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8001 B.C. Update

Sometimes you’re never completely sure about a change of direction until you’ve already committed to it.

I took a while on a business trip lately to re-write  the work-in-progress that I’d originally titled THE TIME TO DECIDE.  Which is posted– the 1st eight chapters– in the sidebar category to your right.  It’s now entitled (again, tentatively) DAYS OF DECISION.

Anyway, I decided to switch from a narrative told in the 2nd person (which, admittedly, is a rare usage) to the far more conventional 1st person, and I’m pleased with the change.

It had been sorta recommended to me by a local high school teacher who teaches an ethics class, and whom I’d given the opening 2 chapters to present to his class.  He (and they) found the 2nd person difficult to understand, and if they couldn’t get it, I was clearly “failing to communicate.”

If you’d like a copy of the revised version (it’s still only 17,000 words– I’m projecting 50,000 for the finished product), just give me a holler at john@thankgodyourealive.com.

And again:

THANK GOD I MADE THIS CHANGE BEFORE I’D GONE ANY FURTHER!

…   

TOYOTA~thon

I’m not that much of a “car enthusiast.”  My family owns three, but we use them to just get from place to place, not to have fun.

But I was up early this morning, and so I turned on the TV and caught not one, but three different news reports on Toyota’s accelerator-pedal/recall dilemma.  Including one about a man who died simply pulling into a parking lot (when the car zoomed out of control and hit a wall).

It’s times like these when all you can say is:

THANK GOD I DON’T OWN A TOYOTA!

Thoughts from the Matterhorn

matterhornSpent a few weeks recently touring Switzerland with my loving wife and wonderful children.  (Standing on the glacier beside the Matterhorn, my 15-year-old opined that the Matterhorn wasn’t anywhere near as cool as the Maroon Bells, which is within walking distance of our house in Colorado.  Well, we’re all entitled to our opinion.)

One of the observations I shared with the kids, early in the trip, is how they might notice that the Swiss had a lot more money to work with, when it came to building & maintaining infrastructure, than other countries seemed to have, probably because they weren’t spending hundreds of billions of dollars fighting one war after another.

Simplistic, I know, but true.  (Quick: When was the last time the United States wasn’t at war?)  (And don’t go accusing me of being unpatriotic.  It’s just a question.  With a rather uncomfortable answer.)

Which leads me to reflect on the book I’m working on now, The Time To Decide.  It’s really only about one issue: When do we finally admit that we’re suffering from either a lack of nerve or a lack of imagination, when we refuse to consider alternatives to killing other people– as a means to solve problems?

Again, simplistic.  However…

A character in the book (near the end) asks the question: “When did we decide that it’s acceptable to compromise on absolute values?”

“Absolute values.”

Are there such things?  Well, maybe there are; maybe there aren’t.  But once you decide that there are, you’re stuck living with them.  And any “violation” of those values is, in fact, a violation.  There are no “exceptions.”

So, if we’re gonna spout off about the “sanctity of human life,” when is it okay to decide that– in this or that particular instance– it’s okay to willfully destroy that life?  When are we gonna admit that, once you start to accept “compromises,” it’s damn hard to stop?

I’m not writing this to be some holier-than-thou.  But if there’s a new generation that wants to finally “make things right,” they might want to start by saying: “There’s gotta be better ways to resolve conflict than killing.”

(And by the way, the Swiss have a law that says that any new building that gets built has to contain a bomb shelter.  Do they know something we don’t?)

… 

Chapter 3 — … And You Still Haven’t Decided.

Chapter Three

… And You Still Haven’t Decided.

 

And it didn’t end there.  (Now, wasn’t that a surprise?)

You’d no sooner gotten back to your side of the river, with three dead bodies, than you were assaulted by your own people’s demands for vengeance.  You tried to explain that you’d ventured over there with purely peaceful motives, and you think their tribe’s chief would’ve met you on those terms, but you hadn’t counted on being followed.  By braves from your own tribe.

And look what happened, everyone said.  Those barbarians across the river can never be trusted!

But…

You tried to think of a convincing rebuttal, but there was no point.  Three young braves were dead, and the rest of them were screaming for blood.  So you’d really only made things worse.

Fortunately, it was getting dark, so you managed to stall long enough for everyone to simply get tired and go to bed.  (After you’d given the dead young men their proper, respectful burials.)  And as you finally laid down in your own hut for the night, you could feel pretty sure that your young braves wouldn’t run off and attack across the river without your leadership.  (Or at least without your permission.)

So, for the first time in many nights…  in weeks… you fell into a deep, profoundly peaceful sleep.

Which was something, you had to admit.

*

But now it’s several months later.  It’s autumn, and the strangers are back on the riverbank, approaching you with outstretched arms of friendship, of comradeship, and you still don’t have an answer for them…

Because the decision wasn’t any clearer when you awoke the next morning.  Actually, it got even harder.

Yes, you’d managed to calm everybody’s lust for revenge.  There was hunting to do, and crops to be tended, so you figured out ways to keep the young men busy.  Which kept their minds– temporarily– off of killing, off of “revenge.”  And eventually life in the village returned to “normal.”  But underneath all the routine, there was an unease that announced that, somehow, life had changed.  For better or for worse, no one could tell, but somehow something had changed.

The unease was like constantly looking over your shoulder.  Maybe the men from the other side of the river were going to attack you.  It’d happened before, unexpectedly.  (Just as your people had done many times before, to them.)  And you didn’t want to be caught unprepared.

Maybe something else bad was going to happen.  Everyone– you included– seemed to have an uneasy sense of foreboding.

You consulted with your uncle, who was the village shaman.  He sensed it, too, but he had no answers.  Not even any decent guesses.  You could’ve asked him to make something up– your father had done that often enough, you knew– but you didn’t even know what to suggest.  So life just went on… uneasily.

And then one day, it happened.

It couldn’t have been more than a week later, and up from the riverbank came a hue and cry like you wouldn’t believe.  Because a sizeable party of people had been spotted fording the river, and they were heading toward the village.

But they weren’t a screaming band of marauding warriors.  They were a dozen older men– walking slowly, without weapons– and as many women.  And a very old woman, and a small child.

The child was being carried on a pallet by four of the men.  The old woman, the headman’s mother (whom you recognized even from a distance), seemed to be hovering over the child.

And them yes, you recognized the headman himself.  The woman walking at his side must’ve been his wife.  What the hell was all this?

Well, you soon found out.

Your first reaction was to worry about how your own warrior-braves were behaving.  A small group of them had rushed down to the riverbank, and they were yelling and gesticulating menacingly at the (obviously) meek band of visitors.  So you rushed down, yourself, and ordered them to stand off.  They moved back, grumbling, but wouldn’t go back to the fields, where they belonged.  It was harvest time, after all, and they had better things to do (you’d think) than harass a few innocent old people and a sick boy.

By the time you got back to your “visitors,” your mother had the situation well in hand.  She and the other chieftain’s mother– the two medicine women for their respective tribes– had taken to each other like sisters, and they’d ordered the men to take the small boy to the large hut your mother used for treating ill members of your tribe.  This would not be received well by some of the hotter heads among your people.  (You noticed that most of the women and children were milling around, shifting suspiciously, not missing a single move these two old women made.)

You exchanged a wary glance with your lifelong enemy, the other tribe’s chieftain, but you both waited to approach each other until your mothers came back out of the “healing hut” and told you what they were up to.

Finally they appeared– together, as though consulting each other was the most natural, time-honored thing in the world– and solemnly motioned both of you two men to join them inside your own hut.  (You were mildly surprised when your mother callously shooed your own wife, and a couple of the kids, outside so that the four of you could be alone.  And you could hear the indignant muttering from the restive crowd outside the hut, once your wife was out there with them and undoubtedly complaining about the lack of “respect” she’d been shown.  Oh well.)

Inside the hut, the two old women sat down beside each other, and motioned for the two of you men to sit opposite.  Almost touching. Your mother did most of the talking.

Quietly, she explained the situation to you.

This little boy, who looked to be about five or six years old, was indeed sick.  By the looks of it, he was showing symptoms of rheumatic fever: a really high fever, wrenching stomach pains, violently jerky muscle movements, but scariest of all: swelling and inflammation in the large joints (knees, elbows, ankles) that somehow “migrated” from one joint to another every few hours.  As if he were somehow “possessed.”

The boy, by this time, was sweating, shivering, moaning and muttering in his confused sleep.

All of which was nothing you yourself (with no medical background) hadn’t seen before.  Unfortunately, you’d seen dozens of children die before.  Of this (and other equally frightening, unexplainable) diseases.  That was life, circa 8000 B.C.

But, your mother quietly explained, this boy– and his fate– was different.

This boy, apparently, had been singled out by his tribe’s (the ones across the river) shaman.  On the day of his birth–

– No, the other woman corrected her.  Actually, even before that:  His birth had been foretold.  By signs.  Signs the shaman had recognized.  (And feared.)

This boy, at any rate, was special.  The shaman couldn’t be more specific, but this boy was somehow special.  Whether he was destined to grow up to be an earth-changing figure– a never-before-seen great leader, a bringer of unheralded healing powers, or some other sort of wonder worker– or whether it was merely his birth that was a unique sort of “sign,” this boy (the shaman had said) must be protected at all costs.  Beyond the care that any normal child would receive.

And now he was ill.  Seriously ill.  On the brink of death, if his fever continued on the same path as other children the old women had seen.

You turned to your lifelong nemesis, who was now sitting here (in your hut, inches away from you) for corroboration.  And he nodded his head.  What the old women said was true.  It wasn’t just some old-women’s superstitions at work.  The shaman had spoken true:  The boy, somehow, was a herald, an outsized hero-to-be, a once-in-many-generations avatar of greatness, of change, of hope.  Even being near him– even at his young age– one could feel it, sense it.  It was unexplainable, but palpable.  There was “a presence.”  An aura of elevated spirituality about the boy…

So he must be cherished.  Nurtured.  He could not be lost.  He could not be allowed to die.  Or even to grow up weakened in the heart, as the old women knew could easily happen to those who did survive this disease.  He must be saved, at any cost.

Which is why the headman had taken the extraordinary step of crossing the river and appealing to your mother for help.

It had been an enormous risk.  An unarmed party of old men and women fording a river into enemy territory, was just asking to be slaughtered.  So call it foolish, were it not so desperately required.  There’s been no alternative.  Your mother’s knowledge of healing herbs and remedies was clearly something powerful enough (in the other medicine woman’s opinion) to merit taking this odds-defying chance.  And they’d pulled it off.  They’d gotten here, the two women had met and conferred, and your mother seemed to know how to proceed.

Thank the gods.

Which left you and the other headman on your own.  Uncomfortably together, and unsure how to proceed next.

Because the two old women were clearly going to be spending all of their time in the healing hut with the boy.  The special boy.  And the chief couldn’t just up and leave.  Turn tail, now that his ward had been delivered, and run along home.

So, for the time being, you were stuck with each other.

Bare Minimum Standards: Public Behavior

16107364_7ba8056163_mWe’re all on this planet together, and you’d think there’d be some basic groundrules we could follow, to all get along…

So the other day, I’m in a crowd of several hundred people, standing outside a Chopin/Brahms/Liszt piano recital (which would presumably cater to properly-brought-up people), when I run into a couple I’ve known for quite a few years.

The woman greets me effusively, asking about my son, who’s a close friend of her son’s.  And I answer, breezily enough.

And then I turn to “the boyfriend,” and he’s turned into the evil side of a Jeckyl-and-Hyde movie: beet-red complexion, facial muscles constricted, fists clenched.  I’ve never seen the guy this way before.  (And I never want to see him that way again.)

So I innocently (naively) ask, “Is something wrong?”

At which point he gets right up into my face, snarls at me, “Yes, something’s very wrong,” and spits out (among other things), “I don’t appreciate the way you look at my woman.”

And I’m not being punked, here.  This is for-real.  (And I haven’t even seen this guy for six months, maybe a year.)

Well, to make a long story short, I wind up apologizing.  For god knows what.  And disengage myself– politely– after offering to shake the guy’s hand.

My wife and my daughter (who asked me what’s wrong, after I’d rejoined them, and to whom I’ve relayed the highlights of the encounter) and I sit through the first half of the program and then go home, cuz I’m too stunned to even enjoy what I’m listening to.

And I find myself wondering a question you hear all the time from parents (directed at their children):  “Now, is that any way to behave?”

Conclusion: If you’ve gotta act out some cowboy-movie fantasy, wherein you’re the hero and some unsuspecting sap has to be your fall guy, please leave it in the privacy of your own psyche.  It doesn’t play well, out-of-doors.  Or in some innocent bystander’s face.

(But you know what the late Steve Allen used to say: “There’s nothing more dangerous than minding your own business.  You hear it all the time: ‘He was just standing at the bus stop, minding his own business…’  “She was in the grocery store, minding her own business…’) 

Checking in with Socrates

1659482830_42231fb724_mI’ve recently started reading yet another book about Socrates, and why he was sentenced to death.  This one entitled Why Socrates Died.  By Robin Waterfield.  Haven’t gotten real far into it yet, but I found myself wondering…

Over the weekend I went to 2 separate concerts that each featured a new piece of music that many of the assembled listeners clearly didn’t like.  The first piece, for cello and piano, by George Tsontakis, performed by David Finkel and his wife, Wu Han.  The second piece, John Harbison’s Symphony #5.  Played by the Aspen Music Festival Orchestra, David Zinman conducting.

Suffice it to say: Both of these pieces require more than a single listening to try to apprehend.  Most “new” pieces do.

Anyway, I found myself overhearing other people’s (mostly negative) reactions to the pieces, and couldn’t help but wonder whether religious orthodoxy lends itself to musical orthodoxy.  Or vice versa.

Take it a step further, and the question arises: Are musical innovators– in any age– often assumed to be atheists?

And, from there, I found myself wondering: Did the 4th-century Athenians gripe about “new music”?  They complained about so many of the same things we do.  I can’t help wondering whether the “new generation’s” music was a cause for uneasiness (or despair) for them as well.

(Maybe having my wife comment on our 15-year-old’s lulling himself to sleep with ear-blasting hip-hop had something to do with this chain of thought.)

Anyway: don’t we already have enough to worry about?

Not Another Beckett Anecdote!

james joyceI guess, if you live a long enough life, you’re gonna have some colorful stories to tell, when it’s all done.  Here’s another from Deirdre Bair’s 1978 unauthorized biography.

As you may know, Beckett worked as private secretary/amanuensis for James Joyce for a period of 2-3 years, I think, when Joyce was still living in Paris and his eyesight had very much deteriorated.  (Beckett wound up “resigning,” eventually, because Joyce’s mentally disturbed daughter had developed a crush on him.  Hard to imagine, but…)

Anyway…

I personally had always had a problem with Joyce’s Finnegans Wake.  His earlier stuff seemed actually pretty straight-forward (at least if you’d grown up in an Irish Catholic household), but I’d always thought that FW  was never intended to honestly communicate withthe reader.  Any reader.  Which seemed, to me, totally unfair.  An inside joke or two is acceptable, but not hundreds of pages’ worth.

To bolster that opinion, I ran across this story in Bair’s book:

Joyce & Beckett’s routine was for Joyce to spend a few hours, every day, dictating to Beckett.  What was then referred to as the “Work in Progress.”  Beckett would take it down in shorthand, then write up a fair copy.  Which he would read to Joyce the following morning, and Joyce could revise (or re-write) as he felt necessary.  They would then proceed with that day’s dictation.

So one morning, Beckett was reading back the previous day’s dictated passage, and they got to a part that Joyce didn’t remember dictating.  Puzzling.

And then Beckett recalled that, during the course of the dictation, another man had arrived, and he and Joyce had had a conversation of some length, and then the man had left.  And Beckett, for whom taking down dictation had become second-nature, had unconsciously transcribed the whole of that conversation– which I think was about some unpaid bill– and unwittingly inserted it into “the great book.”

Beckett, after he sheepishly explained how the error had happened, said something like, “I’ll just toss this out and re-write your dictation into another fair copy.”

To which Joyce said, “Don’t bother.  Just leave it in.”

And so, somewhere in the great work of Literature that is Finnegans Wake, lies a 2-3 page section which had absolutely nothing to do with whatever it was that Joyce was– supposedly– trying to communicate to his devoted readers.  Deirdre Bair asked Beckett to confirm this story, and he did, in an offhand way: he wouldn’t tell her exactly where in the book it is.

But my objection is simple: What kind of contempt must Joyce have felt for his readers, to simply dump anything with words into his supposed masterpiece?  Misterpiece?

This is beyond unfair.  It’s cheating.  It’s below cheating.

So I personally feel little beyond contempt for somebody who most people (few of whom have ever read much of his stuff) revere.  As some kind of 20th-century artiste.  What crap. 

And, as a postnote:  If you ever want to read an absolutely first-rate send-up of Joyce, find a copy of Flann O’Brien’s The Dalkey Archive.  In it, it turns out that Joyce hadn’t died, but was working as a bartender in a hotel in the seaside resort town of Dalkey.  And he disavowed writing anything– at all– after Dubliners.  (Except for a load of religious pamphlets, which he sold in the vestibules of churches.  And it gets even more outrageous.  Downright blasphemous, to any true Joyce devotee.  Great fun for anyone else.)

Chapter 3 — They’re Back…

CARTOON

3-headed Billy hunched over his work table, working with test tubes and beakers.  A large mobile with the sun and all the solar system planets is hanging over the table.

His mother, looking over his shoulder:

“Remember, Billy, you have to give at least one species free will.”

 

Chapter Three

They’re Back…

 

You knew this day was coming.  All summer long you’ve been dreading the day when the strangers would return.

Well, here they are.  And they don’t seem to be concerned about being secretive, this time.

Chapter 2 — They’re Back…

Chapter Two

They’re Back… 

  

You knew that this day was coming.  It’s four months later, and all summer long you’ve been dreading the day when the strangers would return.

Well, it’s late autumn, and just like they promised, they’re back.  And you can’t hide from them.  They’ve already beached their “boat,” and they made no secret of it this time.  The kids have already seen them, and they’re running toward the riverbank.  The women are looking up from their chores.  It’s a good thing most of the men of the village– the young men, at least– are out hunting.

So now the strangers have spotted you, and they’re headed your way.  Smiling.  Arms open, out-stretched, like you’re their long-lost brother.  Like they knew you’d be happy to see them again.  Like they’re sure you’ve got good news for them.  That you’ve decided to go along with their idea.

But you’re still not sure.  Do they know everything that’s happened, since they were last here?

Three months ago, you did a thing you never would’ve believed you would do.  You forded the river– alone– and went looking for the headman of the tribe that lives over there.  Your mortal enemy.  Your tribe’s generations-long enemy.

Boy, was he shocked to see you.

One of your earliest childhood memories was the day when your grandfather walked you down to the riverbank, and pointed across the water at another young boy, who stood over there with his grandfather.  And your grandfather quietly explained to you that someday either you would kill that little boy, or he would kill you.

That was how it had always been.  That was how it always would be.

But then these big men from downriver had shown up.  With their big, new idea: “no killing.”

And so you’d gone over to the other side of the river, to talk to your mortal enemy.  The man who once upon a time had been that little boy across the river.

And the first thing you had to find out was: Had the strange men from downriver made the same offer to him?  You assumed that they had.

And assuming they had, and if you both decided to accept this new way of “living”– this no-killing way of life– were supposed to start being actually friendly with each other?

The first thing you noticed– it was hard to miss it, when the two of you finally came face-to-face– was how old he looked.  Maybe not old, so much as care-worn.  Worn-out, worn-down.

Those lines on his face.  Were they from worry?  Like the way you worried?  Now that your father was dead.  Now that you were the one who had to worry about the fate of your people.  About their health, their safety.

Did this other man toss and turn at night, like you did?  All those lines on his face: Had he been the chieftain of his tribe for a long time, now?  For a lot longer than you?  (And so: would you have the same deep-etched worry-lines someday, too?  Maybe someday soon?)

You’d seen him many times, of course, in your two tribes’ never-ending series of battles, but you’d never seen him up close before.  You’d never actually looked at him.  Not since that day, long ago, with your grandfather.

Now that you had the opportunity to see him standing right before you, he didn’t look that different from you.  Same height, same build, same wary tenseness in his body, same rigid stance.  There was a look in his eye: not fear, not anger.  Defiance, mixed perhaps with a grudging respect.  Maybe, if the strangers had visited him as well, he’d considered coming over to visit with you, and he’d have to admit your courage in being the one who’d braved this (far from inevitable) encounter.

The other man spoke first.  His words surprised the heck out of you, as did his tone.  Because it was flat– not agitated– and all he said was:

“I was wondering if you’d come.”

What?

But before you even had a chance to respond, a fight broke out in the brush behind you.

You whirled around, to discover that three of your young braves had secretly followed you across the river, and they’d just now been ambushed by a dozen of your enemy’s young warriors.  Sure, they’d probably just been curious.  Or suspicious.  Or aching for an adventure.  But their curiosity had now gotten them killed.

For whatever reason, they’d followed you, and now, in an instant, after a few moments of unleashed savagery, all three of them were dead, lying there on the marshy ground with their throats slit, their necks broken.

You glanced back at your chieftain counterpart, and he looked at you– and then at his own pumped-up braves, who were ready to pounce on you, next– with the same sort of irritation you used to see in your father’s eyes.

Irritation that bespoke: “And now I’ve gotta deal with this mess you’ve made.”

He spoke quickly– brusquely– to his braves.  “Enough!”  Pointing down at the bodies, he added, “Take them to the river.  Wash their bodies, and make a raft.”

And when they hesitated, he added, with authority, “They will go back…”  He pointed across the river.  “… with him.”  Pointing at you.

With a sigh, he turned you away from the young men, who were still panting from the exhilaration of the kill.  He led you a short distance away, in the shade of some cottonwood trees, and motioned for the two of you to sit down.

“The young ones like to kill, don’t they?” he muttered, half to himself.  “Like to show off their prowess.  Like to show off their courage.  Stupid, always…

“How many times do we fight– your people and mine– and what ever comes of it?  Just more dead bodies.”

As he spoke, he seemed to grow even older, even more tired.  Worn-out, worn-down.  Disappointed that this was the way life– this was the way “living”– had to be.  And he’d been at this (being chieftain, being in charge) far longer than you.

“I’m glad the strange men came up the river,” he went on, speaking in a low voice.  “I know… You and I were brought up the same way: Kill your enemy before he kills you.  But…”

He pointed toward the riverbank, where his braves were reluctantly washing the bodies of your young men.

“… I’m getting too old for this shit.”

What?

He ripped some grass from the ground, tossed it up into the breeze, and watched it float a few feet away and fall to the ground.

“I’d rather be doing something better with myself.  With what time I’ve got left.  It seems like I’m either fighting you people, or worrying that you’re coming over here, to fight me, or I’m trying to talk my young men out of going on the warpath, talk them into doing something constructive, for a change.”

He took note of your surprise, and couldn’t resist smiling a little.

“You don’t think this endless fighting actually gets us anywhere, do you?

“Planting more ground… that would get us somewhere.  Having a bit more for everybody to eat.  You people would have more to eat, too.  We’d both have bigger flocks, bigger herds of cattle.  Bigger villages.  Better villages.  Healthier people.  Both of us.

“But do young men have time for planting?  No.  They’re off getting themselves killed.

“So the children grow up with no fathers.  No one to train them, in hunting, in husbandry, and maybe serve them as role models.  Not as “warriors,” but as husbands.  As fathers, providers.  Peaceful, stout-hearted men.  Men who would want to make the world a better place.”

He sighed.  Then he looked at you, and said, “Do you think it could work?”

“What?” you asked dumbly, as if you hadn’t heard a word he’d spoken.

“The no-killing,” he answered.  “Do you think it could work?”

You looked over at his young braves, who were now lashing some saplings into a makeshift raft.

“What am I supposed to say, when I return to my village with three dead young men?”

The old man paused, then said, quietly, “Get creative.”  And then he started laughing.  Really loudly.  Full-bellied, body-shaking, eyes-watering laughter.  The young men at the riverside looked over, curious.

You leaned back on your elbows and stared at the sky for a moment.  How could he laugh at a time like this?  Finally you said (and the bitterness in your voice surprised you), ”It’s about more than that.”

You were about to continue, but he interrupted.

“Yes, it’s about more than that,” he said quietly, “but that would be a start….  Agreed?”

And you sighed, but couldn’t think of any way to reply.

So the two of you sat in silence for a while.

Finally the other man stood up, wiped off his hands.

“I have to take you to my village.  The people will be wondering why you and the others came here.  We’ll have to dream something up.”

So you stood up, too, while the other man went over and spoke to his young men.  (Probably something about making the raft more sturdy, and not stealing any jewelry off of the dead bodies.)  And then he returned, and the two of you started off for his village.

Which wasn’t far.  You’d been there before… on more than one occasion.  But never peacefully.  This time it would be different, but that didn’t mean it would be pleasant.  The women, the old men, the children… they all glared at you sullenly.  Some other young braves muttered amongst themselves.  The question on everybody’s lips was: “What’s he doing here?”

The headman led you to his own hut, introduced you to his mother.  She was an old crone, much like your own mother.  She eyed you suspiciously, but didn’t speak.  Then she noticed the stalks of long, flowering mint in your hand.  You’d picked them absentmindedly on your walk through the forest.

Motherwort, you called it.  It was rare, on your side of the river.  You asked the old woman if there was much of it here, on her side.

And that seemed to break the ice, with her.  She was the medicine woman for her tribe, just as your own mother was the medicine woman for your people.  And this old woman knew the plant, but hadn’t known of any special uses for it.  “Motherwort, you called it?” she asked.

“Yes,” you answered, deferentially.  “My mother uses it for women’s complaints.  Especially for birthing: it eases the pain from the contractions.  I’m not sure how, but my mother could explain it to you.”

You were going on and on, perhaps out of nervousness.  And, before you even realized it, you blurted out, “Maybe she could show you–”

And the old woman’s eyes grew suddenly wide.  She stared open-mouthed at you, and then at her son.  Could this be possible?  Could one tribe’s medicine woman actually share her knowledge with another?  They’d have to visit…  One of them would have to go… to the other side.

The idea, the proposal, the invitation (whatever you wanted to call it. it was outlandish, unthinkable) just as quickly died.

The old woman’s son– the headman, your adversary– had become all too aware of the resentful looks that the others in the village were giving you, and he cut off the conversation abruptly.  He curtly asked you whether boiling the stalks, or crushing the flowers, was the way your mother used the plant.  And when you hesitated, he dismissed all your talk of “motherwort” as idle prattle.

And with that, he ushered you away from the hut, barked at the curious onlookers to get back to their chores, and marched you back out of the village, off in the direction of the riverbank.

“I can show you where more of this stuff grows,” he muttered as you walked.  “Does it really work, or were you just making that up?”

And you had to assure him that, yes: motherwort did in fact have legitimate uses.  Not that you, as headman (or he, for that matter) really understood such things.  But yes: motherwort was rare on your side of the river, and your mother prized it when she could find it.  So you (and your mother) would indeed be grateful, if he could show you a large stand of it.

 And again he hesitated, and then voiced aloud his concern.  “If I show it to you, I’m implying that you have my permission to come here, on this side of the river, in the future, to gather more.”

And you hadn’t thought all of this through, yourself, but you had to grudgingly agree with him: There was no reason for him to show you where the stuff grew, and then not allow you to come back and harvest it.  Especially if it was of no use to his own people.

It was a dilemma.  And the bottom-line question was: Why should he grant you free access to his territory, when you weren’t offering him the same free access to your side of the river?  (And why would you?)  You got some supposedly helpful medicinal plants, and what did he get out of the deal?

But he showed you a large patch of the stuff anyway, and you picked as much as you could stuff into your pack, and the two of you left the bigger question unanswered.  Uneasily.

The young braves had finished the makeshift raft and had secured the bodies of your three warriors as best they could, so you set your bundle down and turned awkwardly to say “farewell” to your “host.”

Once again, you shook hands, and before he let go of your grip, he gave you one last hard look and said, “You still haven’t answered my first question.”

Huh?

“The thing I first asked you: Do you think it could work?  This no-killing idea?”

All you could think to say, for now, was what you’d said before: “What am I supposed to say, when I return to my village with three dead young men?”

And he thought on that for a while, then shrugged.  “I don’t know.  At least we let you go back alive.”

“And bearing a gift,” you added.

The headman glanced uneasily at his young braves.  With a lowered voice, he said, “When you want to come back across, be careful.  Or come find me.”

You looked at the stern looks on the faces of his braves and nodded.

Then, in an even lower voice, he said, “Maybe there are once-in-a-lifetime opportunities, which only the wise or the lucky manage to grasp.  Are we too stupid to even consider it?”

 

 

Chapter 1 — Can’t Sleep?

 Chapter One

Can’t Sleep?

 

You can’t sleep.  Just like last night, and the night before.  Face it: You haven’t slept in a week.  [footnote:  Of course, the week hasn't been invented yet.  The year is 8001 B.C.]

You’re lying in your grass-and-mud hut– the largest in the village– and everyone else is asleep: your wife, your mother, the children, the animals.  You had a hard day, as always, so you should be sleeping, too, but you’re not.

Ever since your father– the chief– died, killed in that daring (yet as always inconclusive) raid on the village across the river, the responsibility for your tribe has fallen onto your shoulders.  You’re the one who has to make the decisions now.  For everybody: hundreds of men, women, and children.  You’ve got to make sure they’re all safe, that there’s enough to eat, that the old ones are protected, that the young ones grow up strong, respectful, and yet not afraid.  There’s so much to worry about.  It’s not surprising that you can’t sleep.  You wonder how your father did it.

And he didn’t face anywhere near some of the choices you’ll have to make.  So huge is this one decision, you can’t even talk to anybody.

Who would there be?  Your mother?  Sure, she’s always been the practical one.  Counseling your father on the long-term needs of the tribe, trying to get him to do some planning, tempering his recklessness.  (And what good did it do?  He’s dead– pointlessly– and look at her: worn-out, disillusioned.  Bitter.  As are all women, by the age of forty.)

So, who else?  The council of elders?  A bunch of scared old men, is all you see.  Over-cautious, unwilling to listen to new ideas.  Sharp enough to criticize, but all they really care about is playing out their days.

And the young braves?  The guys your own age?  The young hot-heads?  All they care about is proving their “manhood”– looting, raiding, forcing themselves on women, any women.  Even if it winds up endangering the rest of the village.  Getting themselves killed off, exposing everyone else to revenge raids, and then by dying too soon– too young– depriving the tribe of able-bodied hunters.  There are never enough able-bodied hunters.

Could you talk to your wife?  No.  She never thinks beyond the children.  Your children, too, but nevertheless, she only thinks short-term.  About tomorrow.

 You, on the other hand…  You’ve gotta see ”the big picture.”  The future.  Especially after what happened down by the river.  The thing you can’t talk about.

You see:

A few months ago, you were down at the river by yourself.  Middle of the day.  Early summer.  Hot, lazy day.

And up the river, riding a large hollowed-out object they called a “boat,” came a group of men.  Six men.  Bigger than any men you’d ever encountered.  Very strong.  They spoke the same language as you, but they were dressed differently.  And they carried themselves, not exactly as “warriors,” but certainly as powerful men who were accustomed to being listened to, being respected.

And yet…  And yet their appearance didn’t frighten you.  On the contrary, by the way they carried themselves, and by the way they spoke (after they’d beached the boat and approached you), they seemed intent on making you feel at ease with them.  Making you feel unthreatened.

After you’d all sat down, right there by the riverbank, and they’d offered you something to eat, they explained that it was you whom they’d come to see.  They’d traveled far up the river, to meet with you (and other chieftains in these parts), and now that you were all sitting down and comfortable with each other, they wanted to explain their mission.

Downriver, where they came from (they explained), many years ago a group of tribes had set aside their differences (sort of) and joined together in a single family of tribes which they called “The Nation.”  They’d found that by banding together and agreeing to certain common principles, life was better for everyone.  So these six big men, who themselves represented six different tribes, had journeyed upriver, in hopes of convincing other tribes to join in with them.  In their “nation.”

You, of course, were initially not so much suspicious as wary.  One thing these men had going for them: They could’ve killed you straight off, but they’d hadn’t.  In fact, they’d shown no inclination to even thinking of killing you.  And by their self-assured manner, they seemed to imply that their offer was the most natural thing in the world.  As if any sensible headman would listen to their proposal and consider it seriously (if not accept right away).  And they didn’t seem too concerned about whether you agreed immediately, or not.  They had other tribes to visit.  They’d keep heading upriver, presenting their offer to whatever tribes they encountered, and they’d wait for you to give them your answer when they returned back down the river, in the fall.

It remained for you, though, to find out as much as you could from them, about the specifics of your possibly joining in on this “Nation” of theirs.  As chieftain, it was your duty– your responsibility– to be wary.  Even if it wasn’t some sort of trick, what good would it do your people?  (And what harm, potentially?)

So the six men patiently explained.  They seemed to be in no hurry, but at the same time, they declined your invitation to spend the night.  As your guests, in your village.  To them, it appeared to make more sense that their appearance on the outskirts of your village be unnoticed by everyone besides yourself.  (Meaning: besides the chief, the one who’d ultimately be making the decision.)

And here was the deal:  They were planning to make the same offer to every tribe they encountered on their trip up the river.  Everyone, even seemingly hostile tribes, would be invited to join “The Nation.”  And joining, it seemed, wouldn’t really entail that much.  “The Nation” was a sort of loose confederation of tribes.  Very loose.  In fact, it was bound together with a shared agreement on only one simple principle.  But that one principle was hugely important.  In fact: inviolable.

Every tribe, and every member of every tribe in “The Nation,” had to promise to abide by this one unbreakable rule, this one unbreachable promise:

That human life was sacrosanct.

No one– no individual, no group of individuals, no tribe– could purposely take the life of another human being.  Ever.  For any reason.

And that was it.

That was, basically, everything: You can’t kill anybody.  You can’t even try.  You can’t even threaten.  Ever.

The big men sat back, once they’d decided that you understood what they’d said, and waited for your questions.

Which, certainly, you had, but first you needed some clarification.  Did you hear them right?  They were saying: You could never kill someone else.  Anyone else.  For any reason.  Whatsoever.  Even if they deserved it.

That’s right, they said.  You could never– ever– kill another person.  Animals, yes.  You could kill all the animals you needed.  (After all, who would kill more animals than they needed?)  But humans?  Humans you couldn’t kill.  Ever.  For any reason.

Did that mean, you asked, other tribes?

Of course, the men said.  Humans are humans.  We’re all more alike than un-alike.  So you can’t kill your neighbor, you can’t kill the men across the river, you can’t kill strangers.

And (they said, once again): And that’s about it.  Any other rules your tribe chooses to live by, no problem.  We’ve got some suggestions, things we’ve tried and found they worked quite well, but they’d only be suggestions.  The only hard-and-fast rule was: No killing.  Ever.  Nobody in “The Nation” had the right to purposely take another man’s (or woman’s) life.  Ever.

If you were willing to agree to this one very sacred principle, this one principle and really nothing more, then you and your tribe could pledge to become members of “The Nation.”  And be accepted, without reservation.  (And, as such, would enjoy the protection afforded all members of “The Nation.”  Namely, that you would never again have reason to fear death from another man.  Life, after all, was harsh enough.  Dangerous enough.  There was no reason to make it even more difficult, by having to live in fear of other men….  Which you did now, they pointed out.  Which you certainly did now.)

They repeated that: You would never again have reason to fear death from another man.

Hmmm.

*

Needless to say, all this came as quite a jolt.  Heckuva thing to hit you with, when you were just out for an afternoon walk.

Told to you– patiently– by these perfectly reasonable-looking, reasonable-sounding men.  (Who could’ve killed you in an instant, if they’d chosen to, but apparently that had never entered their minds.  Clearly, they believed in this “no killing” stuff.)

They were seeking… friendship.  Men you’d never seen before, men who dressed different than you, men whose speech was not quite the same as yours (now that you’d listened to them for a while), men whose skin was slightly darker than yours (now that you’d noticed), these men had traveled all this way… seeking friendship.  With you.  What was the world coming to?

You had a million questions.  Or did you?

For lack of a better word, you’d describe yourself– at this very moment, sitting here on an otherwise typical summer afternoon– as… flabbergasted!

How could these men, who were obviously of stout warrior stock– tall, strong, fearsome with weapons, undoubtedly skillful hunters– how could they have come to live in a society in which killing another man was…

… so far from being a cause for “pride”…

… so far from being an answer for “vengeance”…

… so far from being accepted as “necessary for the good of the tribe”…

… so far from being accepted as “sometimes (many times) the only solution”…

… or so far from often being actually demanded by the gods (for all sorts of transgressions)…

… that they didn’t feel the slightest bit embarrassed…

… to be acting…

 (How were you going to phrase this, politely?)

… like a bunch of old women.

There.  You’d said it.

In other words: Get real.  How else were you supposed to make others do what you want?  How else were you supposed to defend yourself?  Violence begets violence, and only violence can put an end to it.  It had always been so.  Killing other men was… necessary.

And yet these men were saying it wasn’t.  Ever.

But what about…

What about if a man goes crazy?  What if he kills his wife?  What if he kills your wife?

What if he’s from another tribe, and he trespasses on your territory?

What if a group of strangers– marauders– shows up and has to be driven away?

What if?  What if?

You raised one objection after another, and they just smiled.  You thought up one horror-story possibility after another, and they just smiled.

Their answer, each time, was: “Get creative.”

They’d just smile– kindly, patiently, benevolently (like they were talking to a child)– they’d just smile and say: “Get creative.”

That was the answer for everything: “Get creative.”

But what kind of answer was that?  What kind of life would that be, living like that?

Just imagine: Your neighbor accosts your wife while you’re out hunting.  Violates her.  And you’re supposed to “get creative?”

The tribe across the river raids your village.  Steals your crops, runs off your cattle.  You’re supposed to “get creative?”

A group of strange warriors shows up, burns your village down, takes your women and children.  You’re supposed to “get creative?”

Apparently.

It was preposterous.  (And yet, they sounded so convincing, so relaxed about it.  Like it was the most natural thing in the world.  Well, maybe in their world.)

The men thanked you (thanked you) for listening, then got in their “boat” and paddled away.  Upstream.  Where more of your enemies lived.  And they reminded you: they’d be back in the fall.

They seemed satisfied with your willingness to sit and talk with them.  With your openness to their ideas.  And they seemed anxious to hear your decision.  Hopeful that you’d choose to join them in “The Nation.”

“The Nation.”  The society with no killing.

Ever.

As if that principle– “not killing”– was more important than…

… honor.

… courage.

… righteousness.

… defending one’s family.

… obeying the gods.

 

 

It made no sense.

 

No wonder you can’t sleep.