Time at the Switchboard is refractory. It's starting to feel, when I turn off all the lights I can and lie down on the rough carpet, like I'm being observed remotely. The dim light is charged with the tension of after-hours; it feels like no one is supposed to be here, ever; it feels like I am taking refuge from a war.

This morning I woke twice: first at 3:45 a.m. from a dream in which Jeff and his friend Rob, and George Wendt, brought pizza to the switchboard, and then to a phone call. I did not get back to sleep. I heard someone unlock one of the doors, and two people talking back and forth for at least twenty minutes, a chatty woman and an inquisitive man, the noise floating above me on the floor preventing me from drifting and sinking into the carpet and through the floor into sleep. I find that when I try to get to sleep and am interrupted, I float down; when there is nothing interrupting me but I still can't lose consciousness, I float up; and when I fall to sleep I am not there to float.

Eric made a website: highqualitytime.blogspot.com. It will not take long to view.

I quite like Santa Fe in fall, although I can't describe it too well because I don't get out much. It hasn't got the elaborate changing colors of Maryland, but leaves still fall, and brown seed pods, and the wind still blows them around, making a delightful whispering swish. The sunlight becomes more noticably slanted, as though it were filtered through water, casting an ambient glow rather than the shocking search-light quality it has in springtime, or the beating waves of light and heat in the summer. I could do without the chamisa, though; it's mostly done blooming now, I guess, because my eyes no longer feel like they're being squeezed with a hot lead vise, but I've still got a useless cough and raspy lungs. The rainy season is mostly over now, but the air often feels like a storm has just passed through and cleared things up. There is a lingering summer heat wave, noticable but thankfullly not overwhelming. At night I wish the mountains would cease their vigil so they could step down into the flat southern part of town, maybe huddle around a campfire and roast the remaining tourists, sparks simmering and flickering in the black around them, and tell me stories that would explain everything I always wanted to know.

I've been reading Iliads, comparing them with the Greek often, wondering why I care so much but trying still, uselessly, to catch a bit of meaning with some tweezers, draw it through the air and snap it out of the book like stubborn sinew clinging to bone, and maybe pin it to my wall like a trophy. I'd make a little plaque commemorating myself: Greg finally got it. Anne's starting school in just two days now, because there was a last minute opening in the Fall Freshman class. I think I'll go through the seminar with her, at least, and perhaps that way finally get away from the lingering feeling that I missed everything, maybe understood broadly some of the philosophy and learned to read Greek passably along with a translation, and French reasonably well, understood most of the math and some of the science, and fell down like a bitch in the ring with religion and literature. Why am I afraid that I didn't understand the Greek plays? Why do I still think that attempting to understand is the right approach?

The mousepad at Switchboard has a blown-up picture of the tower section of Weigel Hall. It was probably created to appeal to nostalgic ex-students, but I wonder if the person who created it was a disillusioned Johnny who wanted to take out his wrath like Godzilla. My mouse crushes.

I can see very starkly now, pretty much for the first time, the difference between "modern novels" and earlier fiction. I don't know why something like this should have taken so long, and it's realizations of that sort which make me question my own intelligence. Why didn't I understand this before now? It doesn't seem difficult or uncommon. It seems like many people are interested in and understand things like this in high school, and here I am at 24 still stuck on things that really aren't very interesting. Am I wrong?

I'm trying to figure out what I meant by "things like this" above. The most simple interpretation is that I mean developments in art. The understanding that there is a qualitative difference between, say, sixties pop songs and punk rock, or between European fashion and American. On another level, I think I mean a level of cognition that would also comprehend the second meanings of politicians, or the fake world of advertising. Behold my inferiority complex: I actually often think that my capacity to understand is lower than aware high school students.

Polewach has (jokingly?) declared the pointlessness of reading 19th century novels (his language is that it's irrelevant, with the joke perhaps being that he doesn't think any literature is relevant). Much reading of old fiction juxtaposed with new is leading me toward the same conclusion that novels, even when they're interesting, are pointless. I probably arrive at this conclusion from a very different angle because, well, I never really know what John's saying or why.

I used to think that I read fiction for reasons beyond entertainment. I'm not really sure what I thought those reasons were, because I've never been a deep thinker. Really I usually read (I'm thinking of high school and into college here) because I was solitary and impressionable, I liked stories, and I believed that reading "important books" was necessary for someone who wanted to be "intelligent". I found reading enjoyable even when I didn't even follow the story, let alone any other meaning of the text, because I responded to the different rhythems and and dictions, and it gave me a vague but often stirring feeling of being somewhere else, as another person, much like in dreams. When I think about why fiction might be worthwhile, I fall back on the following very common postulates: 1. Fiction might help me understand life, or appreciate it better (recognize patterns, experience people and events more critically, appreciate the weight of decisions before making them). 2. Through stories, writers are able to examine and communicate ideas, even complex ones, in a way more immediate and accessible than standard argument.

I look at these postulates now and recognize them as belonging very much to the 19th century. I don't really know how thought about literature has developed since then, if it has. I see also that these postulates are very rarely true, at least for me. I mostly read for entertainment, historical curiosity, and the excitement I get from seeing a writer's abilities. Additionally, I recognize that the better writers tend to consciously examine social conditions and human psychology; but honestly I don't know that I get much out of it when they do. So why do I read fiction instead of quilt, or bet on horses? Dunno. Moreover, why do I stubbornly still think I ought to read, say, Fielding or even, as I did early this year, everything by Flaubert? Dunno.

This is the new face of St. John's College: stone-faced, chill, perhaps taken aback by what he's looking at but trying not to show it. And what is he looking at? I believe it to be a male strip-tease. Notice the excited interest of the dude in the plaid shirt, and the big smile on the girl's face. I believe the strip-tease artist is Mr. Grenke.

I have a new desktop computer. The monitor is huge and black-bordered, the tower is futuristic grey, the mouse is bulbous, the speakers are small and powerful-looking, and the keyboard is soft and fluffy. Now I can finally download music again, and . . . play World of Warcraft, and . . . yes, I said it. And also . . . that's about it, really.

I have been trying to structure my time better, since I get depressed when I don't plan. Pants get tossed all over my sentences, food grime builds up on my words, and I have to pay more per letter. If I could only manage to sleep at work, my collar would slide off. My tea is cooling before I can drink it, and my stomach is probably too floppy anyway, but later I have Lyly and Pullman. Too bad my dry wall is bleeding.

I dreamt that I decided to go home in the middle of a shift, so I took the switchboard radio, the sleeping bag and the pillow, went home and made a sandwich. Jeff was playing computer, and Anne chatted with me while I ate. We were watching a movie when the radio crackled, "226 to base." I walked over resentfully, pressed the transmit button and said, "go ahead," expecting something non-essential like a radio check.

I waited a few seconds, and then heard the voice again, sounding breathy and pained. "Lack of life signs."

I was astounded, and certain that I should never have left the switchboard. They would see that I wasn't there, and whatever happened might be blamed on me. I pressed the button again, feeling chill. "For who? A student, or what?"

"No." A long pause. "Anaya." Anaya is another security guard who, in the dream, was this guard's partner.

"My God, do you need me to call an ambulance?"

"No . . . I'll take care of it . . . Arnand . . . Arnand, noooooooooooooooooo!"

I ran to my car and sped to campus. When I arrived, I saw a huge crowd gathering, hushed and unsure how to act. I overheard a few groups saying things like "did you know him?" "are we supposed to be standing, or is this okay?" and "I guess classes are ccancelled." Meanwhile, I was dodging through the seated groups trying to get back into the building before anyone realized that I hadn't been there. I had forgetten the radio, the sleeping bag and the pillow at home; I thought I would have to call Jeff and ask him to bring them to me. I heard the voice of Chris Nelson, the college president in Annapolis, saying "As you know, we're here for a solemn event."

Then I woke up on the floor at Switchboard.

Geschichte des Altertums is so long that it has an introductory volume of 250 pages, entitled "Introduction. Elements of Anthropology." For the most part, I've read only this volume, and dipped occasionally into the first book proper, which relates the history and culture of ancient Egypt and Babylon. Meyer wrote at the end of the 19th century, at which point it seemed that Anthropology had barely gone beyond comparing ancient summary works, like Herodotus and Strabo, with each other and with what was found in the same areas in the modern age.

Meyer sure hates shamans. He abruptly concludes his chapter on the primitive belief in magic by saying that traditional conceptions, on which the shamans' power is based, hold back and suppress everything from the formation of self-reflection to the development of medical science, and in general the achievements which raise the human condition from barbarism to culture.

I'm at switchboard now, haltingly reading German, then switching to Manuscript Found in Saragossa, then drinking some coffee and playing some Alchemy. I've brought my stuffed owl, Zaditor, to keep me company. For the most part I've been listening to Schubert and Chopin. I've been unable to sleep while at work. Anneis probably right to think that I complain about this job too much. If I manage to use my time well, this job will be a blessing.

I only work at the library for two more hours. I start at the switchboard tonight at midnight, and stay until 8 a.m. I don't know what to do with the two hours here. I just finished work on my last project, and wrote an explanation of it for whoever takes it up. I could look at the shelf for books to weed from the collection, or read College & Research Libraries News.

I don't want to leave.

I've been reading one of the first universal histories through interlibrary loan, Geschicte des Altertums by Eduard Meyer. It's in German, so I've been stumbling through it; and with all five volumes, it's several thousand pages, so maybe even the hundred I've scanned aren't representative; but so far, it seems like nothing more than a gigantic review of all the historical writings before him. It's like an endless special edition of the Times Literary Supplement discussing only history books, perhaps designed to teach scholars how to waste their time. But who knows, maybe he throws in a little synthesis every hundred pages.

New beds comin' in soon. Ayup. Heard about it from that nice man down the mattress store. Why, he even gave me a free sheep. Don't know what I'll do with that'un. Maybe make a sweater. What I hear, though, I hear thurze a queen-sized bed a-comin' round the house next week. Even got a working shower now, not just a bathtub anymore, nope. Working wireless internet connection too. It's like a real residence now. Don't know how we'll pay for it though. Might have to take two jobs; switchboard looks like a real stinker, so it may be that I keep the library job 'swell. Ayup. Lot of hours, that.

I've just checked out about 10 albums of music by Chopin, after browsing the introduction to a collection of Chopin waltzes in score. Here I go again.

Someone just checked out a book of essays by Leo Strauss with his picutre on the cover. I had never seen the man before. He looked very uncomfortable in front of the camera, and had an expression even more blank than is common for portraits. Perhaps, while that picture was being taken, he was wishing that no one would ever look at his face and he could live behind his name alone, perpetually unseen and mysterious.

I guess I've decided to take the job. I'm not very happy about it. I have three meetings on Monday to try to get tuition remission for Anne to take the undergraduate program. First I meet with financial aid, then the assistant dean, and finally the director of the graduate program (for those of you who know him, Mr. Venkatesh). We still don't know if Anne's even gotten in.

Laura told me that I can come back to the library if there's an opening in the evenings and weekends supervisor position; the switchboard supervisor (Kyle) told me that if there was an opening for the daytime operator, I could definitely switch if I wanted to; and the human resources officer (Lois) told me that she hasn't done any interviews yet for the position I applied to in Admissions. Because of all this, I at least have some options.

I haven't told Laura yet; in fact, my last words to her on the subject were that I'd decided to stay at the library through the summer unless I got a salaried position. I guess the offer to start me at the midpoint salary was enough.

It looks like I'll be studying Zen this summer. Jess had suggested it to me a while ago, and then I saw D. T. Suzuki's Manual of Zen Buddhism on a "what are you reading this summer?" library display and thought it would be a good idea to focus my mind while locked up alone in Peterson all night.

I have a meeting today with Lois in Human Resources to discuss a job I've been offered: overnight operator of the St. John's Switchboard. The hourly pay would be smaller, but the paychecks would be larger. I'd have benefits, including vacation and, in two years, I could do the E.C. program for free. That's where the advantages end. I would be leaving a job I actually enjoy, which has got to be pretty rare. I'd also be working at a schedule opposite to Anne's no matter how we worked it, because her job doesn't have much opportunity for overnight work.

Laura told me I could come back to the library if I took the job and the library supervisor position opened up again. Or I could stay at the library until I'm offered a salaried position. I don't know yet what to do.

My meeting with Lois is in less than ten minutes. None of the questions I'm asking her would be hugely helpful in the decision, but I'm going to ask for more time to decide.

I'm thinking of taking some courses at UNM as part of their non-degree program. I got the idea first from Molly Padgett, who is otherwise not a warehouse of ideas. It seems that I may know what to go to grad school for, and it's something I would never have thought of: Anthropology, probably either Biological Anth. or Archaeology. It seems I'm fascinated by the reconstruction of human history and origins. It seems I might want to check this out with some courses.

This started, as my interests normally do, with regression. I was reading Arthur Toynbee's A Study of History when I realized that he wasn't ever going to slow down and tell me what that history was, so I looked for supplementary books. The library isn't very expansive in this field, for obvious reasons (hint St. John's doesn't study history and wants to suppress it hint), but I was able to find a reasonably thorough history of world civilizations. It was written in the early 70's, before some important dating techniques were discovered, but it would do. The first chapter was on prehistory; it contained mostly idle speculation about the mesolithic, and some moderately more informed speculation about the origin of agriculture. Since this is a period I know very little about, and it seemed that, whether or not this book thought so, it would give important insight into the origins of civilizations, I looked in the bibliography for that chapter. The library had a few of the books listed there, and the most general looked like Back of History, by William Howells.

Now Howells, as I was later to learn, was primarily a physical anthropoligst, specializing in prehumanity. And so he devoted more than half of the book to the question of human origins. Now, this book was written in 1953, practically at the beginning of our understanding of human origins. The "Piltdown Man" had only recently been revealed to be a hoax. There was still a different name (indeed multiple names) for each specimen of what is now called Homo Erectus that had been found (e.g. "Java Man", "Sinanthropus", "Pithecanthropus Erectus"). The !Kung San, who were described rather uncritically, were still referred to as Bushmen. Every stone tool was still assumed to be a weapon.

Despite all of this, the book made me realize that there's a hell of a lot I don't know about human evolution and prehistory. So I got a book by Richard Leakey; then one by DonaldJohanson, who discovered Lucy; then a 25-year-old collection of Scientific American Articles; then finally I received the interlibrary loan I'd requested, an up-to-date standard introductory textbook to Anthropology, Patterns in Prehistory.

Perhaps, since I've been studying these things for less than a month, I should wait to say that I might go to grad school for them. But I am certainly looking into non-degree classes at UNM in Anthropology, regardless.

I may have just discovered an essential element of poetry through reading, of all people, Sylvia Plath. I never understood before when people said things like, "poetry's medium is pure language". Now I do, I think. If the purpose of art is to generate feelings, then poetry does this not with ideas or stories or sounds or images, although it may use these insofar as language is connected with them; but it is the language itself that generates the feelings.