those archetypal: G. Steiner, "The Historicity of Dreams (two questions to Freud)." Salmagundi, Fall 1983. "I had this dream that I had a bear, but it was the size of a hamster during the day. But as the day went on it got bigger and bigger, then at night it was huge. One of the nights I had some of my friends sleep over and it tried to go through the window, but she closed it just as its paw was about to reach us. The next night, I was by myself and the bear attacked me through the blanket, but luckily I wasn't hurt for some reason. The next morning some more of my friends came over and wanted to see this horrifying bear. Well, I showed it to them and they laughed, because they could hold it. But I tried to explain that at night it grew up to be this huge, black bear...."

Black Madonna:

guadalupe.jpg (13201 bytes) One theory of the origin of the Black Madonna is that she is the ancient Earth Mother, or Great Goddess, many of whom (Artemis of Ephesus, Isis, Ceres....) were depicted as black. Ceres, the Roman form of Demeter, is the goddess of agricultural fertility, and the most fertile soil is black; the blacker it is, the more suited it is for planting.

Near San Francisco, CA., in the southwest corner of a cemetery, a crowd "radiates from the base of an arboreal giant. About 20 feet off the ground, a branch stump seeping sap has taken on the image of the Virgin Mary. Scores of votive candles are clustered around the base, along with other offerings: a loaf of bread on a low table, personal messages tacked to the trunk. A crowd of sixty, mostly Hispanic, stand gazing at the image--- some pray or clutch flowers, others shoot video or photos. Families clamber to the back of the tree, attaching ribbons and religious items." [11 Jan 1998]

antlers: "The Shintoist priests in Nara still perform an annual ceremony in which they cut off the antlers of about one thousand sacred deer. Today, the shaman's headband is a replacement for his horns and, when worn around the forehead, especially during religious ceremonies, serves as a substitute for the shaman's 'horns of power.'" M. Rapinsky-Naxon, The Spirit of Shamanism. Albany, NY., 1993.

"The power of the horn or hors was vast and constant; it could be associated with good or with evil, and could be transferred to good gods or bad gods, good men or evil men. The ambiguous meaning of horns is reflected in Jerome's Commentary on Amos where he compares the prideful horns of sinners with those of the just." R. Mellinkoff, The Horned Moses in Medieval Art and Thought. Berkeley, CA., 1970. p.122.

a memory: J. Derrida, Memoires of Paul de Man. New York, 1986. p.60. "No matter how much effort it has expended to memorize information, an electronic memory can let go of it all in an instant and start afresh. Human memory cannot. As poor as we are at remembering, we are worse at forgetting..." J. Bailey, After Thought: The Computer Challenge to Human Intelligence. New York, 1996.