Dogs are in space and time (Barry Hannah)

“Most animals live a short while,” said Ulrich, “but I had a revelation. That we cannot know the intensity of their lives, which is hundreds of times more attuned than ours. They don’t talk because they don’t need speech. A dog, when it puts its head out a car window, smells almost everything in a county, a world we never even suspect and have no description for. That is why I am daft. I have flown and smelled the smells, Carl Bob. I have known life by my nose. That’s why the dog looks so ecstatic sniffing in the wind. They smell a thousand times more than we do. We could only know it as hallucinatory sense. Dogs are in space and time. We can only know one or the other, plodding, toddling. Not to mention hearing. And taste. Water is fifty times more delicious to them. We must not pity them, a cheap passive hobby. They live huge lives before they die. Watch how happy sleep is to them, and right next to waking. They live both at once. We are predators not only of meat but of essence, my friend. We want to be them because they have spoken to us without speaking and we can hardly bear their superiority.”

From Barry Hannah’s 2001 novel Yonder Stands Your Orphan.

Guess What Series — Yasuaki Okamoto

Guess What Series, 2016 by Yasuaki Okamoto (b. 1980)

Space Monkey — Walton Ford

Space Monkey, 2001 by Walton Ford (b. 1960). From Pancha Tantra, Taschen Books, 2009.

Who Sues for a Cow — Cornelis Saftleven


A Mouse as a Monk — Shibata Zeshin

Three White Mice — Ohara Koson


“Meditatio” — Ezra Pound

“Meditatio,” Ezra Pound

When I carefully consider the curious habits of dogs
I am compelled to conclude
That man is the superior animal.

When I consider the curious habits of man
I confess, my friend, I am puzzled.

Still Life with Fruit, Dead Game, Vegetables, a Live Monkey, Squirrel and Cat — Frans Snyders

Isaac van Amburgh and His Animals — Edwin Henry Landseer

Horse Attacked by Lion — George Stubbs

Derrida Speaks About Animals

Book Shelves #7, 2.12.2012


Book shelves series #7, seventh Sunday of 2012: In which I photograph a coffee table.

We have three coffee tables. This is one of them (it’s next to the unit I photographed last week). Like many folks’ coffee tables, I suppose, it gets littered with books; the books on this one tend to rotate. Pictured above: lots of recent books acquired, including the Aira on top and Stuart Kendall’s new translation of Gilgamesh. There’s also the new issue of Lapham’s Quarterly and, for some reason (can’t remember) George Saunders’s Pastoralia. The Kindle is also there: my daughter and I read the first three comics in a colorized version of Jeff Smith’s epic graphic novel Bone—amazing stuff, and the color adds depth and beauty to an already beautiful book. I took this photo on a Friday afternoon, or maybe Friday evening (or night). I was drinking wine.

The big book is Walton Ford’s Pancha Tantra, which my lovely wife gave me for Christmas. Some images:




“It was a lone tree burning on the desert” — Blood Meridian’s Moral Core

Cormac McCarthy’s Blood Meridian begins as a strange, violent picaresque bildungsroman, detailing the adventures of a teenage runaway known only as “the kid.” When the Kid falls in with John Glanton’s marauders, the narrative lens expands and pulls back; Glanton’s gang essentially envelopes the Kid’s personality. The pronoun “they” dominates the Kid’s own agency, for the most part, and the massive figure of Judge Holden usurps the narrative’s voice. The effect is that the Glanton gang’s killing, raping, and scalping spree becomes essentially de-personalized, and, to a certain extent, amoralized.

The Kid, and perhaps the ex-priest Tobin and the Kid’s erstwhile partner Toadvine, are the only major characters who bear any semblance of conventional morality in the narrative. The Kid exhibits a willingness to help others early on when he agrees to stitch one of Tobin’s wounds; later, he removes an arrowhead from a wounded man when no other member of the company will (Tobin chides him for caring, declaring that the wounded man would have killed the Kid had the Kid’s efforts been unsuccessful). For most of the central narrative though, the Kid’s individual actions are consumed into the gang’s “they.” However, at the beginning of chapter 15 the narrative focuses again on the Kid, who is charged with killing a wounded man named Shelby to “spare” him from the approaching Mexican army (this is a bizarre version of mercy in Blood Meridian). Shelby pleads to live and the Kid allows it, even giving the man some water from his own canteen. After he leaves he catches up with a man named Tate whose horse is wounded. Tate remarks on the boy’s foolishness for helping him, but the Kid does so nonetheless, sharing Tate’s burden as they try to make their way back to the rest of their party. Tate is soon killed by Mexican scouts. In both cases, the outcome of the Kid’s moral actions–the will to help, to save, to preserve life–are negated by the book’s narrative outcomes, but I would argue that his intentions in the face of violence somehow secure his humanity.

His journey alone to rejoin the Glanton gang is figured as a kind of vision quest, a strange echo of Christ in the desert, perhaps. At its core–and perhaps the moral core of the book–is the following strange passage–

It was a lone tree burning on the desert. A herladic tree that the passing storm had left afire. The solitary pilgrim drawn up before it had traveled far to be here and he knelt in the hot sand and held his numbed hands out while all about in that circle attended companies of lesser auxiliaries routed forth into the inordinate day, small owls that crouched silently and stood from foot to foot and tarantulas and solpugas and vinegarroons and the vicious mygale spiders and beaded lizards with mouths black as a chowdog’s, deadly to man, and the little desert basilisks that jet blood from their eyes and the small sandvipers like seemly gods, silent and the same, in Jedda, in Babylon. A constellation of ignited eyes that edged the ring of light all bound in a precarious truce before the torch whose brightness had set back the stars in their sockets.

The burning tree alludes to YHWH’s appearance to Moses as a burning bush, and also the tree of smoke that led the Israelites through the desert. Significantly, all the strange, terrible creatures of the desert come to meet around it in a “precarious truce.” The burning tree inverts the natural, inescapable violence that dominates the novel and turns it into a solitary, singular moment of peace. When the Kid awakes–alone–the tree is merely a “smoldering skeleton of a blackened scrog.” God is not in the permanence of the object but rather in the witnessing of the event–Blood Meridian locates (a version of a) god in the natural violence of burning and consumption. There is a strong contrast here, I believe, with the book’s other version of god, the Judge’s proclamation that “War is god.” The Judge, a cunning, devilish trickster, wants to reduce (or enlarge) war to all contest of wills, to pure violence–to divorce it from any ideological structure. Yet the burning tree episode reveals natural violence divorced from ideology. The animals (and the man, the Kid) suspend their Darwinian animosities in order to witness the sublime. The episode is silent, outside of language, order, ideology. This silence is echoed in the novel’s final confrontation between the Judge and the Kid, who retorts simply “You ain’t nothin'” to the Judge’s barrage of grandiose language. While the rejoinder may not save the Kid, its rejection perhaps saves his soul (if such a thing exists in the novel, which I believe it does). So, while larger-than-life Judge Holden may dominate the novel, Cormac McCarthy has nonetheless given us another moral road to follow, should we choose to.

How to Skin a Tiger