Handy

Handyman here! That’s right. Nobody ever confuses me with a bird or a plane. Besides, who needs a cape? I wear this blue union suit everywhere. You know I’d change in a phone booth if I could only find one. I’m kind of an exhibitionist that way.

When I come knockin’, the trailer starts a-rockin’. I’m no good with power tools, though, and palm pilots abandon ship when they see these yellow fingers of mine, these fine fat maggots with a single buck tooth. A beer for my thumb and four shots of whiskey! Line ’em up.

Just look at the little bastards, tap dancing on the graves of diamonds they’ll never be able to afford. Bony cilia, asexual penises, refugees from a gorgon’s hair piece. Hey, have you ever known a stone that wasn’t cold?

Now look closely at their second pivot points. See how these knuckles make such happy little faces? Slit eyes, slit noses, slit mouths: masks that come to life every time a fist falls flat. Don’t worry, be happy! Slap yourself all over, babe. Over my dead body.

If you’re this beautiful, I must be drunk, I croon, peering now at my nails as if into ten blank screens. Can I get a witness? Hell no! I can’t even get a signal. This is a job for Handyman! Don’t let your evening be spoiled by a faulty wireless connection. Gimme five.

Cibola 21

This entry is part 21 of 119 in the series Cibola

Esteban (1) (cont’d)

He studied Aztec medicine
at Motolinia’s school
across the lake in Texcoco,
learning plants–each one filling
a page with its name alone.
The spellings, he found, were archaic
even to native speakers, translations
told him nothing. In half a year
he just made it past the threshold–
& quit in disgust.

Once deciphered, their skeins
of dead metaphors turned out
to be cunning traps, snares set
for the heart-breath of a patient.
Of a piece with the half-
demolished temples, the deposed
aristocrats nourishing
dreams of reconquest, priests
deprived of their diets of blood
whispering bloody apocalypse.
The peaks ringing the Valley of Mexico’s
beggared bowl reminded him
of nothing so much as
an old man’s ragged teeth.

If mountains didn’t exist,
people would conjure them up:
the need is too great.

Gods give blessings, people feed the gods–
when, at what place
was that ever enough? At Sinai
the universe convulsed into
a singular
No: the strongest,
the most unknowable of words.

And behold, this flame became a tongue,
said to Moses: Don’t use my name
with this, you bastard,
you murdering slave.

__________

Motolinia’s school: Toribio de Benevente Motolinia was one of the first twelve Franciscans to arrive in Mexico. The religious school he established in Texcoco included instruction in the Nahuatl language almost solely for missionary purposes.

skeins of dead metaphors: Esteban is conflating names with spells – a not unreasonable association, given how many spells take the form of an elaborate naming/praising/summoning of the being whose power is invoked. Many Nahuatl incantations were collected and translated by Ruiz de Alarcón in the early 17th century, and have been re-translated into English by J. Richard Andrews and Ross Hartig (Treatise on the Heathen Superstitions That Today Live Among the Indians Native to This New Spain, 1639, University of Oklahoma Press, 1984).

Don’t use my name with this, you bastard, you murdering slave: Combining the sense of Exodus 3:14 with the import of Exodus 4:24, where God’s mysterious attempt to kill Moses as he re-entered Egypt has been most plausibly explained as a response to the bloodguilt incurred by the act of manslaughter that precipitated Moses’ original flight from Egypt.

Harmonious wok

The word for “peace” in Mandarin Chinese is a two-character compound, heping. The second character, ping, is the one most often cited by Westerners as the character for peace, and perhaps it does most closely approximate our notion of peace as a calm, settled condition. As a meaning element in various other compounds, it connotes equality, ordinariness, steadiness, or flatness (as in pingmian, a mathematical plane).

The first character in heping expresses a more active conception of peace. I was struck by the following analysis, which I just discovered in the glossary of Roger T. Ames and David L. Hall’s Daodejing: A Philosophical Translation. This is the book I wrote about last week in Primordial wonton. Apparently, the influence of culinary conceptions on Chinese philosophy is more pervasive than I realized. Since most people won’t have Chinese characters ennabled, I lifted a graphic from a commercial site:

he. He is conventionally translated “harmony,” and we follow that rendering. The etymology of the character is culinary, harmony being the art of combining and blending two or more ingredients so that they enhance one another without losing their distinctive flavors. Throughout the early corpus, the preparation of food is appealed to as a gloss on this sense of elegant harmony. Harmony so considered entails both the “integrity” of the particular ingredient and its “integration” into some larger whole. Signatory of this harmony is the persistence of the individual ingredients, their full self-disclosure in their collaborative relationship with the other ingredients, and the aesthetic nature of the resulting harmony – an elegant order that emerges out of the artful contextualization of intrinsically related details as they maximize the unique contribution of each one.

As Chapter 55 of the Daodejing illustrates, this he may not always be compatible with ping. In Ames and Hall’s translation:

[A newborn baby] screams through the entire day
And yet his voice does not get hoarse:
Such is the height of harmony.

This is in the context of describing an infant as “an image of the fullness of potency: a robustness that makes it immune from environing evils,” as the translators explain in their commentary. “What gives the baby its vigor is its capacity to respond from the center, being supple yet firm, flexible yet potent. The baby, unconsciously and without motivation, is the embodiment of harmony and equilibrium.”

In modern Mandarin, he appears in words such as hejie, reconciliation; hejian, a tie or draw in a contest; heqi, gentle, friendly, good-natured; and hejian, fornication. Actually, I have no idea how widespread that last term might be, but the fact that it exists and is common enough to list in my Chinese-English dictionary (published in Taiwan in 1971) seems significant. After all, what preserves “both the integrity of the particular ingredient and its integration into some larger whole” better than sex?

Cibola 20

This entry is part 20 of 119 in the series Cibola

Esteban (1) (cont’d)

He’d met a palmer once who told him
that Mount Zion itself–Jacob’s ladder,
the zero point where three religions
intersect–that holiest
of holy spots, he said,
was nothing but a bump.
A little hiccup of earth, overtopped
by forests of minarets.

These mountains at least
don’t require a steady diet of blood
to keep their power: see
how godlike, how impossibly complete
their shifts from red
to brown
to blue–
like actors changing costume.
No, like sorcerers changing shape
with the turn
of an unmoored phrase–
man into jackal, jackal into termite mound–
or rock, or colorful comb
for some maiden to find & carry
home in her hair.
                            The bread
& butter of marabouts, those stories.
La illaha illa’llah might be the All in-
All, but human ears
still crave a bit of spice.

Though Esteban, having read Avicenna
& Plotinus, Maimonides & Dionysius,
neither believes nor disavows
such wonders.
Three years ago he would’ve
owned himself a mystic,
firm in his faith.
Then Mexico:
tableaus of misery, cruelty,
sickness in every shape
& his New World visions faded.
Though he persisted there
as a curandero, the medicine gourd
& his heart-felt songs & prayers
had little effect. In every corner
of New Spain the Indians kept dying.
He felt again like the child
on the beach at Azemmour
learning his letters, scrawling
the lines of holy script
over & over for the waves
to erase. Let the ocean redeem
your imperfect words
,
his teacher’s favorite saying–
the one quarter of Creation
that was never cursed.

__________

a palmer: A pilgrim to the Holy Land.

with the turn of an unmoored phrase: One of the distinguishing features of magical speech in West Africa (and elsewhere) is a sense of complete non sequitor. As a performative speech act, a charm or spell should never assume the quality of rote recitation. As with an effective prayer or curse, every syllable must carry the speaker’s full intention.

marabouts: The West African term for dervishes of various orders, who served a variety of social roles: entertainers, diviners, scribes and missionaries for Islam. (Below, I imagine Esteban having had a marabout for a teacher as a child.)

La illaha illa’llah: The pervasive Muslim confession of faith, “There is no God but God.”

having read Avicenna & Plotinus, Maimonides & Dionysius: In other words, having spent equal time studying the rationalists (Avicenna, Maimonides) and the mystics (Plotinus and Pseudo-Dionysius).

Mexico: Then only the Valley of Mexico, dominated by Tenochtitlan, which became Mexico City – the capital of New Spain.

New World visions: The use of the term “New World” (Nuevo Mundo) carried a strong teleological flavor at the time, and was controversial. The idealists viewed the Americas as something of a blank slate whose inhabitants dwelt in pre-lapsarian innocence. According to this view, Spain’s divinely ordained mission was to lead the Indians in the construction of a Christian utopia. Cabeza de Vaca was an especially strong exponent of this view, so it’s reasonable to suppose that Esteban shared his enthusiasm, at least for a time.

curandero: A healer. The term is still widely used in Latin America to denote a Native or mestizo healer, though contemporary evangelical Christians and some devout Catholics may scorn curanderos (other than strict faith healers) as practitioners of witchcraft.

medicine gourd: A small gourd rattle, a prominent implement of African and Native American healers alike in the 16th century (and down to the present day). Esteban’s gourd rattle is described in some detail in contemporary sources.

the one quarter of Creation that was never cursed: I.e., by the Biblical Flood. This belief seems to have influenced the ancient use of a fish symbol for the Son of God.

Bearings

The formerly 20-foot-tall juniper tree (a.k.a. eastern red cedar) that had stood proudly erect beside my front portico has been bowed and humbled. The big ice storm back on January 6 left it canted at a 30-degree angle from the side of the house in a pose that strikes me by turns as humorous, ominous or obscene. I still do a double-take every time I come back from a walk and see the thing leaning out like that. It’s very disorienting.

The last time my friend A. stopped by, in late December, she said that the house reminded her of a ship. Well, now the ship has a figurehead. That’s what I was thinking just now as I glanced out at the juniper swaying in the breeze with snowflakes swirling all around: it’s like a headless figurehead, green and maternal – at least to the birds that take shelter in it each night. It faces southwest, more or less into the weather, as I suppose a good figurehead should.

But actually, A. didn’t specify which side of the house corresponded to the bow in her mind. In my own view, the house has two fronts, or at least two front doors: the one just mentioned with its portico on the southwest side, and the other that leads out onto the front porch, facing southeast toward the woods. Like the other main buildings of this old farm, it’s aligned with the ridges on either side. Thus, to confuse things still further, the front porch of the main house, a hundred feet away on top of a little hill, faces straight back in this direction – toward my front portico and the leaning juniper. An older, larger juniper tree leans out from the side of the main house, as well, though not at such an extreme angle. It faces southeast. Back behind it, on the same side of the house, is the small back porch off my parents’ kitchen.

In other words, though both houses have precisely the same alignment, the back porch on one faces the same direction as the front porch on the other. And though the houses otherwise look nothing alike, these two southeast-facing porches are almost architectural mates. Each house sits within a large, right-angled bend of the driveway that passes between them. Some combination of the internal arrangement of rooms and the external orientation toward the driveway seems, in each case, to account for our sense of which is the back and which is the front. The hollow itself faces northeast.

So it’s no wonder I’m still resting at anchor here on the old farm. I couldn’t begin to chart a route out of the harbor.

Cibola 19

This entry is part 19 of 119 in the series Cibola

Esteban (1) (cont’d)

Single-file they set out
through the scrub: no choice
but to keep to the narrow road
in this wilderness where everything
wears a thorn. Only up
in the hills can they range
more widely, rambling
through the open woods
that match the image he carries in his head
based on his mother’s stories
of the African savanna.
Outlaws & sorcerers, wild beasts
& other famished beings
make their homes in the bush:
that’s why the people keep
to their towns, risking slave raids
by impoverished kings.
As far
as he can figure, the highest
points of earth throughout
his mother’s country
must have been the termite mounds.
That’s where the strongest prayers
were aimed, it seemed–
where the oracles most often preached
the saving blood of roosters.
If mountains didn’t exist . . .

Shouts from the vanguard:
some sharp-eyed hunter
has shot a quail where she sat
motionless on her eggs
in the middle of a thicket:
prelude, he knows, to another
morning of killing, too casual
to call a hunt. These men know
how to fish for rabbits in their burrows
with sharpened sticks,
can run down any deer
so careless as to have left
its tracks in the road.
This he remembers from before,
this traveling light & trusting
in Whomever: the holy way.

Snow sky

It’s 7:00 a.m., and something is coughing under my house. It’s a racking, consumptive cough – and no wonder, really, considering how dry and deep the dust is down there where no rain has fallen in 150 years. Perhaps it’s the porcupine that I saw last night in the top branches of the pear tree out back. I was taking a leak off the side of the porch around 9:30 when I heard the chewing, looked over and saw a slowly moving blob silhouetted against the sky. Puffed out against the cold, it was as round as a photographic negative of the almost full moon, itself hidden by a thick blanket of clouds. The storm was almost over; only a few snowflakes were still coming down.

Earlier I had gone for a walk, right at dusk. It’s easy going through the nine inches or so of light powder, and I’m well up into the woods before I stop my mental chatter long enough to notice the immense silence. I mean, it’s quiet. Surely the snow plows and cinder trucks must be out making their rounds in the valleys below? But the snow acts as a muffler, and I guess the low temperature – 11 degrees – prevents sounds from travelling very far. I love it when that happens. Suddenly I regret that I left my supper heating on the electric range. If I didn’t have to worry about the chile sticking and burning, I could walk all night.

Although this snow is exceptionally dry, the air’s been still enough all afternoon to allow some accumulation on the mountain laurel, which forms a dense understory throughout the oak woods on Laurel Ridge. The fresh tracks of a white-tailed deer wander back and forth across the trail. I’m reminded of something that happened many years ago on this very trail, less than a hundred yards away. When you have as many deer as we do, you wouldn’t expect that seeing one more under any circumstances could ever be too big a thrill. But this stuck with me. As I later wrote,

A doe stepped into the trail
in front of me one morning
after a heavy snowfall.
She was so close, I could count
the puffs of breath rising
from her nostrils: five.
She turned her head to look
beyond me, & slow as thought
turned it back. And when
again the thick laurel closed
around her, if she had dislodged
a single twigful of snow,
I would’ve seen it.

Of course, that wasn’t an evening walk but an early morning one. Mornings, I do see things differently, and perhaps a deer would, too.

This morning it’s drifting hard, so no more snow piled up on leaves and branches. But perhaps the sky will make up for that: the high winds promise fast-moving patches of blue and white and gray. I think of my friend Tom Montag out there in Wisconsin, taking note of the sky every day for five years in his Morning Drive Journal. It makes sense that skies would be like snowflakes, with no two exactly alike. In either case, it’s nothing more or less than water waxing poetic.

(envoi)

The sky after snow
speaks volumes denied to
the ground. You can walk
for miles without looking
once at your feet, like
this doe to whom I am nothing
but a tree among trees.
Like me: to myself
a single letter i. Or even
less: a diacritical mark,
say, an open quote.
Some minor detail
in whatever poem remains
when the world’s messy prose
gets edited out.

*

So whence this urge now to keep the prose intact? There’s so much more I could say about all this, and I have yet to mention the spider that I found out walking on top of the snow last week. Back in the middle of December I wrote about spotting a spider spinning a web. But that was at a relatively balmy 40 degrees; now it was 20.

This one wasn’t moving quickly, but she was moving, stepping with great seeming deliberation like someone walking on thin ice. A needle-thin abdomen rode high on delicate legs. Her small size and gracile build undoubtedly promoted the supercooling of body tissues that would otherwise be torn apart by the formation of ice crystals. I thought of the wood frogs that let themselves freeze solid wherever they happen to be when the cold strikes, their hearts suddenly working like fury to flood their tissues with glucose – a 200-fold increase in a matter of hours – even as the body freezes. In less than 24 hours the heart stops beating, all breathing ceases, and 65 percent of the frog has turned to ice.

With no more than a thin skim of fallen leaves over them, wood frogs depend on a good snow pack to survive sub-zero temperatures. I think of them down there, neither dead nor alive, with the snow for a sheltering sky. Perhaps if I had more time, I could write about the notion many American Indians have of a shaman as someone who can grow crystals in his chest and live. But I’d better get going if I don’t want to miss the morning.

If you’re going out, be careful
where you step. The wind
has been everywhere, erasing
its own tracks. Who knows
what the snow might hide.