What do I make of all this texture? What does it mean about the kind of world in which I have been set down? The texture of the world, its filigree and scrollwork, means that there is the possibility for beauty here, a beauty inexhaustible in its complexity, which opens to my knock, which answers in me a call I do not remember calling, and which trains me to the wild and extravagant nature of the spirit I seek.
In the eighteenth century, when educated European tourists visited the Alps, they deliberately blindfolded their eyes to shield themselves from the evidence of the earth’s horrid irregularity. It is hard to say if this was not merely affectation, for today, newborn infants, who have not yet been taught our ideas of beauty, repeatedly show in tests that they prefer complex to simple designs. At any rate, after the Romantic Revolution, and after Darwin, I might add, our conscious notions of beauty changed. Were the earth as smooth as a ball bearing, it might be beautiful seen from another planet, as the rings of Saturn are. But here we live and move; we wander up and down the banks of the creek, we ride a railway through the Alps, and the landscape shifts and changes. Were the earth smooth, our brains would be smooth as well; we would wake, blink, walk two steps to get the whole picture, and lapse into a dreamless sleep. Because we are living people, and because we are on the receiving end of beauty, another element necessarily enters the question. The texture of space is a condition of time. Time is the warp and matter the weft of the woven texture of beauty in space, and death is the hurtling shuttle. Did those eighteenth-century people think they were immortal? Or were their carriages stalled to rigidity, so that they knew they would never move again, and, panicked, they reached for their blindfolds?
What I want to do, then, is add time to the texture, paint the landscape on an unrolling scroll, and set the giant relief globe spinning on its stand.
Last year I had a very unusual experience. I was awake, with my eyes closed, when I had a dream. It was a small dream about time.
I was dead, I guess, in deep black space high up among many white stars. My own consciousness had been disclosed to me, and I was happy. Then I saw far below me a long, curved band of color. As I came closer, I saw that it stretched endlessly in either direction, and I understood that I was seeing all the time of the planet where I had lived. It looked like a woman’s tweed scarf; the longer I studied any one spot, the more dots of color I saw. There was no end to the deepness and variety of the dots. At length I started to look for my time, but although more and more specks of color and deeper and more intricate textures appeared in the fabric, I couldn’t find my time, or any time at all that I recognized as being near my time. I couldn’t make out so much as a pyramid. Yet as I looked at the band of time, all the individual people, I understood with special clarity, were living at that very moment with great emotion, in intricate detail, in their individual times and places, and they were dying and being replaced by ever more people, one by one, like stitches in which whole worlds of feeling and energy were wrapped, in a never-ending cloth. I remembered suddenly the color and texture of our life as we knew it—these things had been utterly forgotten—and I thought as I searched for it on the limitless band, “That was a good time then, a good time to be living.” And I began to remember our time.
I recalled green fields with carrots growing, one by one, in slender rows. Men and women in bright vests and scarves came and pulled the carrots out of the soil and carried them in baskets to shaded kitchens, where they scrubbed them with yellow brushes under running water. I saw white-faced cattle lowing and wading in creeks, with dust on the whorled and curly white hair between their ears. I saw May apples in forests, erupting through leaf-strewn paths. Cells on the root hairs of sycamores split and divided, and apples grew spotted and striped in the fall. Mountains kept their cool caves, and squirrels raced home to their nests through sunlight and shade.
I remembered the ocean, and I seemed to be in the ocean myself, swimming over orange crabs that looked like coral, or off the deep Atlantic banks where whitefish school. Or again I saw the tops of poplars, and the whole sky brushed with clouds in pallid streaks, under which wild ducks flew with outstretched necks, and called, one by one, and flew on.
All these things I saw. Scenes grew in depth and sunlit detail before my eyes, and were replaced by ever more scenes, as I remembered the life of my time with increasing feeling.
At last I saw the earth as a globe in space, and I recalled the ocean’s shape and the form of continents, saying to myself with surprise as I looked at the planet, “Yes, that’s how it was then; that part there we called…‘France.’” I was filled with the deep affection of nostalgia—and then I opened my eyes.
We all ought to be able to conjure up sights like these at will, so that we can keep in mind the scope of texture’s motion in time. It is a pity we can’t watch it on a screen. John Dee, the Elizabethan geographer and mathematician, dreamed up a great idea, which is just what we need. You shoot a mirror up into space so that it is traveling faster than the speed of light (there’s the rub). Then you can look in the mirror and watch all the earth’s previous history unfolding as on a movie screen. Those people who shoot endless time-lapse films of unfurling roses and tulips have the wrong idea. They should train their cameras instead on the melting of pack ice, the green filling of ponds, the tidal swing of the Seven Bore. They should film the glaciers of Greenland, some of which creak along at such a fast clip that even the dogs bark at them. They should film the invasion of the southernmost Canadian tundra by the northernmost spruce-fir forest, which is happening right now at the rate of a mile every ten years. When the last ice sheet receded from the North American continent, the earth rebounded ten feet. Wouldn’t that have been a sight to see?
People say that a good seat in the backyard affords as accurate and inspiring a vantage point on the planet Earth as any observation tower on Alpha Centauri. They are wrong. We see through a glass darkly. We find ourselves in the middle of a movie, or, God help us, a take for a movie, and we don’t know what’s on the rest of the film.
Say you could look through John Dee’s mirror whizzing through space; say you could heave our relief globe into motion like a giant top and breathe life on its surface; say you could view a time-lapse film of our planet: What would you see? Transparent images moving through light, “an infinite storm of beauty.”
The beginning is swaddled in mists, blasted by random blinding flashes. Lava pours and cools; seas boil and flood. Clouds materialize and shift; now you can see the earth’s face through only random patches of clarity. The land shudders and splits, like pack ice rent by a widening lead. Mountains burst up, jutting, and dull and soften before your eyes, clothed in forests like felt. The ice rolls up, grinding green land under water forever; the ice rolls back. Forests erupt and disappear like fairy rings. The ice rolls up—mountains are mowed into lakes, land rises wet from the sea like a surfacing whale—the ice rolls back.
A blue green streaks the highest ridges, a yellow green spreads from the south like a wave up a strand. A red dye seems to leak from the north down the ridges and into the valleys, seeping south; a white follows the red, then yellow green washes north, then red spreads again, then white, over and over, making patterns of color too swift and intricate to follow. Slow the film. You see dust storms, locusts, floods, in dizzying flash-frames.
Zero in on a well-watered shore and see smoke from fires drifting. Stone cities rise, spread, and crumble, like patches of alpine blossoms that flourish for a day an inch above the permafrost, that iced earth no root can suck, and wither in an hour. New cities appear, and rivers sift silt onto their rooftops; more cities emerge and spread in lobes like lichen on rock. The great human figures of history, those intricate, spirited tissues that roamed the earth’s surface, are a wavering blur whose split second in the light was too brief an exposure to yield any image but the hunched, shadowless figures of ghosts. The great herds of caribou pour into the valleys like slag, and trickle back, and pour, a brown fluid.
/> Slow it down more, come closer still. A dot appears, a flesh-flake. It swells like a balloon; it moves, circles, slows, and vanishes. This is your life.
Our life is a faint tracing on the surface of mystery. The surface of mystery is not smooth, any more than the planet is smooth; not even a single hydrogen atom is smooth, let alone a pine. Nor does it fit together; not even the chlorophyll and hemoglobin molecules are a perfect match, for even after the atom of iron replaces the magnesium, long streamers of disparate atoms trail disjointedly from the rims of the molecules’ loops. Freedom cuts both ways. Mystery itself is as fringed and intricate as the shape of the air in time. Forays into mystery cut bays and fine fiords, but the forested mainland itself is implacable both in its bulk and in its most filigreed fringe of detail. “Every religion that does not affirm that God is hidden,” said Pascal flatly, “is not true.”
What is man, that thou are mindful of him? This is where the great modern religions are so unthinkably radical: the love of God! For we can see that we are as many as the leaves of trees. But it could be that our faithlessness is a cowering cowardice born of our very smallness, a massive failure of imagination. Certainly nature seems to exult in abounding radicality, extremism, anarchy. If we were to judge nature by its common sense or likelihood, we wouldn’t believe the world existed. In nature, improbabilities are the one stock-in-trade. The whole creation is one lunatic fringe. If creation had been left up to me, I’m sure I wouldn’t have had the imagination or courage to do more than shape a single, reasonably sized atom, smooth as a snowball, and let it go at that. No claims of any and all revelations could be so far-fetched as a single giraffe.
The question from agnosticism is, Who turned on the lights? The question from faith is. Whatever for? Thoreau climbs Mount Katahdin and gives vent to an almost outraged sense of the reality of the things of this world: “I fear bodies, I tremble to meet them. What is this Titan that has possession of me? Talk of mysteries!—Think of our life in nature,—daily to be shown matter, to come in contact with it,—rocks, trees, wind on our cheeks! the solid earth! the actual world! the common sense! Contact! Contact! Who are we? where are we?” The Lord God of gods, the Lord God of gods, he knoweth….
Sir James Jeans, British astronomer and physicist, suggested that the universe was beginning to look more like a great thought than a great machine. Humanists seized on the expression, but it was hardly news. We knew, looking around, that a thought branches and leafs, a tree comes to a conclusion. But the question of who is thinking the thought is more fruitful than the question of who made the machine, for a machinist can of course wipe his hands and leave, and his simple machine still hums; but if the thinker’s attention strays for a minute, his simplest thought ceases altogether. And, as I have stressed, the place where we so incontrovertibly find ourselves, whether thought or machine, is at least not in any way simple.
Instead, the landscape of the world is “ring-streaked, speckled, and spotted,” like Jacob’s cattle culled from Laban’s herd. Laban had been hard, making Jacob serve seven years in his fields for Rachel, and then giving him instead Rachel’s sister, Leah, withholding Rachel until he had served another seven years. When Laban finally sent Jacob on his way, he agreed that Jacob could have all those cattle, sheep, and goats from the herd that were ring-streaked, speckled, and spotted. Jacob pulled some tricks of his own, and soon the strongest and hardiest of Laban’s fecund flocks were born ring-streaked, speckled, and spotted. Jacob set out for Canaan with his wives and twelve sons, the fathers of the twelve tribes of Israel, and, with these cattle that are Israel’s heritage, into Egypt and out of Egypt, just as the intricate speckled and spotted world is ours.
Intricacy is that which is given from the beginning, the birthright, and in intricacy is the hardiness of complexity that ensures against the failure of all life. This is our heritage, the piebald landscape of time. We walk around; we see a shred of the infinite possible combinations of an infinite variety of forms.
Anything can happen; any pattern of speckles may appear in a world ceaselessly bawling with newness. I see red blood stream in shimmering dots inside a goldfish’s tail; I see the stout, extensible lip of a dragonfly nymph that can pierce and clasp a goldfish; and I see the clotted snarls of bright algae that snare and starve the nymph. I see engorged, motionless ants regurgitate pap to a colony of pawing workers, and I see sharks limned in light twist in a raised and emerald wave.
The wonder is—given the errant nature of freedom and the burgeoning of texture in time—the wonder is that all the forms are not monsters, that there is beauty at all, grace gratuitous, pennies found, like the mockingbird’s free fall. Beauty itself is the fruit of the creator’s exuberance that grew such a tangle, and the grotesques and horrors bloom from that same free growth, that intricate scramble and twine up and down the conditions of time.
This, then, is the extravagant landscape of the world, given, given with exuberance, given in good measure, pressed down, shaken together, and running over.
I WAKENED MYSELF LAST NIGHT with my own shouting. It must have been that terrible yellow plant I saw pushing through the flood-damp soil near the log by Tinker Creek, the plant as fleshy and featureless as a slug, which erupted through the floor of my brain as I slept, and burgeoned into the dream of fecundity that woke me up.
I was watching two huge luna moths mate. Luna moths are those fragile ghost moths, fairy moths, whose five-inch wings are swallow-tailed, a pastel green bordered in silken lavender. From the hairy head of the male sprouted two enormous, furry antennae that trailed down past his ethereal wings. He was on top of the female, hunching repeatedly with a horrible animal vigor.
It was the perfect picture of utter spirituality and utter degradation. I was fascinated and could not turn away my eyes. By watching them I in effect permitted their mating to take place and so committed myself to accepting the consequences—all because I wanted to see what would happen. I wanted in on a secret.
And then the eggs hatched and the bed was full of fish. I was standing across the room in the doorway, staring at the bed. The eggs hatched before my eyes, on my bed, and a thousand chunky fish swarmed there in a viscid slime. The fish were firm and fat, black and white, with triangular bodies and bulging eyes. I watched in horror as they squirmed three feet deep, swimming and oozing about in the glistening, transparent slime. Fish in the bed!—and I awoke. My ears still rang with the foreign cry that had been my own voice.
For nightmare you eat wild carrot, which is Queen Anne’s lace, or you chew the black seeds of the male peony. But it was too late for prevention, and there is no cure. What root or seed will erase that scene from my mind? Fool, I thought: child, you child, you ignorant, innocent fool. What did you expect to see—angels? For it was understood in the dream that the bed full of fish was my own fault, that if I had turned away from the mating moths the hatching of their eggs wouldn’t have happened, or at least would have happened in secret, elsewhere. I brought it upon myself, this slither, this swarm.
I don’t know what it is about fecundity that so appalls. I suppose it is the teeming evidence that birth and growth, which we value, are ubiquitous and blind, that life itself is so astonishingly cheap, that nature is as careless as it is bountiful, and that with extravagance goes a crushing waste that will one day include our own cheap lives, Henle’s loops and all. Every glistening egg is a memento mori.
After a natural disaster such as a flood, nature “stages a comeback.” People use the optimistic expression without any real idea of the pressures and waste the comeback involves. Now, in late June, things are popping outside. Creatures extrude or vent eggs; larvae fatten, split their shells, and eat them; spores dissolve or explode; root hairs multiply, corn puffs on the stalk, grass yields seed, shoots erupt from the earth turgid and sheathed; wet muskrats, rabbits, and squirrels slide into the sunlight, mewling and blind; and everywhere watery cells divide and swell, swell and divide. I can like it and call it birth and regeneration, or
I can play the devil’s advocate and call it rank fecundity—and say that it’s hell that’s a-poppin’.
This is what I plan to do. Partly as a result of my terrible dream, I have been thinking that the landscape of the intricate world that I have painted is inaccurate and lopsided. It is too optimistic. For the notion of the infinite variety of detail and the multiplicity of forms is a pleasing one; in complexity are the fringes of beauty, and in variety are generosity and exuberance. But all this leaves something vital out of the picture. It is not one pine I see, but a thousand. I myself am not one, but legion. And we are all going to die.
In this repetition of individuals is a mindless stutter, an imbecilic fixedness that must be taken into account. The driving force behind all this fecundity is a terrible pressure I also must consider, the pressure of birth and growth, the pressure that splits the bark of trees and shoots out seeds, that squeezes out the egg and bursts the pupa, that hungers and lusts and drives the creature relentlessly toward its own death. Fecundity, then, is what I have been thinking about, fecundity and the pressure of growth. Fecundity is an ugly word for an ugly subject. It is ugly, at least, in the eggy animal world. I don’t think it is for plants.
I never met a man who was shaken by a field of identical blades of grass. An acre of poppies and a forest of spruce boggle no one’s mind. Even ten square miles of wheat gladdens the hearts of most people, although it is really as unnatural and freakish as the Frankenstein monster; if man were to die, I read, wheat wouldn’t survive him more than three years. No, in the plant world, and especially among the flowering plants, fecundity is not an assault on human values. Plants are not our competitors; they are our prey and our nesting materials. We are no more distressed at their proliferation than an owl is at a population explosion among field mice.