I got two new books in the mail: Robert Alter’s magnificent translation and commentary on the Pentateuch – The Five Books of Moses (Norton, 2004) – and the “philosophical translation” of the Daodejing by Roger T. Ames and David T. Hall (Ballantine, 2003), a groundbreaking work. I am going back and forth between them like a dog with two supper dishes, or a bigamist who can’t decide which wife to spend the night with.

Dividing my attention this way – especially between two such contrasting works – may not seem like such a good idea. Eventually, of course, I’ll have to settle down with each in turn, take them to bed with me, read them with all the slowness and attention they deserve, lingering over each beautiful footnote. But in the meantime, this compare-and-contrast exercise has already yielded some tasty fruit. Last night, in the Appendix to Ames and Hall, I found the following:

Daoist cosmogony does not entail the kind of radical initial beginning we associate with those metaphysical cosmogonies that describe the triumph of Order over Chaos. In fact, the Zhuangzi‘s well-known account of the death of Lord Hundun – often translated negatively as Lord Chaos, but perhaps better rendered positively as Lord Spontaneity – provides a rather strong Daoist objection to the “One-behind-the-many” reading [of passages in the Daodejing that appear to refer to Dao as a kind of first principle]:

The ruler of the North Sea was “Swift,” the ruler of the South Sea was “Sudden,” and the ruler of the Center was “Hundun, or Spontaneity.” Swift and Sudden had on several occasions encountered each other in the territory of Spontaneity, and Spontaneity had treated them with great hospitality. Swift and Sudden, devising a way to repay Spontaneity’s generosity, said: “Everyone has seven orifices through which they can see, hear, eat, and breathe. Spontaneity alone is without them.” They then attempted to bore holes in Spontaneity, each day boring one hole. On the seventh day, Spontaneity died.

But why according to Zhuangzi shouldn’t one wish to bring order out of hundun? A reasonable question, indeed, if hundun is the confusion and disarray – the formless surds – that other cosmogonies describe as primordial Chaos. But if hundun is the spontaneous emergence of novelty that honeycombs all construals of order in the continuing Daoist present, then the imposition of order upon it means the death of novelty. After all, it is spontaneity that makes the life experience deliciously indeterminate and, in some degree, unpredictable. To enforce a given design is simply to select one of a myriad candidates for order and to privilege that one over the rest. Swift and Sudden have transformed the unsummed and causally noncoherent dao into a single-ordered world.

Well, yeah. But every act of artistic creation, every authentic making represents such a privileging, regardless of its origins in spontaneity. That’s the tragic beauty of life, it seems to me – and that is why I continue to draw so much inspiration from the great expressions of theistic faith, such as the Bible. This notion of a seven-day-long process of imposing a creative and destructive will sounds awfully familiar! But again, Chaos and Order are modern – or at least Hellenic – categories that don’t always fit the most ancient parts of the Bible. (After all, as a god of storm and whirlwind, as the agent of watery or fiery destruction, YHWH works as often through “chaos” as against it.)

When God began to create heaven and earth, and the earth then was welter and waste and darkness over the deep and God’s breath hovering over the waters, God said, “Let there be light.” And there was light. And God saw the light, that it was good, and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And it was evening and it was morning, first day.

Alter says about “first day” that, “Unusually, the Hebrew uses a cardinal, not ordinal, number. As with all the six days except the sixth, the expected article is omitted.” So perhaps we would do better to translate as if this were a Mayan text: “And it was evening and it was morning, Day One.” Because these are the days that will recur week after week and year after year until the end of time, no? I find it difficult to credit that the original authors of this passage understood divine creation as a one-time event. The mythic imagination doesn’t work that way.

Alter’s note for “welter and waste” points up the contrast with the Zhuangzi‘s hundun.

The Hebrew tohu wabohu occurs only here and in two later Biblical texts that are clearly alluding to this one. The second word of the pair looks like a nonce word coined to rhyme with the first and to reinforce it, an effect I have tried to approximate in English by alliteration. Tohu by itself means “emptiness” or “futility,” and in some contexts is associated with the trackless vacancy of the desert.

But that desert, or wilderness, remains an essential testing ground for spiritual heroism and a major locus of theophany throughout the Bible, so perhaps we are meant to understand tohu as empty more in the way that a womb might be construed as empty, rather than as a mere nullity or vacuum. Tohu wabohu could perhaps be seen as Openness – a close cousin of Spontaneity. And indeed, in this cosmogony God shapes or distills things from this omni-potential matter; there is no creation ex nihilo in the Bible.

Set against the vivid language of Genesis, the Daoist allegory may seem a little dry. And I’ll admit, I’ve never been a big fan of allegory as a genre, which may explain why I never focused on this passage in A. C. Graham’s translation and commentary (Chuang-Tzu: The Inner Chapters, Hackett, 2001 – another philosophically and philologically informed effort).

Graham, I discover, chose to leave “Hun-t’un” untranslated, supplying the following note:

Hun-t’un is the primal blob which first divided into heaven and earth then differentiated as the myriad things. In Chinese cosmology the primordial is not a chaos reduced to order by imposed law, it is a blend of everything rolled up together; the word is a reduplicative of the type of English “hotchpotch” and “rolypoly”, and diners in Chinese restaurants will have met it in the form “wuntun” as a kind of dumpling.

So there’s God in his white apron at the Panda House restaurant, rolling out the dough to make dumplings. Thus, at least, the pictures taking shape in the tohu-bohu of my mind, all higglety-pigglety.

Cibola 15

This entry is part 15 of 119 in the series Cibola

 

Beginnings (conclusion)

Every day a new feast: venison,
bread made from mesquite flour,
wild tepary beans. Roadside shelters
are strewn with a riot of blossoms
from the freshly watered desert,
no less miraculous for being
an annual event. Stick figures
balloon with sudden blessing,
a haze of green. Marcos preaches
honey from the rock, oil from
the flint-hard ground, & the ragged
survivors kneel at the foot of
the cross. The strongest medicine
always belongs to the enemy.
Marcos & his Indian oblates
can’t perform enough masses.

By the end of March they’re traveling
through lands no Christian before them
has reached–& despite the no-doubt
terrible rumors, they still find
a welcome. It may be
that the story of the Four
has taken wing. And these two
with their sharply divergent looks
& ways are a new marvel,
go together as day follows night.

__________

honey from the rock, oil from the flint-hard ground: Deuteronomy 32:13

Marcos and his Indian oblates: For the purpose of the poem, I imagine Marcos traveling in the company of two Indian oblates, donados given to the Franciscan order at an early age to be trained as friars (which there was still, in 1539, every reason to believe would soon be possible for Indians). In fact, one contemporary source does refer consistently to Marcos as one of three priests on the journey to Cibola, so my supposition is not entirely unwarranted.

Poetry is my bag

Language Hat’s posting of a poem from the blog of the nine-year-old Julia Mayhew got me thinking about the role that strong parental support, and attention from adults generally, played in my own poetic career. It all started with the Christian Science Monitor’s annual contest for children’s poetry when I was seven years old: I got five dollars for a poem, five more for the accompanying picture, and best of all, my big brother DIDN’T WIN ANYTHING! I think it was the discovery of one thing my older brother didn’t excel at that really got me going, though the money was nice, too. The opening lines of my first poem, “The Elephant,” balanced understatement and redundancy:

The elephant, not all that hairy,
Stomps around on all four feet.

What’s great about poems by kids, of course, is how fresh, direct and kinetic the imagery can be. I was into my early teens, I think, before I started working more self-consciously on form and style. I remember one break-through poem that I wrote around the age of 14:

Tears on the plaster cheeks:
The ancient meditation mourned?
Uncross your legs, Buddha,
Come see the willow blossoms where they bloom.

– which is interesting too because it shows that even before I knew diddly about Buddhism or Daoism, I was already inclined in the latter direction.

I was working with an adult mentor, Jack McManis, by this point, so in retrospect I guess it’s not surprising that a bit of Jack’s strong emphasis on word music was already showing through. Later that same year, I closed a poem on transplanting cattail tubers with a stanza that pleased me not merely for its sound and imagery, but for the vatic tone – something I continue to strive for 25 years later:

I have seen a sea of cattail reeds
Rippling in the sun, rooted
In the wonderfully wet,
Whistling like the pipes of Pan
Over a broad water.

Of course, that was a good decade before the debut of the Internet, to say nothing of blogs. But my brothers and I did publish a zine of sorts, a natural history quarterly for which we had 35 subscribers, including some folks we didn’t even know. We were part of the Xerox revolution! That’s when I really learned how to write (and draw, and do calligraphy): my dad taught me the principles of good, clear prose composition in two hours. Given the kind of indifferent student I was in school, if I’d waited for my English teachers to teach me how to write, I doubt I ever would’ve learned.

So I’m all for kids writing blogs. One of the things that really impresses me about Julia Mayhew’s writing is the ease with which she assumes other personas. I don’t recall my own interest in dramatic monologue going nearly so far back. Of the poems currently on Mayhew’s index page, my favorite is this one:

I AM A BAG

I am a bag,filled with dirty
garments and when people
pick me up I feel like I am
going to split in half,little
people as big as me
stick their head in,yuck!
Their breath smells bad.
When big people come
they pull away little people
I think you call them bubies
or bibies or babies or
something like that,oh no!
I see bibies or babies in front
of me,Is there a nose plug?
YUCK!

Cibola 14

This entry is part 14 of 119 in the series Cibola

 

Beginnings (cont’d)

But the dark-skinned one is not a stranger here.
Three years have passed since his first visit,
the most famous of four medicine men
who were said to have come straight
from the Sun, His daybreak house.

Eight years among Indians, living in
Dios
, had taught them well: Esteban
& his companions knew how to make
an impression. But when they called
themselves by the dread word, here
in the soon-to-be province of Nueva
Galicia, their hosts trembled.
Cristianos had come to mean slavers,
metal-clad horsemen of apocalypse.

How could these four be cross-wielders?
They laid hands on people solely to heal,
refused all offers of payment.

The Black Shaman had sat apart
from the others as a war chief might,
though his words were never few.
Through him flowed power
that the oldest of the four guarded
like an underground lake. Together
they sought to show that the cross
could be used in more ways
than one, putting a stop to soul-
stealing by those who killed
& kidnapped under its protection.
Esteban had talked the elders down
from their mountain redoubts
for a diplomatic parlay, & Cabeza
de Vaca extracted a vow of peace
from the abominable Nuño
de Guzmán. And Guzmán indeed
waited a month or two
before sending his son to resume
their terror campaigns.

But now he’s come back, this man of power.
Bringing hundreds of native sons
& daughters, just released
from captivity in far-off Mexico.
And with him also this time
a holy man, a priest, whose headship
& hesitant way of talking
attract many who distrust
the other’s charisma.

__________

the dark-skinned one: Esteban is described by Cabeza de Vaca as “negro alárabe, natural de Azamor.” The latest word on his origin and likely ethnicity (Sahelian rather than Berber) may be found on pages 414-422 of Volume 2 of Alvar Nuñez Cabeza de Vaca: His Account, His Life, and the Expedition of Pánfilo de Narváez, by Rolena Adolfo and Patrick Charles Pautz (University of Nebraska Press, 1999). They make a good case for interpreting “negro alárabe” as “an Arabic-speaking Black.” (For the purposes of this poem, I assume a Malian ancestry, which is highly plausible given the nature of the trans-Saharan slave trade in Morocco at that time.)

But would Indians necessarily have thought of Esteban as “black”? What would it mean if they did? For indigenous peoples of this region – Mesoamerica and the greater Southwest – red (or sometimes white) and black were sacred colors representing complementary, dual principles of the cosmos. My contention here and throughout the poem is that, since Esteban had become so acculturated and so adept a shaman, the color of his skin would have been seen as similar to, or symbolic of, the black dye or stain that many Indians applied to themselves when seeking power from the more dangerous, disorderly, male principle of the cosmos.

Therapy

Suddenly, it’s January – a couple of inches of dry, drifting snow when I get up at 5:00 a.m., 10 degrees with a brisk wind. I have to take off my glasses to pull on the handmade neckwarmer I got for Christmas. It’s a snug fit, and as I pull it slowly over my face, I think of the amusing spectacle this must present. I recall the title of a science fiction story I read once: “I Have No Mouth, But I Must Scream.” Then it’s time to pull on boots, bundle into a heavy coat, grab gloves and knit cap – all so I can sit out on the dark porch for ten minutes and drink my coffee. Maybe I need therapy, I think. But then it occurs to me: maybe this is the therapy I need? If life were therapy, and therapy were life, why then…

I have no mouth but
I must scream,

says the wind.

My tongue knows its
own taste:
the half-
frozen stream.

You draw me & I’ll
draw you,
I tell
my childhood self.

We lean like ladders
against the clouds.
With one listening foot I feel
for the next rung down.

Cibola 13

This entry is part 13 of 119 in the series Cibola

 

Beginnings (cont’d)

In the beginning, the spirit dancers
came in person, they say.
In Shiwanna they still remember
how dangerous that was, the way
the women were always going crazy
for their devilishly good looks
& exotic costumes,
their power objects,
their dances, & every year
a few more would follow them
back to their homes under the waters
& drown. Until finally
the elders got fed up & told them–
these ancestors, these
whatever-they-were–
not to come back except
as masks, as human dancers, & then
only at the proper times.

But one day in early March 1539
Marcos de Niza & Esteban de Dorantes
set out from Petetlán on the Rí­o Fuerte
where they leave Marcos’ only
white companion–a lay brother
known as Honoratio–
to convalesce from a sudden
mysterious ailment.
They explore northward along the coast
for the new viceroy
whose order of manumission
& a halt to slaving goes with them
like a parchment flag.

Since they left San Miguel de Culiacán
they’ve passed through a famished land.
In the river valleys the fields sprout weeds,
the irrigation ditches are blocked
with debris, the ghost towns only now
echoing with voices once again
as the news of their arrival spreads.
Armies & epidemics have rendered
some valleys in this northern cusp
of the Spanish realm uninhabitable,
so overpowering is the stench
of rotting flesh. From their brush-
walled huts in the hills, eyes bulging
in hunger-shrunk heads, the survivors
emerge. One last time
they assume their role in the game
of guest-&-host. Strangers, like all
dangerous beings, must be fed.

__________

Petetlán on the Rí­o Fuerte: My primary guide to the route and details of the Marcos/Esteban decubrimiento is the historical anthropologist Daniel T. Reff’s revisionist paper “Anthropological Analysis of Exploration Texts: Cultural Discourse and the Ethnological Import of Fray Marcos de Niza’s Journey to Cibola,” American Anthropologist 93:636-55 (1991). See also his book of the same year, Disease, Depopulation, and Culture Change in Northwestern New Spain, 1518-1764 (University of Utah Press).