Pilgrim at Tinker Creek (9 page)

II

I am sitting under a sycamore by Tinker Creek. It is early spring, the day after I patted the puppy. I have come to the creek—the backyard stretch of the creek—in the middle of the day, to feel the delicate gathering of heat, real sun’s heat, in the air, and to watch new water come down the creek. Don’t expect more than this, and a mental ramble. I’m in the market for some present tense; I’m on the lookout, shopping around, more so every year. It’s a seller’s market—do you think I won’t sell all that I have to buy it? Thomas Merton wrote, in a light passage in one of his Gethsemane journals: “Suggested emendation in the Lord’s Prayer: Take out ‘Thy Kingdom come’ and substitute
‘Give us time!’” But time is the one thing we have been given, and we have been given to time. Time gives us a whirl. We keep waking from a dream we can’t recall, looking around in surprise, and lapsing back, for years on end. All I want to do is stay awake, keep my head up, prop my eyes open, with toothpicks, with trees.

Before me the creek is seventeen feet wide, splashing over random sandstone outcroppings and scattered rocks. I’m lucky; the creek is loud here, because of the rocks, and wild. In the low water of summer and fall I can cross to the opposite bank by leaping from stone to stone. Upstream is a wall of light split into planks by smooth sandstone ledges that cross the creek evenly, like steps. Downstream the live water before me stills, dies suddenly as if extinguished, and vanishes around a bend shaded summer and winter by overarching tulips, locusts, and Osage orange. Everywhere I look are creekside trees whose ascending boles against water and grass accent the vertical thrust of the land in this spot. The creek rests the eye, a haven, a breast; the two steep banks vault from the creek like wings. Not even the sycamore’s crown can peek over the land in any direction.

My friend Rosanne Coggeshall, the poet, says that “sycamore” is the most intrisically beautiful word in English. This sycamore is old; its lower bark is always dusty from years of flood waters lapping up its trunk. Like many sycamores, too, it is quirky, given to flights and excursions. Its trunk lists over the creek at a dizzying angle, and from that trunk extends a long, skinny limb that spurts high over the opposite bank without branching. The creek reflects the speckled surface of this limb, pale even against the highest clouds, and that image pales whiter and thins as it crosses the creek, shatters in the riffles and melds together, quivering and mottled, like some enormous primeval reptile under the water.

I want to think about trees. Trees have a curious relationship to the subject of the present moment. There are many created things in the universe that outlive us, that outlive the sun, even, but I can’t think about them. I live with trees. There are creatures under our feet, creatures that live over our heads, but trees live quite convincingly in the same filament of air we inhabit, and, in addition, they extend impressively in both directions, up and down, shearing rock and fanning air, doing their real business just out of reach. A blind man’s idea of hugeness is a tree. They have their sturdy bodies and special skills; they garner fresh water; they abide. This sycamore above me, below me, by Tinker Creek, is a case in point; the sight of it crowds my brain with an assortment of diverting thoughts, all as present to me as these slivers of pressure from grass on my elbow’s skin. I want to come at the subject of the present by showing how consciousness dashes and ambles around the labyrinthine tracks of the mind, returning again and again, however briefly, to the senses: “If there were but one erect and solid standing tree in the woods, all creatures would go to rub against it and make sure of their footing.” But so long as I stay in my thoughts, my foot slides under trees; I fall, or I dance.

Sycamores are among the last trees to go into leaf; in the fall, they are the first to shed. They make sweet food in green broad leaves for a while—leaves wide as plates—and then go wild and wave their long white arms. In ancient Rome men honored the sycamore—in the form of its cousin, the Oriental plane—by watering its roots with wine. Xerxes, I read, “halted his unwieldly army for days that he might contemplate to his satisfaction” the beauty of a single sycamore.

You are Xerxes in Persia. Your army spreads on a vast and arid peneplain…you call to you all your sad captains, and give the
order to halt. You have seen the tree with the lights in it, haven’t you? You must have. Xerxes buffeted on a plain, ambition drained in a puff. That fusillade halts any army in its tracks. Your men are bewildered; they lean on their spears, sucking the rinds of gourds. There is nothing to catch the eye in this flatness, nothing but a hollow, hammering sky, a waste of sedge in the lee of windblown rocks, a meager ribbon of scrub willow tracing a slumbering watercourse…and that sycamore. You saw it; you still stand rapt and mute, exalted, remembering or not remembering over a period of days to shade your head with your robe.

“He had its form wrought upon a medal of gold to help him remember it the rest of his life.” Your teeth are chattering; it is just before dawn and you have started briefly from your daze. “Goldsmith!” The goldsmith is sodden with sleep, surly. He lights his forge, he unrolls the dusty cotton wrapping from his half-forgotten stylus and tongs, he waits for the sun. We all ought to have a goldsmith following us around. But it goes without saying, doesn’t it, Xerxes, that no gold medal worn around your neck will bring back the glad hour, keep those lights kindled so long as you live, forever present? Pascal saw it. He grabbed pen and paper; he managed to scrawl the one word,
FEU
; he wore that scrap of paper sewn in his shirt the rest of his life. I don’t know what Pascal saw. I saw a cedar. Xerxes saw a sycamore.

These trees stir me. The past inserts a finger into a slit in the skin of the present, and pulls. I remember how sycamores grew—and presumably still grow—in the city, in Pittsburgh, even along the busiest streets. I used to spend hours in the backyard, thinking God knows what, and peeling the mottled bark of a sycamore, idly, littering the grass with dried lappets and strips, leaving the tree’s trunk at eye level moist, thin-skinned and yellow—until someone would catch me at it from the kitchen window, and I would awake,
and look at my work in astonishment, and think oh no, this time I’ve killed the sycamore for sure.

Here in Virginia the trees reach enormous proportions, especially in the lowlands on banksides. It is hard to understand how the same tree could thrive both choking along Pittsburgh’s Penn Avenue and slogging knee-deep in Tinker Creek. Of course, come to think of it, I’ve done the same thing myself. Because a sycamore’s primitive bark is not elastic but frangible, it sheds continuously as it grows; seen from a distance, a sycamore seems to grow in pallor and vulnerability as it grows in height; the bare uppermost branches are white against the sky.

The sky is deep and distant, laced with sycamore limbs like a hatching of crossed swords. I can scarcely see it; I’m not looking. I don’t come to the creek for sky unmediated, but for shelter. My back rests on a steep bank under the sycamore; before me shines the creek—the creek which is about all the light I can stand—and beyond it rises the other bank, also steep, and planted in trees.

I have never understood why so many mystics of all creeds experience the presence of God on mountaintops. Aren’t they afraid of being blown away? God said to Moses on Sinai that even the priests, who have access to the Lord, must hallow themselves, for fear that the Lord may break out against them. This is
the
fear. It often feels best to lay low, inconspicuous, instead of waving your spirit around from high places like a lightning rod. For if God is in one sense the igniter, a fireball that spins over the ground of continents, God is also in another sense the destroyer, lightning, blind power, impartial as the atmosphere. Or God is one “G.” You get a comforting sense, in a curved, hollow place, of being vulnerable to only a relatively narrow column of God as air.

In the open, anything might happen. Dorothy Dunnett, the great medievalist, states categorically: “There is no reply, in
clear terrain, to an archer in cover.” Any copperhead anywhere is an archer in cover; how much more so is God! Invisibility is the all-time great “cover”; and that the one infinite power deals so extravagantly and unfathomably in death—death morning, noon, and night, all manner of death—makes that power an archer, there is no getting around it. And we the people are so vulnerable. Our bodies are shot with mortality. Our legs are fear and our arms are time. These chill humors seep through our capillaries, weighting each cell with an icy dab of nonbeing, and that dab grows and swells and sucks the cell dry. That is why physical courage is so important—it fills, as it were, the holes—and why it is so invigorating. The least brave act, chance taken and passage won, makes you feel loud as a child.

But it gets harder. The courage of children and beasts is a function of innocence. We let our bodies go the way of our fears. A teen-aged boy, king of the world, will spend weeks in front of a mirror perfecting some difficult trick with a lighter, a muscle, a tennis ball, a coin. Why do we lose interest in physical mastery? If I feel like turning cartwheels—and I do—why don’t I learn to turn cartwheels, instead of regretting that I never learned as a child? We could all be aerialists like squirrels, divers like seals; we could be purely patient, perfectly fleet, walking on our hands even, if our living or stature required it. We can’t even sit straight, or support our weary heads.

When we lose our innocence—when we start feeling the weight of the atmosphere and learn that there’s death in the pot—we take leave of our senses. Only children can hear the song of the male house mouse. Only children keep their eyes open. The only thing they
have
got is sense; they have highly developed “input systems,” admitting all data indiscriminately. Matt Spireng has collected thousands of arrowheads and spearheads; he says
that if you really want to find arrowheads, you must walk with a child—a child will pick up
everything
. All my adult life I have wished to see the cemented case of a caddisfly larva. It took Sally Moore, the young daughter of friends, to find one on the pebbled bottom of a shallow stream on whose bank we sat side by side. “What’s this?” she asked. That, I wanted to say as I recognized the prize she held, is a memento mori for people who read too much.

We found other caddisfly cases that day, Sally and I, after I had learned to focus so fine, and I saved one. It is a hollow cylinder three quarters of an inch long, a little masterpiece of masonry consisting entirely of cemented grains of coarse sand only one layer thick. Some of the sand grains are red, and it was by searching for this red that I learned to spot the cases. The caddisfly larva will use any bits it can find to fashion its house; in fact, entomologists have amused themselves by placing a naked larva in an aquarium furnished only with, say, red sand. When the larva has laid around its body several rows of red sand, the entomologist transfers it to another aquarium in which only white bits are available. The larva busily adds rows of white to the red wall, and then here comes the entomologist again, with a third and final aquarium full of blue sand. At any rate, the point I want to make is that this tiny immature creature responds to an instinct to put something between its flesh and a jagged world. If you give a “masonry mosaic” kind of caddisfly larva only large decayed leaves, that larva, confronted by something utterly novel, will nevertheless bite the leaves into shreds and rig those shreds into a case.

The general rule in nature is that live things are soft within and rigid without. We vertebrates are living dangerously, and we vertebrates are positively piteous, like so many peeled trees.
This oft was thought, but ne’er so well expressed as by Pliny, who writes of nature, “To all the rest, given she hath sufficient to clad them everyone according to their kind: as namely, shells, cods, hard hides, pricks, shags, bristles, hair, down feathers, quills, scales, and fleeces of wool. The very trunks and stems of trees and plants, she hath defended with bark and rind, yea and the same sometimes double, against the injuries both of heat and cold: man alone, poor wretch, she hath laid all naked upon the bare earth, even on his birthday, to cry and wraule presently from the very first hour that he is born into the world.”

I am sitting under a sycamore tree: I am soft-shell and peeled to the least puff of wind or smack of grit. The present of our life looks different under trees. Trees have dominion. I never killed that backyard sycamore; even its frailest inner bark was a shield. Trees do not accumulate life, but deadwood, like a thickening coat of mail. Their odds actually improve as they age. Some trees, like giant sequoias, are, practically speaking, immortal, vulnerable only to another ice age. They are not even susceptible to fire. Sequoia wood barely burns, and the bark is “nearly as fireproof as asbestos. The top of one sequoia, struck by lightning a few years ago during a July thunderstorm, smoldered quietly, without apparently damaging the tree, until it was put out by a snow-storm in October.” Some trees sink taproots to rock; some spread wide mats of roots clutching at acres. They will not be blown. We run around under these obelisk-creatures, teetering on our soft, small feet. We are out on a jaunt, picnicking, fattening like puppies for our deaths. Shall I carve a name on this trunk? What if
I
fell in a forest: Would a tree hear?

I am sitting under a bankside sycamore; my mind is a slope. Arthur Koestler wrote, “In his review of the literature on the
psychological present, Woodrow found that its maximum span is estimated to lie between 2.3 and 12 seconds.” How did anyone measure that slide? As soon as you are conscious of it, it is gone. I repeat a phrase: the thin tops of mountains. Soon the thin tops of mountains erupt, as if volcanically, from my brain’s core. I can see them; they are, surprisingly, serrate—scalloped like the blade of a kitchen knife—and brown as leaves. The serrated edges are so thin they are translucent; through the top of one side of the brown ridge I can see, in silhouette, a circling sharp-shinned hawk; through another, deep tenuous veins of metallic ore. This isn’t Tinker Creek. Where do I live, anyway? I lose myself, I float…. I am in Persia, trying to order a watermelon in German. It’s insane. The engineer has abandoned the control room, and an idiot is splicing the reels. What could I contribute to the “literature on the psychological present”? If I could remember to press the knob on the stop-watch, I wouldn’t be in Persia. Before they invented the unit of the second, people used to time the lapse of short events on their pulses. Oh, but what about that heave in the wrist when I saw the tree with the lights in it, and my heart ceased, but I am still there?