Sunday, July 02, 2006

Corn

In a yellow city, a city where dust and gourds and autumn flowers are all the same color as the bricks, the Caster sits in a room strewn with oat straw at a massive oaken workbench, scarred and worn, and casts corn.

Her favorite method is to shake several kernels of dried corn in a cup made of a dried, hollowed-out cob, then splay them out onto the letters and runes carved into the ancient board in an archaic pattern. No whole words are evident, but sets of letters and bits of ideas. Her genius is in making those partial ideas whole. With her pronouncements, she makes the town whole, the country.

People come from all over the countryside to see her. They are often disappointed to find a woman so short and nondescript. Her graying brown hair is short, wiry, curly. She wears shapeless gowns of yellow, maize, daffodil or toast. Sometimes she has corn silk tucked behind her ear.

If you look at her eyes, of course, she ceases to be nondescript. But she lets few people do that. She wears broad-brimmed hats outdoors and sits with the sun behind her indoors, so she can see the faces of those brave enough to seek her help.

What do you wish to know? she asks, her voice a soft rasp, pieces of silk and husk together, the wind through the field.

The sun, yellow behind her, delineates the dust motes in the still air, slashes and slants across the table where the runes, burned deeply into the wood in an age long past, are beginning finally to wear away. The table is solid, encouraging the trust of those who seek her out.

The Inquirer finds he cannot ask. Not for his heart's desire. Not now, too close to the fullness of harvest, when the runes are sometimes cast in fresh corn, when the Caster counts the kernels in an ear. The number, she has found over the years, is always odd. Odd. She is very clear on how to count the little semikernels at the top of the ear -- she doesn't. The number still comes out odd.

She has a consistent correlation in her head; she won't write it down. It will die with her, and the next Caster will have to start anew. There is no teaching in this order. Anyway, 177, for instance, means interesting news by post. Two hundred and twenty-nine means an animal will die. Three hundred ninety-three tells of a catastrophe too great to be talked of or borne. The one time she encountered that number, she was so agitated she dropped the ear, breaking several of the kernals open and voiding the reading. In the following year, nothing much out of the ordinary happened, to her immense relief.

The Inquirer comes back in the early winter, when the corncakes are made of dried meal and the dried stalks are being used for cooking fires. Ask, she says, and he does. His heart's desire. What is most of meaning to him, but to no one else. He is shy. He must trust her.

She asks him to dip his hand into the bowl and pull up a handful of dried kernels. He tips them into her cup. She rattles them around, her eyes hidden, her jaws moving silently, as if she is chewing. The rattle is replaced with the quick splaying sound and the kernels come to rest.

RSTQZZIOLT

Rest easy, she says. Your desire shall come to you. Work hard. Love everyone. Forgive others. Forgive yourself. Love yourself. Abide and you will find your heart.

He leaves, his heart full of potential and resolve. The Caster reloads the cup and casts again. Every fortune is different; every cast is new. But the words she speaks to each inquirer, in privacy and confidence, are the same.

Rest easy, she tells them. Abide and you will find your heart.

Wednesday, June 14, 2006

The day the obits died

She knew earlier than most. She worked at the newspaper. She knew right away, the day it occurred, the day the obits stopped.

This particular paper employed two people who toiled 30 hours a week apiece, working just enough time to get a bit of vacation pay but not enough to be considered permanent employees. These two people wrote all the obituaries, except when there was a full moon or a stampede at a stadium or a plague or a terrorist act -- then there were so many dead people that the editors had to ask some of the part-time sports clerks to help write them.

But now, nobody was dying. Nobody had died for several weeks, so there was no work, and the two were let go, left to work as baristas or drive buses.

Only no bus drivers were needed because the same number of people always rode the bus. The wind stopped blowing. Faucets that had dripped now dried up. Train whistles were heard twice as often. But nobody rode the trains; nobody left town; nobody came into town; nobody died.

Strangly, few remarked on this turn of events. The woman who worked at the paper knew, she saw, she thought she understood, but she wasn't sure -- that is, she was sure -- that it didn't matter.

She thought about calling the hospitals, about talking to her sister-in-law who was a midwife, to see if any babies were being born. But in the new stasis of things, it seemed not to -- that is, it did not -- matter.

Strange things happened with birds. She saw one riding about on a squirrel's back. Cats and dogs sat on stoops together, ignoring one another and watching the people pass in the street. Exactly as many people passed this day as any other day. None of them died. Death was a thing of the past. Nothing mattered now.

Tuesday, June 13, 2006

What is romantic? It isn't walking on the beach

(This was not a writing exercise. Rather, it was written on the plane going from Ireland to the U.S. But I thought it fit with the spirit of this blog.)
Romance, the idea of what is romantic, is much on my mind these days.

I speak of romance removed from the sentimental. It can stand on its own, an idea crafted of moonlight, shadow, mystery, and dappled darkness.

A friend, a man, when asked what is romantic, mentions candlelight. That seems trite, but he is close; candlelight figures into the equation, but not as you'd expect. What is romantic is what the candlelight is not -- the chiaroscuro, the shadows that approach and flee, the always shifting perception of what is in the light, what is illuminated and what is not. That is the nature of romance -- things viewed dimly, not completely understood, glimpses of the numinous, gasps but not grasps of meaning.

What is romantic? Certain shapes come to mind. Ovals, ellipses, toruses -- things that have no beginning or end but are continual, seamless, infinite. You may view such shapes as female. Such shapes may move in like form from one world to the next. What if romance is a pillar that holds up the edge of the veil between worlds? The dispassionate, scientific mind can’t fathom that concept, will deny it, as it denies the unmeasurable essence of the spiritual, the supernatural, things that shift shape or meaning without apparent cause or necessity -- such as the quality of sunlight on a wall or any human emotion. Thinkers look for pattern, and when they can’t find it, they posit chaos. Magic or its milder cousins -- mystery, inscrutability, hiddenness -- fill no role in their universe.

For the romantic, magic is everything. It allows the possible to slip the bounds of the present. Time can move back and forth from the conceptual to the real like the candle flame that flickers at the slightest disturbance in the air around it.

A step away from reality, romance is less a state of being and more a way of seeing.

In teaching my children how to see, I introduced them to some part of the romantic vision. I encouraged them to look, really look, at a scene or a picture, to see what was really there, to discern patterns that are not immediately evident but which become obvious once they are noted. Only when you have thus taken it apart can you put the scene back together, reconstruct it in your eye, your mind, the way that you desire. The romance of your own vision then overlays what the eye brings to you.

Seeing is the eye in a state of flux. Parallax is one manifestation of this. It absolutely makes a difference which angle you view things from -- yet the scene is the same. The stones haven’t moved. Only the eye and the human mind behind it have changed.

In that same way, transformation and motion dance around a brick-and-mortar present, the vortices of thought and knowledge whirling and dissipating in the flow -- but is that flow the dance of experience, or of reality or of vast, unexplored, unknowable human consciousness?

Some books lately have tried to put some of these numinous, romantic, inexpressible feelings into scientific context, to explain them as glimpses, perhaps, of other dimensions. The exercise is rather like trying to pet a lion. In our Western way of thought, the lion of romance, with its uncombed mane, is too wild, too unpredictable; we want to tame it, to comb out all the burrs.

Even in human relations, friends and family but especially lovers, this is true. We can’t be content just to let the romance flicker, here and how and then and forever, but we must try to trim the wick, to fiddle with the way the wax falls. Not every step falls on firm ground, but we want the way to be smooth and unambiguous. So we question, we nip and tuck and adjust, we discuss and examine and dissect. Other, messy emotions get in the way. The flame flickers, and the disturbance in the air around it may extinguish it.

Secrets are the essence of romance, things that are hidden or only dimly half-viewed. Held up to the bright, clinical light of day, romance burns off like evanescent fog. That’s why night, moonlight, places where things can be hidden, can appear to be other than they are, can have their other -- maybe not truer, but other -- natures showing forth.

What is romance? The untamed lion, the flickering candle, the entrance to the cave that is the secret, half in and half out of the sunlight? Thoughts and ideas that slip beyond the veil sometimes reappear, often in different raiment. The thoughts and images themselves move from the possible to the real and back again. I feel as if I am writing in a hall of mirrors, each idea itself reflected and refracted, some distorted by flaws in the glass.

Romance. Magic. These are such loaded words. They weep sentimentality, they smell of wishes unfulfilled. Magic is old and hoary, frosted with icings of evil, want and frustration. Romance is sullied, as I have said, with the smudginess of sentimentality. But if we could break through the crust of old associations, these words are lamps that ease the way in a sterile, dispassionate modern age. They are moonbeams on sunlit pavement.


(Originally penned -- or cursored -- 25 September 2001)

Wednesday, June 07, 2006

The Easter shell

She found a sea monster, once, washed up on the beach. Just a small one, like a salamander with gills, its dull gray-green coat streaked with red like a trout. It had purple claws. Her father stuffed it and hung it in his tower. He said it looked enough like a crocodile.

Peggy spent hours on the beach, and the bay beyond continued to cough up treasures at her feet. Marvelously wrought glass floats, for one, with scowling faces painted in black slashes. Were they supposed to bring good luck, she wondered, or scare the fishes?

She was a miser with shells -- there were no exotic ones on this ordinary beach, anyway. As a child, she had brought home buckets -- every chipped clam shell she could find. Nowadays, it took a piece striking or beautiful to make her dust off the sand and marvel.

The Easter shell is one such. She called it that because she found it that day, wandering after Mass, her good shoes left up by the path and her good hose tied for the time being around her waist. There were many people on the beach that day: surf-gazers, beachcombers, children, the occasional horse, a man who sells pancakes.

Peggy, watching the sand, is not aware of any of it. She keeps her hat on; it seems odd to be wearing one in a place where the wind wants to whip and combs her hair, but she finds it comforting. She feels, somehow, closer to her mother this way, dim memories skimming by of church and candlelight and talcum and a hazy drowsiness next to a large firm body. Not rational, she tells herself at the next instant. A phrase of her father's.

Her dress whipping against her bare legs, her hat covering her face; she can't see well. So when the old man touches her arm, she nearly jumps into the surf. She peers at him from under her hat, wary, but he seems benign.

"Missy, a shell for you."

She's never seen him before. His clothing is not ragged so much as very old -- a leather jerkin or coat stained with salt, with salt in crusty streaks on it. He has a beard, not dark, not gray, indeterminate, like the rest of him. She never could, later, remember the color of his eyes, or, really, anything remarkable about him at all, except the god's eye that hung around his neck, suspended by a leather thong. Green as the deepest rollers it was, with a clear stone in the center.

He is holding what she first takes to be an orb, but then realizes is a shell of voluptuously round proportions. It's slightly open, lying in his hand with lips, as it were, parted in breathless anticipation. And of course it is breathless, because it is a shell, not a live mollusk, that he hands her.

He hands it to her and she takes it, starting to protest. She certainly can't pay him for it.
At the notion of payment, he looks bemused. He doesn't usually ... his gifts are free ... but since she asked, could he have those? And he points at the hose tied around her waist.

She gladly gives them; they were her second pair anyway. He takes them, and, with no further small talk, walks away, leaving her holding the foreign shell.

It's not really white, she notices, but of a light ivory, delicately ridged, with a bit of a blush along the edges of the lips. It is the most voluptuous thing she's ever seen, but that's not much, since she lives a pretty straightforward life. Voluptuous to her father would be a bit of fat on the Sunday roast.

Roast! She had better get back. Father will be hungry.

The shell sits, forgotten, on her bureau (where it rests, so odd for a shell, on its hinge end, with the gap at the top) while she deals with the roast and her father's usual Sunday cantankerousness. She tidies the kitchen and sweeps the hearth and reads Keats to him while he ties flies in the back study. He has some ale with his supper of beans and bread and falls asleep soon after, dreaming of wheat fields.

Peggy sits and crochets during the long spring evening, sitting on the front porch and watching the surf pile up and up in the near distance. A horse is running on the sand, now deserted, the setting sun painting it now gold, now red. But there is no rider. A cold breeze comes up, and Peggy packs her yarns indoors.

It's still twilight as she goes to sleep, so she does not notice until she awakes in the night that the shell's opening is edged with inflorescence. It glows dimly, like the numbers on her father's pocket watch. Curious, she touches the shell and finds that it is warm, just a bit warm, like a cup of tea that's been sitting for a bit.

She leaves the shell where it was, on the bureau, and goes back to bed. Waking again much later in the night, she can see that it is still glowing faintly. She touches it, though, and it is cold.

The next morning, she finds her father has died during the night. It's not a particular surprise; his health had not been good. She is too busy after that to think much about the shell or find any more out about it, but she notices it every night when she darkens her room.

Only on moonlit nights does it not glow, overglowed by the light of the moon. Peggy lets the moon in, opening her curtains so that it can shine on her room. She has always felt the moon was powerful.

Old women in the village have noticed, and they tell her it's a bad idea. Too much moonlight, they warn, can drive a person barmy.

Peggy moves into the front bedroom at the rear of the house -- her father's room, overlooking the surf. She can hear the boom of it and watch the shell. She never dreams.

She takes in borders, two or three at a time, as many as she really can handle. People come to the village, stay a week or two, or a year or two. It is very popular with writers and artists. There are also, Peggy thinks, an unusual number of clowns on the beach these days -- men in ragged pants with zany shirts and big red noses and hair that flies all over the place. They play tricks on passers-by and throw balls so that people duck, thinking they're coming at them, but at the last minute they curve away and other clowns catch them. All the clowns are barefoot. Some of them have six toes.

One day, a boarder departs and Peggy puts up a notice that she has a vacancy. There is usually no problem filling her home because it's so close to the beach and artists love to sit on the porch and watch the water. Writers, some of whom are not even staying there, sit on deck chairs in the wind and let the wind comb their hair and their thoughts.

But this time, it is several weeks before a candidate appears. As is usual, it is a man. Women seldom travel alone in these parts. The old women in town are always telling Peggy that she needs a man. Among themselves, they are sure that having her curtains open on moonlit nights has kept her single.

The man, when he does appear, is familiar, a bit older, a bit more bent than the last time she saw him. It is the old man who gave her the shell. And did you take good care of it? he asks. Aye, that I did, she replies. And she asks him if it was proper for her to let the shell sit in the moonlight. He is bemused for a bit, but says that may have been all right.

Nevertheless, she closes the curtains now. Men on the beach, she reasons, could look in the window and see the shell glowing in the night. A few weeks, later, she notices that some of the house is different. Parts of it have become translucent, flowing, mother-of-pearl without quite saying. First the mopboards, then the walls, then the pearliness covers the floors.

Slowly the house is lined with shell. Pieces of the house close off from one another. Proportions change. She begins to notice the walls are longer, that the circular stair in the center has more landing than it used to.

Nobody else seems to notice, although some of the artists seem energized.

After the old man has been staying there for some time, eating the Sunday roast she now makes for a small family, he makes her an offer. He will trade her the shell for a smooth round stone that he has, a moonstone.

Why did you give me the shell? she asks.

Because, he replies, I thought you could take care of it. And so you have.

What about the house?

It will be, he assures her, the same as ever. She can't tell if he has seen the transformation.

They make the exchange, and she likes the moonstone because it can be carried around. It's smooth like the shell and has a similar pearly quality, but it never glows. She likes to have it in her apron pocket. Sometimes, she feels it warm against her thigh, but she figures it's just picked up some of her own body heat.

Be rational, she tells herself.

When the old man leaves, his room is empty for a long time. There is only that room left in the part of the house that had not become mother-of-pearl. She supposes people could live in the mother-of-pearl room. She starts braiding rugs with sticky backings to keep people from slipping on the slick floors. The windows seem untouched, but when she opens them, it makes the walls pulsate. She finds she had little energy for the house. She shops in the village and cooks for herself.

Slowly, over a long season of misty days and gray surf, the mother-of-pearl in the walls subsides. The pictures of her father's ancestors reappear, looking none the worse for being pearlized for a number of months. The wallpaper is damaged in places, but the floors revert to the familiar marks and scars of a long, hard life.

One of the clowns comes to live in the empty room. His name is Yurmm, with a long satisfied sound at the end of it, and while he has red hair, it is his natural color. He has six toes on each foot, but his feet aren't large enough for him to make it to the big time under the big top.

Over time, Peggy notices things about Yurmm, like the mole on his left cheek that is usually covered up by clown makeup. He's handy around the house, figuring out clever ways of attaching pictures to the slippery walls.

One day he captures one of the wild beach horses and takes Peggy for a ride. She lets the wind comb her hair and feels Yurmm's strong arm warm about her waist, where she once tied her hose, near where she now feels the moonstone warm against her thigh.

Stay with me, she tells Yurmm after the ride is over.

All right, he says.

The circus of their life, Peggy and Yurmm's, starts that day. And many years later, their daughter Elizabeth goes walking on the beach, laughing with the clowns and playing with the horses and buying pancakes to feed to the sea gulls.

Then, one day, after Mass on Easter, she gives a pancake to an old, old man in a salt-stained tunic. In turn, he hands her a shell. It is the most beautiful thing she has ever seen. She keeps the curtains of her bedroom open so she can admire it as it glows gently beside her bed.

Tuesday, May 23, 2006

You've Got My Number

I've heard of cultures where people have names instead of numbers. That is, there names aren't numbers. How strange it would be to be called Jane or Michael instead of 27.

I like being 27. It suits me. I think it's neat to meet other people named 27. Nobody ever misspells my name.

I was named 27 because my parents liked the sound of it. Other people got the name because the number had some sort of significance, like being the cube of 3.

If I had a word name, I would be limited in how the letters are combined. But all numbers are available for names, in any combination, although it's considered rather uncouth to have a single-digit name. Like you are trying to put on airs or something. If you are a criminal, your number is canceled and you get a name like Ralph or Hilda or Spot. It's very embarrassing.

Names above 1000 (nobody uses commas) get to be a mouthful, so there are relatively few named 1973 (one thousand nine hundred seventy three). And someone with that name would probably take 73 as a nickname.

Prime numbers were all the rage about the time I was born, so I have a lot of peers with names like 19 and 37. Now you can tell someone is aging because they have a name like that. The new generation is into even numbers: 44; 72; 356.

The even centuries and thousands are reserved for family names. Like, I'm 27-300. I'm not the only 27-300 in the world, but there are relatively few of us. It's the 1000s who are so numerous. The phone books has page after page of 1000s, all with different words to call them up at. My listing says
27-300, The Woods, Belmont, Northwest Widgerton, bellwood-burke-tit. See, it's easy.

Monday, December 05, 2005

Metal

Disappointment tastes like metal in the mouth. So a metal piece.

Metal, ore, iron in the earth. Rust, red, black metal rusts, bright metal tarnishes. Men in green jerkins who mine silver, pulling it out of seams of black ore. They make arrows of silver, a shining sacrifice when they find their target. Or they use iron and find their arrowheads again using magnets.

Iron has a taste in the mouth, a taste like rust. A taste that black currants can mimic. The taste of blood is iron, a taste in the mouth. Blood is red, like rust. She tries licking rust from the old post, to see if it tastes like blood. The skies are always gray in this part of the world, where the iron rusts and the taste of blood is in the mouth. People wear iron shoes, or iron nailed to the bottom of wooden clogs. Everyone is magnetically attached to the earth because of the iron.

It's a noisy town, clanging shoes and iron doors. Wood is at a premium. Leather is rare, too. But iron is so common the dust is red in this town. House have iron doors and iron shutters. It's dark inside the house, but these people are adept at seeing in the dark. They can see in the mines and in the dark houses and in the woods made dark by the heavy growth of evergreens and spruce. They eat a lot of mushrooms, cooking them in iron pots that leave a strange taste in the mouth. They shoot hares with silver arrows, right through the eye, and cook every part but the feet. The skins make slippers for children. Wooden clogs with iron soles are a rite of passage, given to girls as they begin to bleed. Red blood. A strange taste in the mouth. The forges of blacksmiths light the interiors of some of the houses behind the iron shutters.

Originally written Nov. 5, 2002