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The Evolution of Bruno Littlemore - Benjamin Hale [152]

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fire or bury it in the ground. On first thought I agreed with his judgment, but when I had another think on it I realized that perhaps there may actually be a counterintuitive metaphorical beauty to the Persian custom. For cremation implies a total erasure, a vanishing act: as goes the soul, so must go the body, up and away in a puff of useless smoke. Burial—especially the kind where the king is buried with all his things—implies the opposite, a clinging refusal to let go, even of one’s earthly property. Whereas to dissolve the body in the bellies of birds seems rather to give back what is nature’s to nature. By extension I therefore reasoned that it would make no semiotic sense to bury a bird. That bird—and granted it may have lain there until spring before the body defrosted—would be slowly disappeared by the weather, decomposed and reconstituted into the stuff of the world, without ceremony, without any sign or token or record at all to mark that it had once lived, spoken, and died in the world.

I admit that like any true poet, I am vulnerable to romance. Do not think, Gwen, that I am an entirely rational creature, or conversely that I’m too irrational to consider and reflect upon my own moments of illogic. There is such a thing called confirmation bias, which is when the mind attaches significance to something insignificant, singling out a seemingly supernatural coincidence from all the chaotic junk in the world around it and funnels all its prayer and confidence into it because it wants it to be true—which is the source of much faith, much love, much religion, much magic, much hope, much hopeless error. I am aware of my hypocrisy when, in certain moods, I rail and rage against religion, then turn right around and find myself susceptible to belief in ghosts, in the prophecy of dreams, in spooky action at a distance. If I am vulnerable to these things it is because I have become human. I was the chimp who tapped on the box. If I rail and rage against religion, it is partly because religion is a magical belief structure that has hurt me personally, whereas secular magic has offered me hope. If I hate the irrational while being irrational myself, it is because my mind is trapped, like all human minds are trapped, between the rational understanding of the world sternly provided by empirical science (which includes the knowledge that I myself am irrational) and the ancient crazy wild beautiful brazen nonsense, the spookiness that all human consciousnesses are vulnerable to, even the hardest of scientists. It’s this human vulnerability to spookiness that had Sir Isaac Newton, when he wasn’t busy laying the foundations of classical physics, earnestly fiddling around with powders and potions and flasks and beakers, searching for the philosopher’s stone, for the elixir of life, for the secret to the transmutation of lead to gold. This is why I do not believe the argument that the light of empirical science will guide us on the path of progress, toward utopia, toward a great rational peace when nation no longer wages war against nation over pettifogging disagreements about invisible and almost certainly nonexistent things. If we ever arrived at this scientific utopia, there would be no religions, yes, and never again would a drop of blood be shed over such lunatic stupidities—but also we would produce no art; whether this is throwing the baby out with the bathwater I’m still not entirely sure. Even if we ever arrived at such a rational peace, when we got there we would no longer be human.

XXXI

Meanwhile, after months of idleness, and now with the constant influx of medical bills like so many matches on the fire, our household finances were dwindling to nil. I had only a vague grasp of these things, being as I was then and am now very bad with money. Among the members of the little nuclear family unit that we had grown into out of necessary closeness, Tal was the one who mostly handled these issues. I don’t know how much money there was, but it may have been nothing, or nearly nothing, or we may have gone deeply in the

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