I sent off two copies of the manuscript: one to Richard Seaver at Viking Press, and the other to Mei-Mei Berssenbruge, the poet. I still wasn’t quite sure if it was a novel, so I waited anxiously to hear from them. Mei-Mei called right away and was very excited. She said she especially liked the way I did not break the novel into chapters. “Oh no!” I thought while she was talking, “I knew I forgot something!” (I never should have neglected that course titled The Novel.) “Don’t worry,” I told myself, “you can call Seaver and tell him you’ll send a revised copy with the chapters, and you can do it in a day or two, easily.” But later, as I worked to break the novel into chapters, I realized it was not meant to be in chapters, so I left it as it was.
Richard Seaver called a few days later and expressed his satisfaction with the novel. He wanted to make only one editorial change. Instead of the more proper “as if,” I’d used the colloquial “like”—e.g., “He ran like a dog” vs. “He ran as if he were a dog.” I checked a dictionary and found that Norman Mailer was allowed to use “like” in his novels, so I initially refused to make the changes. I didn’t have an agent then, so when Dick Seaver hinted that if I didn’t take the editorial advice on this point, he and Jeanette Seaver “could not get behind the book,” I decided to agree to the change, in part because there were only about six instances where I used “like” instead of “as if.”
Jeanette Seaver was my editor during the production phase, and she managed to get the art department to use my father’s photograph of Mt. Taylor and old Acoma pueblo for the cover of the book jacket. Mt. Taylor, or Tśepina, is a sacred mountain central to much of the novel.
Ceremony was published in March 1977. The Seavers gave me a wonderful cocktail party at their Central Park West home. I was staying downtown on Water Street near Wall Street, and when it was time for me to find a cab to take me uptown, no one had warned me there were hundreds of cabs but none for hire because the Wall Street people had all the cabs under contract. So I had to walk in my party dress and high heel shoes to find a subway, and then I took the wrong line and had to walk a distance to Central Park West. When I arrived I was late and I was sweaty and my hair was messy; fortunately, the others had consumed enough wine by then and didn’t care.
Gus Blaisdel gave me a publication party at his bookstore, The Living Batch, in Albuquerque, where I was teaching at the University of New Mexico. No book tour for a first novel, but Geraldo Rivera and Good Morning America did a short piece on the novel at Marlon Brando’s suggestion. Brando read Ceremony , and later when I worked on a film project for him, he sometimes brought up obscure details from Ceremony that I hardly remembered; he had a photographic memory for anything he saw or read.
After Ceremony was published, some readers remarked on my male protagonist and many male characters, something of a novelty for female novelists in the English language. My childhood was spent in the Pueblo matriarchy, where women owned property, and children belonged to the mother’s clan. The story of the returning World War II veterans could only be told from a male point of view, so I did it without hesitation. Besides, I thought, male novelists write about female protagonists all the time, so I will write about men.
In this and in all things related to the writing of Ceremony, I feel I was blessed, watched over, and protected by my beloved ancestors, and the old ones who told me the stories—Grandma A’mooh, Aunt Susie, and Grandpa Hank. May the readers and listeners of this novel be likewise blessed, watched over, and protected by their beloved ancestors.
—LESLIE MARMON SILKO
Introduction
When Leslie Marmon Silko began to publish her first stories and poems in the early 1970s, it was immediately clear to discerning judges that a literary star of unusual brilliance had appeared. Among the discerning judges were the selectors for the MacArthur Foundation in Chicago, who chose Leslie Marmon Silko as one of their very first group of fellows, to receive what is now known as a “genius” award.
The MacArthur Foundation, in chosing Leslie—an old friend of mine—already had ample evidence of her blazing talent. Between 1974 and 1981 she published a wholly original book of poems (Laguna Woman), a brilliant book of short stories (Storyteller), and her early masterpiece, the haunting, heartbreaking, Ceremony, which rises near to greatness and can easily stand as one of the two or three best first novels of her generation, a book that has been startling and moving readers in their thousands for more than a quarter of a century.
Far from resting on her already considerable laurels, Leslie plunged into the long swim across time and history that became Almanac of the Dead, which the critic Sven Birkerts rightly called one of the most ambitious novels of our time. The Almanac absorbed Leslie Marmon Silko for more than ten years; it was followed by a lovely book of essays (Yellow Woman and a Beauty of the Spirit, after which she returned to a theme which is woven through all her work: the theft, by the invading Europeans, of the native people’s long-accumulated and reverently guarded wisdom about the natural world. This novel was Gardens in the Dunes, and the intellectual property that is being looted is chiefly botanical lore.
Ceremony is a novel whose unsettling story has lost none of its force in the nearly three decades since it was published. It is a book so original and so richly textured that the novelist N. Scott Momaday has wondered whether it ought to be called a novel at all. Perhaps, he suggests, it should just be called a “telling.”
Leslie Marmon Silko grew up on the Laguna Reservation west of Albuquerque. She, like her hero, Tayo, is of mixed blood; most of her work could be said to explore those border-lands of identity experienced by mixed-blood people—individuals who, in a sense, find themselves stuck between cultures, neither wholly in nor wholly out of what may be their native society: too often they are viewed suspiciously by both of the peoples whose blood they carry.
Tayo is a World War II veteran who returns from the Pacific war suffering terribly from what was then called battle fatigue and would now be called—as soldiers continue to experience it—posttraumatic stress disorder. After a stint in a veterans’ hospital in Los Angeles, Tayo journeys—without much hope—back to New Mexico. He finds, as do soldiers in all wars, including the current one, that going home is terribly hard. Neither Tayo nor his home is the same. In Tayo’s homeland a mine has been dug in a sacred area, a violation of nature that disturbs him deeply. Evils have been unleashed, witches have increased in power, and the indigenous people are more vulnerable than ever to spiritual and physical defilement.
Tayo, like the wisest of his people, turns for protection to the tribe’s saving stories. The stories help the people move from imbalance and disorder back to a kind of balance, the balance that comes from the accuracy and depth and beauty of the stories. The importance of faithful storytelling is a strong theme in all of Leslie Marmon Silko’s writing. She knows that the stories won’t save everyone; but, if they are faithfully kept and honored, the people will survive and perhaps in time recover their primal strength.
All of Leslie Marmon Silko’s work is infused with reverence for the natural world. Her “tellings” never lose sight of the fact that the earth was here first, along with the sun and the moon and other permanent powers. Thus, when she has told the tale of Tayo’s difficult return, she ends with this:
Sunrise, accept this offering, Sunrise.
—LARRY MCMURTRY
Ceremony
Ts’its’tsi’nako, Thought-Woman, is sitting in her room and whatever she thinks about appears.
She thought of her sisters, Nau’ts’ity’i and I’tcts’ity’i, and together they created the Universe this world and the four worlds below.
Thought-Woman, the spider, named things and as she named them they appeared.
She is sitting in her room thinking of a story now
I’m telling you the story she is thinking.
Ceremony
I will tell you something about stories,
[he said]
They aren’t just enterta
inment.
Don’t be fooled.
They are all we have, you see,
all we have to fight off
illness and death.
You don’t have anything if you don’t have the stories.
Their evil is mighty but it can’t stand up to our stories. So they try to destroy the stories let the stories be confused or forgotten. They would like that They would be happy Because we would be defenseless then.
He rubbed his belly.
I keep them here
[he said]
Here, put your hand on it
See, it is moving.
There is life here
for the people.
And in the belly of this story the rituals and the ceremony are still growing.
What She Said:
The only cure
I know
is a good ceremony,
that’s what she said.
Sunrise.
Tayo didn’t sleep well that night. He tossed in the old iron bed, and the coiled springs kept squeaking even after he lay still again, calling up humid dreams of black night and loud voices rolling him over and over again like debris caught in a flood. Tonight the singing had come first, squeaking out of the iron bed, a man singing in Spanish, the melody of a familiar love song, two words again and again, “Y volveré.” Sometimes the Japanese voices came first, angry and loud, pushing the song far away, and then he could hear the shift in his dreaming, like a slight afternoon wind changing its direction, coming less and less from the south, moving into the west, and the voices would become Laguna voices, and he could hear Uncle Josiah calling to him, Josiah bringing him the fever medicine when he had been sick a long time ago. But before Josiah could come, the fever voices would drift and whirl and emerge again—Japanese soldiers shouting orders to him, suffocating damp voices that drifted out in the jungle steam, and he heard the women’s voices then; they faded in and out until he was frantic because he thought the Laguna words were his mother’s, but when he was about to make out the meaning of the words, the voice suddenly broke into a language he could not understand; and it was then that all the voices were drowned by the music—loud, loud music from a big juke box, its flashing red and blue lights pulling the darkness closer.
He lay there early in the morning and watched the high small window above the bed; dark gray gradually became lighter until it cast a white square on the opposite wall at dawn. He watched the room grow brighter then, as the square of light grew steadily warmer, more yellow with the climbing sun. He had not been able to sleep for a long time—for as long as all things had become tied together like colts in single file when he and Josiah had taken them to the mountain, with the halter rope of one colt tied to the tail of the colt ahead of it, and the lead colt’s rope tied to the wide horn on Josiah’s Mexican saddle. He could still see them now—the creamy sorrel, the bright red bay, and the gray roan—their slick summer coats reflecting the sunlight as it came up from behind the yellow mesas, shining on them, strung out behind Josiah’s horse like an old-time pack train. He could get no rest as long as the memories were tangled with the present, tangled up like colored threads from old Grandma’s wicker sewing basket when he was a child, and he had carried them outside to play and they had spilled out of his arms into the summer weeds and rolled away in all directions, and then he had hurried to pick them up before Auntie found him. He could feel it inside his skull—the tension of little threads being pulled and how it was with tangled things, things tied together, and as he tried to pull them apart and rewind them into their places, they snagged and tangled even more. So Tayo had to sweat through those nights when thoughts became entangled; he had to sweat to think of something that wasn’t unraveled or tied in knots to the past—something that existed by itself, standing alone like a deer. And if he could hold that image of the deer in his mind long enough, his stomach might shiver less and let him sleep for a while. It worked as long as the deer was alone, as long as he could keep it a gray buck on an unrecognized hill; but if he did not hold it tight, it would spin away from him and become the deer he and Rocky had hunted. That memory would unwind into the last day when they had sat together, oiling their rifles in the jungle of some nameless Pacific island. While they used up the last of the oil in Rocky’s pack, they talked about the deer that Rocky had hunted, and the corporal next to them shook his head, and kept saying he had dreamed the Japs would get them that day.
The humid air turned into sweat that had run down the corporal’s face while he repeated his dream to them. That was the first time Tayo had realized that the man’s skin was not much different from his own. The skin. He saw the skin of the corpses again and again, in ditches on either side of the long muddy road—skin that was stretched shiny and dark over bloated hands; even white men were darker after death. There was no difference when they were swollen and covered with flies. That had become the worst thing for Tayo: they looked too familiar even when they were alive. When the sergeant told them to kill all the Japanese soldiers lined up in front of the cave with their hands on their heads, Tayo could not pull the trigger. The fever made him shiver, and the sweat was stinging his eyes and he couldn’t see clearly; in that instant he saw Josiah standing there; the face was dark from the sun, and the eyes were squinting as though he were about to smile at Tayo. So Tayo stood there, stiff with nausea, while they fired at the soldiers, and he watched his uncle fall, and he knew it was Josiah; and even after Rocky started shaking him by the shoulders and telling him to stop crying, it was still Josiah lying there. They forced medicine into Tayo’s mouth, and Rocky pushed him toward the corpses and told him to look, look past the blood that was already dark like the jungle mud, with only flecks of bright red still shimmering in it. Rocky made him look at the corpse and said, “Tayo, this is a Jap! This is a Jap uniform!” And then he rolled the body over with his boot and said, “Look, Tayo, look at the face,” and that was when Tayo started screaming because it wasn’t a Jap, it was Josiah, eyes shrinking back into the skull and all their shining black light glazed over by death.
The sergeant had called for a medic and somebody rolled up Tayo’s sleeve; they told him to sleep, and the next day they all acted as though nothing had happened. They called it battle fatigue, and they said hallucinations were common with malarial fever.
Rocky had reasoned it out with him; it was impossible for the dead man to be Josiah, because Josiah was an old Laguna man, thousands of miles from the Philippine jungles and Japanese armies. “He’s probably up on some mesa right now, chopping wood,” Rocky said. He smiled and shook Tayo’s shoulders. “Hey, I know you’re homesick. But, Tayo, we’re supposed to be here. This is what we’re supposed to do.”
Tayo nodded, slapped at the insects mechanically and staring straight ahead, past the smothering dampness of the green jungle leaves. He examined the facts and logic again and again, the way Rocky had explained it to him; the facts made what he had seen an impossibility. He felt the shivering then; it began at the tips of his fingers and pulsed into his arms. He shivered because all the facts, all the reasons made no difference any more; he could hear Rocky’s words, and he could follow the logic of what Rocky said, but he could not feel anything except a swelling in his belly, a great swollen grief that was pushing into his throat.
He had to keep busy; he had to keep moving so that the sinews connected behind his eyes did not slip loose and spin his eyes to the interior of his skull where the scenes waited for him. He got out of the bed quickly while he could still see the square of yellow sunshine on the wall opposite the bed, and he pulled on his jeans and the scuffed brown boots he had worn before the war, and the red plaid western shirt old Grandma gave him the day he had come home after the war.
The air outside was still cool; it smelled like night dampness, faintly of rain. He washed his face in the steel-cold water of the iron trough by the windmill. The yellow striped cat purred and wrapped herself around his legs while he combed his hair. She ran ahead of him to th
e goat pen and shoved her head under his left arm when he knelt down to milk the black goat. He poured milk for her in the lid of an old enamel coffeepot, and then he opened the pen and let them run, greedy for the tender green shoots of tumbleweeds pushing through the sand. The kid was almost too big to nurse any more, and it knelt by the doe and hunched down to reach the tits, butting her to make the milk come faster, wiggling its tail violently until the nanny jumped away and turned on the kid, butting it away from her. The process of weaning had gone on like this for weeks, but the nanny was more intent on weeds than the lesson, and when Tayo left them, the kid goat was back at the tits, a little more careful this time.
The sun was climbing then, and it looked small in that empty morning sky. He knew he should eat, but he wasn’t hungry any more. He sat down in the kitchen, at the small square table with the remains of a white candle melted to a nub on the lid of a coffee can; he wondered how long the candle had been there, he wondered if Josiah had been the one to light it last. He thought he would cry then, thinking of Josiah and how he had been here and touched all these things, sat in this chair. So he jerked his head away from the candle, and looked at the soot around the base of the coffeepot. He wouldn’t waste firewood to heat up yesterday’s coffee or maybe it was day-before-yesterday’s coffee. He had lost track of the days there.