a grape vine: #11
Jean Cocteau likes grapes. Likes
the thought of grapes, their
form in his mind somehow
salves, or the slavish
poetics he tallies: sacs;
blooming along the trellis
in leprous overabundance.
There are no grapes in Northeast
Ohio, at least not
last night, when walking the length
of Cooper Foster Park Road,
Sheffield to Lorain, I
saw a deer staring through live
mists of an empty field. It was
right across the street from where
my father's buried. A road there
can veer off into these stoned histories, and Jean
LaCook. From, "Dirty Milk."
Jameson, Postmodernism: Or, The Cultural Logic of Late Capitalism.
Durham, NC., 1991. p.249. “when
deprived of human communication, will not the individual be condemned
to the existence of the Wild Man in the forests of Shennongjia, the
Big Foot of America, of the Yeti of the Himalayas?" M. Lee.
Introduction to Gao Xing jian, Soul Mountain. New York, 2000.
tree: "A mysterious relationship seemed to connect the pine with
the vine. It grows, so it was said, in warm earth, in those places where
the vine prospered best also. It's resin was much used to conserve wine and
refine it." W.F. Otto, Dionysus: Myth amd Cult. Bloomington,
IN., 1965. pp.157-58
be gentle: P.J. Brown, http://www.belinus.co.uk/mythology/Dionysus.htm.
27 July 2002. "Dionysus is the abyss of impassioned
dissolution, where all human distinctions are merged in the animal
divinity of the primordial psyche---a blissful and terrible experience.
Humanity, huddling behind the walls of its culture, believes it has
escaped this experience, until it succeeds in letting loose another
orgy of bloodshed." C.G. Jung, "Dream Symbols
of the Individuation Process." In, J. Campbell, Editor, Spiritual
Disciplines: Papers From the Eranos Yearbooks. Princeton, NJ.,
reason why wolves and other predators sometimes indescriminately kill
cows and sheep: domestic animals don't know how to signal back. They
don't know the language; they can't assert their subjecthood...The
result is a mute slaughter." A. Weston, Back to Earth:
Tomorrow's Environmentalism. Philadelphia, PA., 1994. p.57.n
Pine is sacred to the goddess Diana, and to Cybele. Devotees of Dionysus
wore pine tree foliage. It also served as a bridge for Siberian shamans
between this world and Otherworld realms. "Nepalese
shamans use song and drumming to reach a trance state in which they
see a certain pine tree out in the forest. They then send other members
of the village out to the location they saw, to cut down the tree,
strip it of its branches (except for a few pieces of greenery at the
top) and bring it back into the village. There it is placed upright
in a hole." K.
Kelly,"The World Tree in Classical Shamanism." http://www.shamaniccircles.org/2002oraclefolder/worldtree.html. "Ovid,
by the way, says of the pine-tree that it is 'pleasing to the mother
of the gods, because Cybalean Attis here put off his human form and
stiffened into a tree." C.G. Jung, Symbols of Transformation.
Princeton, NJ., 1976. p.425.
parka: A.S. Milovsky, "Tubiakou's Spirit Flight." Natural
History, July 1992.
the shaman stretches
the throat of a walrus
over his drum.
P. Stainer. From, "The Ice-Pilot Speaks"
is not accidental: J. Turner, The Abstract Wild.
Tucson, AZ, 1996. p.51. "what
haunts are not the dead, but the gaps left within us by the secrets
of others..." N. Abraham, "Notes on the phantom:
a complement to Freud's metapsychology."
host: The thyrsos, also spelled thyrsus, was
one of the god's symbols. Basically a septer upon which ivy or grape
vines were wound, it was topped with a large pine cone.