Friday December 27, 2013

Though optimally located in the center of the French quarter, Jan and I are uncertain of what we should do for the day. Roaming its tourist-crammed streets yet another time is getting old.  We think of taking one of the carriage tours recommended by friends but are put off by the drivers and prices. Instead we sign up for a two-hour full city bus tour beginning at 2:00 p.m.

To make use of the time before then without extensive walking, we take the streetcar along the levee to the river ferry terminal. Probably due to its major diversion by dams upriver, the Mississippi isn’t as impressive here as we’d expected.

But on the ride across, the sight of a tug maneuvering a huge barge through the current at the crescent curve which accounts for the City’s original location gives a sense of being at the drain point of a whole continent.

Following a suggestion in The Unfathomable City, we pick historic Mandina’s Restaurant as a destination for lunch. It’s another gratifying streetcar ride to an outlying district, partly through a vast construction site of new medical facilities. The restaurant is located in a charming old frame house and packed with animated locals, but the supposedly distinctive Italian-Creole food is not worth the cost or the long wait.

The streetcar back is delayed by traffic jams and we are concerned that we will miss our tour.  I run ahead to reach the meeting point just in the nick of time, and the dispatcher tells me the bus is late but will wait for Jan.  I’m relieved to see her shouldering her way through the crowd before it arrives, but then it turns out to be an hour late.

Sipping Vodka daiquiris from the adjoining dispensary relieves our impatience, but most of the other waiting passengers ask for their money back and leave. The apologetic young man who finally shows up explains that the delay was caused by unexpected traffic congestion and the dispatcher’s mistakes.  He offers little information about the city sights we pass, but stirring stories about his family’s escape from the flooding and his sister’s permanent mental derangement resulting from it. Only when he stops behind another tour bus outside a cemetery in the Ninth Ward do we learn that he’s just a driver delivering us to the guide and the rest of the group.

By this time the confusion of the delays combined with the effects of the daiquiri have rendered us receptive to whatever happens next.  The real guide, whose name I regret not learning,  is a round, white-haired gentleman with a sonorous voice and a preacherly eloquence.

He regales us with the some of the peculiarities of NOLA’s necropolis culture, among them that bodies cannot be buried but are housed in weighted above-ground tombs to accommodate flooding  and that crypts are continually recycled because the summer heat quickly decomposes earlier remains.

Sinking into the driver’s seat as if it were a bathtub, he drives us through the adjoining neighborhood, pointing out the modest homes of legendary musicians like Fats Domino and the Marsalis brothers, all of whom he knows personally, and tells us that the government was interested in reconstructing this district after the failure of the ship canal dykes because its artists form an important part of the economy. He assures us that contrary to earlier occasions when dykes around low-income areas were deliberately breached to protect the precincts of the wealthy, the worst destruction of Katrina was caused merely by the negligence of the Army Corps of Engineers.

The onset of dark and the heavily tinted windows of the bus make it impossible to see or photograph the features of the city through which he drives us for the next two hours.  But he’s a good enough story teller to keep the tour group engaged and laughing.

Many of the district’s modest houses have been refurbished by Habitat for Humanity and lifted three feet off the ground on cinder block piers.  Some remain dilapidated and some lots are cleared while owners wait for property values to rise. Many are only about ten feet wide.  At first I think they were former slave quarters, but then see that they extend far toward the back of the lot.  Called Creole Cottages or Shotgun houses, we learn they were designed like this before the advent of fans or air conditioning to promote cross ventilation in the unbearable summer heat.

We hear of the  development of the different faubourgs or neighborhoods by ingenious and often scandalous land developers over two centuries, the division of the city into downriver Creole and upriver “American” districts, the unceasing corruption of city politicians, many of whom go directly from office to jail, about universities and private schools and mardi-gras parade routes and the demolition of sections of the French Quarter replaced by disastrous city housing projects, of the outrageous number of annual murders, of the benefits and losses of gentrification since Katrina, and about the architectural styles  and residents’ private lives of countless houses.

We’re dropped off in another traffic jam a block from our hotel, the city now packed with  New Year’s eve visitors arriving as we prepare to leave.  Thrashed by our colds, we retreat to our hotel, again forgoing the chance to taste the nightlife and the music, but inspired enough by the surroundings to seek more alcoholic relief. A big bouncer at a strip joint on Bourbon Street informs me that the best place to buy a bottle is the CVS around the corner. Hurrying back to our room with my paper bag through the earsplitting noise of revelers, I feel as excited as any of them.

The Sunset Limited (5)

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Thursday December 26

Drawn by the promise of beautiful buildings and streets uncrowded with tourists, this morning we head for the Garden District, a section of the City in the opposite direction from the French Quarter, upriver and “Uptown.”  The St. Charles St. streetcar takes us there along the wide tree-lined median traditionally known as “neutral ground.” Its varnished wooden seats and thick painted steering handle bring me back to the noisy trolleys I loved to ride on Broadway and Dyckman Street in New York before we got a car and moved to the suburbs in 1950.

Relying on the information available on our phones instead of getting an adequate guidebook to the City was a mistake, but we know enough to find the cross street leading to a breakfast place kitty-corner from the the centrally located Lafitte Cemetery.

The trees along the boulevard are festooned with beads and we realize that this must be a  main  parade route of the Mardi Gras whose influence remains here all year long.

Though Gustave had referred to it contemptuously as a mini-mall, the coffee shop here is warm, welcoming and full of cosmopolitan looking residents.

Fortified by a bagel and cup of the local café au lait, whose flavor is strengthened by the addition of chicory, we explore the cemetery, which features multigenerational crypts and stacked stone graves.

The puddles in the walkways demonstrate why bodies are not buried in this city and the need for a specialized technology to keep them where they’ve been placed.  The remnants of a shredded blue tarp and a dilapidated entry building show that even in this ritzy part of town, Katrina still leaves traces.

Now we walk along streets tunneling through the oak canopy of this real urban forest admiring the elegant and varied architecture and marvelling at the challenge of upkeep of both plants and structures in this corrosive tropical climate.

At a corner of more modest houses, an amiable man sweeping the steps talks to us  about the joys of living here, the regeneration of many sections of the City after Katrina, the satisfaction of gutting and refurbishing his young family’s home.

Needing a rest we head back to the minimall, where we find a bookstore next to the coffee shop offering a selection of works about New Orleans.  Rather than a conventional guide, I find a recent volume called The Unfathomable City, by Rebecca Solnit, whose name I recognize as a powerful writer for Orion magazine. Billed as an atlas, the book consists of 22 beautifully designed and annotated maps accompanied by essays categorizable as cultural geography or place studies.  Each has its own stylistic flair and dissident political slant. This book could provide an initiation to many of the City’s mysteries hidden from us three-day visitors. Exploring it during our rest periods and on the train ride back home feels like extending our stay.

Back on St. Charles Street, while waiting for the trolley, I snatch a little Mardi Gras by climbing  a tree and grabbing some beads. We check out of La Pavillon and move into Le Mazarin hotel, located in the middle of the French Quarter. It’s comfortable but expensive and disappointing by comparison.  We walk a new route to Jackson Square and find a table for late lunch at Muriel’s, whose setting, décor, service and distinctive Creole cuisine live up to its reputation.

After a late siesta, Jan remains in the hotel and reads while I take another trolley up and down Canal Street, too late for the ferry but not for encountering some loud and scary characters in the terminal. More wandering fails to discover any of the music venues I’d been hoping to come across.

Instead I’m repulsed by the huge complex of Harrah’s Casino at the foot of Canal street, its valet-parking drop-off crowded with Cadillacs and fancy pickup trucks, evidence, I assume,  of Las Vegas colonization.

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Adapted from the story by W.W. Jacobs in preparation for telling around the campfire at the Cub Scout overnight on October 19-20 2013 at Camp French

This campfire reminds of my first campout with Cub Scouts across the river from where I lived in New York City 61 years ago.

It was a dark, windy night out in the woods, far away from any lights, a little before Halloween. We were sitting around the fire as we are tonight and someone said, “Does anyone know any scary stories?”  There was no answer. After a couple of minutes, one person spoke up. It was a new kid who’d just joined the Den named  Georgie Roberts.  He was quiet and pale and had dark circles under his eyes. “I can tell you a very scary story about what happened to me and my family down in the tropics.” I didn’t really want to hear it, but a most of the guys couldn’t resist and begged him to go on.

Georgie spoke in a shy voice:

“My Mom and Dad and I were living in Brazil for a year because my Dad was running a business there exporting tropical hardwood. At first, the three of us were having lots of good times, going to the carnival, exploring the old city of Manaos, taking boat rides up the Amazon River, where we’d eat lunch, see the birds and monkeys in the jungle and watch the crocodiles grabbing animals that came out of the forest to drink along the bank and pulling them into the water and mangling them.

On one of those rides we met an anthropologist/explorer from Germany named Anton who had spent a lot of time with some of the last few native tribes that still survived in the jungle and who’d participated in some of their religious rituals.  He always struck me as kind of strange, maybe because of that.

Anyway six months after we got there, my Dad’s business was not going well and we were going to have to leave Brazil. But my father had borrowed money and had a debt of $5000 he needed  to pay back on a bank loan. If he didnt, we’d lose our home in New York that we’d planned to return to.

A few days before we were supposed to leave, my parents invited Anton over for a good-bye dinner.  After we ate, we sat around the fire ring in the back yard remembering some of our trips together.  At one point Anton got up and pulled something weird and ugly-looking out of his pocket. It was a clawlike hand, with small nails, ragged fur and dried skin hanging off the end. ‘There’s something I want to share with you before you go,’ he said. ‘This is the Monky’s Paw.'”

Georgie stood up and his voice got lower and stronger.  It seemed to come from the huge figure of his flickering shadow cast by the firelight against the surrounding trees.

“Anton, said it was left to him by a friend who got it from an native medicine man who’d put a spell on it.  It had the mysterious power to grant three wishes to the family who possessed it. Anton shuddered and said his friend’s last wish was for death.  He was about to throw it into the fire, but my father grabbed his wrist and said, ˜Stop, I know this is ridiculous, but I’m in a situation where some magic wishes are all I have to save our family home.’

My Mom said,  ˜No, don’t mess with magic,’ but my Dad grabbed the paw from Anton, held it by the forearm bone, and made a wish: ˜Bring us $5000.’  The claw seemed to vibrate in his hand and glow slightly for a few seconds.  Anton cried, ‘O my Gosh,’ and ran from the backyard into the house, and we heard a slam of the front door. Nothing more happened and my Dad said, ˜He must be continuing the joke.’

Next day was Sunday and my Mom left the house to go on a last boat trip up the river with her friends. Dad and I stayed behind and packed our suitcases for the flight to New York.  When Mom didn’t return by evening we both got worried.  At 7:00 o’clock the doorbell rang and Dad answered it to find two people standing there, a policeman in uniform and a man in black derby hat.

The policeman said, ˜May we come in please.’  My Dad let them in and the policeman said, ˜There’s been a terrible accident Mr. Roberts. There was an explosion in the riverboat Mrs. Roberts was on today, and all the passengers were thrown into the water, where they were killed by crocodiles before they could be rescued.’

My Dad and I were both frozen with shock.  Before he could say anything, the man in the derby hat identified himself as representative of the company that ran the boat.  He said, ˜I’m so sorry to be bringing you this tragic news.  Even though it was not our fault, our company wants to provide you with some monetary compensation to express our regret.’ And he handed my Dad a check for $5000. Then the policeman asked my Dad if he could come with him down to the morgue to identify the remains of Mrs. Roberts”my Mom.

My Dad called next door and asked the neighbor to look after me for a little while and  left with the two men.  An hour or so later he returned looking pale and shaken, thanked the neighbor and sent her away.  To me, he said, ˜I know that this is an awful thing that happened, but at least we’ll be able to have a place to go home to.’ I wasn’t yet able to absorb what was going on, but I asked him if there was a connection between his wish with the Monkey’s paw and the accident. He replied,   ˜No way, son, that’s just a crazy coincidence.’

After we were back in our old house in New York for a few days, his business started improving.  But I began to really feel the loss of my Mom, and I got sadder and sadder.  There was only one thing I could think of doing: ask my Dad to make another wish with the Monkey’s Paw to bring her back.  But he refused, saying ˜No, that’s ridiculous, that couldn’t possibly work, and anyway, I got rid of it.’

But I didn’t believe him, and when he was at work, I searched through his stuff and found it stashed at the back of his underwear drawer.  I pulled out the yucky thing and stuck it under my pillow.  That night, as my Dad was tucking me in to sleep, I sat up and pulled it out from its hiding place and held it up.  Before he could do anything, I said, ˜Bring back my Mom!’ It vibrated a little in my hand and gave off a slight glow.  My Dad’s jaw dropped and his eyes widened.

At that moment the front door bell rang. I sprang up thrilled and yelled ˜Momma, Momma’ and ran toward the door.  My Dad called ˜No, No, No.’ I turned on the porchlight, and through the window by the door saw something unspeakably horrible.  Then with a flash, it disappeared.  I turned around and there was my Dad, holding the Monkey’s Paw, vibrating and aglow.'”

More campout pictures

A talk to the White Heron Sangha, October 6, 2013

I was introduced to the writings of Jack Kerouac by a trumpet-player friend in high school who gave me a copy of On the Road just after it came out in 1957.  But though I’d already done some hitchhiking around New England and hung out in Greenwich Village on Friday nights, I was put off by the book’s frenetic style and its praise of aimless, restless travel.  Twelve years later, in 1969, I encountered The Dharma Bums, Kerouac’s second most popular book, while selecting works to place on the syllabus of a class at Columbia University I called “Pastoral and Utopia, Visionary Conceptions of the Good Life.” This book’s triumphant celebration of free love, wilderness adventures, bohemian companionship, and Buddhist meditation made a perfect fit.  Forty four years later, while looking for a topic for a Sangha talk to follow up on the one about Thoreau’s Buddhism I offered last Spring, I picked The Dharma Bums in order to consider how my perspective on the novel and its Buddhist themes might have changed in the meantime. (more…)

[Updated June 30 2013]

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.

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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