Джеймс Миченер - The Source

And then one morning, as the grain approached its harvesting, Ur cried suddenly, “That’s it!”

“What?” his wife asked, looking at him suspiciously.

“We’ve been trapped into putting all our energy into wheat.”

“What do you mean, trapped?” she asked, caught by an ugly suspicion that Ur had discovered her own source of fear.

“When we have all the grain in one place, it can easily be destroyed.”

“You mean the sun? The fire?”

“Those, or the wild boar rooting up the fields.”

She looked at her husband with unashamed fear, for Ur was an authority, a sensible hunter and a man whom others respected. Therefore he must be listened to. What was more, he had dared to express in words the growing fear that she and her son had experienced, for it was a rule of life that the Family of Ur was discovering: the more committed a family becomes to a given project, the more vulnerable it also becomes. Having partially conquered nature, they were now a prey to it. “What can we do?” she asked quietly.

Ur’s son was at this moment watching the iridescent bee catcher dart among the cypresses for his prey, and he observed, “If we knew some way to make the rain and sun appreciate our problem.” But the family could think of no way to accomplish this, and late that afternoon they discovered that their enemy might lie in other directions than the ones they feared, for a towering storm brewed over the Carmel and moved north accompanied by flashes of lightning and the roar of thunder. Drops of rain fell in the dust and splattered like broken bowls of broth across the flat rock. Others followed, and soon a slanting wall of water was dropping from the sky, filling the wadi and sending a yellow flood swirling among the trees.

“It’s reaching for the house!” Ur shouted, and he saw that if the deluge continued, his wife’s fields must be swept away.

“The storm fights us for having stolen the wild wheat,” his wife wailed as the turbulent flood sent its fingers into her fields.

Ur was no more willing to surrender to the flood than he would have been to flee a lion. Running to the house he grabbed his best spear and with it rushed to the edge of the wadi, a bandy-legged old man ready to fight the elements. “Go back!” he roared at the raging storm, not knowing exactly where to throw his spear. Always before, when floods came, he had retired to the cave to wait out their subsidence, but now that his home was in the middle of the storm he was involved and there was no retreat, no refuge. “Go back!” he roared again.

But his son saw that if the rain stopped falling in time, say, within the next few moments, he might by building a dike hold back the wadi and prevent it from washing away the fields. Accordingly, he began running about placing rocks and sticks and mud along the lower portions of his land, diverting the water. Summoning his family he showed them what to do. And when Ur finally saw what might be accomplished, he laid aside his spear, stopped bellowing and speeded the construction of the dike. The girl called others from the cave, and as the thunder crashed about the trees above them, all worked to build a wall to hold back the muddy water, and it was obvious that the fields would be saved if only the storm would halt.

In these critical moments, when the fall of rain was greatest, obscuring even the mouth of the cave, Ur saw his wife standing in the storm, her tired face uplifted, crying, “Storm, go back! Go back and leave our fields!” And whether the spirit of the storm heard or not, no one could later say, but it abated and the waters receded.

When the storm was gone Ur sat bewildered on a rock, marveling at how close the flood had come to destroying his home and at his son’s dexterity in building the dike. Then, out of the corner of his eye, he saw his wife doing a most perplexing thing. “Wife,” he shouted, “what are you doing?” And as she threw handfuls of wheat into the swirling waters she explained in a low voice, “If the storm has left us our wheat, the least we can do is offer him some in thanks.”

It was an epochal event, this utterance of the word him. For the first time a human being at the well of Makor had spoken of an immanent spirit as “he,” a personified being who could be approached directly on a woman-to-deity basis. This was the inchoate beginning of the concept that a human-like deity could be propitiated and argued with on a personal basis. Throwing her arms wide she tossed her last grains on the water and cried, “We are thankful you went away,” and the storm sighed as it roamed overhead, whispering to her in reply. This was the first fumbling effort to evoke the I-You relationship—“I am begging You, my partner, for mercy”—under which society would henceforth live, until the multitude of gods would become more real than sentient human beings.

When Ur saw how the planned fields could be protected from floods, and how they could be depended upon to provide an abundance of grain for all, he was gradually lured away from hunting, as his wife had foreseen he must be. He began to speak of “my fields” and of “my house,” and his feelings toward each were different from those he had entertained about the cave. That reassuring hole beneath the great rock had not been owned by him nor by anybody; no one had built it nor improved it; he merely shared a portion of it for as long as he could bring in more food than he ate. With the new house it was different. It was his house, not his brothers’ who lived in the cave. The fields were his, too, for he had cleared them. And at the height of the storm he had been ready to fight the wadi and the sky to retain them. In his new apotheosis as owner Ur began to bring new fields into cultivation, but the word fields could be misleading. For Ur a field was an area no larger than a table, at its maximum as large as several tables placed together. Men of the Family of Ur had always possessed an intuitive sense of the land, and now it was the reluctant farmer who discovered one of the essential mysteries of earth on which all subsequent agriculture would depend: he found that if he continued to plant his wheat in one field near the edge of the sloping rock it would grow better because the grains would be assured drainage from the rock, but soon the earth would tire of nurturing the seed and after a time would halt maliciously and send forth only sickly wheat; but if he planted his grains in some spot lower down on the sides of the wadi, where the rain was free to wash down, bringing with it each year bits of new earth to add to the old, the soil would be replenished and such a field could be used season after season. So in an age when fertilizer was unknown Ur had stumbled upon the flooding-principle that would later operate along the Nile and the Euphrates: allow the rivers to overflow and bring fresh soil to rebuild the old. Ur could not formulate this theory in words, but his inherited sense of earth assured him that somehow the soil was pleased with this replenishment, so he hacked out his little fields, keeping to the lower levels where fresh silt could filter down cycle after cycle. Fortified with this secret of how to keep his land fertile, Ur was tied ever more strongly to that land.

As Ur was thus tricked into neglecting hunting in favor of tending fields, he experienced a vague displeasure over the fact that his son showed no desire to take his place in the woods. “A boy like you ought to know how to kill a lion,” Ur said sharply one day. “Otherwise how can you expect to find a woman?” Once or twice, lately, Ur had suspected that his son might lack courage, for the boy inclined toward working the fields or chipping flints into new patterns. Yet Ur did remember that at the height of the storm it had been the boy who had fought the flood, and the old man admitted grudgingly, “He’s neither stupid nor lazy.”