The Annie Dillard Reader by Annie Dillard
The Land
We are clumped on an ice floe drifting over the black polar sea. Heaven and earth are full of our terrible singing. Overhead we see a blurred, colorless brightness; at our feet we see the dulled, swift ice and recrystallized snow. The sea is black and green; a hundred thousand floes and bergs float in the water and spin and scatter in the current around us everywhere as far as we can see. The wind is cool, moist, and scented with salt.
I am wearing, I discover, the uniform of a Keystone Kop. I examine my hat: a black cardboard constable’s hat with a white felt star stapled to the band above the brim. My dark Keystone Kop jacket is nicely belted, and there is a tin badge on my chest. A holster around my hips carries a popgun with a cork on a string, and a red roll of caps. My feet are bare, but I feel no cold. I am skating around on the ice, and singing, and bumping into people who, because the ice is slippery, bump into other people. “Excuse me!” I keep saying, “I beg your pardon—woops there!”
When a crack develops in our floe and opens at my feet, I jump across it—skillfully, I think—but my jump pushes my side of the floe away, and I wind up leaping full tilt into the water. The Chinese man extends a hand to pull me out, but alas, he slips and I drag him in. The Chinese man and I are treading water, singing, and collecting a bit of a crowd. It takes a troupe of circus clowns to get us both out. I check my uniform at once and learn that my rather flattering hat is intact, my trousers virtually unwrinkled, but my roll of caps is wet. The Chinese man is fine; we thank the clowns.
This troupe of circus clowns, I hear, is poorly paid. They are invested in bright, loose garments; they are a bunch of spontaneous, unskilled, oversized children; they joke and bump into people. At one end of the floe, ten of them—red, yellow, and blue—are trying to climb up on each other to make a human pyramid. It is a wonderfully funny sight, because they have put the four smallest clowns on the bottom, and the biggest, fattest clown is trying to climb to the top. The rest of the clowns are doing gymnastics; they tumble on the ice and flip cheerfully in midair. Their crucifixes fly from their ruffled necks as they flip, and hit them on their bald heads as they land. Our floe is smaller now, and we seem to have drifted into a faster bit of current. Repeatedly we ram little icebergs, which rock as we hit them. Some of them tilt clear over like punching bags; they bounce back with great splashes, and water streams down their blue sides as they rise. The country-and-western-style woman is fending off some of the larger bergs with a broom. The lugs with the mustaches have found, or brought, a Frisbee, and a game is developing down the middle of our floe. Near the Frisbee game, a bunch of people including myself and some clowns are running. We fling ourselves down on the ice, shoulders first, and skid long distances like pucks.
Now the music ceases and we take our seats in the pews. A baby is going to be baptized. Overhead the sky is brightening; I do not know if this means we have drifted farther north or all night.
The People
The baby’s name is Oswaldo; he is a very thin baby, who looks to be about one. He never utters a peep; he looks grim, and stiff as a planked shad. His parents—his father carrying him—and his godparents, the priest, and two acolytes, are standing on the ice between the first row of pews and the linoleum-floored sacristy. I am resting my bare feet on the velvet prie-dieu—to keep those feet from playing on the ice during the ceremony.
Oswaldo is half Filipino. His mother is Filipino. She has a wide mouth with much lipstick, and wide eyes; she wears a tight black skirt and stiletto heels. The father looks like Ozzie Nelson. He has marcelled yellow hair, a bland, meek face, and a big, meek nose. He is wearing a brown leather flight jacket. The godparents are both Filipinos, one of whom, in a pastel denim jumpsuit, keeps mugging for the Instamatic camera that another family member is shooting from the aisle.
The baby has a little red scar below one eye. He is wearing a long white lace baptismal gown, blue tennis shoes with white rubber toes, and red socks.
The priest anoints the baby’s head with oil. He addresses to the parents several articles of faith: “Do you believe in God, the Father Almighty, creator of Heaven and earth?” “Yes, we believe.”
The priest repeats a gesture he says was Christ’s, explaining that it symbolically opens the infant’s five senses to the knowledge of God. Uttering a formal prayer, he lays his hand loosely over Oswaldo’s face and touches in rapid succession his eyes, ears, nose, and mouth. The baby blinks. The priest, whose voice is sometimes lost in the ruff at his neck, or blown away by the wind, is formal and gentle in his bearing; he knows the kid is cute, but he is not going to sentimentalize the sacrament.
Since our floe spins, we in the pews see the broken floes and tilting bergs, the clogged, calm polar sea, and the variously lighted sky and water’s rim, shift and revolve enormously behind the group standing around the baby. Once I think I see a yellowish polar bear spurting out of the water as smoothly as if climbing were falling. I see the bear splash and flow onto a distant floeberg, which tilts out of sight.
Now the acolytes bring a pitcher, a basin, and a linen towel. The father tilts the rigid baby over the basin; the priest pours water from the pitcher over the baby’s scalp; the mother sops the baby with the linen towel and wraps it over his head, so that he looks, proudly, as though he has just been made a swami.
To conclude, the priest brings out a candle, for the purpose, I think, of pledging everybody to Christian fellowship with Oswaldo. Actually, I do not know what it is for; I am not listening. I am watching the hands at the candlestick. Each of the principals wraps a hand around the brass candlestick: the two acolytes with their small, pale hands at its base, the two families—Oswaldo’s and his godparents’—with their varicolored hands in a row, and the priest at the top, as though he has just won the bat toss at baseball. The baby rides high in his father’s arms, pointing his heels in his tennis shoes, silent, wanting down. His father holds him firmly with one hand and holds the candlestick beside his wife’s hand with the other. The priest and the seated members of Wildflowers start clapping then—a round of applause for everybody here on the ice!—so we clap.
II
Months have passed; years have passed. Whatever ground we gained has slipped away. New obstacles arise, and faintness of heart, and dread.
The Land
Polar explorers commonly die of hypothermia, starvation, scurvy, or dysentery; less commonly they contract typhoid fever (as Stefansson did), vitamin A poisoning from polar bear liver, or carbon monoxide poisoning from incomplete combustion inside tents sealed by snow. Very commonly, as a prelude to these deaths, polar explorers lose the use of their feet; their frozen toes detach when they remove their socks.
Particularly vivid was the death of a certain Mr. Joseph Green, the astronomer on Sir James Cook’s first voyage to high latitudes. He took sick aboard ship. One night, “in a fit of the phrensy,” as a contemporary newspaper reported, he rose from his bunk and “put his legs out of the portholes, which was the occasion of his death.”
Vitus Bering, shipwrecked in 1741 on Bering Island, was found years later preserved in snow. An autopsy showed he had had many lice, he had scurvy, and had died of a “rectal fistula which forced gas gangrene into his tissues.”
The bodies of various members of the Sir John Franklin expedition of 1845 were found over the course of twenty years, by thirty search expeditions, in assorted bizarre postures scattered over the ice of Victoria Strait, Beechey Island, and King William Island.
Sir Robert Falcon Scott reached the South Pole on January 18, 1912, only to discover a flag that Roald Amundsen had planted there a month earlier. Scott’s body, and the bodies of two of his companions, turned up on the Ross Ice Shelf, eleven miles south of one of their own supply depots. The bodies were in sleeping bags. His journals and farewell letters indicated that the other two had died first. Scott’s torso was well out of his sleeping bag, and he had opened wide the collar of his parka, exposing his skin.
Never found were the bodies of Henry Hudson, his yo
ung son, and four men, whom mutineers in 1611 had lowered from their ship in a dinghy, in Hudson’s Bay, without food or equipment. Never found were the bodies of Sir John Franklin himself, or of Amundsen and seventeen other men who set out for the Arctic in search of a disastrous Italian expedition, or the bodies of Scott’s men Evans and Oates. Never found were most of the drowned crew of the United States ship Polaris or the body of her commander, who died sledging on the ice.
Of the United States Greely expedition to the North Pole, all men died but six. Greely himself, one of the six survivors, was found “on his hands and knees with long hair in pigtails.” Of the United States De Long expedition to the North Pole in the Jeannette, all men died but two. Of the Jeannette herself and her equipment, nothing was found until three years after she sank, when, on a beach on the other side of the polar basin, a Greenlander discovered a pair of yellow oilskin breeches stamped Jeannette.
The People
Why do we people in churches seem like cheerful, brainless tourists on a packaged tour of the Absolute?
The tourists are having coffee and doughnuts on Deck C. Presumably, someone is minding the ship, correcting the course, avoiding icebergs and shoals, fueling the engines, watching the radar screen, noting weather reports radioed in from shore. No one would dream of asking the tourists to do these things. Alas, among the tourists on Deck C, drinking coffee and eating doughnuts, we find the captain, and all the ship’s officers, and all the ship’s crew. The officers chat; they swear; they wink a bit at slightly raw jokes, just like regular people. The crew members have funny accents. The wind seems to be picking up.
On the whole, I do not find Christians, outside of the catacombs, sufficiently sensible of conditions. Does anyone have the foggiest idea what sort of power we so blithely invoke? Or, as I suspect, does no one believe a word of it? The churches are children playing on the floor with their chemistry sets, mixing up a batch of TNT to kill a Sunday morning. It is madness to wear ladies’ straw hats and velvet hats to church; we should all be wearing crash helmets. Ushers should issue life preservers and signal flares; they should lash us to our pews. For the sleeping god may wake someday and take offense, or the waking god may draw us out to where we can never return.
The eighteenth-century Hasidic Jews had more sense, and more belief. One Hasidic slaughterer, whose work required invoking the Lord, bade a tearful farewell to his wife and children every morning before he set out for the slaughterhouse. He felt, every morning, that he would never see any of them again. For every day, as he himself stood with his knife in his hand, the words of his prayer carried him into danger. After he called on God, God might notice and destroy him before he had time to utter the rest, “Have mercy.”
Another Hasid, a rabbi, refused to promise a friend to visit him the next day: “How can you ask me to make such a promise? This evening I must pray and recite ‘Hear, O Israel.’ When I say these words, my soul goes out to the utmost rim of life…. Perhaps I shall not die this time either, but how can I now promise to do something at a time after the prayer?”
Assorted Wildlife
INSECTS
I like insects for their stupidity. A paper wasp—Polistes—is fumbling at the stained-glass window on my right. I saw the same sight in the same spot last Sunday: Pssst! Idiot! Sweetheart! Go around by the door! I hope we seem as endearingly stupid to God—bumbling down into lamps, running half-wit across the floor, banging for days at the hinge of an opened door. I hope so. It does not seem likely.
PENGUINS
According to visitors, Antarctic penguins are…adorable. They are tame! They are funny!
Tourists in Antarctica are mostly women of a certain age. They step from the cruise ship’s rubber Zodiacs wearing bright ship’s-issue parkas; they stalk around on the gravel and squint into the ice glare; they exclaim over the penguins, whom they find tame, funny, and adorable; they take snapshots of each other with the penguins, and look around cheerfully for something else to look around at.
The penguins are adorable, and the wasp at the stained-glass window is adorable, because in each case their impersonations of human dignity so evidently fail. What are the chances that God finds our failed impersonation of human dignity adorable? Or is he fooled? What odds do you give me?
III
The Land
Several years ago I visited the high Arctic and saw it: the Arctic Ocean, the Beaufort Sea. The place was Barter Island, inside the Arctic Circle, in the Alaskan Arctic north of the North Slope. I stood on the island’s ocean shore and saw what there was to see: a pile of colorless stripes. Through binoculars I could see a bigger pile of colorless stripes.
It seemed reasonable to call the colorless stripe overhead “sky,” and reasonable to call the colorless stripe at my feet “ice,” for I could see where it began. I could distinguish, that is, my shoes, and the black gravel shore, and the nearby frozen ice the wind had smashed ashore. It was this mess of ice—ice breccia, pressure ridges, and standing floes, ice sheets upright, tilted, frozen together and jammed—that extended out to the horizon. No matter how hard I blinked, I could not put a name to any of the other stripes. Which was the horizon? Was I seeing land, or water, or their reflections in low clouds? Was I seeing the famous “water sky,” the “frost smoke,” or the “ice blink”?
In his old age, James McNeill Whistler used to walk down to the Atlantic shore carrying a few thin planks and his paints. On the planks he painted, day after day, in broad, blurred washes representing sky, water, and shore, three blurry light-filled stripes. These are late Whistlers; I like them very much. In the high Arctic I thought of them, for I seemed to be standing in one of them. If I loosed my eyes from my shoes, the gravel at my feet, or the chaos of ice at the shore, I saw what newborn babies must see: nothing but senseless variations of light on the retinas. The world was a color-field painting wrapped around me at an unknown distance; I hesitated to take a step.
There was, in short, no recognizable three-dimensional space in the Arctic. There was also no time. The sun never set, but neither did it appear. The dim round-the-clock light changed haphazardly when the lid of cloud thickened or thinned. Circumstances made the eating of meals random or impossible. I slept when I was tired. When I woke I walked out into the colorless stripes and the revolving winds, where atmosphere mingled with distance, and where land, ice, and light blurred into a dreamy, freezing vapor that, lacking anything else to do with the stuff, I breathed. Now and then a white bird materialized out of the vapor and screamed. It was, in short, what one might, searching for words, call a beautiful land; it was more beautiful still when the sky cleared and the ice shone in the dark water.
The Technology
It is for the Pole of Relative Inaccessibility I am searching, and have been searching, in the mountains and along the seacoasts for years. The aim of this expedition is, as Pope Gregory put it in his time, “To attain to somewhat of the unencompassed light, by stealth, and scantily.” How often have I mounted this same expedition, has my absurd barque set out half-caulked for the Pole?
The Land
“These incidents are true,” I read in an 1880 British history of Arctic exploration. “These incidents are true,—the storm, the drifting ice-raft, the falling berg, the sinking ship, the breaking up of the great frozen floe: these scenes are real,—the vast plains of ice, the ridged hummocks, the bird-thronged cliff, the far-stretching glacier.”
Polar exploration is no longer the fashion it was during the time of the Franklin expedition, when beachgoers at Brighton thronged to panoramas of Arctic wastes painted in shopwindows, and when many thousands of Londoners jammed the Vauxhall pleasure gardens to see a diorama of polar seas. Our attention is elsewhere now, but the light-soaked land still exists; I have seen it.
The Technology
In the nineteenth century, a man deduced Antarctica.
During that time, no one on earth knew for certain whether there was any austral landmass at all, although the American Charles
Wilkes claimed to have seen it. Some geographers and explorers speculated that there was no land, only a frozen Antarctic Ocean; others posited two large islands in the vicinity of the Pole. That there is one continent was not in fact settled until 1935.
In 1893, one John Murray presented to the Royal Geographic Society a deduction of the Antarctic continent. His expedition’s ship, the Challenger, had never come within sight of any such continent. His deduction proceeded entirely from dredgings and soundings. In his presentation he posited a large, single continent, a speculative map of which he furnished. He described accurately the unknown continent’s topology: its central plateau with its permanent high-pressure system, its enormous glacier facing the Southern Ocean, its volcanic ranges at one coast and, at another coast, its lowland ranges and hills. He was correct.
Deduction, then, is possible—though no longer fashionable. There are many possible techniques for the exploration of high latitudes. There is, for example, such a thing as a drift expedition.
When that pair of yellow oilskin breeches belonging to the lost crew of the Jeannette turned up after three years in Greenland, having been lost north of central Russia, Norwegian explorer Fridtjof Nansen was interested. On the basis of these breeches’ travels he plotted the probable direction of the current in the polar basin. Then he mounted a drift expedition: in 1893 he drove his ship, the Fram, deliberately into the pack ice and settled in to wait while the current moved north and, he hoped, across the Pole. For almost two years, he and a crew of twelve lived aboard ship as frozen ocean carried them. Nansen wrote in his diary, “I long to return to life…the years are passing here…Oh! at times this inactivity crushes one’s very soul; one’s life seems as dark as the winter night outside; there is sunlight upon no other part of it except the past and the far, far distant future. I feel as if I must break through this deadness.”
We are clumped on an ice floe drifting over the black polar sea. Heaven and earth are full of our terrible singing. Overhead we see a blurred, colorless brightness; at our feet we see the dulled, swift ice and recrystallized snow. The sea is black and green; a hundred thousand floes and bergs float in the water and spin and scatter in the current around us everywhere as far as we can see. The wind is cool, moist, and scented with salt.
I am wearing, I discover, the uniform of a Keystone Kop. I examine my hat: a black cardboard constable’s hat with a white felt star stapled to the band above the brim. My dark Keystone Kop jacket is nicely belted, and there is a tin badge on my chest. A holster around my hips carries a popgun with a cork on a string, and a red roll of caps. My feet are bare, but I feel no cold. I am skating around on the ice, and singing, and bumping into people who, because the ice is slippery, bump into other people. “Excuse me!” I keep saying, “I beg your pardon—woops there!”
When a crack develops in our floe and opens at my feet, I jump across it—skillfully, I think—but my jump pushes my side of the floe away, and I wind up leaping full tilt into the water. The Chinese man extends a hand to pull me out, but alas, he slips and I drag him in. The Chinese man and I are treading water, singing, and collecting a bit of a crowd. It takes a troupe of circus clowns to get us both out. I check my uniform at once and learn that my rather flattering hat is intact, my trousers virtually unwrinkled, but my roll of caps is wet. The Chinese man is fine; we thank the clowns.
This troupe of circus clowns, I hear, is poorly paid. They are invested in bright, loose garments; they are a bunch of spontaneous, unskilled, oversized children; they joke and bump into people. At one end of the floe, ten of them—red, yellow, and blue—are trying to climb up on each other to make a human pyramid. It is a wonderfully funny sight, because they have put the four smallest clowns on the bottom, and the biggest, fattest clown is trying to climb to the top. The rest of the clowns are doing gymnastics; they tumble on the ice and flip cheerfully in midair. Their crucifixes fly from their ruffled necks as they flip, and hit them on their bald heads as they land. Our floe is smaller now, and we seem to have drifted into a faster bit of current. Repeatedly we ram little icebergs, which rock as we hit them. Some of them tilt clear over like punching bags; they bounce back with great splashes, and water streams down their blue sides as they rise. The country-and-western-style woman is fending off some of the larger bergs with a broom. The lugs with the mustaches have found, or brought, a Frisbee, and a game is developing down the middle of our floe. Near the Frisbee game, a bunch of people including myself and some clowns are running. We fling ourselves down on the ice, shoulders first, and skid long distances like pucks.
Now the music ceases and we take our seats in the pews. A baby is going to be baptized. Overhead the sky is brightening; I do not know if this means we have drifted farther north or all night.
The People
The baby’s name is Oswaldo; he is a very thin baby, who looks to be about one. He never utters a peep; he looks grim, and stiff as a planked shad. His parents—his father carrying him—and his godparents, the priest, and two acolytes, are standing on the ice between the first row of pews and the linoleum-floored sacristy. I am resting my bare feet on the velvet prie-dieu—to keep those feet from playing on the ice during the ceremony.
Oswaldo is half Filipino. His mother is Filipino. She has a wide mouth with much lipstick, and wide eyes; she wears a tight black skirt and stiletto heels. The father looks like Ozzie Nelson. He has marcelled yellow hair, a bland, meek face, and a big, meek nose. He is wearing a brown leather flight jacket. The godparents are both Filipinos, one of whom, in a pastel denim jumpsuit, keeps mugging for the Instamatic camera that another family member is shooting from the aisle.
The baby has a little red scar below one eye. He is wearing a long white lace baptismal gown, blue tennis shoes with white rubber toes, and red socks.
The priest anoints the baby’s head with oil. He addresses to the parents several articles of faith: “Do you believe in God, the Father Almighty, creator of Heaven and earth?” “Yes, we believe.”
The priest repeats a gesture he says was Christ’s, explaining that it symbolically opens the infant’s five senses to the knowledge of God. Uttering a formal prayer, he lays his hand loosely over Oswaldo’s face and touches in rapid succession his eyes, ears, nose, and mouth. The baby blinks. The priest, whose voice is sometimes lost in the ruff at his neck, or blown away by the wind, is formal and gentle in his bearing; he knows the kid is cute, but he is not going to sentimentalize the sacrament.
Since our floe spins, we in the pews see the broken floes and tilting bergs, the clogged, calm polar sea, and the variously lighted sky and water’s rim, shift and revolve enormously behind the group standing around the baby. Once I think I see a yellowish polar bear spurting out of the water as smoothly as if climbing were falling. I see the bear splash and flow onto a distant floeberg, which tilts out of sight.
Now the acolytes bring a pitcher, a basin, and a linen towel. The father tilts the rigid baby over the basin; the priest pours water from the pitcher over the baby’s scalp; the mother sops the baby with the linen towel and wraps it over his head, so that he looks, proudly, as though he has just been made a swami.
To conclude, the priest brings out a candle, for the purpose, I think, of pledging everybody to Christian fellowship with Oswaldo. Actually, I do not know what it is for; I am not listening. I am watching the hands at the candlestick. Each of the principals wraps a hand around the brass candlestick: the two acolytes with their small, pale hands at its base, the two families—Oswaldo’s and his godparents’—with their varicolored hands in a row, and the priest at the top, as though he has just won the bat toss at baseball. The baby rides high in his father’s arms, pointing his heels in his tennis shoes, silent, wanting down. His father holds him firmly with one hand and holds the candlestick beside his wife’s hand with the other. The priest and the seated members of Wildflowers start clapping then—a round of applause for everybody here on the ice!—so we clap.
II
Months have passed; years have passed. Whatever ground we gained has slipped away. New obstacles arise, and faintness of heart, and dread.
The Land
Polar explorers commonly die of hypothermia, starvation, scurvy, or dysentery; less commonly they contract typhoid fever (as Stefansson did), vitamin A poisoning from polar bear liver, or carbon monoxide poisoning from incomplete combustion inside tents sealed by snow. Very commonly, as a prelude to these deaths, polar explorers lose the use of their feet; their frozen toes detach when they remove their socks.
Particularly vivid was the death of a certain Mr. Joseph Green, the astronomer on Sir James Cook’s first voyage to high latitudes. He took sick aboard ship. One night, “in a fit of the phrensy,” as a contemporary newspaper reported, he rose from his bunk and “put his legs out of the portholes, which was the occasion of his death.”
Vitus Bering, shipwrecked in 1741 on Bering Island, was found years later preserved in snow. An autopsy showed he had had many lice, he had scurvy, and had died of a “rectal fistula which forced gas gangrene into his tissues.”
The bodies of various members of the Sir John Franklin expedition of 1845 were found over the course of twenty years, by thirty search expeditions, in assorted bizarre postures scattered over the ice of Victoria Strait, Beechey Island, and King William Island.
Sir Robert Falcon Scott reached the South Pole on January 18, 1912, only to discover a flag that Roald Amundsen had planted there a month earlier. Scott’s body, and the bodies of two of his companions, turned up on the Ross Ice Shelf, eleven miles south of one of their own supply depots. The bodies were in sleeping bags. His journals and farewell letters indicated that the other two had died first. Scott’s torso was well out of his sleeping bag, and he had opened wide the collar of his parka, exposing his skin.
Never found were the bodies of Henry Hudson, his yo
Of the United States Greely expedition to the North Pole, all men died but six. Greely himself, one of the six survivors, was found “on his hands and knees with long hair in pigtails.” Of the United States De Long expedition to the North Pole in the Jeannette, all men died but two. Of the Jeannette herself and her equipment, nothing was found until three years after she sank, when, on a beach on the other side of the polar basin, a Greenlander discovered a pair of yellow oilskin breeches stamped Jeannette.
The People
Why do we people in churches seem like cheerful, brainless tourists on a packaged tour of the Absolute?
The tourists are having coffee and doughnuts on Deck C. Presumably, someone is minding the ship, correcting the course, avoiding icebergs and shoals, fueling the engines, watching the radar screen, noting weather reports radioed in from shore. No one would dream of asking the tourists to do these things. Alas, among the tourists on Deck C, drinking coffee and eating doughnuts, we find the captain, and all the ship’s officers, and all the ship’s crew. The officers chat; they swear; they wink a bit at slightly raw jokes, just like regular people. The crew members have funny accents. The wind seems to be picking up.
On the whole, I do not find Christians, outside of the catacombs, sufficiently sensible of conditions. Does anyone have the foggiest idea what sort of power we so blithely invoke? Or, as I suspect, does no one believe a word of it? The churches are children playing on the floor with their chemistry sets, mixing up a batch of TNT to kill a Sunday morning. It is madness to wear ladies’ straw hats and velvet hats to church; we should all be wearing crash helmets. Ushers should issue life preservers and signal flares; they should lash us to our pews. For the sleeping god may wake someday and take offense, or the waking god may draw us out to where we can never return.
The eighteenth-century Hasidic Jews had more sense, and more belief. One Hasidic slaughterer, whose work required invoking the Lord, bade a tearful farewell to his wife and children every morning before he set out for the slaughterhouse. He felt, every morning, that he would never see any of them again. For every day, as he himself stood with his knife in his hand, the words of his prayer carried him into danger. After he called on God, God might notice and destroy him before he had time to utter the rest, “Have mercy.”
Another Hasid, a rabbi, refused to promise a friend to visit him the next day: “How can you ask me to make such a promise? This evening I must pray and recite ‘Hear, O Israel.’ When I say these words, my soul goes out to the utmost rim of life…. Perhaps I shall not die this time either, but how can I now promise to do something at a time after the prayer?”
Assorted Wildlife
INSECTS
I like insects for their stupidity. A paper wasp—Polistes—is fumbling at the stained-glass window on my right. I saw the same sight in the same spot last Sunday: Pssst! Idiot! Sweetheart! Go around by the door! I hope we seem as endearingly stupid to God—bumbling down into lamps, running half-wit across the floor, banging for days at the hinge of an opened door. I hope so. It does not seem likely.
PENGUINS
According to visitors, Antarctic penguins are…adorable. They are tame! They are funny!
Tourists in Antarctica are mostly women of a certain age. They step from the cruise ship’s rubber Zodiacs wearing bright ship’s-issue parkas; they stalk around on the gravel and squint into the ice glare; they exclaim over the penguins, whom they find tame, funny, and adorable; they take snapshots of each other with the penguins, and look around cheerfully for something else to look around at.
The penguins are adorable, and the wasp at the stained-glass window is adorable, because in each case their impersonations of human dignity so evidently fail. What are the chances that God finds our failed impersonation of human dignity adorable? Or is he fooled? What odds do you give me?
III
The Land
Several years ago I visited the high Arctic and saw it: the Arctic Ocean, the Beaufort Sea. The place was Barter Island, inside the Arctic Circle, in the Alaskan Arctic north of the North Slope. I stood on the island’s ocean shore and saw what there was to see: a pile of colorless stripes. Through binoculars I could see a bigger pile of colorless stripes.
It seemed reasonable to call the colorless stripe overhead “sky,” and reasonable to call the colorless stripe at my feet “ice,” for I could see where it began. I could distinguish, that is, my shoes, and the black gravel shore, and the nearby frozen ice the wind had smashed ashore. It was this mess of ice—ice breccia, pressure ridges, and standing floes, ice sheets upright, tilted, frozen together and jammed—that extended out to the horizon. No matter how hard I blinked, I could not put a name to any of the other stripes. Which was the horizon? Was I seeing land, or water, or their reflections in low clouds? Was I seeing the famous “water sky,” the “frost smoke,” or the “ice blink”?
In his old age, James McNeill Whistler used to walk down to the Atlantic shore carrying a few thin planks and his paints. On the planks he painted, day after day, in broad, blurred washes representing sky, water, and shore, three blurry light-filled stripes. These are late Whistlers; I like them very much. In the high Arctic I thought of them, for I seemed to be standing in one of them. If I loosed my eyes from my shoes, the gravel at my feet, or the chaos of ice at the shore, I saw what newborn babies must see: nothing but senseless variations of light on the retinas. The world was a color-field painting wrapped around me at an unknown distance; I hesitated to take a step.
There was, in short, no recognizable three-dimensional space in the Arctic. There was also no time. The sun never set, but neither did it appear. The dim round-the-clock light changed haphazardly when the lid of cloud thickened or thinned. Circumstances made the eating of meals random or impossible. I slept when I was tired. When I woke I walked out into the colorless stripes and the revolving winds, where atmosphere mingled with distance, and where land, ice, and light blurred into a dreamy, freezing vapor that, lacking anything else to do with the stuff, I breathed. Now and then a white bird materialized out of the vapor and screamed. It was, in short, what one might, searching for words, call a beautiful land; it was more beautiful still when the sky cleared and the ice shone in the dark water.
The Technology
It is for the Pole of Relative Inaccessibility I am searching, and have been searching, in the mountains and along the seacoasts for years. The aim of this expedition is, as Pope Gregory put it in his time, “To attain to somewhat of the unencompassed light, by stealth, and scantily.” How often have I mounted this same expedition, has my absurd barque set out half-caulked for the Pole?
The Land
“These incidents are true,” I read in an 1880 British history of Arctic exploration. “These incidents are true,—the storm, the drifting ice-raft, the falling berg, the sinking ship, the breaking up of the great frozen floe: these scenes are real,—the vast plains of ice, the ridged hummocks, the bird-thronged cliff, the far-stretching glacier.”
Polar exploration is no longer the fashion it was during the time of the Franklin expedition, when beachgoers at Brighton thronged to panoramas of Arctic wastes painted in shopwindows, and when many thousands of Londoners jammed the Vauxhall pleasure gardens to see a diorama of polar seas. Our attention is elsewhere now, but the light-soaked land still exists; I have seen it.
The Technology
In the nineteenth century, a man deduced Antarctica.
During that time, no one on earth knew for certain whether there was any austral landmass at all, although the American Charles
In 1893, one John Murray presented to the Royal Geographic Society a deduction of the Antarctic continent. His expedition’s ship, the Challenger, had never come within sight of any such continent. His deduction proceeded entirely from dredgings and soundings. In his presentation he posited a large, single continent, a speculative map of which he furnished. He described accurately the unknown continent’s topology: its central plateau with its permanent high-pressure system, its enormous glacier facing the Southern Ocean, its volcanic ranges at one coast and, at another coast, its lowland ranges and hills. He was correct.
Deduction, then, is possible—though no longer fashionable. There are many possible techniques for the exploration of high latitudes. There is, for example, such a thing as a drift expedition.
When that pair of yellow oilskin breeches belonging to the lost crew of the Jeannette turned up after three years in Greenland, having been lost north of central Russia, Norwegian explorer Fridtjof Nansen was interested. On the basis of these breeches’ travels he plotted the probable direction of the current in the polar basin. Then he mounted a drift expedition: in 1893 he drove his ship, the Fram, deliberately into the pack ice and settled in to wait while the current moved north and, he hoped, across the Pole. For almost two years, he and a crew of twelve lived aboard ship as frozen ocean carried them. Nansen wrote in his diary, “I long to return to life…the years are passing here…Oh! at times this inactivity crushes one’s very soul; one’s life seems as dark as the winter night outside; there is sunlight upon no other part of it except the past and the far, far distant future. I feel as if I must break through this deadness.”