Climbing Algonquin Peak

This is Via Negativa’s 400th post. I think I’ll also make it my submission for Ecotone Wiki’s bi-weekly topic, Weather and Place. I feel very fortunate that the day we picked (last Thursday) to climb Algonquin – the 2nd-highest peak in the Adirondacks – featured a mix of sun and low-hanging clouds. Views are best when not everything is revealed at once.

The approach passes through alder swamp, sugar bush, hemlock stand. Here and there the rotting hulks of beeches, killed by the blight. A couple of rumbles usher in a brief rain shower. Afterwards, the scent of balsam seems even stronger than before. Sometimes you see it first, sometimes you just smell it.

*

From the base of the mountain all the way to the timberline, the one constant theme is paper birch. All else seems mere punctuation. Yet the guidebook claims this is a modern aberration, the legacy of fires that followed the clearcuts a hundred years ago. The short-lived birches rot as readily as they burn. Someday soon the conifers will reclaim all the upper slopes, and lightning won’t be able to take any more than it can touch.

*

The trail maintenance workers have placed stepping stones through a slough of mud. I hop along awkwardly in my heavy boots. My daypack flaps against my back, canteen flops against my belly. I wouldn’t remember any of this were it not for the soundtrack provided by a winter wren, its long and liquid air. I stop, taking in whole lungfuls at time.

*

Higher, climbing into the blossoming of plants in berry down below. Water trickles from the mountain’s every pore.

*

Generations of hikers’ boots have cut this mountain to the bone. We scramble up a bare granite trough through the ever-more-compressed forest of birch and balsam and spruce. The rocks are scored with shallow scratches, too brief and random for a glacier. Very large dogs with unclipped toenails, I wonder? Just then two hikers round the bend wielding alpine hiking poles – imagine ski poles without the horizontal projections for grabbing the surface of the snow. I envy their superior footing, even as I wince at the metallic racket. On either side of the trail the moss and humus lie thick as a mattress under the tangle of krummholz.

*

The trees start to shrink at a most convenient elevation. Every pause for breath takes my breath away. I peer out over the tortured crowns at the grand sweep of lakes and mountains stretching off into the haze. My hiking companion gathers spruce needles for our noontime tea. Clouds and the shadows of clouds. The shimmering lakes. The dark mountains.

*

What’s this, a black-capped chickadee singing in a foreign language? No, a separate species: the boreal chickadee. I had forgotten such a thing existed, if I had ever known. Strange to think they’ve been here all the time, with the equally unfamiliar Bicknell’s thrushes and pine martens. And how must we appear to them, popping up out of the elfin forest in our brightly-colored gear? Like chickadees everywhere they can’t resist coming in for a closer look.

*

For the last mile, a series of signs has warned sternly against the folly of proceeding any higher without the proper gear, and has exhorted us to protect the vegetation by staying on the trail. Now on the summit, we encounter an actual plant cop, on duty here all summer. “Hi, my name’s Kristen, and I’m the summit steward today!” I resist the urge to ask for fresh ground pepper in my soup. The truth is, I’m envious of her job.

*

When the clouds roll in, one thinks: this could be the coast of Labrador. Those waxy, pointy leaves wearing thick coats of down on the side away from the sun – that’s Labrador tea. Those yellow flowers like a child’s crayon sun: alpine goldenrod. We spot three-toed cinquefoil, mountain sandwort, various branched and crustose lichens. Something very small that darts behind a pebble. Two bold juncos.

*

We find a shelf of rock facing east where we can sit and watch the clouds swirl past, ogling the iconic, landslide-scarred face of Mt. Colden whenever they clear. The lunch is as luxurious as I can manage; my only regret is the absence of a white linen tablecloth. After tea – Earl Grey steeped with spruce – I sit with my back against the stone. My companion lies supine for a while, and finally says, I can feel the whole mountain underneath me.

*

I do not need to be alone in the wilderness, though I do share King Cormac’s view that one should speak quietly in it, if at all. I like watching the tiny figures of hikers moving around slowly on other, nearby summits, and imagining all the folks congregating on Mt. Marcy, still shrouded in clouds. And I’m impressed by how many people have carried stones to the summit. This smacks a bit of carrying coal to Newcastle, and I’m not entirely convinced it’s needed, but it is a neat way to get people involved in “healing the wounds.” The summit stewards are restoring the fragile vegetation one square foot at a time. Each rescued patch must be edged in stones to ward off careless boots. People who come here want to do right, most of them. The summit steward has a kind word for each hiker who eagerly tells her they’ve carried up a rock.

*

The way back down is slow, each step studied carefully in advance. The farther we descend, the more the massed mountain above us weighs down our feet and makes our legs tremble.

*

The return along the approach trail seems endless and unfamiliar. How could we have missed it on the way in, all this sameness?

*

After supper and a brief walk to the lake, I crawl into my tent and collapse. I lie sleepless on my back for hours, feeling the mountain in every bone and muscle. I don’t remember my dreams.

Virtues

from The Instructions of King Cormac (early 9th century)

‘O Cormac, grandson of Conn,’ said Carberry,
‘What were your habits when you were a lad?’
‘Not hard to tell,’ said Cormac.
‘I was a listener in woods,
I was a gazer at stars,
I was blind where secrets were concerned,
I was silent in a wilderness . . . ‘

translated by Kuno Meyer. Included in The Book of Irish Verse, edited by John Montague (Macmillan, 1974)

*

How it Starts
by Roger Mitchell

It starts with wanting to know something,
with wanting to stop being the baffled drifter,
with being the baffled drifter, of course,
in the first place, but then wanting to stop.

It’s not that I’m angry. It’s not that.
In fact, it’s a nice role, the baffled drifter.
There is so much to be baffled about,
if one chooses. And who wouldn’t, or doesn’t.

It starts with knowing enough already.
One can know enough already, and not
know it. One can go on knowing and know,
at the end of it, not how to chop wood.

Or to stand still. Sometimes I think
of standing still. For a year. Don’t worry,
it’s just a thought. But I think it anyway,
standing there thinking of standing there stone still.

from AdiRonDack (Bk Mk Press, University of Missouri-Kansas City, 1988)

Head

I can’t seem to figure out what to do with my head. It is too small to carry the right sort of luggage and dangerously prone to spills and injuries. I was thinking I might rent it out for microidea transmission, but I’m not sure how well I’d like sitting on top of a metal tower during thunderstorms. Then there’s the whole issue of bird droppings. Perhaps I could put it in a breadbox to keep it fresh. But lately it has this alarming tendency to weep, which could promote spoilage.

It is a jealous head with only a vestigial sense of humor at best. But it has eyes only for me. I rap on it with the knuckles of my right hand, never my left. I take it on road trips as well as for short walks around the farm. It never went to obedience school, but in its middle age I find it has developed very regular habits. Loyalty is the only coin it trades in.

My head has led a tragic existence – kind of like the Ugly Duckling in reverse, I sometimes say. Imagine growing up expecting to turn into a swan, only to discover that – alas – you’re really just another puddle duck.

I do keep it fairly well groomed now. Just the other day, it occurred to me that some of the people I used to be friends with back when I let my head grow dreadlocks probably wouldn’t want to hang out with me now. Some people I hang out with now definitely wouldn’t want to be seen with me if my head still wore dreads. Then I started thinking: all my friends are really my head’s friends. Could that be where this loneliness comes from?

I never went to a shrink, because I figured s/he would try to convince me it’s all in my head. I refuse to stoop to that kind of sophistry: it’s not just wrong, it’s idolatrous. For the Freudians, especially, one wonders if a head can ever be anything more than a misdirected phallus, the body’s grotesque bolete.

Right now my head is tired and a little overwhelmed. I am feeding it a rare, late-morning beer as I write. It has been short on sleep in recent days and rather short-tempered as a result. I’m thinking that a little alcohol might short a few, over-sensitive circuits. And though my forehead remains an open book for those with the proper training, a slight flush always helps to hide the marks of abuse from that beast, my body.

“This pure future without content”

This will be the last post here until August 2. I’m going hiking in the Adirondacks. If you miss your daily fix, why not check out a few of the vaguely compatible blogs in my blogroll? Or re-read some of the posts in the archives here, if you like. (Remember that you can use the table of contents, down near the bottom of the sidebar, for aid in browsing.)

I was just talking up the philosopher Emmanuel Levinas to my blogger friend N., over at Immolation.org. Levinas isn’t hard to read, but being a lazy sort my favorite way into his thought is through a book of interviews, Ethics and Infinity: Conversations with Philippe Nemo, translated from the French by Richard A. Cohen (Duquesne U.P., 1985).

The following passage is interesting in part because it shows the philosopher reacting to his own words. Ellipses in brackets are original.

Philippe Nemo: Here are several lines from the chapter in Time and the Other devoted to the loving relationship: “The difference of sex is not the duality of two opposing terms. For two complementary terms presuppose a pre-existing whole. Now to say the sexual duality presupposes a whole is to posit in advance love as a fusion. The pathos of love consists, to the contrary, in an insurmountable duality of beings; it is a relationship with what forever slips away. The relationship does not ipso facto neutralize alterity, but conserves it. [ . . . ] The other as other here is not an object which becomes ours or becomes us, to the contrary, it withdraws into its mystery. . . .

“The transcendence of the feminine consists in withdrawing elsewhere, a movement opposed to the movement of consciousness. But this does not make it unconscious or subconscious, and I see no other possibility than to call it mystery. By positing the Other as freedom, by thinking of it in terms of light, we are obliged to admit the failure of communication, that is, we have here only admitted the failure of the movement which tends to grasp or possess a freedom. It is only by showing in what way eros differs from possession and power that we can acknowledge a communication in eros. It is neither a struggle, nor a fusion, nor a knowledge. One must recognize its exceptional place among relations. It is the relationship of alterity, with mystery, that is, with the future, with what in the world where there is everything, is never there.”

Emmanuel Levinas: You see, this last proposition attests to the care of thinking time and the other together. Perhaps, on the other hand, all these allusions to the ontological differences between the masculine and the feminine [I skipped most of them – D.] would appear less archaic if, instead of dividing humanity into two species (or into two genders), they would signify that the participation in the masculine and in the feminine were the attribute of every human being. Could this be the meaning of the enigmatic verse of Genesis 1.27: “male and female created He them”?

Ph.N.: You follow with an analysis of voluptuosity: “What is caressed is not properly speaking touched. It is not the softness or tepidity of this hand given in contact that the caress seeks. It is the seeking of the caress which constitutes its essence, through the fact that the caress does not know what it seeks. This “not knowing,” this fundamental disordering, is the essential. It is like a game with something slipping away, a game absolutely without project or plan, not with what can become ours or us, but with something other, always other, always inaccessible, and always to come. And the caress is the anticipation of this pure future without content.”

Eyepiece

This was prompted – I won’t say “inspired” – by the comments thread to yesterday’s post.

Two needles knitting and not an eye between them.
Click click, the path turns in upon itself,
a field of knots.
This is the sound an eyetooth makes
before it breaks.

Bodies aren’t as finished as we think.
A third eye can open anywhere.
Certain navels allure
with a permanent wink.

There’s hardly a part of the body
that can’t learn vision, clock stopped
at the center of a hurricane,
all-seeing shape that plays for keeps.
It shines.
It weeps.

Today’s text

Rehearsal to Ourselves
Of a Withdrawn Delight –
Affords a Bliss like Murder –
Omnipotent – Acute –

We will not drop the Dirk –
Because We love the Wound
The Dirk Commemorate – Itself
Remind Us that We died –

Emily Dickinson