Lost in the Cosmos

by Walker Percy

  As Pope, my first act will be to revive the University of Notre Dame around a nucleus of Jewish scientists whom I shall lure from Israel. The Catholic Church is responsible for the birth of science in the West, but it got too rich, got distracted by family quarrels, and dropped the ball, which the Jews picked up.

  Are you getting the point, Captain? I may be the only man left on earth who can consecrate priests. The only candidates for the priesthood I can see, not counting my little malformed innocents, are these boys, your sons, Krishna, Vishnu, Siddhartha, Oppie, Carl Jung, Chomsky, and John. Whether or not one or another chooses to become a priest is his business and God’s business, but it is my business to be around, to stay here in case the human race survives and needs priests.

  And if it is the end, it is still my obligation to remain, because the Church will survive until the end of earth time and until Christ himself comes, and so, if I’m the putative head of the Church, as putative head I stay.

  My proposal: Will your craft fly like an airplane? Yes? Can you land it anywhere? Yes? Like a helicopter? Yes? Very well.

  I propose a variant of Dr. Jane Smith’s proposal. I propose that you fly Dr. Jane Smith and the children and my odd little brood here and my two monks, yourself, and me, and whoever else wants to go, to Lost Cove, Tennessee.

  There, as Dr. Jane Smith and I have reason to believe, the residual radiation is not so bad, that under the blue haze of the Smoky Mountains, the ultraviolet flare may not be excessive, and that your beautiful children may remain fertile.

  Accordingly, I propose to you, Captain, that you accede to Dr. Jane Smith’s wish that I marry the two of you properly—your marriage in space by yourself is canonically suspect to say the least—and that I baptize the children in Lost Cove Creek.

  I wish to come with you for one reason—otherwise, I would rather remain here in my beloved Utah and be let alone and die in peace—but I am obliged to be present to serve the survivors as priest and ordain as priest any one of them who might wish to become a priest, and to await the coming of the Lord if it is the end. I’d as soon wait for him here, but what can you do? Veh.

  Why should you of Copernicus 4 believe any of these things, which must surely seem preposterous to you? The only reason, from your point of view, is that you have no choice. You know now that if what I say is not true, you are like the gentiles Paul spoke of: a stranger to every covenant, with no promise to hope for, with the world about you and no God. You are stuck with yourselves, ghost selves, which will never become selves. You are stuck with each other and you will never know how to love each other. Even if you succeed, you and your progeny will go to Europa and roam the galaxy, lost in the Cosmos forever.

  I agree with Dr. Jones: we should leave as soon as possible—but for Tennessee, not for Europa.

  Question: If you were the captain, which of the two proposals would you accept? or would you accept neither? Do you have a better idea?

  (a) I’d go with Aristarchus Jones and the others to New Ionia.

  (b) I’d marry Dr. Jane Smith and take her and the children to Lost Cove, Tennessee.

  (c) I’d go to Qumran and fight with the Israelis.

  (d) I’d go to Jordan and fight with the Arabs.

  (e) I’d drop the abbot and Jane Smith in Tennessee, send the children to Europa with Jones and Tiffany, leaving me and Kimberly to take our chances in Uxmal.

  (f) I’d take no chances. I’d cover all bets, even the million-to-one shot that there might be something to Abbot Leibowitz’s preposterous claim. I’d go with him and Jane and the children to Lost Cove, Tennessee, wait for whatever he’s waiting for, monitor my sperm count—yet keep Copernicus 4 fueled and ready to go. (This, roughly, was Dr. Jane Smith’s response, in a rather vulgar aside to the Captain, after hearing the abbot’s proposal, in which she lapsed into a dialect of her Southern Methodist origins: “Well, why not? Who knows? The whole thing is preposterous, of course: two niggers and a Jew claiming to be Roman Catholics, a Jewish pope and two black monks. Popery and monkery in the middle of nowhere. But what have we got to lose? They’re Christians, after all. I’ll go along with it, especially the marriage ceremony and the baptism.”)

  (g) Other (specify).

  (CHECK ONE)

  Thought Experiment: An experiment in shifting one’s perspective toward the end of determining the relative preposterousness of modern Cartesian consciousness vis-à-vis the preposterousness of Judaeo-Christianity—that is, whether they are two unrelated preposterousnesses or whether one preposterousness is a function of another, i.e., whether Judaeo-Christianity is preposterous from the point of view of the modern scientific consciousness precisely to the degree that the latter has elevated itself from a method of knowing secondary causes to an all-construing quasi-religious view of the world—whether, in fact, the preposterousness of Judaeo-Christianity is not in fact an index of the preposterousness of the age.

  Play the following game. Adopt the following perspective: the point of view of Aristarchus Jones (little or no effort is required of you if you are a creature of the age, that is, a rational, intelligent, well-educated, objective-minded denizen of the twentieth century, reasonably well versed in the sciences and the arts; we are all Aristarchus Jones):

  Judaeo-Christianity is indeed a preposterous religion, far less compatible with the modern scientific temper than, say, Buddhism or Brahmanism.

  Judaism, to begin with, is a preposterous religion. It proposes as a serious claim to truth and for our belief that a God exists as a spirit separate from us, that he made the Cosmos from nothing, that he made man, a creature of body and spirit, that man suffered a fall or catastrophe, and that as a consequence God entered into a unique covenant with one of the most insignificant tribes on one of the most insignificant planets of one of the most insignificant of the 100 billion stars of one of the billions and billions of galaxies of the Cosmos.

  Protestant Christianity is even more preposterous than Judaism. It proposes not only all of the above but further, that God himself, the God of the entire Cosmos, appeared as a man, one man and no other, at a certain time and a certain place in history, that he came to save us from our sins, that he was killed, lay in a tomb for three days, and was raised from the dead, and that the salvation of man depends on his hearing the news of this event and believing it!

  Catholic Christianity is the most preposterous of the three. It proposes, not only all of the above, but also that the man-god founded a church, appointed as its first head a likable but pusillanimous person, like himself a Jew, the most fallible of his friends, gave him and his successors the power to loose and to bind, required of his followers that they eat his body and drink his blood in order to have life in them, empowered his priests to change bread and wine into his body and blood, and vowed to protect this institution until the end of time. At which time he promised to return.

  Second Perspective: Now the game requires that you make a 180-degree shift of point of view from the standard objective view of the Cosmos to a point of view from which you can see the self viewing the Cosmos.

  From this new perspective, it can be seen at once that the objective consciousness of the present age is also preposterous.

  The earth-self observing the Cosmos and trying to understand the Cosmos by scientific principles from which its self is excluded is, beyond doubt, the strangest phenomenon in all of the Cosmos, far stranger than the Ring Nebula in Lyra.

  It, the self, is in fact the only alien in the entire Cosmos.

  The modern objective consciousness will go to any length to prove that it is not unique in the Cosmos, and by this very effort establishes its own uniqueness. Name another entity in the Cosmos which tries to prove it is not unique.

  The earth-self seeks to understand the Cosmos overtly according to scientific principles while covertly exempting itself from the same understanding. The end of this enterprise is that the self understands the mechanism of the Cosmos but by the same motion places itself outside the Cosmo
s, an alien, a ghost, outside a vast machinery to which it is denied entry.

  Are these two preposterousnesses commensurate or incommensurate, related in direct proportion or unrelated?

  That is to say, which of these two propositions is correct?

  (1) As time goes on and our science and technology advance and our knowledge of the Cosmos expands, the Judaeo-Christian claim becomes ever more preposterous, anachronistic, and, not to mince words, simply unbelievable.

  (2) As time goes on and our science and technology advance and our knowledge of the Cosmos expands, the gap between our knowledge of the Cosmos and our knowledge of ourselves widens and we become ever more alien to the very Cosmos we understand, and our predicament ever more extreme, so that in the end it is precisely this preposterous remedy, it and no other, which is specified by the preposterous predicament of the human self as its sole remedy.

  (CHECK ONE)

  A new law of the Cosmos, applicable only to the recently appeared triadic creature: If you’re a big enough fool to climb a tree and like a cat refuse to come down, then someone who loves you has to make as big a fool of himself to rescue you.

  A computer printout of the theoretically ideal convert to Christianity at the end of the twentieth century:

  A European who is nationally at the greatest remove from historic Christianity, yet retaining, nevertheless, a faint recollection of Christianity

  A person at a remove from the van of scientific research, the laboratory, yet informed by a massive secondhand knowledge of science the textbook

  A person who, feeling himself curiously depressed despite the benefits of science and technology, despite the highest standard of living in Europe, finds solace in the twentieth-century literature of alienation, poetry, art, and film depicting just such a predicament as his

  A person old enough to have exhausted the pleasures of the consumption of science as a world view and the pleasures of the consumption of the art of alienation, but not old enough to have become hopeless or to have committed suicide

  Sample readout: Sven Olsen, a thirty-five-year-old high-school biology teacher of Örebro, Sweden, who, on the same day, delivered his last lecture of the year on the DNA molecule and saw the last Bergman film, who is therefore suicidal but who retains sufficient curiosity and irony not to do it.

  Thought Experiment (II): Imagine yourself in each of these two situations:

  (1) You’re the captain of the starship.

  You go to Europa (New Ionia) with Aristarchus Jones, who also selected twenty young Californians, fifteen females and five males, from Trinity County in the north, which, with its little lost valleys in the Chanchelulla mountains, suffered the least radiation.

  The mission is successful. Smooth as a billiard ball and encased in green ice, Europa is crisscrossed by an intricate network of lines, like an old drawing of Mars. These cracks, first observed by Voyager 2, turn out to be rivers of water formed by the mild vulcanism beneath the surface ice.

  A colony is established at a place that looks like McMurdo Sound, with pack ice and a low rock ridge and a tundra which flowers with pink and violet lichen in the gentle spring. The atmosphere is rarer than that of the Andes, but, given time for the blood to develop a compensatory polycythemia, and with daily rations of cocaine, life is better than tolerable. No radiation is detected. Sperm counts increase. There is every expectation that the human species will survive.

  Here is Aristarchus Jones’s famous speech as he surveyed his new home: “A new world! Now I know how the Pilgrim Fathers felt, but unlike the Pilgrims, we left the old world and the old beliefs behind. Free at last! Free at last! No thanks to God, free at last! No irate God, no irate Jews, no irate Christians, no irate Moslems, only liberated loving selves. Now we shall show the Cosmos how to live in peace and freedom. My friends, let us begin by learning to know ourselves, for only by knowing our interior gods and demons can we exorcise them. Our first group session in self-knowledge will be held tomorrow morning. Now let’s get to work.”

  Years pass. Twenty pregnancies occur, and seventeen live normal births. Earth plants, fish, and seals flourish. A peaceful agricultural-fishing society is formed. The colony is operated on the principles of Skinner’s Walden II modified by Jungian self-analysis, with suitable rewards for friendly social behavior and punishment, even exile, for aggressive, jealous, hostile, solitary, mystical, or other antisocial behavior. Daily dewalis (from the Hindu) are held in a kind of kiva where a dried lichen remarkably like the earth’s fruticose Rocellae is smoked, inducing a mild euphoria. Larger festivals with dancing and revelry are scheduled for the solstices and equinoxes of the Jovian year.

  The Captain, now a sixty-five-year-old man, sits against a rock outside his cave, taking the mild summer sun. The green sky is half filled by the huge northern hemisphere of Jupiter.

  He is reading a tattered copy of Henry IV. A laser recorder plays for perhaps the seven hundredth time Mozart’s fourteenth string quartet. Two young women, Candace and Rima, attend him, each lither and more lovely than Kimberly and Tiffany in their prime. One brings him kelp wine. The other anoints him with seal oil. Dr. Jane Smith, fifty-six, sulks in her cave, knowing quite well she would not be allowed to sulk outside.

  Candace refills his glass and, giving him a backward glance, takes a step toward her cave. “Could we? That is to say, when?” she asks and adds: “We have an hour before group.”

  “Oh, very well.” He rises stiffly, closing the book on Mistress Quickly and Prince Hal but picking up the Mozart. Rima’s fingers tighten angrily on his trapezius muscle. He winces. “But not without Rima,” he tells Candace.

  Group is a daily exercise, in assemblages of ten, of self-criticism and honest appraisal of others. The only rule is honesty, absolute honesty. No more lies, no more self-deception, no more secrecy, no more guilt, no more shame. From Aristarchus’s own Little Green Book, the aphorism: “The new race will spring from the corpse of the old guilt.”

  The Captain sighs. He alone of the colonists of the new Ionia is somewhat ironical. Getting rid of guilt is one thing. But he doesn’t look forward to the mea culpas and denunciations of the group. It reminds him too much of an AA meeting.

  He takes another swig of kelp wine and another look at Candace’s behind. Some things don’t change.

  “Very well,” he says again, taking each girl by the hand, the recorder under his arm still playing Mozart.

  The three go inside his cave, which is filled with the orange light of Jupiter like a Halloween pumpkin.

  (2) You’re the Captain.

  You choose to go to Tennessee with Abbot Leibowitz. The colony settles in a pleasant mountain valley. You also sleep in a cave, Lost Cove cave, to reduce exposure to radiation, which is still considerable. Sperm counts vary.

  Yet the children seem happy and grow strong. Even the misbegotten do well, ramble up and down mountainsides where in fact they are not much different from the local inbred covites.

  You grow wild maize, collards, and trap rabbits, wild pigs, and quail, eat grits and sausage and side meat. Every day you watch ironically yet not without affection as the old abbot and his two black priests, black faces and black robes, the blackest blacks in the South, sing the Divine Office in a quavering chant which sounds more Jewish than Latin, and celebrate Mass with corn bread and scuppernong wine, raise a golden chalice, the abbot’s only souvenir of Utah. The altar is a slab of limestone, as rough as Stonehenge, fallen across the mouth of the cave, which had no doubt served as a table for the survivors of the last war.

  Years pass. The Captain, now sixty-five, sits outside the entrance of Lost Cove cave, where Confederates holed up and made gunpowder some six hundred years earlier.

  It is October. The sourwood and sassafras are turning, the leaves speckled in scarlet.

  The colony has grown to some two hundred souls, both from successful pregnancies—Dr. Jane had been delivered of two more offspring, two boys, Robert E. Lee Schuyler and John Wesley Schuyler—a
nd from an admixture of locals, strays, wanderers, refugees from the old Northeast. Mostly they are Southerners, white Celtic and Anglo-Saxon, and blacks, with a sprinkling of Hispanics, Jews, and Northern ethnics.

  The Captain has formed the habit of sitting on the hillside above the cave, a warm place fragrant with rabbit tobacco and scuppemong and the pine-winey light. It is a favorite meeting place on Sunday mornings of the unbelievers—non-churchgoers and dissidents of one sort and another—while the tiny congregations of Catholics and Protestants hold services. There is even talk of a temple, but the five Jews, one orthodox, one reformed, one conservative, one humanist, and one Yemenite Israeli, cannot get together.

  The Captain, two covites (mountain men still wearing bib overalls in the old style), two ex-Atlantans (middle-management types from high-tech industries), three fem-libbers (including Kimberly) who are sick and tired of both the male-dominated space age and the male-dominated clergy, a few twenty-sixth-century hippies, vagabonds from God knows where—gather companionably while the old abbot celebrates Mass below with his two young servers. They, the servers, are white, none other than Siddhartha and Carl Jung, each of whom has already received minor orders. The two black monks are gone. Amos died. Andy discovered his roots in nearby Alabama, resigned his priesthood, and joined the Shiloh Baptist church, a tiny black Baptist community.

  “Why don’t you come to Mass?” asked Dr. Jane Smith.

  “My cathedral is the blue sky. My communion is with my good friends,” replied the Captain.

  “Bull,” said Dr. Jane Smith.

  One of the covites, Jason McBee, produces a fruit jar of corn whiskey, by no means the white-lightning of the old bootleggers, but a mellow-gold confection, aged in the wood, smooth as honey, and fiery as the October sun. The Captain takes a long pull.

  “Ah,” he says.

  The “heathen,” as they call themselves, begin their usual good-natured bickering mostly about political and agricultural subjects—whether to start a corn co-op, what to do about a rumored Celtic enclave across the old Carolina line, a growing community with a reputation for violence and snake-handling.