“God did not create man in his own image. Evidently, it was the other way about, which is the painless explanation for the profusion of gods and religions, and the fratricide both between and among faiths, that we see all about us and that has so retarded the development of civilization.”
God Is Not Great (New York: Twelve, 2007), 8)
By Florence Newman
One summer when my friend Ellie and I were ten years old, we had a secret hiding place behind the trunk of a big oak tree that bordered Tom’s Creek Road, the street where I’d lived all my life. At the time, the road was a rural lane running out from the Blacksburg town limits into the countryside. On the vine-covered embankment beneath the tree, we had cleared a patch of dirt amid the weeds, an elevated alcove where we could crouch, invisible to passersby. If being the sole possessors of a private hide-away were not enough, we were thrilled that our spot lay only a hundred yards or so down from a small family cemetery and that it was backed by a wrought iron fence surrounding the overgrown gardens of the undoubtedly haunted Victorian house at the corner of Tom’s Creek and Price’s Fork Road.
As we explored our diminutive domain on hands and knees, Ellie and I soon began finding bones: rib bones, vertebrae, even two or three skulls. They belonged to cats, which had long since shed their fur and flesh. We arranged the bones skeleton-style in rough approximation of cat anatomy and gradually added to our collection: fragile leg bones and tiny crania with pointed snouts that must have been mice, bird wings with bits of tendon and feather still attached, big soup bones sawed off at one end. Like good scientists (we fancied ourselves archeologists), we categorized and curated our discoveries on the dusty ground and conferred seriously, in whispers, about what we would do with them.
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The fate of the collection was decided for us, and our secret world shattered, one morning when I awoke to the sound of heavy equipment on the road outside. The street was being widened and bulldozers were already gnawing away at the bank where the oak tree stood. I grabbed as many cardboard boxes as I could carry and ran down to the ruin of turned earth and broken branches, no doubt astonishing the county workers who weren’t expecting a small girl to scramble up and disappear into the bushes they were about to uproot. I threw handfuls of bones into my cardboard boxes, heedless of genus, species, or physiology, and hauled them back to my house. By the end of the day, the huge oak had been felled and chopped into pieces, the embankment had been leveled, and the verge had been cleared for a wider expanse of asphalt and, eventually, an actual cement sidewalk.
Throughout my pre-teen and teenage years, the bones remained in boxes in my basement. I’m not sure why Ellie and I never spread them out for display again. Perhaps the mystique was gone (especially after the old lady in the corner Victorian died and Animal Control came to empty her house and yard of dozens of feral and half-feral cats); perhaps my mother forbade it—although it’s a testimony to her tolerance that she let me keep them as long as she did. Even if I didn’t go through the boxes, however, I couldn’t throw the bones away, because I knew their provenance. Not, of course, the precise location where we had found each of them (we weren’t that good scientists), but their origin in that special place under that particular tree during a specific year of my childhood.
“Provenance” is a term usually associated with works of art or bottles of wine. Establishing the provenance of a painting—the artist, the time and place of production—often enhances its monetary value. For oenophiles, provenance has recently become associated with terroir, the idea that the soil, climate, periods of sun and shade, and other indefinable characteristics of the place the grapes were grown gives a wine its unique essence: the wine made from grapes grown on one side of a hill in Bordeaux tastes slightly different from a wine made from grapes grown on the other side. We don’t necessarily need to know the provenance of a painting or a Pinot Noir in order to appreciate them for the pleasure they bring us. But we also don’t doubt that the origin of a thing matters—or that everything comes from somewhere. Nihil ex nihilo, “nothing comes from nothing,” according to the ancient Greek philosophers (and more memorably, Fraulein Maria in The Sound of Music). Every being on earth, living and non-living, came from some preexisting time, place, and substance. Provenance. Terroir. Whether red blood still throbs in its veins (or ever did), whether it has been reduced to bleached bones (or was always inorganic material), each terrestrial creature emerged on and from the earth.
Celestial bodies like the moon, on the other hand, seem suspended outside of time and place, ungrounded, lacking provenance. So we invent stories to explain where they came from. The Chomoru people of Guam, for instance, believed that the sun and moon came into being when Putan, the first man—who dwelt in the ether of space and happened to be omnipotent—felt he was about to die and instructed his sister, Fu’una, on the disposal of his corpse. When the time came, Fu’una, having inherited her brother’s limitless powers, carried out Putan’s last wishes:
With his body, she made the earth;
With his breast, she made the sky;
With his right eye, she made the sun;
With his left eye, she made the moon;
And with his eyebrows, she made the rainbows.
One Aztec creation myth holds that Coyolxauhqui, daughter of the earth goddess, Coatlique, conspired with her four hundred sisters and brothers to kill her mother, but at the last moment Coatlique gave birth to a fully armed warrior, Huitsopochtli, who saved her from her attackers, then cut off Coyolxauhqui’s head and flung it into the sky, where it became the moon. In another tale from Aztec mythology (there can never be too many), the gods held a council at which it was decided that two of their number should sacrifice themselves in order to resurrect as the sun and the moon. Two towers were constructed, fires were lit at their bases, and the chosen ones, wearing crowns and feathered robes, ascended to the platforms. After four days, they cast themselves into the flames and were consumed. The other gods waited beside the towers for another four days, until the sky filled with a terrifying red glow: the blinding sun appeared on one side of the sky, and the moon, equally bright, appeared on the other. To dim the moon’s brightness, one of the gods seized a rabbit and threw it onto the face of the moon, etching its shadow on the luminous sphere.
Modern astronomers and physicists tell their own stories: the moon was blasted from the Earth by the impact of a giant protoplanet; long before that, stars and galaxies were formed when atoms of hydrogen, helium, and lithium coalesced under the force of gravity; some 14 billion years ago, a single point contained all the matter in the universe, until a sudden, violent expansion—the Big Bang—sent primordial bits and pieces spinning into the void.
We have no stories for non-being, for what existed prior to the Beginning: we literally cannot imagine it. In our minds, one body inevitably begets another. Nihil ex nihilo. To everything its provenance. Scientific American recently reported that one of Saturn’s rings has apparently spawned a “moonlet,” as particles on the ring’s outer edge, drawn together by gravitational pull, have congealed into the seed-pearl of a future moon. The moonlet may grow large enough to migrate out of the ring and become a separate satellite of Saturn. Or it may be pulverized by asteroids plowing their oblivious course through the cosmos. Or it may disintegrate on its own into ice crystals that drift slowly apart, like disembodied vertebrae relinquishing their bonds.
Copyright © 2014, Florence Newman
Florence Newman is professor emerita at Towson University, where she taught in the English Department for 27 years. A specialist in Middle English literature, she has published and delivered conference papers on Chaucer, the Gawain-Poet, and medieval women writers. She grew up in Blacksburg, Va., reading books in her parents’ library and eating strawberries from her grandfather’s garden. She currently lives with her husband in Towson, Md., escapes occasionally to their farm on Virginia’s Eastern Shore, and travels farther afield when time, energy, and finances permit.
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