Xenophanes…

 His Critique of the Mythic Gods of Homer…

Of Religious Anthropomorphism…

Of the Immorality of the Gods of Myth…

 Of Regional Religious Forms as Cultural Projections…

His (and Greek) Monotheism…

Xenophanes as the Source of the Tradition of the Allegorical Interpretation of Myth…

Of Pagan Religious Universalism…

Of “Negative Theology”…

     The brilliant Pre-Socratic philosopher and poet Xenophanes was born c. 561 B.C. in Colophon, a city some forty miles north of Miletus; but when Colophon, along with many other Greek cities along the Ionian seaboard, fell to the Persians, Xenophanes fled westward, making his way eventually to Sicily.

The great innovation and importance of Xenophanes’ thought is not in cosmology or physics, but rather in theology, the understanding of the nature of the Divine.  But then the immediate relevance of theology to cosmology need hardly be stated, since for the Greeks, the essential problem was the relation between the Divine and the material world.

Xenophanes was in fact the first in a long line of reforming critics and expositors of traditional Greek religious and mythological idioms.  Here are two of his most famous dicta on this theme:

Mortals believe that the gods are begotten, and that they wear clothing like our own, and have a voice and a body.

The Ethiopians make their gods snub-nosed and black; the Thracians make theirs gray-eyed and red-haired.  And if oxen and horses and lions had  hands, and could draw…, horses would draw the gods in the shape of horses, and oxen in the shape of oxen, each giving the gods bodies similar to their own.

Xenophanes here states explicitly for the first time what intelligent Greeks must long have understood:  that the mythological gods, as described by poets such as Homer, are created in the image of their human worshipers; that they look and behave like men only because their worshipers have projected upon them their own form and habits; and that the incidental differences one observes amongst the various national and ethnic gods and their cults is the result of similar projections, each the consequence of the inability of men to conceive of the Divine except through images derived from their own immediate human and culturally specific experience.  Rather, as Xenophanes affirms, there is only

One god, …in no way similar to mortals either in body or mind.

 

The transcendent supremacy of Zeus, acknowledged from the beginning in Homer and Hesiod, suggests that the strict monotheism of Xenophanes is the development of a tendency in Greek thought already long underway:  a tendency, in fact, to define the Divine as a kind of Being that utterly negates and transcends all categories of human experience, understanding, and expression.

God, as Xenophanes insists, has no body or organs of sense, though by means of some super-sensual and super-intelligent mode of cognition, he “sees all, thinks all, and hears all”.  Having neither arms nor legs, he is motionless; yet he sets all in motion merely “by the thought of his own mind”.

Unlike men, in fact, the being of God is “totally of mind and thought”, and is eternal.  By contrast, above all, to the “innumerable world-orders”, which successively come into being and pass away, God is without beginning or end.

Spatially conceived, his being is “spherical”, but only in the sense in which it is co-extensive with the world-order, able to act everywhere in it without moving, because he suffuses it throughout as the active and living principle of order.

This cosmic order, or justice as Anaximander had called it, means that the world-order is once again a moral order, and that justice, therefore, must be of the nature of the Divine.  But if this is true, the stories told by the poets must be lies, since, as Xenophanes laments,

Homer and Hesiod have attributed to the gods all things which in men are a matter for reproach and censure:  stealing, adultery, and mutual deception.

This is the most scandalous effect of the primitive propensity to project human traits upon the gods, whose moral behavior must surely be better than that of at least the worst of mankind, if the term “Divine” is to mean anything.

Xenophanes thus lays the foundation for a long tradition of moral criticism of artists and poets in general, and Homer in particular, in which, at one extreme, they are accused of being professional “liars” and blasphemers who should be banished forever from decent society (as Plato purports to banish them from his Republic).  Such a view was to fecundate throughout history periodic outbreaks of puritanism and iconoclasm.  Fortunately, however, it did not prevail; for the Greeks (as indeed for the Christians of Middle Ages and the Renaissance), the poets were to be defended as the writers of mythological allegories that were never intended to be read literally.

If their mythic narratives are “fictions”, it is because approximative images and provisional analogies are the only means by which the sensual and finite human imagination can approach the ineffable Divine; understood figuratively, however, the fictions of the poets conceal beneath their literal surface profound philosophical and theological truths.

 

Xenophanes was in any case the first Greek thinker to recognize the inherent problem of coming to know and represent a Godhead that is by definition beyond all human categories of apprehension and language.  The gods, he says, have hidden the knowledge of the Divine from mortals, who must apply themselves to discover it through assiduous study and effort.  Even so, no one man or sect will ever discover or reveal the final and exhaustive truths of religion, but at best a semblance of them.  As Plato (in the Timaeus) was to formulate this foundational principle of what was later to be called “negative theology”, “The Father and Maker of this universe is beyond knowing or expressing”.  For this reason, too, the various local myths and cults tended to be relativized in Greek thought, as merely partial and imperfect revelations of the Divine, just as their differences were understood as secondary regional inflections of a universal religion of the One Unknown God.

The Sirens of Organized Travel…

Floating Nursing Homes…

Travel to Europe as Nostos

Milan’s Bus-Barker Top Four…

The Famous Duomo…

Two days in Milan is risibly inadequate, of course. But having landed there, it seemed absurd to decamp immediately. Since a city of Milan’s size and importance requires from two to three weeks to explore, even peremptorily, a two-day stay is at least a clear disavowal of any pretense to having “done” it–of the sort, that is, affected by so many tourists on their return from ten-day, twelve-city Mediterranean cruises, during which all that they have “done” is to glimpse through the windows of their tour buses some of the beautiful things they haven’t seen. An elderly acquaintance of mine, too possessed of irony to have allowed himself to be seduced by the Sirens of Organized Travel, described his itinerary as follows: “We spent an afternoon in London during which we did not see Big Ben, Westminster Abbey, and the Tower, then were woken up the next morning in Paris, herded onto another bus, and did not see the Eiffel Tower, Notre Dame, and Sacre-Coeur. And everyone was thrilled not to have seen them.”

Odysseus devoted more time to exploring the cave of the man-eating Cyclops than the average group tour spends in European capitals today. Hence, Mrs. P and I have always disdained organized travel—hence, our travel has always been as chaotically disorganized as this memoir attests—, and disdained above all the modern cruise, in which the traveler’s every move is planned, and his every need taken care of. The contemporary cruise ship is a gigantic floating nursing home. (I’ve seen brochure photos of happy trenchermen in the ship’s “formal” dining room, where cravats are no longer required, having been replaced by bibs.) In our late-sixties, we are much too young for such geriatric conveyances. We prefer risk and adventure, of the sort that might reduce us to knocking at the door of a Lacedaemonian youth hostel at midnight outside of Bologna, or force us to sleep in our rental car at Linate Airport the night before our return flight (see below). No cruise-ship octogenarian will ever experience such thrills, or be able to regale his great-grandchildren with the harrowing tales of how he survived them.

 

As we walked under the arch of the Porta Ticinese and filed past a magnificent row of Roman and Early Christian columns, it occurred to me once again that no matter where in the West one resides, by accident of birth or other circumstance, a trip to Europe is a nostos, a voyage home. I do not refer in this regard to those questers after their “roots” who leave their farmsteads in Manitoba, their bayous in Mississippi, or their brownstones in Manhattan, in search of the ancestral villages in Ukraine, the Pyrenees, or Poland in which their great-great-grandfathers once lived. Theirs is merely an investigation into the lineage of the body, a biological nostalgia on a par with the homing instinct of salmon who return by natural compulsion to the exact spot on which they were spawned. The more conscious traveler to Europe, on the other hand, knows that he is drawn there by a far more powerful attractive force, as to the birthplace of the Western soul.

 

Milan is a relatively “young” Italian city, the original Celtic settlement having been subdued by the Romans as late as the early third century B.C. Under Diocletian, it became the seat of the rulers of the Western Empire, and in 313, Constantine published his famous Edict of Milan, giving Christians the freedom to worship (which most modern Italians, like most moderns everywhere, fail deliberately to exercise or defend). In 375, Ambrose, one of the most learned of the Latin Fathers, and a direct influence upon the thought of Augustine, became Milan’s bishop and patron saint. Since then, the Lombard capital has passed under the rule and patronage of Charlemagne, the Visconti, the Sforzas, the Emperor Charles V, the Borromeos, Napoleon, and Il Duce, all of whom it managed to survive, while attracting to its courts such luminaries as Da Vinci, Bramante, Manzoni, and Verdi.

Milan’s most famous monuments—the ones every bus-tour barker would be sure to include on his itinerary—are the Duomo, La Scala, the Galleria, and Leonardi’s Last Supper (in the cenacolo of the church of Sta Maria della Grazie). And since this is a memoir rather than a travel guide, we’ll give them the same short shrift. The Duomo is impossible to miss even if one wanted to: an enormous and uniquely soul-less Gothic pile. Construction commenced (with the chevet) in the late trecento by Gian Galeazzo Visconti, and continued throughout the fifteenth and sixteenth centuries under a succession of Italian, French, and German master masons, before the Duomo’s façade was only finally finished in 1809. The great Gothic cathedrals of Europe typically take decades, and sometimes centuries, to complete; but the nearly half-millennium during which the planners and builders of the Duomo tinkered should have persuaded them that it would never be more than a limited architectural success. It is not that the Duomo is a chaotic agglomeration of styles, since only the façade combines Gothic and Renaissance motives (and remarkably harmoniously at that), whereas the rest of the building is pure flamboyant Gothic. But then the International Gothic Style may be rare in Italy for good reasons, as opposed to northern France and Britain, where its verticality, monochromaticism, and a-symmetry seem more at home. In any case, the Duomo remains inscrutable to both the eye and the mind, mainly because a dense forest of pinnacles, belfries, and gables obscure its every surface. One architectural historian, with only a slight lack of charity, said that it resembles an albino porcupine. (It is no coincidence that the principal cause of the building’s deterioration over the years has been neither invading armies, nor failing mortar, nor pollution, but nesting pigeons.)

Across the vast Piazza Del Duomo, nearly side by side, stand the elegant Teatro alla Scala and the Galleria, temples to music and retail commerce respectively, as the Duomo tries but fails to be a temple to Christ. But ours is a multicultural world, and as Mrs. P and I tried to cross the square, our way was barred for over an hour by a kilometer-long procession, replete with pastel-coloured floats adorned with images of Hindu gods and goddesses. The Hare Krishna, which we’d managed to avoid in all three airports, had come to meet us in Milan’s centro istorico.

Italian Espresso Machines…

Private Rental Idiosyncrasies…

Another fifteen-minute trudge from the parking garage, and four flights of stairs, brought us, finally, to our apartment in Milan. As we dropped our luggage and collapsed onto his sofa, Donato (our airbnb “host”) offered us an espresso to welcome us. His machine was one of those Keurig-style espresso makers that are ubiquitous throughout Italy and as yet unavailable in North America—one small example, that is, of the paradoxical evidence that, technologically, Europe is far more advanced than the New World. I’ve already animadverted on the befuddling gadgetry of European automobiles, but in this case, European innovation makes sense. A machine that dispenses a single shot of espresso using a sealed capsule (without the bother of filling and tamping down a brewing head) is a great convenience, whereas single servings of “American” coffee are a boon only to the profiteers of the international coffee cartel.

Unfortunately, Donato wasn’t able to divine how to insert the “pod” into the machine’s portal. This should have been a warning to us that European domestic technology is another snare, and unless one’s host is thoughtful enough to take his newly-arrived guests on an exhaustive orientation of his apartment, the first day of their stay will inevitably be wasted on figuring out how things work.

 

Years ago, we rented an apartment for a month in Provence whose owner neglected to tell us that the water, electricity, and heat had all been shut off. We fumbled about in the dark and dampness for a day searching for an electrical panel and water supply until we recruited a kindly neighbour who escorted us down into a four-foot high rubble cellar where they were occulted. The owner of the house was an American academic whose literary specialty was deconstructionism, a cultural attitude he evidently carried over to the décor of his sabbatical idyll. Though the apartment was located in the middle of a quaint seventeenth-century row in Claviers (one of the most beautiful perched villages in Provence), the interior was a slum. The subsequent three days were spent scavenging throughout the house for the odd pieces of furniture and ceramics that were not a complete affront to the famed Provencale aesthetic, and hiding the Ikea and Salvation Army turpitude in closets and the attic.

Tourists who prefer non-conventional accommodations must be prepared for such adventures. It’s jolly that in privately-rented homes (as opposed to hotels) you can wash your clothes and cook your dinners, but good luck figuring out their idiosyncrasies. Televisions invariably come with three remotes (one for the TV, one for the cable box, and one for the DVD player), but which is for which, in what order they must be turned on, and with which you change the channel and adjust the volume, is always a mystery that requires an hour of experimentation to solve. (In keeping with their technological precocity, Europeans are addicted to remotes. Even their mini-split heater-air conditioner units come with them, and though their displays offer a dizzying array of different “modes”, none of our hosts deigned to explain what they were for, and thus how to turn the damn things on.)

I wrote earlier about the blithe assumptions people make about local knowledge, which applies perforce to the owners of rental properties. All of our apartments came with WiFi, but our hosts rarely thought to leave a note with the passwords. Limitations of space mean that European apartments are usually equipped with ingenious washer-drier combinations, whose displays resemble the instrument panels in the cockpits of NATO fighter jets. In Bologne, the owner of our rental confessed that she had no idea how to program the dryer, so we were compelled to buy some string from a local hardware store and hang our wet laundry outside the kitchen window, just like the permanent residents on the street. (I’m convinced, by the way, that this picturesque European atavism has nothing to do with tradition and everything to do with the fact that no one can figure out how to operate their machines.) In the same Bolognese apartment, the refrigerator and microwave failed to work because, as we discovered several anxious minutes later, their power cords were unplugged from the single kitchen outlet hidden behind the stove.

 

One would think that landlords renting to tourists might have the ordinary decency to provide some instructions on how to navigate their domestic arcana, but as I’ve said, if they know where to find the hidden outlet, they can’t imagine that a complete stranger wouldn’t be able to. These might seem like minor annoyances, but solving technological puzzles and moving furniture are more than normally onerous chores when the churches, palazzi, and museums one has come to visit are visible just outside one’s window, and seem to mock the traveler who is forced to become pre-occupied with such trivialities. In any case, after our thirty-hour ordeal, we were too exhausted to do any exploring. Donato eventually shamed his machine into swallowing its capsules of coffee and returning two perfectly brewed shots of espresso, which he presented to us in triumph. We drank them out of politeness, bid him arrivederci, plugged in our two white-noise machines (one of which promptly blew up, because it wasn’t compatible with European voltage), then retired, at three in the afternoon, to bed. But either jet-lag, the recollected horrors of the journey, or the caffeine made sleep impossible, so we stumbled downstairs and headed up the street, toward the Porta Ticinese, determined to achieve at least a few moments of touristic pleasure and redemption.

Male Italian Sartorial Splendour…

Photoshopping Your Property on Airbnb…

The Most Important Word in Italian…

Negotiating Parking Rates…

Donato (the owner of the apartment we rented in Milan; or rather–in airbnb parlance–, our “host”) came to our rescue about half an hour after we called. When he first appeared, he was accoutered in an immaculately tailored navy-blue silk suit, paisley tie, and tasseled loafers. And though he had walked to our location through the heat of the early afternoon, there wasn’t a bead of sweat on his person. It was only later that we learned that Italian males never allow themselves to sweat, lest they mar their sartorial perfection.

Much has been written about the splendour of the Italian female, but the men are surely no less magnificent. Coming from North America, where the ubiquitous male costume consists of blue jeans, polyester sweat shirts, “ski” jackets in fluorescent plastic, Nikes, and baseball caps (usually facing aft), it is a pleasant shock to discover that Italian men still wear shoes made from the hides of animals, overcoats of natural cloth, and hats with no conceivable athletic or proletarian application.

 

When questioned, Donato explained that the construction around Milan’s centro istorico was in preparation for the World’s Fair to take place in the coming summer, and had been ongoing for almost a year. It apparently never occurred to him to mention this transportational blockade in the many conversations we had had with him before our arrival. Whether he thought it might put us off, or his reticence was just another case of locals assuming that regional contingencies must be universal knowledge, my annoyance was hard to conceal.

With Donato as our steersman we sailed through the secret gap in Milan’s southern defences toward what we thought was the street on which his apartment was located. But, as he also revealed only when pressed, the Corso di Porta Ticinese was off limits to vehicular traffic (another minor detail he might have vouchsafed to us prior to our arrival). Is it because airbnb “hosts” have received payment in advance that they seem not to care if visitors ever find their abodes?

 

As it turned out, of the seven different rental properties we either stayed at or rejected during our thirty days in Northern Italy, five were utterly beyond Mrs. Garmin’s Holmesian capabilities. On one occasion, after we had to abandon our accommodations in Bologna only two days into our twelve-day tenure because of noise (see below), we discovered what appeared, from the picture on the website, to be a charming rural idyll in the hills south of the city. Once beyond Bologna’s suburban sprawl, we advanced along a narrow dirt road up terrifying, near-vertical ascents, caught our breath as we tacked along horizontal switchbacks, and finally arrived at the isolated farmhouse that Mrs. Garmin had declared to be our “destination”. But no one was home. Finally, after more prolonged and assertive knocking, an ancient donna, visibly annoyed, opened the door to tell us that we had the wrong address, and she had no idea where (or what) a “b and b” was. After randomly knocking on the doors of every house in the area (a long undertaking, since the hillside was wild, and habitations few and far between), we came to a dilapidated hovel, its front yard strewn with the rusted carcasses of superannuated motorcycles. Appropriately enough, its owner turned out to be a gap-toothed Ozarkian right out of the movie Deliverance, who greeted us, warmly, with the question, “What took you so long?” What took us so long was that our airbnb “host” had expediently posted a photograph of the well-kept property of his elderly neighbor rather than his own.

This was more or less common practice, as we quickly learned. So that when we recognized the magnificent quattrocento gate that was depicted in the web-photo of the bed and breakfast we had reserved near Lake Garda, and Mrs. Garmin declared with her wonted confidence that we had arrived at our “destination”, we barely slowed down as we passed under the portico arch and headed directly for the most squalid section of a generally squalid inner courtyard, then began to unload the Panda for our next adventure in lodging.

 

Since we weren’t permitted to drive on the Corso, Donato suggested that we go directly to a “nearby” underground parking garage to leave the Panda during our three days in Milan. Trying, as usual, to forestall unpleasant surprises, we had asked him long before we booked his apartment to tell us the cost of parking in Milan (“Not expensive”, he assured us. “About fifteen Euros a day”). For Italians, adverbs are the most critical parts of speech, and the words “about”, “approximately”, “more or less”, are the most significant adverbs. To our dismay, the sign in the underground garage indicated that the daily rate was thirty-five Euros, “about” twice as much as Donato had estimated. My mental calculator immediately added the extra hundred dollars to the unbudgeted thousand for the car rental; and this, mind you, was still our first day in Italia. Extrapolating (as I did) for the next thirty days, I came to “about” thirty thousand in unanticipated expenses.

In fact, whatever the sign said, the daily rate at the parking garage was indeed only about thirty-five Euros. When Donato noticed our discomfort, he launched into a moving supplication of the attendant, explaining that Mrs. P was his long-lost zia from Canada, coming to meet her nephew for the first time before she died of a terminal illness that had all but financially beggared her. (The extemporaneous brilliance of this confabulation was only slightly diminished in my appreciation when I learned that Donato, when he wasn’t collecting rent from tourists, was a state defense attorney.) At the end of his plea, the reduced price the interlocutors had settled upon was seventy-five Euros for the three days. As I handed the attendant his cash and the keys to the Panda, and heard the squealing of its tires as he throttled it down a corkscrew ramp to God knows where, I began to worry that the Europcar ragazza might not have been merely trying to fleece another victim when she insisted that I didn’t have insurance.

Italian Drivers…

Tailgating with Sprezzatura

Hitting the Wall: H at the Crossroads…

Travel as Going around in Circles…

As a Recipe for Melancholy…

Asking Directions and Local Ignorance…

Having located our rental car, loaded the luggage, and programmed Mrs. Garmin with the address of our apartment, we finally left the dust and debris of Linate’s construction behind, and set out on the short trip to Milan. As we merged into highway traffic, it occurred to me that our Fiat “Panda” was once again rather inauspiciously named for a conveyance that would have to keep up with the carnivorous Ferraris and Alfa Romeos piloted by the testosterone-crazed Italian youths who prowled the Autostrada. To my surprise, however, it had just enough power to hold its own for a few seconds in the passing lane, before yet another would-be Mario Andretti appeared out of nowhere and attached himself amorously to my rear bumper.

Despite their reputation for insanity, by the way, Italian drivers are remarkably safe and competent. Unlike North Americans, they understand the meaning of “passing” (in the phrase “passing lane”); they keep up with traffic—disparity of velocity, in obedience to absurdly low speed limits, being the principal cause of accidents in North America–; and though tailgating is both a sport and a religious obligation in Italy, Italians tailgate with that insouciant confidence and skill to which Castiglione in The Courtier gave the untranslatable name of sprezzatura. (On a ride into downtown from Rome’s airport a couple of years ago, the distance between the front bumper of my taxi and the rear bumper of the car ahead–between three and four feet–never varied, despite speeds in excess of one hundred and twenty kilometers per hour, and frequent stops. A long catena of vehicles sped down the road in this fashion for miles, as if linked together like the cars of a train. Google can only dream of such precision.)

 

At Italian speeds, we traversed the ten kilometers from the airport to Milan’s outskirts in no time. It took us another twenty minutes or so to reach the periphery of Milan’s centro istorico; but there we hit a wall. Not the medieval fortress walls of the Lombard dukedom, but a wall of construction that encircled them and was hardly less impregnable.

Hercules could at least rely on his own moral compass when he came to his famous “crossroads”. But with a concrete barrier preventing my forward progress, and no idea where I was–the dark shadow of the miracle of GPS is that, without a physical map in hand, one is always effectively lost–, I had to make a choice. I chose left, and proceeded as slowly as the tailgaters would allow while Mrs. Garmin “recalculated” (as she would have to do so often in the coming weeks). I continued to obey la donna Garmin in good faith and confidence as she led us through a maze of streets, commanding me to “turn left in 500 metres”, “take the second exit at the next roundabout”, and so on. But after twenty minutes of this, another concrete barrier lay athwart our path. This time, I elected to go ad dextram, but a second “recalculated” voyage of discovery left the Panda facing what I thought was a third construction barrier. (In fact, being the sharp-eyed observer that I am, I soon realized that Mrs. Garmin had merely returned me, twice, to the same place. We had been going around in circles, literally, for the past forty-five minutes).

Having endured the curry-and-cologne ambiance of Jet Airways; the video-game-addicted delinquent kicking the back of my seat; the touch-and-go race to our connecting flight in Brussels; the oleaginous larceny of the Europcar ragazza; the Sisyphean ramps of the garage at Linate, climbed and re-climbed in search of our rental car; and sleep-deprivation now into its second day; and with La Scala, the Galleria, the Ambrosian Library, Leonardo’s Last Supper, and the other glories of Milan lying across a Hesiodic chasm of construction, as near but as inaccessible as the fruit that lay just beyond the grasp of Tantalus; I came to the inevitable conclusion that travel is nothing more than the illusion of going somewhere, beneath whose pleasant integument is concealed the futile reality of merely going around in circles.

Shakespeare’s Jaques said it best in As You Like It, when he observed that it is easier to suck melancholy out of travel than any other vocation or pastime:

I have neither the scholar’s melancholy, which is emulation; nor the musician’s, which is fantastical; nor the courtier’s, which is proud; nor the soldier’s, which is ambitious; nor the lawyer’s, which is politic; nor the lady’s, which is nice; nor the lover’s, which is all these: but it is a melancholy of mine own, compounded of many simples, extracted from many objects, and indeed the sundry contemplation of my travels, in which my often rumination wraps me in a most humorous sadness.

Rosalind. A traveler! By my faith, you have great reason to be sad. I fear you have sold your own lands to see other men’s. Then to have seen much and to have nothing is to have rich eyes and poor hands.

Jaques. Yes, I have gained my experience.

Rosalind. And your experience makes you sad. I had rather have a fool to make me merry than experience to make me sad—and to travel for it too.

Surely I had gained enough “experience” in the brief time since leaving Toronto to justify a Jaquean case of melancholy. Staring at the construction barrier for the third time merely confirmed my original intuition that the gods did not want me to visit Northern Italy, as Juno did not want Aeneas to reach Latium, and Poseidon did not want Odysseus to reach Ithaca.

 

Having probed the limits of Mrs. G’s computer intelligence, I pulled over while Mrs. P went into a bar across the street to ask for help. While, admittedly, I suffer from the proverbial male horror of getting lost, combined with the stereotypically male aversion to asking for directions, it is not, I insist, merely a matter of masculine pride. In my sad experience, when one becomes lost, the perfect recipe for getting desperately, hopelessly lost is to ask a local inhabitant for directions. If your local is familiar with whatever landmark you are looking for, he will assume that everyone in the world must be as familiar with it as he, and his directions will be correspondingly indefinite: “Keep going for a few traffic lights and you’ll see it on the left. You can’t miss it”. (Ah, but you can, and certainly, will. The “few” traffic lights might turn into a dozen, and “on the left” might mean in a strip mall a block in from the road.)

There is another species of locals, moreover, who are cognizant of nothing in their environment (however proximate) that doesn’t lie directly on their route to work, market, or home. It is too often true that those who have lived longest in any given city, town, or village will know the least about its amenities–as I learned, for instance, when, after two weeks of exploring Rome, I was giving travel advice to those who were born there, but had never heard of the Palazzo Massimo or Santa Maria Maggiore, though they had walked passed these celebrated monuments practically every day of their lives.

The denizens of the bar belonged to the latter category of locals. And so we telephoned the owner of our apartment in the hope that he could be our Sibyl and guide us across the Acherusian moat of construction.

Vicarious New-Car Ownership…

European Automotive Gimmickry…

Driving Your Mother-in-Law around Europe…

Getting behind the wheel of a car confers upon one an intoxicating sense of liberation after sequester in the fuselage of an airliner. Even in a sub-sub-compact, the legroom is better. There is also the illusion of being in control of one’s destiny (although that fades as soon as one has completed three panicky, which-exit-do-I-take?, revolutions in a European roundabout).

I’ve always enjoyed renting cars. Since I tend to keep my own for between fifteen and twenty years, renting gives me the exhilarating sensation of being a new-car owner (with the tranquilizing knowledge that, if it turns out to be a lemon, I can give it back). Rental cars are sometimes even new enough to retain that “new-car” smell (unless, of course, the previous renter has visited the Alps and is prone to car-sickness. But then, after a few cigars, I barely noticed.)

In the case of some cars I’ve rented (e.g., a 1969 Quatre Chevaux in Paris, a Soviet-era Zil limousine in Moscow in 2000, and a 2002 Miata), I sorely regretted having to give them back. The Fiat wasn’t one of them. In spite of its mawkish model name, our “Panda” (what tone-deaf genius comes up with modern car appellations?) was anything but cute. Like so many European models, its quirky angularity strikes the eye as a vestige from the Cubist era. And its interior is a triumph of plasticky cheapness last achieved by Japanese export manufacturers in the years immediately following World War II. Like many other European cars as well, the Panda tries to make up for its diminutive size and horsepower with an array of useless and imponderable technological gadgets.

 

My first encounter with this tendency occurred in 2004 at the Amsterdam airport, where I leased a “Clio” from Renault Eurodrive for a month. Because the Clio was nominally leased rather than rented, it was indeed “brand-new”—so new that when it was delivered to me straight from the dealership, the Renault salesman had no idea how to roll its electric windows down.

It may not seem so, but this was a desperate situation. It was hot and muggy (once again); early in the morning after another sleepless overnight flight; following nine hours in a smokeless fIying coffin, I desperately needed a cigar, which was permitted only with the windows open; and my ill-tempered octogenarian parents-in-law were sitting in the back seat, anxious to get to a hotel, where bathrooms are in predictable proximity.

Mrs. P’s parents had always enjoyed touring Europe, but were getting too old and frail to manage a trip on their own. So, in a gesture of filial gratitude combined with reckless charity, we offered to act as escorts and facilitate their return to a place in which they had formerly been very happy.

 

We eventually discovered the idiosyncratic location of the Clio’s window controls on p. 292 of the owner’s manual. In every car I have ever driven, they are located on the driver’s and passenger’s armrests. In the Clio, they were occulted under a hinged cover on the central console (like the red button for 007’s ejector seat, which, once the back-seat commentary had commenced in earnest, I began to wish the Clio had been equipped with).

While I was doing my best to negotiate the maze of highways between Amsterdam and Bruges without benefit of maps or GPS, my mother-in-law regularly emitted a high-pitched shriek every time another car came within twenty feet of us. (In her, I had my own living, breathing lane-guidance warning system, although rather too sensitively calibrated.) When she wasn’t emoting at the top of her lungs that she “didn’t want to die”, she was reminding me that she hadn’t “come to Europe to be on a boring superhighway”.

After three and a half hours of such back-seat abuse, I finally entered Bruges. A typical medieval European town, Bruges is a spider’s web of culs-de-sac and narrow, one-way streets, both sides of which are invariably lined with parked cars. After finally finding an opening in which to pull over (a long queue of Flemish motorists honking at me from behind), we asked Mrs. P’s parents to wait in the car while we searched on foot for a nearby hotel. They objected; we’re just going for a little walk, they assured us.

Bruges is a safe town, but naturally, with the luggage in the trunk, I was careful to lock the car and listen for the chirp from the key-fob. But something made me walk back to the Clio and check the doors. They were open. I pressed the padlock icon on the fob again, tried the driver’s door (spraining my middle finger in the process), walked away a second time, and returned to dispel any lingering doubts. The doors were unlocked! I performed this futile ballet three more times, before sinking to my knees in despair. How was I going to travel through Belgium and France (including Marseilles, metropolis of bandits) without being able to lock the Clio’s doors?

The answer was in the fine print on p. 383 of the manual this time. The Clio came equipped with a convenient little feature: a sensor in the key-fob that automatically unlocked the doors and rear hatch when the driver came within a ten-foot range of the vehicle. Now you’ll never again have to fumble for your keys while your hands are full of groceries, as the manual exulted in the Renault motoring company’s tradition of innovative genius. (Of course, it’s a useless gimmick, since you still have to open the unlocked doors with your grocery-laden hands. I did, however, employ it as a party trick on the Renault dealer when I returned the Clio, and thoroughly enjoyed his befuddled exasperation.)

Three hours after departing for their “little walk” my parents-in-law showed up back at the car, smiles on their faces, and incredulous that we had been anxiously hunting for them for the entire time—there was no hotel to be found in the area–throughout the city.

Dismissive Vagueness and the “Hospitality” Industry…

Searching (literally) for the Right Car…

When I asked where I might collect our “brand-new” Fiat Panda, the Europcar ragazza told us to go to the company trailer in the parkade outside the terminal, whither she gestured with dismissive vagueness. Dismissive vagueness, as I have discovered over the course of years of travel, is a special qualification and talent of those who work in the hospitality industry, who are invariably the most inhospitable creatures amongst the plenitudinous ranks of the animal kingdom.

The last time I encountered our ragazza’s expression of contemptuous ennui, it was creeping over the face of a waiter in a restaurant in Arles, at the moment when Mrs. P asked if he would remove and replace the soupe de poisson he had just served us. (The soupe had no poisson in it that either of us could discover, was covered in a congealed varnish of cooking oil, and was garnished with croutons that the waiter had parsimoniously recycled from the un-bussed table of a previous party of diners.) To Mrs. P’s suggestion, le garcon replied that there was nothing wrong with the soupe (implying that we were gastronomic malcontents), and proclaimed, like Moses revealing the Law on Sinai, that in France, if you order it, you pay for it.

It was in the same spirit of hospitality and accommodation that we were dismissed from the Europcar office and sent outside to search for the car we had (over)paid for. The “parkade” was a vast four-storey above-ground garage approached by six different ramps. Having been given no instruction as to which was the magic ramp, we tried them one after another at random, dragging our luggage behind us in the heat of the noon-day sun, until, on the fifth Sisyphean ascent, we hit upon the level and sector occupied by the major car rental agencies. We immediately found Hertz, Avis, and Budget, whose agents instructed us that Europcar was in the far corner of the parkade. Thirty-five minutes after setting out from the terminal, we finally found the Europcar trailer and presented our paperwork to the attendant. Would he bring us our conveyance, we wondered; or would we be dispatched on another voyage of exploration through the rows upon rows of parked cars to find it ourselves?

Such naivete is the residuum of the eternal hopefulness with which travelers embark on every new trip. After narrow escapes from the murderous Cyclopes, Laestrygonians, Scylla, and Charybdis, Odysseus set out cheerfully to reconnoitre the dark hinterland of Circe’s Isle, his spirit of adventure wholly undiminished. But with Homer’s and a thousand other admonitory tales to guide him, the contemporary traveler has no excuse for optimism.

 

The Europcar attendant tossed me the keys with the wonted dismissiveness of his vocation, recited the license plate number of our car, and told me I could find it in the Europcar section, “six rows over and nine pillars down”. Leaving Mrs. P to guard the luggage, I set out on another fruitless quest. Naturally, the “Europcar section” was unmarked; and never having seen a Fiat Panda in my life, the normal process of elimination was unavailable to me. After ten minutes’ of scrutinizing dozens of license plates, I gave up, returned to the trailer, and commenced upon a long and impassioned speech about the minimal standards of “service”, and the Christian imperative of showing compassion to homeless wanderers. Shamed into human decency by the tears that were at that moment beginning to well up in Mrs. P’s eyes, the attendant agreed to fetch the car. I importuned him only one more time: to give me at least a cursory introduction to the Fiat Panda’s instrumentation which, in the fashion of most European automobiles, was opaque and idiosyncratic. Having memorized the iconography and location of the light switch, AC button, and electric window controls (all of which were secreted in the most illogical redoubts), I inserted Mrs. Garmin into her mount, pressed its suction cup onto the windscreen—which held only after several attempts–, programmed in the address of our apartment, and set out in a mood of utter defeat for the city of Da Vinci, Bramante, and St. Ambrose.

Italian Sophistry…

Our Europcar Ragazza

Credit Card Servitude…

I remain, like so many others, an unreserved Italophile. How could anyone not revere the nation that gave the world Pythagoras, Parmenides, Petrarch, Pico della Mirandola, Pietro Bembo, Palladio, Piero della Francesca, Perugino, Palestrina, pasta, pizza, prosciutto, prosecco, parmagiana di reggiano (and those are just the p’s), not to mention the three hour lunch, and the five-hour work day.

But Italy was also home to a number of the ancient Sophists, and thus her progeny have never ceased to be able to “make the worse seem the better case”. To deal with Italians, the muscles of eristic must be in perfect trim. Grasping the metamorphic sea-god Proteus is only slightly easier than pinning an Italian down to his word.

 

Our first experience of Milan was hardly propitious. Though already September, the temperature was in the mid-thirties and the humidity pushing ninety percent. After twelve hours of confinement, our clothes were already clinging to corporeal recesses that hadn’t been exposed to air, water, or soap for over a day. (One of the peak pleasures of European travel is the first shower after touch-down–assuming the water heater in one’s rented apartment is working).

Exacerbating the heat and humidity was the dust with which the atmosphere was choked from the construction around Milan’s Linate Airport. With its trailers and port-o-potties, the scene outside the terminal building resembled an Eritrean refugee camp more than the gateway to the fashion capital of the world. Things will improve (I reassured myself) once we get into the city itself.

Linate is at least a blessedly small facility, so that finding the car rental area (a dreaded ordeal of international air travel) was relatively easy. I booked (and paid for) our car well in advance on an omnibus website called Auto Europe. Auto Europe recommended itself for many reasons, besides the fact that their prices were considerably lower than those of other third-party car rental clearinghouses on the web, not to mention Hertz, Avis, Budget, and the other international chains. First, I was able to get in touch with their representative by that quaintly old-fashioned (and occasionally time-saving) device known as the telephone. Second, a living human being answered the phone—Auto Europe as of yet eschews the sadistic “voice menu” that has become the impregnable roadblock of modern communications—nor was I ever put on hold. Third, the young man at the end of the line was located in Maine (rather than Mumbai). And most miraculous of all, in addition to speaking standard English, he was knowledgeable, efficient, and polite. He reminded me of that wholly anachronistic, clean-cut species of college student one still occasionally encounters in small-town America.

I called Auto Europe four times before committing myself, in part for the exhilarating ease of the experience, but mainly to confirm (redundantly, as required by my congenital suspiciousness) that, indeed, the $900.00 for my thirty-one day car rental included (1) full insurance coverage (collision, third-party liability, and theft) with zero deductible; (2) all conceivable local taxes and bribes; and a guarantee of the model of car reserved. Finally, I was assured that Europcar (the local car rental company, whom I had never heard of) was indeed a well-established firm with operations all across the Continent.

 

I nonetheless entered the office of Europcar in Linate with a prescient sense of trepidation. Having looked cursorily at my paperwork–I came armed with the entire dossier of orders, confirmations, and receipts, including a long email catena–the ragazza behind the counter proceeded to improvise. The car that we had “requested” would not serve our needs. Looking at our luggage, she could see that it wouldn’t be big enough. Besides, they didn’t have a Fiat Panda on the lot, and it would take an hour to procure one. Why don’t we “upgrade” (at only a small increase in cost) to a larger vehicle?

Standing my ground, I managed to parry this first assault. (Miraculously, a Fiat Panda materialized within minutes; it was “brand new”, “not yet logged into the system”, which is why our ragazza wasn’t aware of it.)

But having survived this first skirmish, I knew that I was a long way from winning the war; and the Protean slipperiness of my opponent had already begun to sap my confidence. Trying to forestall any further surprises, I showed her a number of clauses (which I had underlined in red) in my sheaf of documents, and asked her to confirm that the car was (as it said in black and white) fully insured, and that there would be no other charges. She laughed. Insurance has be arranged and paid for at the site, she said with condescending deliberateness, in both English and Italian (as though I were incapable of understanding either language). And there are always local taxes. Now I’ll need your credit card to process your “request”.

When she printed the rental agreement and thrust it unceremoniously in my direction to sign, I noticed a charge of 677 Euros posted opposite my credit card number. Having returned to consciousness, I was assured that it was the “usual” security deposit. I doubted it; the figure was rather too specific. It could only have referred, I assumed, to those ubiquitous “local taxes” she had mentioned. When I left the Europcar office, I resigned myself to the probability that my $900.00 car rental would end up setting me back closer to $2000.00.

Naturally, I thought about telling our ragazza to find some other bleary-eyed traveler to gull. (A suggestion for a Europcar advertising slogan: Rent a car with us: we’ll take you for a ride.) But I had no reason to believe that I would ever get my nine hundred dollars back. In any case, I’d be left with having to find another rental car on the spot (and there’s nothing Italians are better at than sensing when a supplicant is negotiating under duress). So I capitulated, like a political prisoner who, after days of sleep deprivation, is willing to confess to anything.

The most depressing realization (which would turn out to be the lesson of the entire trip) was that all of my vigilant preparedness—the careful internet research, the multiple phone calls to Auto Europe, the amassing of the documentary evidence–was an onanistic waste. A traveler can be girded with the breastplate of righteousness, the helmet of salvation, and the sword of truth, but once his opponent has his credit card, he is confronting a nuclear power.

 

Before collecting our very expensive economy car, we decided to retire to the lounge to lick our wounds. This would be a good time for Mrs. P. to telephone Donato (our host in Milan), from whom we needed to procure the keys to his apartment. Mrs. P. had purchased a plan from our cell-phone provider in Toronto for the purpose of arranging such rendezvous. But she had forgotten to charge her phone. The call would have to be made on mine, and while dialing I mentally added the outrageous roaming fees I would have to pay to the ever-rising sum of costs we had so providently, but vainly, attempted to avoid. We had also (providently) purchased a European map program for “Mrs. Garmin” (our GPS device) before we left, and I thought that this might also be a good time to see if it worked. It didn’t. When I turned the unit on, the screen was blank. I later realized why: I was still inside the terminal building, where satellite reception is apparently impossible. But never mind. I had ample cause to be confirmed in my sense of touristic doom. I took out pencil and paper (a technology I could count on) and made a list of everything that might possibly go wrong before the end of the day. It was a long one, but not even the most prescient Cassandra is capable of foreseeing the horrors that a malevolent Fate has in store for her vacationing victims.

Anaximenes’ Air…

 Air, Wind, and Breath as Soul-substances and God-images…

 The World as a Divine Animal…

 Macrocosm and Microcosm, again…

The Divinity of Man…

     Cosmogony and cosmology continued to be the preoccupations of Anaximander’s pupil and fellow Milesian, Anaximenes (born c. 584 B.C.).  Like his master, Anaximenes is reported to have taught that the source and underlying nature of all things is one and infinite; but unlike Anaximander, for whom the infinite was none of the four elements (while encompassing them all), Anaximenes identified it with air.

Anaximenes’ air remained nonetheless an indeterminate substance–not unlike to apeiron—insofar as it was capable of being transformed into all the other elements in turn.  This occurred by a process that Anaximenes called “dilation and compression”.

When air is compressed it becomes colder, denser, and heavier, and so takes on the properties first of water and then of earth; when it is dilated, it becomes hotter, rarer, and lighter, and takes on those of fire.  In Anaximenes’ scheme, Anaximander’s opposites are thus engendered through the mechanism of thickening and thinning.

Once again, however, we may readily detect the afflatus of pre-rational, religious ideas and modes of thought in Anaximenes’ apparently mechanical explanation of things.  According to one doxographer, “Anaximenes says that air is a god”, while another fragment runs, “Just as our soul (being air) controls us, so breath and air encompass the whole world-order”.

 

Air, breath, and wind are primordial and ubiquitous God-images, since they were commonly held to constitute the essential substance of the Divine.  In ancient Hebrew, for instance, Yahweh is ruach, that is, “breath or wind”.  In Genesis, his Spirit is said to brood over the face of the waters at the beginning.  As we’ve already seen, this is a sexual image:  God fecundates those waters with the seed of his Spirit as the male inseminates the woman’s watery womb. 

But he does more than that, of course.  The English word “spirit” comes from the Latin verb spiro, spirare (to breathe), and indeed God creates the world in Genesis, as he creates Adam, by breathing his own enlivening soul into their otherwise inert and inanimate material bodies.

Throughout Greek thought, analogously, there persists the idea that the world itself is, as Plato called it, a Divine Animal, whose outer body is composed of those corporeal members that are discernible to the senses, and whose inner soul, which regulates the orderly movements and processes of the universe, is the invisible Soul of God.  God inspirits and governs the cosmos, as the human soul inspirits and governs the human body; and this becomes the function of Anaximenes’ supposedly de-mythologized and impersonal “air”.

As Anaximenes was well aware, whether in God or man, the soul had been universally and immemorially conceived as being made of an airy substance, identified with the breath.  Primitive peoples almost all believe that when a person dies, his soul escapes–is exhaled–in his final breath, and from this belief we get our expression, “he breathed his last”.

Homer accepted this assumption too, as we may infer from his description in the Iliad of Sarpedon, who is wounded, almost fatally, on the battlefield before Troy:

His soul left him, and mist covered his eyes.
But he recovered his breath, and the blast of the north wind,
Blowing, gave him life, though he was sorely spent in spirit.

It is the air, wind, or breath in us, then, which is soul.  And the airy breath in us animates our bodies, just as the air, according to Anaximenes, animates the body of the world.

 

Like the soul in man and God, Anaximenes naturally attributes to his archetypal air the quality of “intelligence”.  As the airy soul rationally directs and regulates the movements and processes of living creatures, so Anaximenes’ air regulates the life of the world-order, preserving within it that state of harmony and justice of which Anaximander had written.

The whole argument–indeed, the whole argument of so much theology and philosophy–, is based on the analogy between the little world of man—the microcosm—and the greater world of the cosmos—the macrocosm.  And from Anaximenes himself we have one of the earliest statements of this perennial Western theme:

The living creature, he says, is a world in miniature.

I’ve already alluded to Greek medical theory, which is rooted in this analogy:  just as the elements earth, water, air, and fire, comprised of the opposites hot and cold, moist and dry, must observe their limits if the health of the cosmos is to be preserved, so the elements of the body—the four humours, which are comprised of the same four opposites—must coexist in balance lest the body succumb to disease.

But the most important, and characteristically Greek, deduction from the correspondence between macrocosm and microcosm is what it implies about the essential divinity of the human soul.  This is already the planted axiom in the following statements by one of Anaximenes’ later disciples, Diogenes of Apollonia:

It seems to me that that which has intelligence is what men call air, and that all men are steered by this, and that it has power over all things.  For this very thing seems to be a god and to reach everywhere and to dispose all things and to be in everything.  For it would not be possible, without intelligence, to be divided up so as to dispense measure in all things—winter and summer, night and day, rain and wind and fair weather.

Thus the Divine Intelligence that suffuses and is immanent in all things, that regulates and orders the seasons and the cosmos “in measure”, is also immanent in man, regulating and ordering in measure his life as it regulates and orders the life of the World-Animal

Man’s soul, then (as the later Platonists and Stoics would call it) is already conceived as a “seed” or “particle” of the Divine Reason, and so participating in the Divine, man is in essence a god.

But we’ll come back to these ideas later.

Anaximander and Moira…

     Even the gods are bound by the primordial law of justice which Anaximander projects upon the material world.  Homer himself acknowledges that its authority is older and its power greater than that of Zeus.

For though the gods are ageless and deathless, they are not eternal–they are in fact younger than the world, as the poets affirm–, nor are they omnipotent.  What limits their power above all is the prior and organizing principle of the cosmos, which Homer calls Moira.

     Homer’s conception of Moira (Destiny) is better known in later Greek myth as personified by  the Three Fates (another of those pre-Christian trinities):  Clotho, the Spinner, who spins the thread of Life; Lachesis, the Disposer of Lots, who assigns to each man his personal fate; and Atropos, She Who Would Not Be Denied, who carries the dreaded shears and cuts the thread at death.  But Moira, as an impersonal force or numen, is much older.

We encounter this cosmological Moira in the fifteenth Iliad, when Zeus awakens to find his Trojans hard pressed by the Achaeans, because they have been incited by Poseidon.  Zeus at once dispatches the messenger goddess Iris (she of the rainbow) to present Poseidon with the ultimatum to desist from any further involvement in the War, and retire contentedly to his kingdom in the sea.

To this Poseidon angrily replies:

No, no; good though he be, he spoke insolently,
If he would restrain me by force against my will,
When I am his peer in honor.  For we three are brothers,
Sons of Cronos whom Rhea bore:
Zeus and I, and Hades, lord of the world below.
All was divided in three; each received his share [moira] of honor.
I had the gray sea as my dwelling when we cast lots;
Hades, the shadowy world; Zeus the broad heavens
Among the upper air and clouds.  The earth
Is shared by all of us, along with high Olympus.
Wherefore I will not live by Zeus’ will;
Strong though he be, let him rest content with his share [moira].

Each of the three brothers, then, Zeus, Poseidon, and Hades, enjoys his own equal share in the government of the universe, his own sphere of influence and department of nature (sky, sea, or earth) beyond which he must not go.  In Homer, this “ordinance” is fixed by the agreement of the gods, whereas, in Anaximander, the gods as individual personalities have nominally disappeared:  the opposites (in the form of the concrete and de-mythologized “elements” air, water, and earth (which the Olympian triad formerly personified) have now taken their place.

 

But in Anaximander’s cosmos no less than in Homer’s, the elements and contraries are bound within their provinces by a moral law.  And this is of enormous significance for the whole Hellenic temperament, as we have seen.  The fact that the existential boundaries (moirai) of the elemental contraries are also moral boundaries means that what is “beyond destiny” is at the same time “beyond right”, and any attempt by either man or god to go “beyond what is ordained” is immediately answered by the god Nemesis, or Retribution, the personified abstraction who swiftly restores the due and proper harmony and balance.

It is Moira, then, that is ultimately behind the rudimentary Greek notion that there is an enormous gulf between the human and the divine, and that unless mortals are content “to think mortal thoughts”, as we have seen, their illicit ambition will be visited by the gods with punishment.

But whatever its precise origins, Anaximander’s concept of natural justice as the maintenance of balance and harmony amongst the opposites–as a state of “order” and boundedness in which the elements remain within their proper provinces–, became, as we will see, a commonplace in later classical cosmogony and cosmology, and indeed, in the entire Western philosophical tradition.