March 20, 2006

Shanidar

In the Caucasus, a man my age
on his side, knees brought to his chest,
the remains of flowers scattered around him.
Grape hyacinth, which I used to plant in fall
To lie beneath the dead and frozen soil, and in thawing
send up small fragrant blooms in spring’s first days;
Centaurea, its azure blossoms like the sky
over the Tigris, and hollyhocks, their leaves
dotted with rust. Rough fibrous stalks bent low with wind,
the ragged storms will break them off to bloom
along the ground. A few leaves for a cough in the next world.
And groundsel. Now a weed, the bane of farmers,
how precious it might have been before the farms!
Bright yellow stars, and seed heads a wisp of white
And blown like souls to land no one knows where.
I once imagined them surrounding him, a bier
of wildflowers, or a blanket of them
and religion no one knows, Aurochs and Bear, or else
A natural, pragmatic sentiment to hearten them,
and songs not heard in sixty thousand years to salve the grief
or deepen it, tears from deeply recessed eyes
beneath proud, strong browridges.
Jirds lived nearby, it seems, close kin to gerbils
that burrow and cache seeds in rocky soil, and there are those
who scoff at sentiment, who say it may have been
a simple interment without a tear, or one wracked with pain
but lacking flowers, and the jirds
dug into soft grave soil to bury food, pollen coming off their coats.
It matters, but it matters not. Six thousand years
or sixty thousand years, grief lies deep in the Iraqi soil,
runs off down stony hills.
That desolation of the heart in rills
down the Euphrates, mixed with pain at Shatt-Al-Arab
and out to sea.

In the Caucasus, a man my age
and six hundred centuries lay sheltered on his side
until they found him. They wrapped his bones
in plaster, cast him out, and now he is lost,
scattered in an indignity of looting.

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Oh, how sad, and how beautiful.

I love your metaphors and your beautiful, measured writing.  For some reason, the lines
“and religion no one knows, Aurochs and Bear, or else
A natural, pragmatic sentiment to hearten them” especially struck me.

One of the more beautiful things to study in the history of religions is the archaeology of the most ancient and pre-historic of burials.  They are, after all, pretty much we all have left to look at regarding those lives.  That all of them, across the continents, bear the signs and symbols of the important awareness of human spiritual consciousness; one wonders if we would even know what an atheist’s pre-historic grave would look like??  What do they look like now???

Spyder, I don’t know that they would look that different. Grave goods certainly do reflect the culture’s-and the deceased’s-view of the afterlife. If it is much like home, you might need to bring the tools and treasures of your earthly life with you. Or perhaps you need coin to pay the ferryman; symbols of your spiritual worthiness to help you make your way to paradise. But those same objects could also simply-and more universally-be signs of grief, final gifts, soaked with tears and placed next to the loved body with shaking hands. Or they could be objects so personal that the only right place for them is with the body of the person they belonged to. What I found so moving about this poem is that Chris honors all those different possibilities-including the burrowing rodents with their foodstores mistaken for funeral wreaths. And in such a way that I can feel sorrow for a being so remote in time from me, and awe at the continuity of human (hominid) experience.

one wonders if we would even know what an atheist’s pre-historic grave would look like??  What do they look like now

The atheists I know love flowers.

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