Soon after their move to San Luis Obispo in 1989, my parents, Lise and Henry Marx, presented Jan and me with a gift they’d been working on for several years: a collection of German proverbs they had learned from their parents and grandparents.

I remember continually hearing these sayings from my earliest childhood until their final days. Each time one was uttered there was a moment of satisfaction—the speaker pleased to have found a way to make familiar sense out of some new experience and the hearer gratified to grasp the connection.  Growing up as a first generation American, I reacted to these old-world pieties with boredom and embarrassment.

By the time Jan and I and our children had finally settled and bought a house in our middle forties and Lise and Henry had reached their middle eighties, we all welcomed the opportunity to live in close proximity.  As a partially reformed rebel and parent of teenagers I was also ready to join Jan in affirming the value of family and cultural heritage.  That combined with the fact that we both spoke German allowed us to appreciate the wry wit and wisdom of the old folks’ oft-repeated slogans.  But it was a great surprise when they gave us a notebook with their own collection of over two hundred family aphorisms as a “Weinukah” or Chrisnukah present.  Some were as familiar as the furniture in their living room but many others I discovered for the first time.

The book has resided inside a little shrine holding their pictures and ashes. Now we converse through translation.

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Der Weg sur Hoelle is mit guten Vorsaetzen gepflastert	The way to hell is paved with good intentions
Schoenheit vergeht Weisheit besteht	Beauty subsides Wisdom abides
Es wird nicht so heiss gegessen wie es gekocht wird	It wont be as hot eaten as cooking
Das Leben ist ‘ne Huehnerleiter man kommt vor lauter Dreck nicht weiter	Life is just a henhouse ladder You cant surmount the fecal matter
Voegel die am Morgen singen Holt am Abend die Katze	Birds that sing in the morning Attract the cat at night
Es ist dafuer gesorgt dass die Baueme nicht in den Himmel wachsen	It’s been arranged that the trees don’t grow into the heavens
Man soll den Tag nicht vor dem Abend loben	Dont praise the day before it’s over
Reden ist Silber Schweigen ist Gold	Speech is silver Silence is gold
Spinne am Abend erquickened und labend Spinne am Morgen bringt Kummer und Sorgen	A spider in the night brings joy and delight A spider on the morrow brings trouble and sorrow
Wer nichts wagt gewinnt nichts	Nothing ventured nothing gained (more…)

Introductory Note:  This essay was completed in March 2011 and since then has been rejected for publication by six scholarly journals.  The interpretation of Genesis it proposes first occurred to me in 1996 in the course of writing a book commissioned by Oxford University Press,  Shakespeare and the Bible.  I learned about Evolutionary Psychology and the field of Darwinian Literary Criticism in 2006.

Introduction

“The Old and New Testaments are the Great Code of Art,” proclaimed William Blake in one of the captions of his etching, “Laocoon” (755). In The Great Code: The Bible and Literature, Northrop Frye replicated part of that proclamation and elaborated some of its implied claims. If indeed the Bible can be said to encode a substantial portion of Western culture’s imaginative, historical and legal heritage, then its first book, Genesis, can be regarded as the Code for the Great Code, since so much of what appears in the subsequent 65 books seems to grow out of it. Genesis’ title is amplified in the names of some of its recurrent themes and images: generation, generations, genealogy, gender, genitalia. The common root of all these words suggests yet another code: that which is carried by genes.[1]

Frye observed that Genesis’ “primary concern is expressed in the Biblical phrase “life more abundant,” and J.P. Fokkelman showed coherence in the book’s motley mosaic of stories with the discovery that its “overriding concern [is] life-survival-offspring-fertility-continuity,” (41) but neither critic associated these concerns with the evolutionary perspective they suggest. Until recently it’s been left to contemporary novelists versed in biology and literature to explore some of the rich meanings that flow from the convergence of Genesis and evolutionary principles, for instance Ruth Ozeki in All Over Creation and Barbara Kingsolver in Prodigal Summer.[2]

Genesis rewards literary analysis because of its complex structure and plot, its concentrated characterization, its vibrant language and its rich but submerged themes, accompanied by what Robert Alter calls “the high fun of the act of literary communication… the lively inventiveness …[which] repeatedly exceeds the needs of the message, though it often also deepens and complicates the message”(40-45).  Such analysis can be enriched by combining the relatively rigorous scientific methods of evolutionary psychology with some of the inventive and fanciful tactics of traditional Midrashic interpretation to make sense of the book.[3] That combination seems appropriate to a work which is itself a product of literary evolution–the outcome of a thousand-year history of competition among oral traditions, written documents, individual and group authors and editors assembled in the palimpsest of the received text (Friedman).

Genesis prompts Darwinian analysis because it traces human history back to its beginnings, where it locates the origin of what came later. It chronicles a period of prehistory that figuratively parallels the one and a half million year Pleistocene period that Darwinists refer to as the Environment of Evolutionary Adaptation (EEA), the span of time long enough to allow most human traits to evolve (Cosmides 1997).

Darwinian interpretation explores the operation of the principle of evolution in literary works, depicting what Jonathan Gottschall calls

the fascinating multiplicity of ways characters react to and manipulate their environment (the setting and the other characters) to accomplish the prime directive of all life: to live long enough to reproduce and, in species where parental care is necessary (like ours), rear young to reproduce again.…” (260)

Genesis personifies that principle in its characterization of the Creator. Its God designs both animal and human life during their common emergence on days five and six by pronouncing the two parts of evolution’s “prime directive”: “I have given you every seed bearing plant …for food…and to all which has the breath of life within it.” (1.29) “…be fruitful and multiply and fill the earth…”(1.28)[4]

Genesis’ God repeatedly affirms evolution’s positive outcome of reproductive success as the reward of those whom He has chosen and trained–from Adam at the beginning of the book to the sons of Israel at the end: “I will greatly bless you and will greatly multiply your seed, as the stars in the heavens and as the sand on the shore of the sea, and your seed shall take hold of its enemies’gate.”(22:17)

Genesis’ word for “seed” –zera in the original Hebrew—has several meanings that converge with those of “gene” (Alter 1996 xiii-xiv). It signifies the originating kernels as well as the foodstuff of fruit and grain–the source of sustenance for animals and humans. It signifies semen, half of the material agency of reproduction. It signifies individual progenitors and progeny connected by inheritance–the generations of genetic relatives who extend personal existence beyond the bounds of individual mortality. It signifies lineage, the mark of kinship drawing individuals together into a survival unit, a community, and eventually, a nation.[5]

Joseph, the culminating hero of Genesis, epitomizes all of these meanings of “seed.”  He distributes seed during famine; he preserves enough grain to feed the world; he procreates two sons, one of whom is named Ephraim, meaning “he has made me fruitful”; at his death, he joins his father and mother in their tomb; and he paves the way for his wise descendant Solomon “whose people, Judah and Israel, were as many as the sands of the sea.”[6]

Genesis establishes literary coherence among narrative units with genealogies that catalogue the succession of seed through numerous generations, binding its many discrete stories into the history of a single genetic strain. Later uses of the text call attention to the importance of this genetic continuity. The first edition of the King James Bible begins with thirty-four folio pages of genealogical charts tracing lineage from Adam to Christ, while the succession of deaths and births of relatives is still recorded on pages inserted in family Bibles.

The operation of the principle of evolution is determined by the “algorithm” of Natural Selection formulated by Darwin in Origin of Species:

Through the preservation of favoured individuals and races, during the constantly-recurrent Struggle for Existence, we see the most powerful and ever-acting means of selection. The struggle for existence inevitably follows from the high geometrical ratio of increase which is common to all organic beings. …

These laws, taken in the largest sense, being Growth with Reproduction; inheritance which is almost implied by reproduction; Variability from the indirect and direct action of the external conditions of life, and from use and disuse; a Ratio of Increase so high as to lead to a Struggle for Life, and as a consequence to Natural Selection, entailing Divergence of Character and the Extinction of less-improved forms (406).

Genesis begins at “Growth with Reproduction; inheritance” and proceeds to the more complex and turbulent aspects of natural selection: “the struggle for Life,” “Variability,”  “Extinction of less improved forms,” and consequent adaptation.

Natural selection arises from three conditions: 1) individuals compete for the resources to stay alive and procreate, 2) they compete for reproductive success through sexual selection–finding mates and raising offspring that preserve and proliferate their genes, and 3) over long periods of time, species adapt, that is, they change in ways that increase their likelihood of survival and reproduction. Such adaptive changes are carried out through improved design of the physical organism and through the adoption of adaptive behaviors.

Adaptive behaviors are patterns of response to recurrent environmental challenges. The brain circuits, or programs that enable adaptive behaviors, become “incorporated into a species’ neural design.”[7] Assemblages of such software circuits evolved as “cognitive domains,” just as the eye and ear, for example, evolved as hardware. Their blueprints were replicated and transmitted by genes in “the seed,” just as were the blueprints for organs.[8]

Adaptive behaviors produced by natural selection include tool use, kinship selection, status competition, territoriality, coalition building, reciprocity, indirect reciprocity and in-group/outgroup discrimination. These adaptations are observed in primates as well as in remnants of hunter-gatherer societies. This essay argues that evolutionary psychology’s account of the development of cognitive and behavioral adaptations offers a key to decode many of Genesis’ particular incidents as well as its overall design.

(more…)

President’s Day Weekend was the date chosen for the big demonstration in Washington D.C. planned by the Sierra Club and 350.org. to urge Obama to block the construction of the XL Pipeline. It was the first massive public action on Climate Change, and I wanted to join it, but no group transportation arrangements were available from California and I didn’t have enough miles on my frequent flyer account to make it feasible to go.

Nevertheless, after the satisfactions of the Peru trip and the recent hike to Sykes Hotsprings, the urge to travel again outweighed both inertia and the motivation to work on other projects. “Seize the Day” was accumulating authority as a watchword for my seventies and full retirement.

Reading Robert Macfarlane’s The Old Ways: A Journey on Foot strengthened my desire to return to the trail.  Ian’s five-day Winter recess from Grade 4 was coming up and he was excited by the slideshow about backpacking presented at his last Cub Scout meeting, so I decided to return to Big Sur with him on an overnight camping trip.  I’d been up the Salmon Creek Trail a few years ago with a former student and remembered a remote campsite by the creek only two miles in but requiring a thousand foot ascent.

We sat at the computer together and ordered a packsack for him, a butane stove, and a water purification bottle from Amazon, which were delivered within two days. The weather forecast was mild and the Ranger said no fee or fire permit was required till May.

We departed at 10 AM and stopped at Spencer’s Market in Morro Bay for baguettes and Hershey Bars to complete the food selection plucked from the cupboards at home.

As we drove north on Highway 1 along the open Pacific, the radio reported that a 300 foot wide asteroid was about to pass within 17,000 miles of the earth—only two diameters away—and that a large meteorite just landed with the blast of 25 Hiroshima atom bombs somewhere in Russia.  This was the first I heard about either of these apocalyptic cosmic invasions, and the news only confirmed my motto.  I couldn’t think of a better place to meet the end.

We shared a Hearst Ranch hamburger at Sebastian’s in San Simeon and parked near the trailhead at noon.  Ian’s pack weighed about 20 pounds, mine about 35.  The first section of the well-traveled path was a trudge, relieved by dramatic views of the ocean below and the steep canyon above.

The ecology of this valley was  similar to that of the Big Sur River I’d I’d traveled through two weeks earlier, but also different.  A hundred miles to the south, here there were no Redwoods, but occasional large Douglas Firs and a full canopy of California Bay Laurel, whose new winter leaves glowed fluorescent light green.  Lush Fremont Iris bloomed in the shade,

and the sunny patches of exposed Serpentine soil where no trees grew sported rich displays of Poppies, Paintbrush and Shooting Stars. Ian distracted both of us from muscle pain and fatigue by recounting the plot of Shadowmage, the novel he’d recently  finished reading on his Kindle for a book report.

It took us an hour and a half to reach the high point almost directly above the road and our tiny Prius, Reddy. There the trail headed inland on a level contour cut into the mountainside, zigzagging toward and away from tributary creeks grooving the main canyon. After the shakedown climb, the last mile and a half of the hike went fast and smooth.  At the first trail junction we descended toward the main creek, whose rush and roar we’d heard the whole way, down to the dark and somewhat dismal campsite I remembered.  But further exploration led to a crossing of  Spruce Creek just above its convergence with Salmon Creek and a promontory bathed in Winter afternoon sun.

We pitched the old tent, gathered firewood and relaxed a little while.

Then it was time to enjoy the pleasure garden: the play of light and water over rocks,

the bloom of  pollen-spilling alder catkins,

the extremes of color and shadow on leaf, moss, stone, and liquid,

the thrill of hopping, climbing and jumping,

the satisfaction of building dams and taking pictures.

After the sun passed below the canyon’s wall and our little island of light was engulfed in shadow, Ian built a layered pyramid around a sheet of crumpled newspaper–tinder first, then pencil sized twigs, then thicker sticks—and lit the fire with a single match.  He nursed it with bellows breath and fed it with fuel wood until the sparks crackled and the bed of coals was hot enough to ignite the thick wet logs we’d dragged from a distance out of the forest.

He cooked a box of mac and cheese in the coffeepot on the camp stove, drained it and gobbled it down as I munched bread, cheese and salami.

Afterwards we toasted marshmallows and made s’mores, stashed all the food in a bag, and hung it with a cord from a thin branch above the stream to keep it away from the bear.

Snug in sleeping bags by 7:00, we saw the moon rise above the canyon walls through the branches overhanging the tent. By 7:30 we’d stopped talking.  Though I woke up every hour or so, feeling my leaky thermarest mattress gradually deflating and listening to the rich music of the creek, I slept eleven hours and awakened refreshed.  Ian slept another hour while I cooked cowboy coffee and restarted the fire.  He got up and made another pot of mac and cheese for his breakfast.

We set off through the creek in search of a large waterfall about a mile upstream, him leading the way over big rocks, across logs, and up steep banks, as the going got rougher and more spectacular.

We turned back before finding the waterfall, hoping to avoid exposure to poison oak stems that hadn’t yet leafed out and therefore remained hard to recognize

We sighted budding triliums and boulders of jasper

and posed together for a self-timed photo before drenching our feet and boots in an awkward stream crossing.

Back in camp we packed our gear, doused the fire, and at noon, as planned, hit the trail back.  The return hike was less arduous than the way in.

Just before reaching the car, we followed a spur leading to an impressive waterfall  that compensated for the failure to reach the one upstream. It was topped by a loose boulder that looked like a teetering meteorite.

It was no great challenge for us seasoned backpackers to clamber over the rockfall that hid the pool  and cavern at its base.

The way back down required crossing the creek along a twisted steel pipe while hanging on to a stretchy  mountaineering rope—a nice adrenaline rush to conclude our short, satisfying adventure.

Slideshow of full-sized pictures

 

 

 

 

 

 

 

Next morning Alvaro leads us in brilliant sunshine on a walking tour of the downtown. First, directly across the street from our hotel, the Koricancha or Temple of the Sun, the religious center of the Inca temple, on top of and around which the Spanish built the Convent of San Lorenzo.

Then, the city’s central market, which all this week in celebration of New Year’s is festooned with yellow balloons, streamers, confetti and underwear.

Inside is a riot of colors, sounds and smells and of merchandise, costumes and activity.

[Click image for movie]

We pass through packed streets to the bus and drive by another new community on the hillside to a 17^th century church overlooking the city

and then a little higher to Sacsaywaman, an immense Inka temple fortress laid out in the shape of a bolt of lightning. It was the scene of a famous battle between Pizarro and the rebel Emperor Manco Inka, and still competes for prominence with the large statue of Christ on an adjoining hilltop.

Much of the temple was dismantled by the Spanish to build the cathedrals that were intended to replace it, but the megalithic foundation stones, perfectly fitted and exquisitely shaped–here like a puma’s paw–have withstood Qosqo’s earthquakes and provide a site for locals to enjoy holiday picnics.

Another stop brings us to Q’engo, an underground labyrinth carved out of a natural rock formation where Inkan royalty were mummified.

Two minutes down the road we get off the bus at the edge of a field overlooking the city. A shadowy figure appears in the distance sitting under a thatched pavilion.

As we take seats, Alvaro introduces him as a curandero or shaman, a healer who has traveled here a long way from the highlands to conduct a ceremony for us. We agree to refrain from picture taking while the ritual proceeds. The curandero unfolds a blanket and covers it with a large white sheet of paper. He pours libations of beer on the ground and unfolds small packets containing corn, rice, sugar, candies, flowers, potatoes, alpaca jerky and other substances and arranges them in a mandala-like pattern surrounded by cotton for clouds and multicolored strings for Inka roads. He rocks and chants to himself like a davener in synagogue. All of this is meant as an expression of gratitude to the earth goddess, Pachamama.

He folds the loaded paper into a compact bundle, tucks coca leaves into the top and blows on them,  laying hands on each person in the group. To dispose of any illness or ill-feeling, Alvaro says we should exhale it onto the packet. When everyone has done so, the curandero places the bundle on a wood fire Alvaro has kindled outside. As it burns, he poses for more photos and accepts gratuities.

Though logically contradictory, it doesn’t seem inappropriate that we offer up both our goods and our evils to the goddess. And given the prevalence of coughs and swollen eyes at this stage in the trip, the promise of a purge of poisons adds immediacy to the exotic ritual.

We cross the road to an unobtrusive storefront and inside find a large showroom full of alpaca woolens of varying grades. Alvaro encourages us to buy here rather than on the street or in the markets for the best prices and quality. Jan and I comply, purchasing gifts for friends and relatives back home and for ourselves.

The day’s planned activities conclude at a hillside restaurant with panoramic views of the city where  luncheon is served by a woman in spectacular traditional garb.

On the way back to the bus after the meal, we’re serenaded by passing holiday celebrants.

[Click image for movie]

While Jan stays at the hotel, adding rest, antihistamine and more ibuprofen to the curandero’s cure, I explore the walled streets of the central downtown for an hour or so, but then join her, satiated with stimulation and grateful for the chance to read more in Mann’s 1491 about the historical background of what we’ve seen .

Slideshow of these and more full-sized photos

Linnk to Day 8