Martin’s Gap

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We’re in Martin’s Gap, on the edge of the Rocky Ridge Natural Area in Central Pennsylvania’s Rothrock State Forest. We got lost for a while on the drive in, and now, wandering along the stream in search of the trail, we encounter showy orchids in full bloom. In the dim light of a rainy late afternoon, you almost expect flowers like these to begin speaking. It’s not as if they lack for tongues. I sprawl on my belly, trying to shoot their portrait in the gloom with my little snapshot camera. A pickup truck stops on the nearby gravel road: “Is everything all right?” “We’re fine, thank you!” That bland baldness that most speakers of the English language mistake for truth.

A few minutes later a barred owl calls from the ridge: Hu HU huhu, hu HU huHU-awl. He flies in to query us more closely; I’m not sure how to answer. Barred owls, like their close cousins the spotted owls, are quite unafraid of human beings and often seem curious about these strange, flightless birds trespassing in their woods. The traditional birders’ onomatopoeia has them asking, “Who cooks for you? Who cooks for you all?”

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In the forest, one cannot help hearing voices, I think. But a hundred feet down the road, we run into another group of wildflower enthusiasts. “Did you hear that barred owl?” “No! Where was he?” They seem like very nice people, but I’m reminded once again of why I shy away from large group hikes. A little while later, I find this crowd of open-mouthed puffballs on the end of a log.

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Wild yam and maidenhair fern: two ways to spiral. When the dervishes whirl, they say, they’re searching for something they know they’ve never lost. Or for someone, all in green, variously known as Adonis, Elijah, Khidr or St. George. The tighter the whorl, the more earth his velvet coat takes in. For a double helix, add one dragon.

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Narcissism is fine for the moon-faced narcissus. For orchids, we need another word: orchidism. You want mythic content? Surely the evolutionary tango of pollinator and blossom will suffice. If you’ve ever steeled your heart against jealousy and self-love and sought salvation in complete otherness, that was orchidian behavior – highly evolved.

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The sky slowly clears. We climb out of the shadow at the crest of the ridge, which is capped with strange sandstone outcroppings: megaliths, stone heads carved solely by the weather. I’m reminded that more light doesn’t necessarily mean less mystery – especially if it comes from the sun, which has always struck me as being full of darkness. Try staring at the sun for more than a second and you’ll see what I mean. You’ll carry its smudgy thumbprints around on your retina for the rest of the day.

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While my hiking partner relaxes on a flat rock to listen to the forest, I go clambering in search of still more images. Here’s a burl on a rotten rock oak, half-debarked: a coroner’s view of the brain. If you aren’t following a map, you find maps everywhere.

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Below one of the largest outcroppings, I hear low murmurs and creep cautiously around, not especially enthusiastic about catching people in some intimate or illegal act. But there’s nobody there, just this young Hercules’ club, otherwise known as devil’s walking stick – a common native colonizer of forest gaps. In lieu of branches, it sports enormous compound leaves and has the odd habit of producing so much fruit in the fall as to bend and even break its brittle stalk, otherwise fiercely defended with collars of thorns. There’s a lesson in there somewhere, I’m sure. Its masses of berries rapidly ferment, making them all the more attractive to the songbirds it counts on to spread its seeds far and wide, shitting them out in drunken, erratic patterns – spirals, wheels.
__________

For previous portraits of Pennsylvania natural areas, see The Hook and Tow Hill.

Cibola 101

This entry is part 100 of 119 in the series Cibola

Pekwin (a.k.a. Sun Priest, Word Priest)

This is how it unfolds, as plainly
as if it were painted
in lines of prayermeal:
when the men in metal come to Shiwanna
our warriors, outnumbered as they are,
put up a respectable fight.
This time our enemies enter from the west,
drink like fools from the Lake
that withholds nothing,
this time their dreams will burn off
like a morning fog. Will turn
to light, a white breast feather,
one grain of gold.
When they depart,
their stone-footed familiars
crumple under them.

This time we have better intelligence:
that their witch doctors–five men in brown
robes & two in tunics–will prevent
a slaughter. They ask after
the black man, yes–but not
to avenge him. They’ll come to feel
his death relieves them
of some distasteful thing. And greedy as
they all are–as apt to steal
& murder as any witch–
they’re voracious for tales
that enlarge upon their runaway
slave’s appetites. Why shouldn’t
we feed them?
Still, these strangers arouse
some sympathy. They are such children.

(To be continued.)

Promise

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He sits solemnly across from her on the floor as she plays dress-up with her dolls, laying them out in a row, apportioning the outfits, smiling and talking to them, to him, to nobody in particular. He struggles to hide his lack of comprehension. He is eight years old, and imagines that he will be in love with her forever: not the slow grinding forever of school but the forever of summer vacation, which smells like pine trees and is always so full of promise.

*

Weeza weeza weeza weeza weeza. The black-and-white warbler’s song is as colorless as its name. If you listen long enough, you begin to think that it might be all the news you really need, a monotonous summary scrolling across the bottom of the screen, chanted under the breath, whistled through the teeth. It persists not so much beneath the other, more colorful calls but through them, until all songs seem mere improvisations on these two basic syllables, black and white.

*

To reach the ballot box, you have to cross through the line of people waiting to vote. You’ve followed the instructions and tucked the punched card back in its folder. The woman behind the box takes your ballot from you, folds and tears off the stub, and hands both back to you, one in each hand. “Keep this,” she says, “and put this in the box.” A little awkwardly then you drop your ballot through the slot, as if for a raffle. “Pick me!” you find yourself wishing as you walk away, tucking the stub carefully into the same coat pocket where you always slip the stubs from tickets to concerts, movies, ball games. Outside the polling station – a small Methodist church – the people lined up with handouts show no further interest in you. In the yard across the street, three men sit in lawn chairs drinking beer and watching the parade of voters. You’re close enough to read the brand name on the beer cans: Miller Lite. Unlike in the TV ad, the men don’t seem to harbor any strong disagreements about whether it tastes great, or is merely less filling.

*

Five minutes after the feral black-and-white cat trotted down the driveway, the gray squirrel still wants to talk about it. “You could always be wrong,” I mutter to no one in particular. It’s 4:00 in the afternoon. Under an overcast sky, the scent of lilac. Male and female cardinals forage quietly in the elm tree while wood thrush and rose-breasted grosbeak carry on about sex and usufruct. The sudden yank-yank of a nuthatch sounds like a stray memory from last November, when the grayness seemed as if it would go on forever.

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Cibola 100

This entry is part 99 of 119 in the series Cibola

Reader (16): Depositions

When Esteban had approached within one day’s journey of the city of Cí­bola, he sent his envoys ahead with his gourd to the lord of Cí­bola, making himself known, announcing that he had come to bring peace and to heal them. [But] when they gave him the gourd, and he saw the cascabeles [probably copper bells, manufactured by other tribes], he turned furious and hurled it to the floor, saying, “I know these people! These cascabeles aren’t a thing WE work with! Tell them to go back immediately, or not a one of them will be spared!” Thus he continued to rage unabated.

So the envoys returned, downcast, hardly daring to tell Esteban what had happened. But when they did tell him, he told them not to worry, that he [still] intended to go there, because, regardless of how badly they had responded, they would [still] welcome him.

So they went on until they reached the city of Cí­bola. The sun had already gone down. With all the people he brought along, there were more than three hundred men, and many women besides. They weren’t permitted to enter the city, but were put up in a large house with good rooms outside the city. And they stripped Esteban of everything he brought, saying that their lord had ordered it. All that night they gave us nothing to eat or drink.

The next day, when the sun [had risen] the width of a lance, Esteban left the house, and some of the chiefs with him, upon which a great number of people came out of the city, and when he saw them, he decided to flee, and we as well. That’s when they gave us all these arrow wounds and gashes and we fell, and other dead bodies fell on top of us, and thus we remained until night without daring to move a muscle. We heard loud voices from the city, and saw many men and women looking out from the rooftops. We didn’t see anything more of Esteban, but we believe he was shot with arrows, as were those who went with him. We alone escaped.

INDIANS (prob. Salado/Hohokam, and/or proto-O’odham) FROM A TOWN NINETEEN DAYS’ JOURNEY FROM “Cí?BOLA”, AS RECORDED BY FRAY MARCOS DE NIZA, 1539

*

The death of the Negro is perfectly certain, because many of the things which he wore have been found, and the Indians say that they killed him here because the Indians of Chichilticale said that he was a bad man, and not like the Christians who never kill women, and that he killed them, and because he assaulted their women, whom the Indians love better than themselves.

FRANCISCO Ví?SQUEZ DE CORONADO, August 3, 1540, writing from “this city of Granada and in the province of Cí­bola” (Hammond and Rey translation)

*

[T]he lord of Cevola inquired of him whether he had other brethren: he answered he had an infinite number, and that they had great store of weapons with them, and that they were not very farre from thence. Which when he had heard, many of the chiefe men consulted together, and resolved to kill him, that he might not give newes unto these his brethren, where they dwelt, & . . . for this cause they slew him, and cut him into many pieces, which were divided among all those chiefe lords, that they might know assuredly that he was dead; and also . . . he had a dogge like mine [i.e. a greyhound, like Alarcon’s], which he likewise killed a great while after.

COLORADO RIVER INDIAN INFORMANT OF ALARCí“N, November 1540 (Hakluyt translation)

*

As the Negro had told them that farther back two white men, sent by a great lord, were coming, that they were learned in the things of heaven, and that they were coming to instruct them in divine matters, the Indians thought he must have been a spy or guide of some nations that wanted to come and conquer them. They thought it was nonsense for him to say that the people in the land whence he came were white, when he was black, and that he had been sent by them. So they went to him, and because, after some talk, he asked for turquoises and women, they considered this an affront and determined to kill him.

PEDRO CASTAí‘EDA Y Ní?í‡ERA, member of the Coronado expedition, recalling ca. 1563 what the Ashiwanni had told him

*

. . . [B]ut with these Black Mexicans came many Indians of Sóno-li [Sonora], as they call it now, who carried war feathers and long bows and cane arrows like the Apaches, who were enemies of our ancients; therefore these our ancients, being always bad tempered and quick to anger, made fools of themselves after their fashion, rushing into their town and out of their town, shouting, skipping and shooting with sling-stones and arrows and war clubs. Then the Indians of Sóno-li set up a great howl, and they and our ancients did much ill to one another. Then and thus, was killed by our ancients, right where the stone stands down by the arroyo of Kia-ki-me, one of the Black Mexicans. . . . Then the rest ran away, chased by our grandfathers, and went back to their country in the Land of Everlasting Summer.

ASHIWANNI INFORMANTS OF FRANK CUSHING, late 19th century

*

Just as the sun went down, I’itoi came and sang there again. Then more people gathered and joined him. And before the night was half over, he made the dancers run because he knew it was time for Siwani to come again. As he stepped up the pace with his rattle, I’itoi said many things so that through this the people would learn that he truly had supernatural powers.

Sure enough, Siwani came with his friends and took I’itoi out and knocked him down and beat him until morning. The sun was already up when Siwani left him, saying, “Whoever takes this corpse, I’ll do to you just what I did to him.”

DOLORES, an O’odham storyteller, 20th century

Creature

I used to work with this guy named Creature. I guess it’s been about twelve or thirteen years ago now. Creature was a large biker (ex-Pagans) and Vietnam vet who walked with a limp and sported a big black moustache and an unruly mop of hair. He ran the kitchen of a fairly high-class restaurant where I was hired to do prep work. Like most bikers I’ve met, he was a good storyteller with a very dark sense of humor. He rarely raised his voice, even when things got crazy – as they did almost every night in that cramped kitchen with a permanently broken dishwasher and an almost comically snooty female maitre-d’.

I remember Creature’s three-minute lecture on self-defense, prompted I think by disgust at my professed pacifism and my ignorance of all things violent and manly.

“First, do not go for the balls. You never know if a guy still has anything down there – a lot of real assholes don’t, they got ’em shot off or blown up in Vietnam and they’ve been trying hard to make up for it ever since. You kick ’em down there and you only piss ’em off.

“No. Here’s what you go for: bridge of nose, throat, knees. The first is the easiest, ’cause you can break a guy’s nose just with a head-butt. Nothing is more painful or debilitating. Just grab him by the shoulders, pull him toward you, and slam down on his nose with your forehead, like this.” He demonstrates with me, except for the actual butting. We were taking a smoke break on the back steps.

“Just remember Quiet Riot – ‘Bang Your Head.’ Might be tricky if you got glasses on, though, ’cause they’ll go flyin’.

“Number two: throat. If you have to strike a blow, make it count. This is what you do if you really want to take someone out. You can kill someone that way, though, so be careful.

“Third, knees – a kick from the side or from behind, straight to the body’s weakest link. Then when they’re down, kick ’em again – anywhere you think it’s gonna hurt.

“If you feel like you shouldn’t kick someone when they’re down, you shouldn’t be fighting at all. There is nothing pleasant or gentlemanly about fighting; it’s a nasty business. There are no fucking rules of war. You know that. You say you don’t believe in violence; I respect that. But if somebody’s raping your mother, you’re not going to just stand there, are you?

“I always tell people: never start a fight. Never put yourself in the position of having to start a fight. And if someone forces it on you, make sure you tell ’em how much this bothers you. After you break the guy’s nose, or whatever, be sure to say as loud as you can, ‘I really, really, really hate to fight.’ If he has any buddies who might be thinking of helping him out, that always makes a real good impression.”

Creature wasn’t shy about discussing his American Indian ancestry or his criminal record. “When I was your age, man, I was in and out of jail for burglary, and when they finally got me for armed robbery, the judge gave me a choice: get a degree in advanced anal engineering at State Penn, or go to Vietnam. There was no Door #3 – I checked.

“So that’s how I ended up going to Vietnam, a grunt with a gun on a mission to kill Indians whose major crime was resisting being rounded up and herded onto reservations. And kill I did. Kill kill kill. Did it make a man out of me? No. It simply made me much more determined never to have anything more to do with assholes in uniforms. I don’t care if you’re a Pennsylvania state trooper or an army sergeant, if you’re wearin’ black pajamas or black robes. Something about a uniform immediately turns whoever wears it into an asshole.”

One of the punks I used to hang with saw me wave to Creature across the street one time and was aghast. “You know that guy?”

“Yeah. Why?”

“That’s the guy who came to our house when we fell ‘way behind in rent. We had let the phone bill slide, too, so the landlord couldn’t get a hold of us. But rather than stop by to talk things over, he sends a goon. That guy. He just walks in the front door one day, no knock, doesn’t say a word. Just limps in and sits down in the middle of the room, folds his arms across his chest, and sits there.”

“Didn’t you go, like, ‘Yo, who the fuck are you?'”

“No, I guess we were too surprised and scared by the whole thing. And the phone didn’t work, so it’s not like we could’ve called the police. He just sat there for like half an hour —- well, I don’t know how long it was, but it seemed like a real long time — looking at me, looking at my housemates as we walked in and out of the room trying to act all casual and shit. It was like having a bomb in the middle of the room, and you don’t know if or when it’s gonna go off. He finally got up and left. Never said a word.”

“Did you pay the rent?”

“No, but we all moved out a few days later. We didn’t want anything more to do with that landlord.”

I lost touch with Creature after I got fired. (My crime: attempting to make a meatless soup.) One of his nephews by a previous marriage was a good friend of mine, and he kept me informed of Creature’s exploits — which remained fairly tame, at least on the surface. He was just a genial, law-abiding guy who ran a good kitchen and whipped up a mean roux. And no, I don’t know how he got that nickname. I was always afraid to ask.

Cibola 99

This entry is part 98 of 119 in the series Cibola

Shiwanna/Esteban (conclusion)

If they allow me to live
beyond tonight,
what will I become?
Will they let me marry in,
join the priesthood?

Even if they kill me,
they’ll still press me
into service, won’t they?
String my scalp from a pole
for the women to see.
With these black locks
I could unseat
their gods of thunder . . .

A disembodied view of the back
of his own head. The red gambler–
a young man, almost a child,
with the ugliest face imaginable–
snatches it by the hair
& hurls it skyward,
a meteor in reverse.

The gambler glows–
all colors now–& is joined
by what could be his twin:
a pair of flames
cavorting among the viscera.
(Will the Heavenly Father find
this scent to his taste?)

Through the thick black smoke
he watches his dismembered parts
melt down,
each blow of the hammer
releasing sparks
with erratic flight paths,
rising
on butterfly wings:
yellow, blue, scarlet, white,
iridescent, black–

Let the ocean redeem
your inadequate alphabets–

What’s that?
I thought . . . Just a sparrow
awoken by my pacing.
Poor thing, forced to flutter
through the dark in search
of a better roost.
With all the owls about
he’d better be quick . . .

In the temple of the Orchid Fragrance Goddess

by Li He
(791-817)

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Year after year, the ageless spring returns: an indolent green swaying amid warm mist. The scent of pine mingles with the fragrance of evening flowers as the sun drops low among the willows on the riverbank, turning sand and cobbles a vivid red. Watercress crowds a spring among the rocks; in the bamboo grove, a dusting of fresh sprouts. Blue ridges arch like eyebrows above the gates – eyelids the color of dawn. Orchid bent like a bow under the weight of dew, like the loveliest of mountains, weeping in the vast spring sky.

The dancer’s girdle pendants were stolen from a phoenix wing. Her trailing sashes shimmer with veins of silver. Orchid and cassia exhale a fragrant incense; lotus and water caltrop serve for the piled offerings. Out viewing the rain, she meets the Jade Princess; returning in her skiff, she encounters the River Goddess. High on beer she plays her flute, tying a rakish scarf around her golden-threaded skirt.

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She streaks across the sky – the bell-like call of a white stag; weaves through the water – a slap of shining scales. Her coiled hair seems poised for flight. Cheeks glow with a blend of every blossom’s hue. Spiraling locks frame her dimples, and dark brows mirror perfect lips. Light and airy as a butterfly on the wing, her insubstantial body makes even wind and sun feel shy.

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Neglected in her chamber, the incense burner grows cold, and the phoenix frozen in her mirror gathers dust. On feet of fog, riding the wind she returns: a shake of jade pennants heard faintly on the highest peaks.

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__________

This translation is of course dedicated to frequent Via Negativa commenter the Sylph. The photos are of pink lady’s-slipper, an orchid that grows in profusion here on Brush Mountain. As for fragrance, our wild azalea is second to none.