Introductory Note:  This essay was completed in March 2011.  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 first 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.

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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

Next morning we walk back to the bus stop along the tributary rushing through the middle of Aguas Calientes. The street is flanked by fountains inspired by the spring-fed watercourses in the city above, one simulating cascades, another the undulating body of a snake.

The sound of the rapids echoing between the high walls of the canyon roars through the town and adds excitement to our departure for the heights.

When we arrive, the site and surroundings are predictably obsured by fog.

Alvaro leads the group in a prayer at the edge

The clouds begin to lift. Yesterday’s amazing sights take on a living presence, mysterious and intimate.

It seems like the renting of a veil, the parting of a curtain, the revelation of divine nature, Pachamama’s gift.

This is a moment together Jan and I are supremely privileged to share and preserve.

Our group leaves the confines of the city and is led slowly by our guides toward a viewpoint looking down on it from above.

Anyone who wishes to go on ahead has permission to hike to the Sun Gate, the high pass through which Machu Picchu first appears to those traveling by foot along the Inka Trail, the 500 year old original approach.

I welcome the chance for more exercise and a little solitude.  Half an hour later I encounter another member of our party. He accepts my assistance in climbing the rock wall below a small opening in the jungle that provides the only possible opportunity within miles to go to the bathroom. On the way out, he slips and falls on the stone path. He’s in great pain but refuses offers to call for help or accompany him back to the bus.  He will reach the Sun Gate!  With the assistance of four Ibuprofen and my spring-loaded trekking pole heroically he reaches his goal.

Meanwhile, despite her injured knee and with the help of her two trekking poles and more Ibuprofen, Jan mounts hundreds of stone steps to the lower viewpoint. Little Al calls her the lady on four legs.

On the way back to the train she bargains in the market for silver earrings decorated with an Andean cross and symbols of the months and for a table cloth woven in the rainbow colors of the Qosqo flag.

The bus trip back to Qosqo offers our first view of the snow-covered mountains of the Cordillera Blanca.

Jan too is coming down with the cold that’s hit most members of the group. Having landed in a comfortable hotel room, we both decline to join the late night New Year’s Eve festivities in the central plaza and fall asleep well before the end of 2012.

Slideshow of these and more  full-size photos

Linnk to Day 7

At breakfast, Jan begins a conversation with a young couple in the Villa Urumbamba dining room and asks where they are from.  “Lima,” says the man in accent-free English, “we’re here to celebrate New Year’s Eve.”

She says we’re from San Luis Obispo California. He says he’s been there to visit his aunt who was a physician with Doctors Without Borders recently killed in a plane crash. Jan says she’d met her once and we both attended the funeral of her volunteer pilot, whom we knew as an environmental activist.

Like our son Joe, Pacifico is a mountain bike and offroad motorcycle enthusiast, and head of the Lima Mountain Bike Association, which is now big enough to afford him employment.  His partner, Maria, is a fashion designer.  He shows me his bike and points out the trail on a distant hillside that he’s built by himself.

Ruefully we leave this beautiful enclave and head back to Ollantaytambo to catch the train for Machu Picchu. On the way we stop at a house marked by a red plastic bag on a stick, the sign for a chicha bar, one of the several found in all rural villages.

The doorway is painted with a design copied from an ancient inscription.  Long before the Inkas, this form of corn liquor has been a staple of the Andean pharmacopeia and diet, just like the coca leaves on the figure’s headress.

In the courtyard, Alvaro shows us the bar game of Sapo, which involves tossing heavy bronze disks into the mouth of the frog and various other orifices.  I enjoy playing, even though my aim has always been terrible.

Inside another kitchen that seems like a museum display, we are introduced to the brewer-hostess.

She demonstrates the process of making chicha: sprouting corn kernels, fermenting them, filtering and stirring the brew in large clay pots and ending up with the either the cheap plain or the more expensive variety flavored with strawberries.

Peruvians are known to drink it by the half gallon, but we each only take a sip, reluctant to imbibe anything that might weaken tolerance for the altitude.

Near the bathroom at the back of the bar, we discover another little guinea pig barn, a lovingly arranged tool-storage wall, and a quinoa plant, which I’ve never seen, even though I eat a lot of this Peruvian staple.

Alvaro stops the bus again to grab some beetles infesting a prickly pear cactus by the side of the road.  He crunches them on a sheet of paper to reveal the source of cochineal, the red pigment used as a fabric dye, cosmetic, and wall paint.

At Ollantaytambo, we board the train that travels beyond the end of the road down the narrowed Urumbamba valley, now a canyon. We pass a footbridge at the start of the Inca Trail, the beginning of a four-day trek to Machu Picchu on the old stone road which now requires advance registration, a guide and porters.

Another footbridge rests on original Inka piers. As we descend in altitude the surrounding vegetation turns to thick tropical jungle.

The railroad terminus is Aguas Caliente, a bustling tourist town on either side of the tributary that dashes down from fog-enshrouded peaks to converge with the Urumbamba.

There we meet “little Alvaro,” another licensed guide who assists our Alvaro, and we board one of a steady stream of buses carrying visitors up the “Hiram Bingham highway,” named after the Yale explorer who claimed to discover the ruins of the lost city in 1911. In fact, they were shown to him by local farmers who lived on the site, but Bingham must share credit with Pachacuti the original builder for creating an economic bonanza for later generations.

As the river shrinks to a narrow ribbon below, surrounding mountains break through the clouds.

Then we’re off the bus, through the mass scene at the entrance kiosk where passports must be shown and the $60 entrance fee paid, and out on a terrace for the first view of the place.  Though I’ve seen it on countless brochures and billboards, nevertheless here in person, it shuts the mouth, quiets the brain, and fills the eyes with wonder. Walls, terraces, houses, temples, the jungle, the clouds above, the adjacent summit of Huayna Picchu, the peaks rising from the river below, the myriad miniscule people–all that variety in a unified three dimensional panorama.

After the initial impression of the whole, I take in more of the specifics: steep agricultural terraces and drainage corridors,

waterfalls tumbling out of the cloud forest,

structures hewn out of and bedrock and grafted onto it,

Huayna Picchu peak chiseled with staircases and topped with temples,

animals domestic and wild.

Despite the rainy season, the weather is dry and the clouds are clearing.  Alvaro’s prayers have worked!  He leads the group to the Temple of the Condor, a dazzling statue of one of the three sacred beasts of the Inka, representing the realm of the sky, and also a site for sacrificial offerings.

photo credit

He says his prayer, offers some coca leaves, and distributes mouthfuls to the rest of us. The sun comes out, revealing the primary deity the Inka worshipped.

He impresses upon us their aesthetic appreciation, their scientific observation, and their spiritual responsiveness to the natural environment.  Here a stellar observatory in protected reflecting ponds

Here a carved imitation of the peak behind it

Here, at the zenith of the site, a sundial.

In front of Mount Machu Picchu, we stop for a group portrait–travellers from Vermont, Massachusetts, New York, Pennsylvania, Illinois, Arizona, and California.

At the base of the southwest side of the ridge, the river twists downstream.

To the northwest, peaks of the Cordillera momentarily  appear thousands of feet above us.

The most polished masonry of Machu Picchu is reserved for the Temple of the Sun, a structure twinned by Korikancha, a temple in the middle of the city of Qosqo and aligned with it along a mysterious network of meridians.

The temple perches on a rough rock face above a cave used for the preparation of mummies which represents the underworld realm of the dead, presided over by the snake god.

As we head back to the entrance late in the day, the contrast deepens between shadow and light.  Color, shape and texture take on intoxicating intensity.

Down in the valley, we walk to dinner at a gaudy restaurant where we’re serenaded by a lively group of traditional musicians. The we check in for the night at a friendly little hotel.

Slideshow of these and more full size photos

Link to Day 6

A 5:30 wake-up call marshalls us back to Lima airport under Alvaro’s direction for the flight to Qosqo, the center of the Inca empire and of present day Peruvian tourism.  On the way he regales us with stories from the Inka history that he identifies as his own heritage, occasionally speaking in the Quechua language that they imposed on its diverse communities during the less than hundred year duration of their rule in the 15^th and 16^th centuries.

After a three-hour delay and two gate changes, we fly for ninety minutes and land at the Qosquo airport situated in the center of the city. Signs proudly exclaim that it is soon to be replaced by a much larger international airport on the outskirts. I fear that the expansion of industrial tourism this brings will eradicate whatever is left of the native cultures and archaic way of life we’ve come here to appreciate. That at least is what happened at Cancun in the Yucatan, which we travelled through three years ago to attend the wedding of our niece in Playa del Carmen.

To help us adapt to the altitude change, we will descend to the 6000 foot level in the Sacred Valley of the Urumbamba River for several days before returning to this 11,000 foot city.

As we exit the terminal, there’s a clap of thunder and sudden mountain downpour.  Alvaro reminds us that summer in Peru is the rainy season and that abrupt weather changes are to be expected. However he will be praying to the Apus”the Inca spirits of the mountains”to provide us with sunshine at Machu Picchu.

In the still pouring rain”the snowline in this near equatorial latitude is 14000 feet–the bus winds above the City nestled in the valley below.

Alvaro points out rock formations and walls that mark the Inca holy places (Wasi) and agricultural terraces that cover the countryside.

We stop at a settlement on the pass above Qosqo to view new peasant structures that incorporate traditional ceramic bas-reliefs, thatch roofs and shrines that meld pagan and Christian images.  We encounter campesinos herding sheep and pigs and selling native crafts to tourists.

It’s hard to believe that this is not all part of an Andean theme park, but as we start downhill following the course of a mud-swollen stream, it’s clear that we’re in a real archaic landscape where homebuilt houses and subsistence farming still prevail.

The streambed deepens into a canyon with steep rock walls rising on the opposite side.

The road turns and we stop for a new view. The canyon we’re in converges 1500 feet below with a wide valley flanked by mountain ranges on both sides whose tops disappear into the clouds. Through it runs the Urumbamba river flowing westward toward our destination, Machu Picchu, and downward toward the Amazon.  Directions are confusing; I expect the Amazon to be across the Andes to the east, but the map shows the range in this region angling from a north south to an east west axis before resuming its general orientation further north. At this overlook, I imagine the route taken by the rebel emperor Manco Inka and his retinue as they fled Qosqo pursued by the Spanish over the mountains and into the jungle.

This is the Sacred Valley, known for its fertility and beauty and the magnificence of its archaeological resources. Alvaro prays to the Apus while the rest of us take pictures.

At the convergence of another river on the opposite side of the Urumbamba the town of Pisac comes into view below precisely spaced and angled walls that terrace the nearly vertical rock faces. How could they have been constructed in the first place and how could they have lasted in earthquake country another 500 years?

We cross the river and stop to wander through the narrow streets of the ancient market town. I’m drawn in by two little girls in Andean costume cradling a bleating lamb and a puppy.

In return for the picture I put a sole (about 40 cents) into one of their outstretched hands.

The bus ascends through a gully behind the town, providing a closer view of the terraces, many still cultivated with corn and potatoes by local farmers whose chickens and cows share the road with us.

As we get higher, the terraces take the shape of an amphitheatre and are no longer farmed but part of an archaeological preserve.  We walk on a stone path toward a temple fortress overlooking the valleys below and a stone village above.

A woman in traditional garb insistently offers handicraft merchandise laid out on colorful blanket.  No one is buying so she folds up her wares and walks toward the village.

The bus heads back down to the river and drives through tiny villages strung along the road.  We pass a supply yard storing great piles of 24 inch pipe that will bring natural gas from the Peruvian Amazon through the Sacred Valley to Qosqo and Lima.  “This will be tremendous for us”cheap energy to fuel economic development.” Says Alvaro.  I think about the melting glaciers above us and the protests in the U.S. against natural gas fracking and the construction of the XL pipeline from Canada to Louisiana.

In the town of Urubamba, the bus turns off the main road down a bumpy little lane and comes to a halt at a mud puddle. To reach our lodgings we walk over a stone wall, through a wet potato field, and past a new adobe gateway, accompanied by the sound of the rushing river below.

Just past a tree full of ripe papayas, the Urubamba Villa sign comes into view.

A massive portal opens on a beautiful prospect: immaculate lawns, flowery rock gardens buzzing with hummingbirds and butterflies, fountains and ponds surrounded by a portico supported by peeled timbers secured to beams with braided rawhide lashings.

At the center of the garden stands a circular sanctuary topped by a high dome.

For two nights, this is to be the base camp for our approach to Machu Picchu.

Slideshow of these and more full-size photos

Link to Day 4

I began this blog six years ago at the start of a long, gradual splashdown toward full retirement which yesterday concluded.  Larry and I chose Bob Dylan as the topic of the final week in the Great Works course we co-taught, and hoping to make a small gesture of farewell for the last interpretive sally, I selected a song which has been my friend since I was the age of this year’s students.  I woke up at the usual time, gripped by the usual anxiety about facing the class eight hours later, and decided to write out some parting remarks.

Song lyrics

1965 Performance

This song is about departing and starting, about being through and beginning anew, about relinquishing the past and welcoming change, about what Virginia Woolf called “Time Passing” and what Mary Oliver called “The Journey,” and what Thoreau called “Spring.”

The song’s emotion is elegiac, the paradoxical bittersweetness of a eulogy–a mixture of strong feelings that modulate from harsh to insistent to comforting and encouraging.  That mixture is expressed in the repeated melodic line of every stanza, the regular meter of the lyrics, the amazing congruence of the rhymes, and the complexity of the singer’s tone.

The situation the song sets up is one of forced evacuation from one’s home”the rocky transition from resident to refugee. The speaker’s rough voice is that of the cherub holding the sword at the Gates of Eden, chasing Adam and Eve out of Paradise”proclaiming the end of Innocence.

This is a metaphor for other endings:

• breaking up a love affair
• striking the set after the performance of a play
• concluding a dinner party
• attending the last day of a class
• graduating from college
• retiring from a career
• facing death

One strain in the voice is threatening, cruel, even sneering.

• You must leave now— the place you occupied is no longer yours”you have to abandon whatever you’ve surrounded and protected yourself with.
• Take what you need¦you better grab it fast”And make it quick, I mean it.
• Otherwise you’ll be shot or trampled: Yonder stands your orphan with his gun¦ Look out the saints are comin’ through.
• Your position has been given to someone else, who’s waiting to occupy what used to be your room and is already wearing what was in your closet: The vagabond who’s rapping at your door/Is standing in the clothes that you once wore.
• Whatever you’ve committed to, accumulated and relied on in the past has lost its strength.  That means the forces with which you built your defenses”All your seasick sailors, they are rowing home/All your reindeer armies, are all going home–and also the desire that let you drop those defenses in bed: The lover who just walked out your door/Has taken all his blankets from the floor.
• The reality on which you’ve based your life is shifting: The carpet now is moving under you— and even the heavens above are collapsing like a tent: This sky too is folding over you.

Another strain in the voice offers cold but prudent counsel:

• take what you need, you think will last. Now you must distinguish your grain from your chaff, your goods from your stuff.
• The highway is for gamblers, better use your sense: there’s no more security and predictability, so be wary and wise.
• Take what you have gathered from coincidence. You cant rely on abstraction or principle, only the tentative knowledge gained from your own personal experience.

The chill in the voice is also bracing.

• It urges courage: Leave your stepping stones behind
• It promises freedom: Forget the dead you’ve left, they will not follow you.

And finally the voice redirects nostalgic longing for the old flame that’s burned out to the opportunity for beginning: Strike another match, go start anew

And it alerts us to the sound of a future unseen, perilous, and yet beckoning, where something calls for you.

So on this last day of our class, where the works we’ve read have stimulated all of us into affirming new beginnings, this day before all of us “must leave,” lets listen to what this song of Innocence and Experience has to say.

An impulse to do something I’ve been dreaming about for a long time: Central Coast Kayaks Cave Tour.  It’s at  Shell Beach, 20 minutes from my house.  Four and a half hours, two guides for 6 people, snacks and pictures all for $70 per person. Our group aged 25 to 70. Before going I would have thought riding the currents so close to the rocks would be deadly.  But with these sit-on-top kayaks and wetsuits and vests, you fall in and swirl around and come up and get back on.  Wouldnt do it without the guides right there, but as is a great adventure.

This morning I finished the transfer and update and backup of files, erased all my data from Lubertson and turned him in to the College of Liberal Arts. Most likely he’ll be sent to China for recycling of parts. Now I sit in my armchair comfortably typing in front of an extremely bright glass covered screen with a good deal higher resolution than Lubertson’s. There’s no power cord to worry about, no throbbing furnace in my lap, no loudly whirring hard drive, no long waits between operations or need to shut down applications to move from one to another, no need for an external hard drive except for backup. My pose is a lot like that on the ubiquitous billboards for ipads in Los Angeles: relaxed, at leisure. This is all extremely nice: a huge upgrade in comfort and convenience in using the instrument I spend most of my waking hours with.

But what’s more amazing is the fact that this machine, nine years newer than Lubertson, has no functions, cant do anything, that he couldn’t do, simply does it all better. If one compares technological progress in the most recent interval to the progress of the previous nine years, 1992-2001, the slowing of innovation is what’s striking. Netscape was founded that year”the beginning of the world wide web. In 1992 Doug and I created the Multimedia Blake Hypercard stacks that within two more years were rendered obsolete by html. 1998 marked the advent of the Powerbook G3 laptop, allowing for portable computing. I carried the machine everywhere”to England for the Shakespeare conferences, to Lund, to Ketchum. Digital cameras and iphoto and itunes came online at the end of that span, in 2001, just before I got the Titanium. By then I had all my course materials generated in Dreamweaver, was working paperless and was taking the computer to every class and projecting onto the screen most of the time, for better and for worse.

The technological change of the preceding nine years was even more transformative. In 1983, computers were only for geeks. My high technology was a selectric IBM typewriter. We got the first Mac 512 in 1984, when Jan started law school. The power it conferred to delete, replace, find, cut, paste, outline, and save was as magical as the ability to flap my arms and fly in dreams. I still have it in the garage.