Holy the Firm (2 page)

I
nto this world falls a plane.

The earth is a mineral speckle planted in trees. The plane snagged its wing on a tree, fluttered in a tiny arc, and struggled down.

I heard it go. The cat looked up. There was no reason: the plane's engine simply stilled after takeoff, and the light plane failed to clear the firs. It fell easily; one wing snagged on a fir top; the metal fell down
the air and smashed in the thin woods where cattle browse; the fuel exploded; and Julie Norwich seven years old burnt off her face.

Little Julie mute in some room at St. Joe's now, drugs dissolving into the sheets. Little Julie with her eyes naked and spherical, baffled. Can you scream without lips? Yes. But do children in long pain scream?

It is November 19 and no wind, and no hope of heaven, and no wish for heaven, since the meanest of people show more mercy than hounding and terrorist gods.

 

The airstrip, a cleared washboard affair on the flat crest of a low hill, is a few long fields distant from my house—up the road and through the woods, or across the sheep pasture and through the woods. A flight instructor told me once that when his students get cocky, when they think they know how to fly a plane, he takes them out here and makes them land on that field. You go over the wires and down, and along the strip and up before the trees, or vice versa, vice versa, depending on the wind. But the airstrip is
not unsafe. Jesse's engine failed. The FAA will cart the wreckage away, bit by bit, picking it out of the tree trunk, and try to discover just why that engine failed. In the meantime, the emergency siren has sounded, causing everyone who didn't see the plane go down to halt—Patty at her weaving, Jonathan slicing apples, Jan washing her baby's face—to halt, in pity and terror, wondering which among us got hit, by what bad accident, and why. The volunteer firemen have mustered; the fire trucks have come—stampeding Shuller's sheep—and gone, bearing burnt Julie and Jesse her father to the emergency room in town, leaving the rest of us to gossip, fight grass fires on the airstrip, and pray, or wander from window to window, fierce.

So she is burnt on her face and neck, Julie Norwich. The one whose teeth are short in a row, Jesse and Ann's oldest, red-kneed, green-socked, carrying cats.

 

I saw her only once. It was two weeks ago, under an English hawthorn tree, at the farm.

There are many farms in this neck of the woods, but only one we call “the farm”—the old Corcoran
place, where Gus grows hay and raises calves: the farm, whose abandoned frame chicken coops ply the fields like longboats, like floating war canoes; whose clay driveway and grass footpaths are a tangle of orange calendula blossoms, ropes, equipment, and seeding grasses; the farm, whose canny heifers and bull calves figure the fences, run amok to the garden, and plant themselves suddenly black and white, up to their necks in green peas.

Between the gray farmhouse and the barn is the green grass farmyard, suitable for all projects. That day, sixteen of us were making cider. It was cold. There were piles of apples everywhere. We had filled our trucks that morning, climbing trees and shaking their boughs, dragging tarps heavy with apples, hauling bushels and boxes and buckets of apples, and loading them all back to the farm. Jesse and Ann, who are in their thirties, with Julie and the baby, whose name I forget, had driven down from the mountains that morning with a truckload of apples, loose, to make cider with us, fill their jugs, and drive back. I had not met them before. We all drank coffee on the farmhouse porch to warm us; we hosed jugs in
the yard. Now we were throwing apples into a shredder and wringing the mash through pillowcases, staining our palms and freezing our fingers, and decanting the pails into seventy one-gallon jugs. And all this long day, Julie Norwich chased my cat Small around the farmyard and played with her, manhandled her, next to the porch under the hawthorn tree.

 

She was a thin child, pointy-chinned, yellow bangs and braids. She squinted, and when you looked at her she sometimes started laughing, as if you had surprised her at using some power she wasn't yet ready to show. I kept my eye on her, wondering if she was cold with her sweater unbuttoned and bony knees bare.

She would hum up a little noise for half-hour stretches. In the intervals, for maybe five minutes each, she was trying, very quietly, to learn to whistle. I think. Or she was practicing a certain concentrated face. But I think she was trying to learn to whistle, because sometimes she would squeak a little falsetto note through an imitation whistle hole in her lips, as
if that could fool anyone. And all day she was dressing and undressing the yellow cat, sticking it into a black dress, a black dress long and full as a nun's.

I was amazed at that dress. It must have been some sort of doll clothing she had dragged with her in the truck; I've never seen its kind before or since. A white collar bibbed the yoke of it like a guimpe. It had great black sleeves like wings. Julie scooped up the cat and rammed her into the cloth. I knew how she felt, exasperated, breaking her heart on a finger curl's width of skinny cat arm. I knew the many feelings she had sticking those furry arms through the sleeves. Small is not large: her limbs feel like bird bones strung in a sock. When Julie had the cat dressed in its curious habit, she would rock it like a baby doll. The cat blinked, upside down.

Once she whistled at it, or tried, blowing in its face; the cat poured from her arms and ran. It leapt across the driveway, lightfoot in its sleeves; its black dress pulled this way and that, dragging dust, bent up in back by its yellow tail. I was squeezing one end of a twisted pillowcase full of apple mash and looking over my shoulder. I watched the cat
hurdle the driveway and vanish under the potting shed, cringing; I watched Julie dash after it without hesitation, seize it, hit its face, and drag it back to the tree, carrying it caught fast by either forepaw, so its body hung straight from its arms.

She saw me watching her and we exchanged a look, a very conscious and self-conscious look—because we look a bit alike and we both knew it; because she was still short and I grown; because I was stuck kneeling before the cider pail, looking at her sidewise over my shoulder; because she was carrying the cat so oddly, so that she had to walk with her long legs parted; because it was my cat, and she'd dressed it, and it looked like a nun; and because she knew I'd been watching her, and how fondly, all along. We were laughing.

We
looked
a bit alike. Her face is slaughtered now, and I don't remember mine. It is the best joke there is, that we are here, and fools—that we are sown into time like so much corn, that we are souls sprinkled at random like salt into time and dissolved here, spread into matter, connected by cells right down to our feet, and those feet likely to fell us over
a tree root or jam us on a stone. The joke part is that we forget it. Give the mind two seconds alone and it thinks it's Pythagoras. We wake up a hundred times a day and laugh.

The joke of the world is less like a banana peel than a rake, the old rake in the grass, the one you step on, foot to forehead. It all comes together. In a twinkling. You have to admire the gag for its symmetry, accomplishing all with one right angle, the same right angle which accomplishes all philosophy. One step on the rake and it's mind under matter once again. You wake up with a piece of tree in your skull. You wake up with fruit on your hands. You wake up in a clearing and see yourself, ashamed. You see your own face and it's seven years old and there's no knowing why, or where you've been since. We're tossed broadcast into time like so much grass, some ravening god's sweet hay. You wake up and a plane falls out of the sky.

 

That day was a god, too, the day we made cider and Julie played under the hawthorn tree. He must have been a heyday sort of god, a husbandman. He was
spread under gardens, sleeping in time, an innocent old man scratching his head, thinking of pruning the orchard, in love with families.

Has he no power? Can the other gods carry time and its loves upside down like a doll in their blundering arms? As though we the people were playing house—when we are serious and do love—and not the gods? No, that day's god has no power. No gods have power to save. There are only days. The one great god abandoned us to days, to time's tumult of occasions, abandoned us to the gods of days each brute and amok in his hugeness and idiocy.

Jesse her father had grabbed her clear of the plane this morning, and was hauling her off when the fuel blew. A gob of flung ignited vapor hit her face, or something flaming from the plane or fir tree hit her face. No one else was burned, or hurt in any way.

 

So this is where we are. Ashes, ashes, all fall down. How could I have forgotten? Didn't I see the heavens wiped shut just yesterday, on the road walking? Didn't I fall from the dark of the stars to these senselit and noisome days? The great ridged granite
millstone of time is illusion, for only the good is real; the great ridged granite millstone of space is illusion, for God is spirit and worlds his flimsiest dreams: but the illusions are almost perfect, are apparently perfect for generations on end, and the pain is also, and undeniably, real. The pain within the millstones' pitiless turning is real, for our love for each other—for world and all the products of extension—is real, vaulting, insofar as it is love, beyond the plane of the stones' sickening churn and arcing to the realm of spirit bare. And you can get caught holding one end of a love, when your father drops, and your mother; when a land is lost, or a time, and your friend blotted out, gone, your brother's body spoiled, and cold, your infant dead, and you dying: you reel out love's long line alone, stripped like a live wire loosing its sparks to a cloud, like a live wire loosed in space to longing and grief everlasting.

I sit at the window. It is a fool's lot, this sitting always at windows spoiling little blowy slips of paper and myself in the process. Shall I be old? Here comes Small, old sparrow-mouth, wanting my lap. Done. Do you have any earthly idea how young I am?
Where's your dress, kitty? I suppose I'll outlive this wretched cat. Get another. Leave it my silver spoons, like old ladies you hear about. I prefer dogs.

 

So I read. Angels, I read, belong to nine different orders. Seraphs are the highest; they are aflame with love for God, and stand closer to him than the others. Seraphs love God; cherubs, who are second, possess perfect knowledge of him. So love is greater than knowledge; how could I have forgotten? The seraphs are born of a stream of fire issuing from under God's throne. They are, according to Dionysius the Areopagite, “all wings,” having, as Isaiah noted, six wings apiece, two of which they fold over their eyes. Moving perpetually toward God, they perpetually praise him, crying Holy, Holy, Holy…. But, according to some rabbinic writings, they can sing only the first “Holy” before the intensity of their love ignites them again and dissolves them again, perpetually, into flames. “Abandon everything,” Dionysius told his disciple. “God despises ideas.”

God despises everything, apparently. If he abandoned us, slashing creation loose at its base from
any roots in the real; and if we in turn abandon everything—all these illusions of time and space and lives—in order to love only the real: then where are we? Thought itself is impossible, for subject can have no guaranteed connection with object, nor any object with God. Knowledge is impossible. We are precisely nowhere, sinking on an entirely imaginary ice floe, into entirely imaginary seas themselves adrift. Then we reel out love's long line alone toward a God less lovable than a grasshead, who treats us less well than we treat our lawns.

Of faith I have nothing, only of truth: that this one God is a brute and traitor, abandoning us to time, to necessity and the engines of matter unhinged. This is no leap; this is evidence of things seen: one Julie, one sorrow, one sensation bewildering the heart, and enraging the mind, and causing me to look at the world stuff appalled, at the blithering rock of trees in a random wind, at my hand like some gibberish sprouted, my fist opening and closing, so that I think, Have I once turned my hand in this circus, have I ever called it home?

Faith would be that God is self-limited utterly by his creation—a contraction of the scope of his will; that he bound himself to time and its hazards and haps as a man would lash himself to a tree for love. That God's works are as good as we make them. That God is helpless, our baby to bear, self-abandoned on the doorstep of time, wondered at by cattle and oxen. Faith would be that God moved and moves once and for all and “down,” so to speak, like a diver, like a man who eternally gathers himself for a dive and eternally is diving, and eternally splitting the spread of the water, and eternally drowned.

Faith would be, in short, that God has any willful connection with time whatsoever, and with us. For I know it as given that God is all good. And I take it also as given that whatever he touches has meaning, if only in his mysterious terms, the which I readily grant. The question is, then, whether God touches anything. Is anything firm, or is time on the loose? Did Christ descend once and for all to no purpose, in a kind of divine and kenotic suicide, or ascend once and for all, pulling his cross up after him like a rope
ladder home? Is there—even if Christ holds the tip of things fast and stretches eternity clear to the dim souls of men—is there no link at the base of things, some kernel or air deep in the matrix of matter from which universe furls like a ribbon twined into time?

Has God a hand in this? Then it is a good hand. But has he a hand at all? Or is he a holy fire burning self-contained for power's sake alone? Then he knows himself blissfully as flame unconsuming, as all brilliance and beauty and power, and the rest of us can go hang. Then the accidental universe spins mute, obedient only to its own gross terms, meaningless, out of mind, and alone. The universe is neither contingent upon nor participant in the holy, in being itself, the real, the power play of fire. The universe is illusion merely, not one speck of it real, and we are not only its victims, falling always into or smashed by a planet slung by its sun—but also its captives, bound by the mineral-made ropes of our senses.