A daily diet of morning mist – from Bruce Chatwin’s The Songlines

 

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It was nonsense, Dr Vrba continued, to study the emergence of man in a vacuum, without pondering the fate of other species over the same time-scale. The fact was that around 2.5 million, just as man took his spectacular ‘jump’, there was a ‘tremendous churning over of species’.

‘All hell’, she said, ‘broke loose among the antelopes.’

Everywhere in eastern Africa, the more sedentary browsers gave way to ‘brainier’ migratory grazers.  The basis for a sedentary existence was simply no longer there.

‘And sedentary species,’ she said, ‘like sedentary genes, are terribly successful for a while, but in the end they are self-destructive.’

In arid country, resources are never stable from one year to the next. A stray thunderstorm may make a temporary oasis of green, while only a few miles off the land remains parched and bare. To survive in drought, therefore, any species must adopt one of two stratagems: to allow for the worst and dig in; to open itself to the world and move.

Some desert seeds lie dormant for decades. Some desert rodents only stir from their burrows at night. The weltwitchia, a spectacular, strap-leaved plant of the Namib Desert, lives for thousands of years on its daily diet of morning mist. But migratory animals must move – or be ready to move.

Elizabeth Vrba said, at some point in the conversation, that antelopes are stimulated to migrate by lightning.

‘So’, I said, ‘are the Kalahari Bushmen. They also “follow” the lightning. For where the lightning has been, there will be water, greenery and game.’

From Bruce Chatwin’s novel/memoir/travelogue The Songlines. The image is Welwitschia by Louise Nienaber.

“The History of the Apple Tree” — Henry David Thoreau

“The History of the Apple Tree”

by

Henry David Thoreau

from “Wild Apples.”


It is remarkable how closely the history of the Apple-tree is connected with that of man. The geologist tells us that the order of the Rosaceae, which includes the Apple, also the true Grasses, and the Labiatae or Mints, were introduced only a short time previous to the appearance of man on the globe.

It appears that apples made a part of the food of that unknown primitive people whose traces have lately been found at the bottom of the Swiss lakes, supposed to be older than the foundation of Rome, so old that they had no metallic implements. An entire black and shrivelled Crab-Apple has been recovered from their stores.

Tacitus says of the ancient Germans, that they satisfied their hunger with wild apples (agrestia poma) among other things.

Niebuhr observes that “the words for a house, a field, a plough, ploughing, wine, oil, milk, sheep, apples, and others relating to agriculture and the gentler way of life, agree in Latin and Greek, while the Latin words for all objects pertaining to war or the chase are utterly alien from the Greek.” Thus the apple-tree may be considered a symbol of peace no less than the olive.

The apple was early so important, and generally distributed, that its name traced to its root in many languages signifies fruit in general. [Greek: Maelon], in Greek, means an apple, also the fruit of other trees, also a sheep and any cattle, and finally riches in general.

The apple-tree has been celebrated by the Hebrews, Greeks, Romans, and Scandinavians. Some have thought that the first human pair were tempted by its fruit. Goddesses are fabled to have contended for it, dragons were set to watch it, and heroes were employed to pluck it.

The tree is mentioned in at least three places in the Old Testament, and its fruit in two or three more. Solomon sings,—”As the apple-tree among the trees of the wood, so is my beloved among the sons.” And again,—”Stay me with flagons, comfort me with apples.” The noblest part of man’s noblest feature is named from this fruit, “the apple of the eye.”

The apple-tree is also mentioned by Homer and Herodotus. Ulysses saw in the glorious garden of Alcinous “pears and pomegranates, and apple-trees bearing beautiful fruit” (kai maeleui aglaokarpoi). And according to Homer, apples were among the fruits which Tantalus could not pluck, the wind ever blowing their boughs away from him. Theophrastus knew and described the apple-tree as a botanist.

According to the Prose Edda, “Iduna keeps in a box the apples which the gods, when they feel old age approaching, have only to taste of to become young again. It is in this manner that they will be kept in renovated youth until Ragnarök” (or the destruction of the gods).

I learn from Loudon that “the ancient Welsh bards were rewarded for excelling in song by the token of the apple-spray;” and “in the Highlands of Scotland the apple-tree is the badge of the-clan Lamont.” Continue reading ““The History of the Apple Tree” — Henry David Thoreau”

“Rain” — Roberto Bolaño

Film of Max Ernst Working in His Studio

“Did the harebell loose her girdle” — Emily Dickinson

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Dwarf Caiman and False Coral Snake — Maria Sibylla Merian

Milky Way Gold — Marlene Yu

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“Standing on the bare ground, my head bathed by the blithe air, and uplifted into infinite space, all mean egotism vanishes. I become a transparent eyeball-I am nothing; I see all; the currents of the Universal Being circulate through me-I am part or particle of God” — Ralph Waldo Emerson, Nature

Cassowary — Jean-Baptiste Oudry

Discomedusae — Ernst Haeckel

Cattleya Orchid and Three Hummingbirds — Martin Johnson Heade

Orchidaceae — Ernst Haeckel

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Fowl in a Damson Tree — Charles Tunnicliffe

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Reading-as-Nature or Nature-as-Reading (From Thomas Berhnhard’s Correction)

We couldn’t endure a life in nature, necessarily always a free nature, without respite, so we always step outside nature, for no reason but survival, and take refuge in our reading, and live for a long time in our books, a more undisturbed life. I’ve lived half my life not in nature but in my books as a nature-substitute, and the one half was made possible only by the other half. Or else we exist in both simultaneously, in nature and in reading-as-nature, in this extreme nervous tension which as a form of consciousness is endurable only for the shortest possible time span. The question can’t be whether I live in nature as nature, or in reading-as-nature, or in nature-as-reading, in the nature of nature-as-reading andsoforth, so Roithamer. To everything that we think and fill our own life and that we hear and see, perceive, we always have to add: the truth, however, is … as a result, uncertainty has become a chronic condition with us. Those abrupt transitions from one nature into the other, from one form of awareness into the other, so Roithamer. When we think, we know nothing, everything is open, nothing, so Roithamer.

From Thomas Bernhard’s novel Correction.

 

“Life in the jungle” (Kafka)

(From Kafka’s Diaries).

“Overwhelming and Collective Murder” (Herzog)

(More).

Still Life with Pygmy Parrot — George Flegel

In the Jungle, Florida — Winslow Homer