Peter Handke - Repetition

The decline of the Maya began when public religion gave way to private worship. “You see,” the teacher went on, “the families were rather unsociable, each kept to itself; the only bond between them had been public worship. But then they began to build chapels of their own, each for itself, at a distance from the others; forgotten was the idea that the house as such was hallowed. The bond was broken. It was then that the hieroglyphics on the steles came to an abrupt end. In the year 900 of our era,” said the teacher, “the last inscription was chiseled into a pillar not far from the grassy area which the Spaniards were to call the ‘Savanna of Freedom.’ Imagine the sparks in the flint, which was what most of the steles were made of.” The end of this people is most strikingly symbolized by the stairs on one of the pyramids: step after step richly decorated with sacred reliefs and glyphs, the sign for the morning star, the sign for the tree that gives the villagers shade, the signs for sun and day, which taken together signify “time”—but on the topmost step only “a few muddled, scratchy chisel marks.”

That stairway appeared to me in the empty sloping pasture. Much larger than the mound in our orchard at home, it actually had the shape of a pyramid and seemed with its hundred-odd steps, tapering toward the top, to reach the sky. I saw the words my brother had ticked climb the slope and then break off. Every line on the slope was an overturned hieroglyphic pillar, lying face down in the mud. The clayey brooks, welling up from scars in the earth, washed syllable after syllable away, until the whole place smoked like a field of ruins where not even the usual cherry trees had been spared. Seized with a need to mourn, I stood up, still holding my brother’s book. Nothing more was moving on the empty steps, not even a blade of grass; even the water stood still; and hadn’t being alive always meant simply being able to breathe with the flowing water, the waving grass, a rising branch? But what I wanted to mourn was not just a solitary death, it was something more: an annihilation. To annihilate means to do away not only with a particular human being but also with what gives the world its cohesion. To eliminate someone like my brother — who, unlike the great mass of those who speak and write, had the gift of bringing words and through them things to life, who never ceased to exercise that gift and to point out examples as he was doing now to me — was to kill language itself, the living tradition, the tradition of peace; it was the most unforgivable of crimes, the most barbarous of world wars.

But I was unable to mourn as I had wished. Instead, the phrase that had been the peasants’ watchword in their earliest uprising—“Our old right!”—kept spinning around in my head. Yes, from time immemorial we had raised a claim that should not have been allowed to lapse. And it had lapsed, because we ceased to raise it. And why did we always demand our right of someone else, some of an emperor, others of a God? Why didn’t we take it for ourselves, essential as it was for our self preservation, letting no one else intervene? There at last was a game in which we wouldn’t have had to measure ourselves against anyone, a lonely game, a wild game — Father, the great game!

Back from the empty cow paths to put my thoughts in order, back to the book. I had been sitting and standing barefoot, and barefoot I strode back and forth outside the barn. The last word my brother had ticked had a double meaning. Translated, it meant both “to fortify oneself” and “to sing psalms.” (Immersing myself in these words was the exact opposite of my usual immersion in so-called breathtaking stories; time and again the words made me raise my head and my eyes.) I stopped and raised my head. By way of a ford marked by a tree, I was carried back to the bluish cavern of my seminary desk. Its back wall was the grooved mountain slope. A sun shone on it, low in the sky as shortly before setting and made brighter by the unlit spruce in front of it. The steps were thick bars of shadow leading to the summit, on which lay a thoroughly earthly glow. The light pinpointed the smallest shapes on the slope — a clump of grass, a half-overgrown hoof print, a molehill, a line of birds along a rivulet, a wild hare nearby — and connected them with one another by distinct interstices. I went on reading, my eyes at once in the book and on the mountain. My staring became a watching, as when in a strange crowd one knows that a familiar face or two must be present. Here in the sun, the resounding litany of the faithful which had begun in the dark church was resumed in a silent litany of words, with their many meanings. To breathe deeply was to yearn was to tense the strongest muscle. Violent anger was sobbing. Fireflies were June was a variety of cherry. The mower was a sandpiper was the belt of Orion. The grasshopper was the bridge of a violin was the inner partition of a nut was the upper part of a whip … A change of one letter transformed the word for a slight breeze into the word for a powerful flow, and another into a tempest, which was also the name for flying sand … At last, silent invocations took on human form, and I saw the absent ones appear on the steps, silhouetted by the word-light: my mother as “the woman who had ceased to be a handmaiden”; my father as “the man who never ceased to be a servant”; my sister as “the madwoman,” which, with a slight sound shift, became “the blessed”; my girlfriend as “the quiet one”; my teacher as “bitter sweetheart”; the village idiot as “he who stirs up wind while walking”; my enemy in the form of “a bruised heel”; and ahead of them all my brother “the pious,” a word which also designated “the serene.” And I? — I recognized myself, reader and onlooker in one, as the third party on whom everything hinged, without whom there could be no game, and who thus found in himself the salient features of the other players: my father’s white, servant’s feet and the torn corners of my brother’s eyes.

Of course it was only for a moment that this picture writing shimmered on the mountain slope; then all was reliefless emptiness and the sun had set. But I knew I could bring the picture writing back, that unlike grief it could be willed; the empty forms both of the cow paths and of the blind windows could be relied on; they were the seal of our right. “Brother, you must have walked there in the gray blueness.”

I shut my eyes. Only then did I notice that they were wet. But I was not weeping for myself or my family; no, the source of those tears was things and their words.

Behind my closed eyelids, the after-image of the cow paths: a stone-gray pattern. Now, a quarter of a century later, I see, there on the plateau, a man of indeterminate age. Barefoot, wearing an overcoat that’s too big for him, he begins to wave his arms. His arm waving becomes a continuous movement which, if it were not done with the whole hand, including the fist, would be something like writing. Was this “he” or “I”? It is still I. I no longer write in the air as I did as a child; instead, like a scientist who is at the same time a manual laborer, I make hatch marks on a sheet of paper lying on the stone-gray steps. That is the movement I have chosen for my story. Letter for letter, word for word, as chiseled in stone long years ago, I want the inscription to appear on my paper; I want it to be handed down recognizably thanks to my light hatch marks. Yes, I want my soft pencil strokes to join with the hardness of the stone as did the language of my forebears, in which the term for “the monotonous note of the finch” is derived from the word for “a single letter.” For, without the refuge of words, the earth, the black, red, greening earth, would be just one great desert, and I will no longer acknowledge any drama, any history other than the drama of the things and words of this beloved world — and I pray that the bomb which is threatening the cow-path pyramid will strike softly in the form of the word for “an elongated pear.” I shall find a word for the dark interior of a white chestnut blossom, the yellow of clay under the wet snow, the bit of blossom that clings to the apple, and the sound of a river fish leaping out of the water.