- In History*
What to call the thing that happened to me and all who look like me?
Should I call it history?
If so, what should history mean to someone like me?
Should it be an idea, should it be an open wound and each breath I take in and expel healing and opening the wound again and again, over and over, or is it a moment that began in 1492 and has come to no end yet? Is it a collection of facts, all true and precise details, and, if so, when I come across these true and precise details, what should I do, how should I feel, where should I place myself?
Why should I be obsessed with all these questions?
My history began like this: in 1492, Christopher Columbus discovered the New World. Since this is only a beginning and I am not yet in the picture, I have not yet made an appearance, the word “discover” does not set off an alarm, and I am not yet confused by this interpretation. I accept it. I am only taken by the personality of this quarrelsome, restless man. His origins are sometimes obscure; sometimes no one knows just where he really comes from, who he really was. His origins are sometimes quite vivid: his father was a tailor, he came from Genoa, he as a boy wandered up and down the Genoese wharf, fascinated by sailors and their tales of lands far away; these lands would be filled with treasures, as all things far away are treasures. I am far away, but I am not yet a treasure: I am not a part of this man’s consciousness, he does not know of me, I do not yet have a name. And so the word “discover,” as it is applied to this New World, remains uninteresting to me.
He, Christopher Columbus, discovers this New World. That it is new only to him, that it had a substantial existence, physical and spiritual, before he became aware of it, does not occur to him. To cast blame on him now for this child-like immaturity has all the moral substance of a certificate given to a school girl for good behavior. To be a well-behaved school girl is not hard. When he sees this New World, it is really new to him: he has never seen anything like it before, it was not what he had expected, he had images of China and Japan, and, though he thought he was in China and Japan, it was not the China or Japan that he had fixed in his mind. He couldn’t find enough words to describe what he saw before him: the people were new, the flora and fauna were new, the way the water met the sky was new, this world itself was new, it was the New World.
“If one does not know the names, one’s knowledge of things is useless.” This is attributed to Isidorus, and I do not know if this is the Greek Isidorus or the other [End Page 1] Isidorus, the bishop of Seville; but now put it another way: to have knowledge of things, one must first give them a name. This, in any case, seems me to have been Christopher Columbus’ principle, for he named and he named: he named places, he named people, he named things. This world he saw before him had a blankness to it, the blankness of the newly made, the newly born. It had no before—I could say that it had no history, but I would have to begin again, I would have to ask those questions again: what is history? This blankness, the one Columbus met, was more like the blankness of paradise; paradise emerges from chaos, and this chaos is not history; it is not a legitimate order of things. Paradise then is the arrangement of the ordinary and the extraordinary. But in such a way as to make it, paradise, seem as if it had fallen out of the clear air. Nothing about it suggests the messy life of the builder, the carpenter, the quarrels with the contractor...