The Abundance (24 page)

Sir Robert Falcon Scott, who died on the Antarctic peninsula, was never able to bring himself to use dogs, let alone
feed them to each other or eat them. Instead he struggled with English ponies, for whom he carried hay. Scott felt that eating dogs was inhumane. He also felt that when one reached a Pole unaided, the journey had “a fine conception” and “the conquest is more nobly and splendidly won.” It is this loftiness of sentiment, this purity, this dignity and self-control, that makes Scott's farewell letters—found under his body—such moving documents.

Less moving are documents from successful polar expeditions. Their leaders relied on native technology, which, as every book ever written about the Inuit put it, was “adapted to harsh conditions.”

Roald Amundsen, who returned in triumph from the South Pole, traveled Inuit-style; he made good speed using sleds and feeding dogs to dogs on a schedule. Robert E. Peary and Matthew Henson reached the North Pole in the company of four Inuit. Throughout the Peary expedition, the Inuit drove the dog teams, built igloos, and supplied seal and walrus clothing.

There is no such thing as a solitary polar explorer, fine as the conception may be.

THE PEOPLE

I have been attending Catholic Mass for only a year. Before that, the handiest church was Congregational.
Week after week I climbed the steps to that little church, entered, and took a seat with some few of my neighbors. Week after week I was moved by the pitiableness of the bare linoleum-floored sacristy no flowers could soften or cheer, by the terrible singing I so loved, by the fatigued Bible readings, the lagging emptiness and dilution of the liturgy, the horrifying vacuity of the sermon, and by the fog of dreary senselessness pervading the whole, which existed alongside, and probably caused, the wonder of the fact that we came; that we returned; that we showed up, week after week, and went through with it. Once, while we were reciting the Gloria, a farmer's wife whom I knew slightly gave me a sudden, triumphant glance.

Recently I returned to that Congregational church for an ecumenical service. A Catholic priest, together with the resident minister, served a communion of grape juice. Both the priest and the minister were professionals, old hands. They bungled with dignity and aplomb, both at ease and awed, half confident and controlled and half bewildered: “Where is it?,” I could hear them whispering; “Haven't you got it?”; “I thought
you
had it!”

The priest, new to me, was in his sixties. He was tall; he wore his weariness loosely, standing upright and controlling his breath. When he knelt at the altar, and when
he rose from kneeling, his knees cracked. It was a fine church music, this sound of his cracking knees.

THE LAND

Polar explorers—one gathers from their accounts—sought at the Poles something of the sublime. Simplicity and purity attracted them. They set out to perform clear tasks in uncontaminated lands. The land's austerity held them. They praised the land's spare beauty as if it were a moral or spiritual quality: “icy halls of cold sublimity,” “lofty peaks perfectly covered with eternal snow.” Fridtjof Nansen referred to “the great adventure of the ice, deep and pure as infinity . . . the eternal round of the universe and its eternal death.” Everywhere polar prose evokes these absolutes, these ideas of “eternity” and “perfection,” as if they were perfectly visible parts of the landscape.

They went, I say, partly in search of the sublime, and they found it the only way it can be found, here or there—around the edges, tucked into the corners of the days. For they were people—all of them, even the British—and, despite the purity of their conceptions, they man-hauled their humanity to the Poles along with them.

They man-hauled their frail flesh to the Poles, and encountered conditions so difficult that, for instance, it
commonly took members of Scott's South Polar party several hours each morning to put on their boots. Day and night they did miserable, niggling, and often fatal battle with frostbitten toes, diarrhea, bleeding gums, hunger, weakness, mental confusion, and despair.

They man-hauled their sweet human absurdity to the Poles. When Robert E. Peary and Matthew Henson reached the North Pole in 1909, Peary planted there in the frozen ocean, according to L. P. Kirwan, the flag of the Dekes: “the colours of the Delta Kappa Epsilon Fraternity at Bowdoin College, of which Peary was an alumnus.”

Polar explorers must adapt to conditions. They must adapt, on the one hand, to severe physical limitations; they must adapt, on the other hand—like the rest of us—to ordinary emotional limitations. The hard part is in finding a workable compromise. If you are Peary and have planned your every move down to the last jot and tittle, you can perhaps get away with carrying a Deke flag to the North Pole, if it will make you feel good. After eighteen years' preparation, why not feel a little good? If, on the other hand, you are an officer with the Franklin expedition and do not know what you are doing or where you are, but think you cannot eat food except from sterling silver tableware, you cannot get away with it. Wherever we go, there seems to be only
one business at hand—that of finding a workable compromise between the sublimity of our ideas and the absurdity of the fact of us.

They made allowances for their emotional needs. Over-wintering expedition ships carried, in addition to sufficient fuel, equipment for the publication of weekly newspapers. The brave polar men sat cooling their heels in the middle of nowhere, reading in cold type their own and their bunkmates' gossip, in such weeklies as Parry's
Winter Chronicle
and
North Georgia Gazette,
Nansen's
Framsjaa,
or Scott's
South Polar Times
and
The Blizzard.
Polar explorers amused themselves as well with theatrical productions. If one had been frozen into the pack ice off Ross Island, near Antarctica, aboard Scott's ship
Discover,
one midwinter night in 1902, one could have seen the only performance of
Ticket of Leave,
“a screaming comedy in one act.” Similarly, if, in the dead of winter, 1819, one had been a member of young William Edward Parry's expedition frozen into the pack ice in the high Arctic, one could have caught the first of a series of fortnightly plays, an uproarious success called
Miss in Her Teens.
According to Kirwan, “‘This,' Parry dryly remarked, ‘afforded to the men such a fund of amusement as fully to justify the expectations we had formed of the utility of theatrical entertainments.'” And you yourself, Royal Navy Commander William Edward Parry, were you not yourself the least bit
amused? Or, at the distinguished age of twenty-nine years old, did you stand on your dignity?

God does not demand that we give up our personal dignity, that we throw in our lot with random people, that we lose ourselves and turn from all that is not him. God needs nothing, asks nothing, and demands nothing, like the stars. It is a life with God that demands these things.

Experience has taught the race that if knowledge of God is the end, then these habits of life are not the means but the condition in which the means operates. You do not have to do these things, not at all. God does not, I regret to report, give a hoot. So, no, you do not have to do these things—unless, that is, you want to know God. For they work on you, not on him.

You do not
have
to sit outside in the dark. If, however, you want to look at the stars, you will find that darkness is necessary. But the stars themselves neither require nor demand it.

THE TECHNOLOGY

It is a matter for computation: How far can one walk carrying how much silver? The computer balks at the problem—too many unknowns—and puts instead its
own questions: Who is this “one”? What degree of stamina may we calculate for? Under what conditions does this one propose to walk, at what latitudes? With how many companions, how much aid?

THE PEOPLE

The Mass has been building to this point, to the solemn delivery of those few hushed phrases known as the Sanctus. We have confessed, in a low, distinct murmur, our sins; we have become the people broken, and then the people made whole by our reluctant assent to the priest's proclamation of God's mercy. Now, as usual, we will, in the stillest voice, stunned, repeat the Sanctus, repeat why it is that we have come:

Holy, holy, holy Lord,

God of power and might,

heaven and earth are full of your glory . . .

It is here, if ever, that one loses oneself at sea. Here, one's eyes roll up, and the sun rolls overhead, and the floe rolls underfoot, and the scene of unrelieved ice and sea rolls over the planet's pole and over the world's rim, wide and unseen.

Now, just as we are dissolved in our privacy and
about to utter the words of the Sanctus, the lead singer of Wildflowers bursts onstage from the wings. I raise my head. He is taking enormous, enthusiastic strides, pumping his guitar's neck up and down. Drooping after him come the orange-haired country-and-western-style woman; the soprano, who, as if to shorten herself, carries her neck forward like a horse; the withdrawn boy; and then the Chinese man, holding a tambourine as if it had stuck by some defect to his fingers and he has resolved to forget about it. These array themselves in a clump downstage right. The priest is nowhere in sight.

Alas, alack, oh brother, we are going to have to sing the Sanctus.

There is, of course, nothing new about singing the Sanctus. The lead singer smiles disarmingly. He hits a chord with the flat of his hand. There is a new arrangement. The Chinese man with sudden vigor bangs the tambourine and looks at his hands, startled. They run us through the Sanctus three or four times. The words are altered a bit to fit the strong upbeat rhythm:

Heaven and earth

(Heaven and earth earth earth earth)

Are full (full full full)

Of your glory . . .

Must I join this song? May I keep only my silver? My backgammon board, I agree, is a frivolity. I relinquish it. I will leave it right here on the ice. But my silver? My family crest? One knife, one fork, one spoon, to carry beneath the glance of heaven and back? I have lugged it around for years; I am, I say, superlatively strong. Don't laugh. I am superlatively strong! Don't laugh; you'll make me laugh. The answer is no. We are singing the Sanctus, it seems, and they are passing the plate. I would rather, I think, undergo the famous dark night of the soul than encounter in church the dread hootenanny—but these purely personal preferences are of no account, and maladaptive to boot. They are passing the plate and I toss in my schooling; I toss in my rank in the Royal Navy, my erroneous and incomplete charts, my pious refusal to eat sled dogs, my watch, my keys, and my shoes. I was looking for bigger game, not little moral lessons—but who can argue with conditions?

“Heaven and earth earth earth earth,” we sing. The withdrawn boy turns his head toward a man in front of me, who must be his father. Unaccountably, the enormous teenaged soprano catches my eye, exultant. A low shudder of shock crosses our floe. We have split from the pack; we have crossed the Arctic Circle, and the current has us.

THE LAND

We are clumped on an ice floe, drifting in the black polar sea. Heaven and earth are full of our terrible singing. Overhead we see a blurred, colorless brightness; at our feet we see the dulled, swift ice and recrystallized snow. The sea is black and green; a hundred thousand floes and bergs float in the water and spin and scatter in the current around us everywhere as far as we can see. The wind is cool, moist, and scented with salt.

I am wearing, I discover, the uniform of a Keystone Kop. I examine my hat: a black cardboard constable's hat with a white felt star stapled to the band above the brim. My dark Keystone Kop jacket is nicely belted, and there is a tin badge on my chest. A holster around my hips carries a popgun with a cork on a string, and a red roll of caps. My feet are bare, but I feel no cold. I am skating around on the ice, and singing, and bumping into people who, because the ice is slippery, bump into other people. “Excuse me!” I keep saying, “I beg your pardon—whoops there!”

When a crack develops in our floe and opens at my feet, I jump across it—skillfully, I think—but my jump pushes my side of the floe away, and I wind up leaping full tilt into the water. The Chinese man extends a hand
to pull me out, but alas, he slips and I drag him in. We are treading water, he and I, singing, and collecting a bit of a crowd. It takes a troupe of circus clowns to get us both out. I check my uniform at once and learn that my rather flattering hat is intact, my trousers virtually unwrinkled, but my roll of caps is wet. The Chinese man is fine; we thank the clowns.

This troupe of circus clowns, I hear, is poorly paid. They are invested in bright, loose garments; a bunch of spontaneous, unskilled, oversized children, they joke and bump into people. At one end of the floe, ten of them—red, yellow, and blue—are trying to climb upon one another to make a human pyramid. It is a wonderfully funny sight, because they have put the four smallest clowns on the bottom, and the biggest, fattest clown is trying to climb to the top. The rest of the clowns are doing gymnastics; they tumble on the ice and flip cheerfully in midair. Their crucifixes fly from their ruffled necks as they flip, and hit them on their bald heads as they land. Our floe is smaller now, and we seem to have drifted into a faster bit of current. Repeatedly we ram little icebergs that rock as we hit them. Some of them tilt clear over like punching bags; they bounce back with great splashes, and water streams down their blue sides as they rise. The country-and-western-style woman is fending off some of the larger bergs with a broom. The
lugs with the mustaches have found, or brought, a Frisbee, and a game is developing down the middle of our floe. Near the Frisbee game, a bunch of people including myself and some clowns are running. We fling ourselves down on the ice, shoulders first, and skid long distances like pucks.