Pilgrim at Tinker Creek by Annie Dillard
Or is beauty itself an intricately fashioned lure, the cruelest hoax of all? There is a certain fragment of an ancient and involved Eskimo tale I read in Farley Mowat that for years has risen, unbidden, in my mind. The fragment is a short scenario, observing all the classical unities, simple and cruel, and performed by the light of a soapstone seal-oil lamp.
A young man in a strange land falls in love with a young woman and takes her to wife in her mother’s tent. By day the women chew skins and boil meat while the young man hunts. But the old crone is jealous; she wants the boy. Calling her daughter to her one day, she offers to braid her hair; the girl sits pleased, proud, and soon strangled by her own hair. One thing Eskimos know is skinning. The mother takes her curved hand knife shaped like a dancing skirt, skins her daughter’s beautiful face, and presses that empty flap smooth on her own skull. When the boy returns that night he lies with her, in the tent on top of the world. But he is wet from hunting; the skin mask shrinks and slides, uncovering the shriveled face of the old mother, and the boy flees in horror, forever.
Could it be that if I climbed the dome of heaven and scrabbled and clutched at the beautiful cloth till I loaded my fists with a wrinkle to pull, that the mask would rip away to reveal a toothless old ugly, eyes glazed with delight?
A wind rose, quickening; it seemed at the same instant to invade my nostrils and vibrate my gut. I stirred and lifted my head. No, I’ve gone through this a million times, beauty is not a hoax—how many days have I learned not to stare at the back of my hand when I could look out at the creek? Come on, I say to the creek, surprise me; and it does, with each new drop. Beauty is real. I would never deny it; the appalling thing is that I forget it. Waste and extravagance go together up and down the banks, all along the intricate fringe of spirit’s free incursions into time. On either side of me the creek snared and kept the sky’s distant lights, shaped them into shifting substance and bore them speckled down.
This Tinker Creek! It was low today, and clear. On the still side of the island the water held pellucid as a pane, a gloss on runes of sandstone, shale, and snail-inscribed clay silt; on the faster side it hosted a blinding profusion of curved and pitched surfaces, flecks of shadow and tatters of sky. These are the waters of beauty and mystery, issuing from a gap in the granite world; they fill the lodes in my cells with a light like petaled water, and they churn in my lungs mighty and frigid, like a big ship’s screw. And these are also the waters of separation: they purify, acrid and laving, and they cut me off. I am spattered with a sop of ashes, burnt bone knobs, and blood; I range wild-eyed, flying over fields and plundering the woods, no longer quite fit for company.
Bear with me one last time. In the old Hebrew ordinance for the waters of separation, the priest must find a red heifer, a red heifer unblemished, which has never known the yoke, and lead her outside the people’s camp, and sacrifice her, burn her wholly, without looking away: “burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn.” Into the stinking flame the priest casts the wood of a cedar tree for longevity, hyssop for purgation, and a scarlet thread for a vein of living blood. It is from these innocent ashes that the waters of separation are made, anew each time, by steeping them in a vessel with fresh running water. This special water purifies. A man—any man—dips a sprig of hyssop into the vessel and sprinkles—merely sprinkles!—the water upon the unclean, “upon him that touched a bone, or one slain, or one dead.” So. But I never signed up for this role. The bone touched me.
I stood, alone, and the world swayed. I am a fugitive and a vagabond, a sojourner seeking signs. Isak Dinesen in Kenya, her heart utterly broken by loss, stepped out of the house at sunrise, seeking a sign. She saw a rooster lunge and rip a chameleon’s tongue from its root in the throat and gobble it down. And then Isak Dinesen had to pick up a stone and smash the chameleon. But I had seen that sign, more times than I had ever sought it; today I saw an inspiriting thing, a pretty thing, really, and small.
I was standing lost, sunk, my hands in my pockets, gazing towards Tinker Mountain and feeling the earth reel down. All at once I saw what looked like a Martian spaceship whirling towards me in the air. It flashed borrowed light like a propeller. Its forward motion greatly outran its fall. As I watched, transfixed, it rose, just before it would have touched a thistle, and hovered pirouetting in one spot, then twirled on and finally came to rest. I found it in the grass; it was a maple key, a single winged seed from a pair. Hullo. I threw it into the wind and it flew off again, bristling with animate purpose, not like a thing dropped or windblown, pushed by the witless winds of convection currents hauling round the world’s rondure where they must, but like a creature muscled and vigorous, or a creature spread thin to that other wind, the wind of the spirit which bloweth where it listeth, lighting, and raising up, and easing down. O maple key, I thought, I must confess I thought, o welcome, cheers.
And the bell under my ribs rang a true note, a flourish as of blended horns, clarion, sweet, and making a long dim sense I will try at length to explain. Flung is too harsh a word for the rush of the world. Blown is more like it, but blown by a generous, unending breath. That breath never ceases to kindle, exuberant, abandoned; frayed splinters spatter in every direction and burgeon into flame. And now when I sway to a fitful wind, alone and listing, I will think, maple key. When I see a photograph of earth from space, the planet so startlingly painterly and hung, I will think, maple key. When I shake your hand or meet your eyes I will think, two maple keys. If I am a maple key falling, at least I can twirl.
Thomas Merton wrote, “There is always a temptation to diddle around in the contemplative life, making itsy-bitsy statues.” There is always an enormous temptation in all of life to diddle around making itsy-bitsy friends and meals and journeys for itsy-bitsy years on end. It is so self-conscious, so apparently moral, simply to step aside from the gaps where the creeks and winds pour down, saying, I never merited this grace, quite rightly, and then to sulk along the rest of your days on the edge of rage. I won’t have it. The world is wilder than that in all directions, more dangerous and bitter, more extravagant and bright. We are making hay when we should be making whoopee; we are raising tomatoes when we should be raising Cain, or Lazarus.
Ezekiel excoriates false prophets as those who have “not gone up into the gaps.” The gaps are the thing. The gaps are the spirit’s one home, the altitudes and latitudes so dazzlingly spare and clean that the spirit can discover itself for the first time like a once-blind man unbound. The gaps are the cliffs in the rock where you cower to see the back parts of God; they are the fissures between mountains and cells the wind lances through, the icy narrowing fiords splitting the cliffs of mystery. Go up into the gaps. If you can find them; they shift and vanish too. Stalk the gaps. Squeak into a gap in the soil, turn, and unlock—more than a maple—a universe. This is how you spend this afternoon, and tomorrow morning, and tomorrow afternoon. Spend the afternoon. You can’t take it with you.
I live in tranquillity and trembling. Sometimes I dream. I am interested in Alice mainly when she eats the cooky that makes her smaller. I would pare myself or be pared that I too might pass through the merest crack, a gap I know is there in the sky. I am looking just now for the cooky. Sometimes I open, pried like a fruit. Or I am porous as old bone, or translucent, a tinted condensation of the air like a watercolor wash, and I gaze around me in bewilderment, fancying I cast no shadow. Sometimes I ride a bucking faith while one hand grips and the other flails the air, and like any daredevil I gouge with my heels for blood, for a wilder ride, for more.
There is not a guarantee in the world. Oh your needs are guaranteed, your needs are absolutely guaranteed by the most stringent of warranties, in the plainest, truest words: knock; seek; ask. But you must read the fine print. “Not as the world giveth, give I unto you.” That’s the catch. If you can catch it will catch you up, aloft, up to any gap at all, and you’ll come back, for you will come back, transformed in a way you may
I think that the dying pray at the last not “please,” but “thank you,” as a guest thanks his host at the door. Falling from airplanes the people are crying thank you, thank you, all down the air; and the cold carriages draw up for them on the rocks. Divinity is not playful. The universe was not made in jest but in solemn incomprehensible earnest. By a power that is unfathomably secret, and holy, and fleet. There is nothing to be done about it, but ignore it, or see. And then you walk fearlessly, eating what you must, growing wherever you can, like the monk on the road who knows precisely how vulnerable he is, who takes no comfort among death-forgetting men, and who carries his vision of vastness and might around in his tunic like a live coal which neither burns nor warms him, but with which he will not part.
I used to have a cat, an old fighting tom, who sprang through the open window by my bed and pummeled my chest, barely sheathing his claws. I’ve been bloodied and mauled, wrung, dazzled, drawn. I taste salt on my lips in the early morning; I surprise my eyes in the mirror and they are ashes, or fiery sprouts, and I gape appalled, or full of breath. The planet whirls alone and dreaming. Power broods, spins, and lurches down. The planet and the power meet with a shock. They fuse and tumble, lightning, ground fire; they part, mute, submitting, and touch again with hiss and cry. The tree with the lights in it buzzes into flame and the cast-rock mountains ring.
Emerson saw it. “I dreamed that I floated at will in the great Ether, and I saw this world floating also not far off, but diminished to the size of an apple. Then an angel took it in his hand and brought it to me and said, ‘This must thou eat.’ And I ate the world.” All of it. All of it intricate, speckled, gnawed, fringed, and free. Israel’s priests offered the wave breast and the heave shoulder together, freely, in full knowledge, for thanksgiving. They waved, they heaved, and neither gesture was whole without the other, and both meant a wide-eyed and keen-eyed thanks. Go your way, eat the fat, and drink the sweet, said the bell. A sixteenth-century alchemist wrote of the philosopher’s stone, “One finds it in the open country, in the village and in the town. It is in everything which God created. Maids throw it on the street. Children play with it.” The giant water bug ate the world. And like Billy Bray I go my way, and my left foot says “Glory,” and my right foot says “Amen”: in and out of Shadow Creek, upstream and down, exultant, in a daze, dancing, to the twin silver trumpets of praise.
Afterword
In October, 1972, camping in Acadia National Park on the Maine coast, I read a nature book. I had very much admired this writer’s previous book. The new book was tired. Everything in it was the dear old familiar this and the dear old familiar that. God save us from meditations. What on earth had happened to this man? Decades had happened, that was all. Exhaustedly, he wondered how fireflies made their light. I knew—at least I happened to know—that two enzymes called luciferin and luciferase combined to make the light. It seemed that if the writer did not know, he should have learned. Perhaps, I thought that night reading in the tent, I might write about the world before I got tired of it.
I had recently read Colette’s Break of Day, a book about her daily life that shocked young metaphysical me by its frivolity: lots of pretty meals and roguish conversations. Still, I read it all; its vivid foreignness intrigued me. Maybe my daily life would interest people by its foreignness, too. And was it at that time that I read Edwin Muir’s wonderful Autobiography and noticed how much stronger was the half he wrote when he was young?
A New Yorker essay that fall noted that mathematicians do good work while they are young because as they age they suffer “the failure of the nerve for excellence.” The phrase struck me, and I wrote it down. Nerve had never been a problem; excellence sounded novel.
How boldly committed to ideas we are in our twenties! Why not write some sort of nature book—say, a theodicy? In November, back in Virginia, I fooled around with the idea and started filling out five-by-seven index cards with notes from years of reading.
Running the story through a year’s seasons was conventional, so I resisted it, but since each of the dozen alternative structures I proposed injured, usually fatally, the already frail narrative, I was stuck with it. The book’s other, two-part structure interested me more. Neoplatonic Christianity described two routes to God: the via positiva and the via negativa. Philosophers on the via positiva assert that God is omnipotent, omniscient, etc; that God possesses all positive attributes. I found the via negativa more congenial. Its seasoned travelers (Gregory of Nyssa in the fourth century and Pseudo-Dionysius in the sixth) stressed God’s unknowability. Anything we may say of God is untrue, as we can know only creaturely attributes, which do not apply to God. Thinkers on the via negativa jettisoned everything that was not God; they hoped that what was left would be only the divine dark.
The book’s first half, the via positiva, accumulates the world’s goodness and God’s. After an introductory chapter, the book begins with “Seeing,” a chapter whose parts gave me so much trouble to put together I nearly abandoned the book and its attendant piles of outlines and cards. The via positiva culminates in “Intricacy.” A shamefully feeble “Flood” chapter washes all that away, and the second half of the book starts down the via negativa with “Fecundity,” the dark side of intricacy. This half culminates in “Northing” (it is, with the last, my favorite chapter), in which the visible world empties, leaf by leaf. “Northing” is the counterpart to “Seeing.” A concluding chapter keeps the bilateral symmetry.
As I finished each chapter, I collected those index cards with bits I liked but had not been able to use and filed them under later chapters. The more I wrote, the thicker the later files grew. When I reached “Northing” I thought, It’s now or never for these best bits, so—exultant, starved, delirious on caffeine—I threw them all in.
Later I regretted naming the chapters, nineteenth-century-style, because somebody called the book a collection of essays—which it is not. The misnomer stuck, and adhered to later books, too, only one of which, Teaching a Stone to Talk, was in fact a collection of (narrative) essays. Consequently I have the undeserved title of essayist.
Because a great many otherwise admirable men do not read books American women write, I wanted to use a decidedly male pseudonym. When Harper’s magazine took a chapter, and then Atlantic Monthly, I was so tickled I used my real name, and the jig was pretty much up. Still I intended to publish the book as A. Dillard, hoping—as we all hope, and hope in vain—someone might notice only the text, not considering its jacket, its picture, or the advertising; and not remembering someone else’s impression of the book, or its writer, or its other readers; and not knowing the writer’s gender, or age, or nationality—just read the book, starting cold with the first sentence. Editors and agents talked me out of using “A. Dillard,” and talked me into allowing a dust-jacket picture. I regret both decisions. I acknowledge, however, that living in hiding would be cumbersome, and itself ostentatious.