GERAS EMERITUS
do a lifetime Geras emeritus
all but retire in dissonance
©2015 Active Aging stephaniepope mythopoetry.com
#ohjDailyWords #writeprompt #poets
Showing posts with label hashtag ohjDailyWords. Show all posts
Showing posts with label hashtag ohjDailyWords. Show all posts
Sunday, August 9, 2015
AN ODDLY HODGEPODGE JOURNEY #ohjDailyWord
do a lifetime Geras emeritus
all but retire in dissonance
©2015 Active Aging stephaniepope mythopoetry.com
#ohjDailyWords #writeprompt #poets
Monday, May 18, 2015
THROUGH THE SEEING POOL H-GEEKY
 |
| Endymion on Mount Latmos (1879) (John) Atkinson Grimshaw |
SEEING THROUGH FAIRIES SEEING THROUGH
It is a common experience that a problem difficult at night is resolved in the morning after the committee of sleep has worked on it. - John Steinbeck
Sleep's nocturnal algorithm
Endymion's element
©2015 First Nocturne stephaniepope mythopoetry.com
#ohjDailyWords #mpy #writeprompt #5words #2lines #mythopoetics #vss #amwriting #blog #poetry
notes
For more on JA Grimshaw see http://www.grimshaworigin.org/AtkinsonTheodosia.htm
1. Mythic tales carry image remains and are themselves remainders, burial mounds inscribed with such remains still remaining.
2. Hypnos, God of Sleep, resides in Erebos, the land of eternal darkness, beyond the gates of the rising sun. From here he rises into the sky each night in the train of his goddess mother, Nyx or Night. The Oneiroi, dark-winged spirits of dreams, are often depicted as bat-like creatures. These are his brothers, sons of Night, too. In the form of the spirit of dream, the Oneiroi are given the name, Morpheus and personified in notion. Thanatos, Death, a brother, belongs to this complex as well.
3. Let me begin in such ruins with a Roman-era collection of myths and the account of the one great love story between immortality’s goddess and mortal man. It is based largely on the mythologer and poet Pherecydes of Leros. His account has perished but he is the one in which this particular telling of the myth whether Rose (Aurora), Eos or Selene.
There are three stories, three lights, three ladies, three lovers but really they are remains of the one story. I am pondering the Roman story of Selene and the shepherd, Endymion, the Greek story of Eos and the Trojan rhapsode, Tithonos and the marchen or fairytale of Sleeping Beauty, Aurora―a Roman reference again. She is called Rose by Charles Perrault in the 100 sleeping years before her kiss with the prince. I am pondering more deeply how analogies are made through poetic meanings held in abeyance. Perhaps I am thinking of a myth of the body that remains embodied and the heroic turn into mythopoetic man as we move from a heroic mode that once made meaning possible to a poetic one making meaning still possible.
I am beginning with the story as it is told in Greco-Roman imagination since it is Greek imagination in western psyche-making which tells our first story of poetic imagination (and imaginally speaking Tithonos is both a Trojan soldier and a poet.) I am musing on how poetic imagination often resolves the problems of the day-world’s mortality during slumber. Night seems to play an eternally important role.
Regarding this apparent change which is made possible in the soul of words as they emanate from the temporized sphere of a dark goddess’s eternity― poetic meanings held in abeyance turns them metaphorically; regarding this changing of hours into h’ours marking just where something new is possible―moreover necessary, there is, the myth shares, once a necessary flaw in that early mythic and poetic dream’s algorithm supposed to resolve the changing of hours in that eternal love affair that always and forever goes on everywhere at once between mortal and immortal things words attempt to embody. What matters embody, matter embodies in the aging remains of our words which live on after we are gone.
The first myth’s “love problem” gets handed down to us today in the story of Aurora’s birth. Aurora is the Roman name given the goddess, Dawn although in the story it is Selene who resolves the solution to the first light’s love problem. Pre-Sentient being is resolving being in a day-world kind of knowing passing between both science and art; the passage between both is a space in which a kind of becoming time in space and becoming space in time share without obstruction.
Here is perhaps a distinction. The Greek Goddess of dawn, Eos, links being to root it in the irrational soul carrying the same light’s meaning both ways. This is just what Selene does in the tale of the shepherd Endymion, Endymion in the same role held originally by Tithonos, soldier as poet. Later on this is the princely role in that moment in Sleeping Beauty with the midnight kiss. Selene resolves the problem Eos has at first light and throughout all time. Moon’s lingo (sleep) resolves for eternity how it is in love with the forms of time, of which, one’s consciousness is also made in image and likeness. The three goddesses form a committee of sleep to do for us now what we cannot do for ourselves daily. Within our remains is our unknowing made known.
The marchen tale, “Sleeping Beauty” carries Aurora’s curse as the rose within it but this curse is a new twist on the original love theme in how love’s “changing movement” turns the logos of hours to h-our or h’our’s psyche-making awareness which cannot ever die. (No matter which ego thinks what next morning!) Alas, because of what ego thinks in the morning and in spite of this, immortal love can only live in the body of matter’s life in as much as we are able to bring it to life ourselves. Yet, in as much as the committee of sleep sustains our nocturnal algorithm, love seems to find its own way into our world.
#ohjDailyWords #mpy #writeprompt #5words #2lines #mythopoetics #vss #amwriting #blog #poetry
notes
For more on JA Grimshaw see http://www.grimshaworigin.org/AtkinsonTheodosia.htm
1. Mythic tales carry image remains and are themselves remainders, burial mounds inscribed with such remains still remaining.
2. Hypnos, God of Sleep, resides in Erebos, the land of eternal darkness, beyond the gates of the rising sun. From here he rises into the sky each night in the train of his goddess mother, Nyx or Night. The Oneiroi, dark-winged spirits of dreams, are often depicted as bat-like creatures. These are his brothers, sons of Night, too. In the form of the spirit of dream, the Oneiroi are given the name, Morpheus and personified in notion. Thanatos, Death, a brother, belongs to this complex as well.
3. Let me begin in such ruins with a Roman-era collection of myths and the account of the one great love story between immortality’s goddess and mortal man. It is based largely on the mythologer and poet Pherecydes of Leros. His account has perished but he is the one in which this particular telling of the myth whether Rose (Aurora), Eos or Selene.
There are three stories, three lights, three ladies, three lovers but really they are remains of the one story. I am pondering the Roman story of Selene and the shepherd, Endymion, the Greek story of Eos and the Trojan rhapsode, Tithonos and the marchen or fairytale of Sleeping Beauty, Aurora―a Roman reference again. She is called Rose by Charles Perrault in the 100 sleeping years before her kiss with the prince. I am pondering more deeply how analogies are made through poetic meanings held in abeyance. Perhaps I am thinking of a myth of the body that remains embodied and the heroic turn into mythopoetic man as we move from a heroic mode that once made meaning possible to a poetic one making meaning still possible.
I am beginning with the story as it is told in Greco-Roman imagination since it is Greek imagination in western psyche-making which tells our first story of poetic imagination (and imaginally speaking Tithonos is both a Trojan soldier and a poet.) I am musing on how poetic imagination often resolves the problems of the day-world’s mortality during slumber. Night seems to play an eternally important role.
Regarding this apparent change which is made possible in the soul of words as they emanate from the temporized sphere of a dark goddess’s eternity― poetic meanings held in abeyance turns them metaphorically; regarding this changing of hours into h’ours marking just where something new is possible―moreover necessary, there is, the myth shares, once a necessary flaw in that early mythic and poetic dream’s algorithm supposed to resolve the changing of hours in that eternal love affair that always and forever goes on everywhere at once between mortal and immortal things words attempt to embody. What matters embody, matter embodies in the aging remains of our words which live on after we are gone.
The first myth’s “love problem” gets handed down to us today in the story of Aurora’s birth. Aurora is the Roman name given the goddess, Dawn although in the story it is Selene who resolves the solution to the first light’s love problem. Pre-Sentient being is resolving being in a day-world kind of knowing passing between both science and art; the passage between both is a space in which a kind of becoming time in space and becoming space in time share without obstruction.
Here is perhaps a distinction. The Greek Goddess of dawn, Eos, links being to root it in the irrational soul carrying the same light’s meaning both ways. This is just what Selene does in the tale of the shepherd Endymion, Endymion in the same role held originally by Tithonos, soldier as poet. Later on this is the princely role in that moment in Sleeping Beauty with the midnight kiss. Selene resolves the problem Eos has at first light and throughout all time. Moon’s lingo (sleep) resolves for eternity how it is in love with the forms of time, of which, one’s consciousness is also made in image and likeness. The three goddesses form a committee of sleep to do for us now what we cannot do for ourselves daily. Within our remains is our unknowing made known.
The marchen tale, “Sleeping Beauty” carries Aurora’s curse as the rose within it but this curse is a new twist on the original love theme in how love’s “changing movement” turns the logos of hours to h-our or h’our’s psyche-making awareness which cannot ever die. (No matter which ego thinks what next morning!) Alas, because of what ego thinks in the morning and in spite of this, immortal love can only live in the body of matter’s life in as much as we are able to bring it to life ourselves. Yet, in as much as the committee of sleep sustains our nocturnal algorithm, love seems to find its own way into our world.
The tale
of Eos and Tithonos
The tale of Selene
and Endymion
Sleeping Beauty In
The Wood
Tuesday, May 5, 2015
A PSYCHE’S HAPPINESS
 |
| This image
of Psyche’s Ants belongs to artwork reproduced in Sonia Cavicchioli's Tale of Cupid & Psyche, an Illustrated History. |
WITHIN THE GRANARY SHE SORTS
Anti, anti-federalist―her EROS
bond―the army
at work
rambunctious ants
©2015 Psyche-Making Psyche stephaniepope mythopoetry.com
#ohjDailywords #mythopoetics
#amwriting #poetry #vss #3lines #micropoetry
notes
image credit: The image of Psyche’s Ants belongs to artwork reproduced in Sonia Cavicchioli's Tale of Cupid & Psyche, an Illustrated History. Historically as early as the 1480s such imagery circulates under the supervision of Ercole Roberti in a fresco sequence illustrating the tale of Cupid and Psyche; the series is no longer extant. The tale reappears in a later series of frescoes c. 1527, in Mantua under the supervison of Giulio Romano. The Psyche-EROS tale often appears as the subject for numerous marriage chests during the 15thC-18thC. The image is part of the Historical Tarot of the era. For more on this tarot see http://dionysisandtarot.blogspot.com/2012/04/blank_8209.html
Saturday, February 28, 2015
#OHJ FEBRUARY DAILY WORDS
IN THE GARDEN OF FEBRUARY
THERE ARE CARDINAL TREES
HEART-FELT & RED LUSCIOUS
WITH ELBOW ROOM
©2015 Cardinal Tree stephaniepope mythopoetry.com
#OHJDailyWords, #ohj #vss #mpy #poetry #mythopoetics #3lines
Tuesday, February 10, 2015
HEART FELT :: FELT HEART
MY VALENTINE
romantic sot
besotted felt
with cheer
©2015 Oddly Heart Felt Journey stephaniepope mythopoetry.com
#ohjDailyWords #ohj #vss #3lines #sixwords #mpy #mythopoetics
Thursday, February 5, 2015
THE MENACE OF GIANTS & FLESH OF YMIR
 |
| Frank Hurley photograph of the ship, Endurance, August, 1915 |
"The ice is rafting up to a height of 10 or 15 ft. in places, the opposing floes are moving against one another at the rate of about 200 yds. per hour. The noise resembles the roar of heavy, distant surf. Standing on the stirring ice one can imagine it is disturbed by the breathing and tossing of a mighty giant below" – Sir Ernest Shackleton, Trans-Antarctica Expedition 1914 - 1917
A GHOST SHIP LIVES
Behind each salient pressure hummock
where 20 flashes blink, a still craves time.
There time, wearing thin shows ice closing in
round Endurance having yet to sink.
©2015 From The Blood Of Ymir stephaniepope mythopoetry.com
#ohjDaily Words: crave, hummock, blink, salient #mythopoetics #vss #4lines
notes
1. For excerpts of Shackelton’s journey to Antarctica in 1915 and for Frank Hurley’s August, 1915 image of the Endurance taken at night in the Antarctic winter darkness while trapped in the Weddell Sea, go to http://www.coolantarctica.com/Antarctica%20fact%20file/History/Ernest%20Shackleton_Trans-Antarctic_expedition2.htm
2. Norse mythology’s name for the great "first" or archetypal giant is Ymir. Ymir translates as something akin to groaning. Shackleton writes in his diary how the sound of the permafrost moving underneath the trapped ship sounds like a great giant awakening from a disturbed sleep. For more on Norse mythology see http://norse-mythology.org/
Friday, January 23, 2015
GAS CHAOS & SNOWMEN
UNPOWERS & STRANGE ATTRACTORS
~for Ric
snow on fire
cleave the tongue
gas, fruit hanging in the
five-fold vegetal soul
the animal spirit locally unstable
a touch of coal to its lip
a taste of shit in the vowel
of its throat, eternal lovers
drawn in to draw out whole
the story rising in
primeval emptiness unsensed
& it works upon our eyes undoing
& we SEEd again in the nothing
that is not there nothing that is
©2015 Honeymoon Grammar stephaniepope
#ohjDailyWords #ohj #mythopoetics #micropoetry
notes
1. The etymology of gas and chaos
gas (n.) 1650s, from Dutch gas, probably from Greek khaos "empty space" (see chaos). The sound of Dutch "g" is roughly equivalent to that of Greek "kh." First used by Flemish chemist J.B. van Helmont (1577-1644), probably influenced by Paracelsus, who used khaos in an occult sense of "proper elements of spirits" or "ultra-rarified water," which was van Helmont's definition of gas. Modern scientific sense began 1779, with later specialization to "combustible mix of vapors" (1794, originally coal gas); "anesthetic" (1894, originally nitrous oxide); and "poison gas" (1900). Meaning "intestinal vapors" is from 1882. "The success of this artificial word is unique" [Weekley]. Slang sense of "empty talk" is from 1847; slang meaning "something exciting or excellent" first attested 1953, from earlier hepster slang gasser in the same sense (1944). Gas also meant "fun, a joke" in Anglo-Irish and was used so by Joyce (1914). As short for gasoline, it is American English, first recorded 1905.
chaos (n.) late 14c., "gaping void," from Old French chaos (14c.) or directly from Latin chaos, from Greek khaos "abyss, that which gapes wide open, is vast and empty," from *khnwos, from PIE root *gheu- "to gape, yawn" (cognates: Greek khaino "I yawn," Old English ginian, Old Norse ginnunga-gap; see yawn (v.)). Meaning "utter confusion" (c.1600) is extended from theological use of chaos for "the void at the beginning of creation" in Vulgate version of Genesis (1530s in English). The Greek for "disorder" was tarakhe, however the use of chaos here was rooted in Hesiod ("Theogony"), who describes khaos as the primeval emptiness of the Universe, begetter of Erebus and Nyx ("Night"), and in Ovid ("Metamorphoses"), who opposes Khaos to Kosmos, "the ordered Universe." Meaning "orderless confusion" in human affairs is from c.1600. Chaos theory in the modern mathematical sense is attested from c.1977.
2. For snowmen see Wallace Stevens, The Snowman
3. For the central image of the first three lines see the January 20th 2015 poem, Mechanical Bulls by Richard Lance Scow Williams
photographs of a cactus
fruits of orange & yellow
taken with a cellphone
the ice on the ground
she sews wool pants
pieced from ones
bought at Goodwill
we watch McCabe &
Mrs. Miller a perfect movie
said Roger Ebert—saddest movie
he ever saw—Leonard Cohen music
she had never seen it—i dreamed a metal
gas, fruit hanging in the
five-fold vegetal soul
the animal spirit locally unstable
a touch of coal to its lip
a taste of shit in the vowel
of its throat, eternal lovers
drawn in to draw out whole
the story rising in
primeval emptiness unsensed
& it works upon our eyes undoing
& we SEE
that is not there nothing that is
©2015 Honeymoon Grammar stephaniepope
#ohjDailyWords #ohj #mythopoetics #micropoetry
notes
1. The etymology of gas and chaos
gas (n.) 1650s, from Dutch gas, probably from Greek khaos "empty space" (see chaos). The sound of Dutch "g" is roughly equivalent to that of Greek "kh." First used by Flemish chemist J.B. van Helmont (1577-1644), probably influenced by Paracelsus, who used khaos in an occult sense of "proper elements of spirits" or "ultra-rarified water," which was van Helmont's definition of gas. Modern scientific sense began 1779, with later specialization to "combustible mix of vapors" (1794, originally coal gas); "anesthetic" (1894, originally nitrous oxide); and "poison gas" (1900). Meaning "intestinal vapors" is from 1882. "The success of this artificial word is unique" [Weekley]. Slang sense of "empty talk" is from 1847; slang meaning "something exciting or excellent" first attested 1953, from earlier hepster slang gasser in the same sense (1944). Gas also meant "fun, a joke" in Anglo-Irish and was used so by Joyce (1914). As short for gasoline, it is American English, first recorded 1905.
chaos (n.) late 14c., "gaping void," from Old French chaos (14c.) or directly from Latin chaos, from Greek khaos "abyss, that which gapes wide open, is vast and empty," from *khnwos, from PIE root *gheu- "to gape, yawn" (cognates: Greek khaino "I yawn," Old English ginian, Old Norse ginnunga-gap; see yawn (v.)). Meaning "utter confusion" (c.1600) is extended from theological use of chaos for "the void at the beginning of creation" in Vulgate version of Genesis (1530s in English). The Greek for "disorder" was tarakhe, however the use of chaos here was rooted in Hesiod ("Theogony"), who describes khaos as the primeval emptiness of the Universe, begetter of Erebus and Nyx ("Night"), and in Ovid ("Metamorphoses"), who opposes Khaos to Kosmos, "the ordered Universe." Meaning "orderless confusion" in human affairs is from c.1600. Chaos theory in the modern mathematical sense is attested from c.1977.
2. For snowmen see Wallace Stevens, The Snowman
3. For the central image of the first three lines see the January 20th 2015 poem, Mechanical Bulls by Richard Lance Scow Williams
photographs of a cactus
fruits of orange & yellow
taken with a cellphone
the ice on the ground
she sews wool pants
pieced from ones
bought at Goodwill
we watch McCabe &
Mrs. Miller a perfect movie
said Roger Ebert—saddest movie
he ever saw—Leonard Cohen music
she had never seen it—i dreamed a metal
buckle was lodged
above my pubic bone as if it were a skull of a bull the shape of a woman’s
reproductive organs—the ovaries fallopian tubes & uterus a history of bulls—secrets of death & birth how Goethe thought five-pointed stars were the preferred shape all of nature there are no sheriffs in this new town a church no one attends is burning fire orange & yellow strips of air pay attention to your violence the machine on the ice mechanics of time Einstein & trains smoke of flesh lugubrious songs of gamblers & whores—i want to see snow in bloom heroes must be fed to time her eyes upon the dimming light her head upon his shoulder life cradles sorrow in a bed of joy the chorus watching the credits roll
reproductive organs—the ovaries fallopian tubes & uterus a history of bulls—secrets of death & birth how Goethe thought five-pointed stars were the preferred shape all of nature there are no sheriffs in this new town a church no one attends is burning fire orange & yellow strips of air pay attention to your violence the machine on the ice mechanics of time Einstein & trains smoke of flesh lugubrious songs of gamblers & whores—i want to see snow in bloom heroes must be fed to time her eyes upon the dimming light her head upon his shoulder life cradles sorrow in a bed of joy the chorus watching the credits roll
© 2015 Richard Lance
Scow Williams January 20 mechanical bulls
Sunday, January 18, 2015
MAGGIE CAMPBELL BLUES
SHE COLORS MY HOODOO
Umm, who does ya know comin' down the road?
Well, it look like Maggie, little bit. But she walks too slow
~ Tommy Johnson, Maggie Campbell Blues
Perforce it be true, Maggie
a fork in the road
corn meal salt, dear
lightens the load
Followed your shade here
it brought me this skill
tricks in the road, dear
I'm learnin' still
Perforce it be true, dear
it's given untold
nearer that rider
turnin' it gold
Perforce it be true, Maggie
fork in the road
layin' my salt, dear
lightens the load
©2015 Crossroad Spirit stephaniepope mythopoetry.com
#ohjDailyWords #ohj #poetry #mythopoetics #micropoetry #vss
notes
1. The Lwa imprinted in the crossroad is that to Soba on behalf well-being/health &/wealth
2. For more regarding hoodoo magic and the crossroad spirit see http://www.luckymojo.com/crossroads.html
3. Maggie Campbell Blues written and sung by Tommy Johnson Songwriters: TOMMY JOHNSON, RORY BLOCKMaggie Campbell Blues lyrics © CONCORD MUSIC GROUP, INC
4. Song Lyrics
Cryin', who did you know
Comin' down the road?
Comin' down the road
Umm, who does ya know
Comin' down the road?
Well, it look like Maggie, little bit
But she walks too, slow
Now, the sun is gonna shine
My back door ov'are the trees
My light due somedays
Ooo-ooo
Come your turn and
My light due someday
And the wind gon' change all
Blow my blues away
Now, cc rider
See what you done, done
See what you done, done
Umm-mmm
Cc rider
See what you done, done
You done made me love you
Now you're through
Tryin'-a throw me down
Well, I'm gon' away, now
Won't be back 'till fall
Won't be back 'till fall
Well, I'm gon' away, now
Won't be back 'till fall
'Till I meet my good gal faror
Won't be back a'tol
Now, who that yonder
Comin' down the road?
Comin' down the road?
Umm-mmm
Who's that yonder
Comin' down the road?
Does it look like Maggie, a little bit
But she walks too, slow.
Umm-mm, goin' baby
Won't be back' till fall
Won't be back' till fall
I'm goin' away, long
I'll be back in fall
Well, I might meet my new gal
But I, I won't be back a'tol.
Thursday, January 15, 2015
APPROACHING DIVINE NATURE
 |
| Selu at Qualla Boundary, in NC (Eastern Band Cherokee) photo credit: public sculpture, Waymark also, more views |
IN MYTHOLOGICAL FIGURES
original being is a pluck spirit
rubbed & ground to grit
no spirit land held in demesne
#ohjDailyWords #ohj #vss #3lines #micropoetry #mythopoetics
notes
1. For land held in trust see wiki link above on the public lands at Qualla Boundary.
2. For notions of how to get around white mythology and mythic dominants see the blog post at Urocyon's Meanderings, "Selu", March 23, 2010 which provides at least three good sources on examining layers of appropriation when approaching cross cultural boundaries.
3. See Meloukhia's 'What Is 'splainin'? And Why should I Care?
4. See Peggy McIntosh "White Privelege: Unpacking The Invisible Knapsack". Furthermore, by extension, how does focusing on racism as a primarily "black" issue mask the plight of indigenous peoples?
5. A little language, a little history, a little lifestyle.
Wednesday, January 14, 2015
SEMELE-STIMULA
 |
| Bernard Picart,1731 photo credit: wiki |
IN REMARKABLE DEATH
None can look upon the face of god and live
~ Dante, Paradiso, canto twenty-one
In a temerity bequeathed her
you inherit corn spirit.
Let her wisdom precede you―Go!
Find your father.
©2015 Endless Pleasure stephaniepope mythopoetry.com
#ohjDailyWords #ohj #vss #micropoetry #mythopoetics
notes
1. For depictions of Semele in mythology and in art see Mythography which notes the following: 1.The name, “Semele” is not native to Greek language. 2. Although “there is some controversy about the precise origin of this legendary figure, one thing about Semele is certain - her story….quite popular in Greek myth.” It is a tale of remarkable death.
2. For Semele/Stimula see http://www.mythologydictionary.com/semele-mythology.html for a scant synopsis of the myth. See also Ovid, “Fasti” trans. Anne Wiseman p. 118 for the ‘stimulae’ (Stimula) version of the myth.
3. Dante uses the myth to warn against temerity when approaching the sacred. See notes for canto twenty-one p 459 of Anthony Esolen’s “Paradise” translation. But also, Dante understands one must approach.
4. To experience the historical soul of indigenous peoples now telling their own narratives about a time of great upheaval that causes the archetypal activism of this feminine principle in the form of images of Selu, the corn maiden or first woman/mother of Cherokee polis to erupt in the visions and dreams of 19thC Cherokee people, visit http://nativeamericannetroots.net/diary/564
5. Handel’s “Semele”
Monday, January 12, 2015
WINDSWEPT STYLES
THE NORTH WIND
god haunts this predilection
drawn into the shape of love
minus lover
©2015 Boreas stephaniepope mythopoetry.com
#ohjDailyWords, #ohj, #3lines, #vss, #micropoetry #mythopoeticsNOTES
1. PURPLE-WINGED, THE NORTH WIND GOD, BOREAS WAS ALSO CALLED THE GOD OF WINTER WHO OFTEN APPEARS “as a gust-blowing head with bloated cheeks up among clouds... frequently found in old maps.”
http://www.theoi.com/Titan/AnemosBoreas.html
2. BOREAS AT ATHENS http://www.jstor.org/discover/10.2307/3294095?sid=21105056413781&uid=4&uid=3739552&uid=2&uid=3739256
3. JANNSON WIND ROSE, MAP OF THE WINDS
http://commons.wikimedia.org/wiki/File:1650_Jansson_Wind_Rose,_Anemographic_Chart,_or_Map_of_the_Winds_-_Geographicus_-_Anemographica-jannson-1650.jpg
Sunday, January 11, 2015
A FRACTURED TALE
RAPUNZEL THREW THINGS
No plus for her prince as he drew near
So high held that she couldn't hear
Temporize m'lady with beautiful hair
Rapunzel throw down your underwear
©2015 Self-Fertile Anger stephaniepope mythopoetry.com
#ohjDailyWords #ohj #vss #fracturedfairytale #mythopoetics #4lines
notes
1. The name, Rapunzel means rampion.
Rampion A leafy plant in the same group as spinach and lettuce, rampion is an autogamous plant. If it is not fertilized with the help of insects, it can split a column within the plant to fertilize itself. The split column will "curl like braids or coils on a maiden's head, and this will bring the female stigmatic tissue into contact with the male pollen on the exterior surface of the column" (Thompson 1989).
2. What Rapunzel’s mother wanted was forbidden food. What Rapunzel wanted, so high up in a tower with no contact to the outside world was worldly experience; she wanted to fall like her mother into the world; what Rapunzel wanted was to become, become Rapunzel, become “fleshed”.
3. Considering the archetypal angel, the angel of person, the pattern in this tale seems similar to the tale of Demeter & Persephone. Persephone distinguishes herself from her mother; her consciousness is not the grain goddess. Her pattern reflects a life which cannot be snuffed out. After her ordeal in Hades, she claims authority moving between two realms, a chthonic dimension within a human, earthy one, vegetal soul and animal spirit. Both. And, significantly, such self-resonance is something else. Suppose this is that to which the term “feminine principle” applies and that the nature of this principle is perhaps what Jung means when he uses the term, psychoid. See Mark Dotson’s Soul Spelunker http://soulspelunker.com/2015/01/the-psychoid-archetype-2.html . Suppose what happens within rampion soul in the story describes an event in the soul by the soul for its own sake.
4. See Annotations For Rapunzel, Sur La Lune http://www.surlalunefairytales.com/rapunzel/notes.html for foot note one and four.
Some scholars believe Maiden in the Tower stories have their roots in the story of Saint Barbara. Saint Barbara was locked in a tower by her father when she disobeys him and refuses marriage offers from eligible suitors. You can read more about Barbara on the following webpage: http://www.catholic-forum.com/saints/saintb01.htm
5. For a modern Maiden in the Tower story see Richard Lance Williams, “Woman In The Tower” http://www.amazon.com/Woman-Tower-Stories-Wounded-Child/dp/0981744354
6. The line “Rapunzel throw down your underwear” is an adaptation from a version of the story, “Falling For Rapunzel” https://www.youtube.com/watch?v=e3fXDFwjkv0
7. Original Fractured Fairy Tale of Rapunzel
Thursday, January 8, 2015
THE HOTOT RABBIT
WITH NO EVIL EYE
Tot’s eye of fancy
in a paroxysm of play
fixed upon me
©2015 SEE NO EVIL stephaniepope mythopoetry.com
#ohjDailyWords #vss #micropoetry #mythopoetics
notes
HOTOT is pronounced hoe-toe.
1. For a list of one-eyed creatures in mythology and fiction see
http://en.wikipedia.org/wiki/List_of_one-eyed_creatures_in_mythology_and_fiction
2. Regarding hotot dwarf rabbits see
http://animal-world.com/encyclo/critters/rabbits/DwarfHototRabbit.php
#ohjDailyWords #vss #micropoetry #mythopoetics
notes
HOTOT is pronounced hoe-toe.
1. For a list of one-eyed creatures in mythology and fiction see
http://en.wikipedia.org/wiki/List_of_one-eyed_creatures_in_mythology_and_fiction
2. Regarding hotot dwarf rabbits see
http://animal-world.com/encyclo/critters/rabbits/DwarfHototRabbit.php
Tuesday, January 6, 2015
KRONOS AND THE ENT
 |
| PHOTO CREDIT: © 2008 ENT |
IN THE BEGINNING
time did not stand still
it scrambled
down & back & bent
with efficacy my tree
© 2015 The Creature In My Tree stephanie pope mythopoetry.com
#ohjDailyWords #ohj #vss #mythopoetics #micropoetry #4lines
notes
1. That the presences of “who one is”, are already with one in potential at birth.
2. That what makes me up, I didn’t make [up].
3. That what I did not make up is using my consciousness to grasp consciousness in real essences of persons within the actuality of my person. And what I discern in actuality is, in its congeniality, [congeniality in the sense of Jacque Maritain’s connaturality a conceptual union by means of "inner bents and propensities of [one’s] own being." [see chapter four, “Poetic Intuition” in John W. Hanke, ‘Maritain’s Ontology of A Work Of Art, Springer e-book ] a description like Henri Corbin’s angel, an event in the soul by the soul for its own sake.
4. That to discern my person in the form of its celestial person, my "angel", my own person must participate in creation creatively.
see also
Jennifer Selig and her article on archetypal creators
http://blog.pacifica.edu/pound-your-chest-everyone-part-ii-creator-archetype?utm_campaign=DJA&utm_content=10636625&utm_medium=social&utm_source=twitter
Monday, January 5, 2015
JANUARY TONIC
A HIGH HEAL
the elderberry after noon
in January
©2015 ELDERBERRY AFTER NOON
stephaniepope mythopoetry.com
#ohjDailyWords #ohj #mythopoetics #2lines #6words #micropoetry
Saturday, January 3, 2015
SATURDAY POETRY
ANIMAL SPIRIT, VEGETAL SOUL
notes©2015 Fur & Brrr stephaniepope mythopoetry.com #ohjDailyWords #3lines #10words #micropoetry
Thursday, January 1, 2015
DEAD & BREAKFAST
IN VOLTAIRE'S CUL DE SAC
With the village mostly dead
and the journey oddly harmless
impasse awaits like breakfast
in a night garden.
2015 Voltaire's Cul de Sac Is No Dead Ending
stephanie pope mythopoetry.com
#ohjDailyWords #4lines #mythopoetics
Wednesday, November 12, 2014
ODDLY HOSPITABLE NOVEMBER
NOVEMBER TWEETS
Oddly, hospitable
these junk food transients
rowdy, rained upon chilled words;
driveway friendship, a wimpled nun
shoveling sunshine
these junk food transients
rowdy, rained upon chilled words;
driveway friendship, a wimpled nun
shoveling sunshine
©2014 November Tweets
stephanie pope mythopoetry.com
#ohjDailyWords, wimple, junk food
#micropoetry #mythopoetics #vss
@TinoBeth @ellejay51
#ohjDailyWords, wimple, junk food
#micropoetry #mythopoetics #vss
@TinoBeth @ellejay51
Friday, October 31, 2014
THAT TWIN THING : Beautiful Appearances In The World Of Dreams
THE MASTERSINGER SINGS ESTATIC SUNSHINE
All poetic art and poeticizing is nothing but interpreting true dreams.
~Hans Sachs, Die Meistersinger
Lasciate ogni speranza, voi ch'entrate/abandon all hope, you who enter here
~Dante, Canto III, line 9
A certain sadness, sunshine
whose aesthetic world intoxicated, dreams
night language sunshine shed.
Intoxication thus benighted
ecstatic is the head
struck by Apollon.
©2014 Delighted Anatomy stephanie pope mythopoetry.com
#ohjDailyWords #ohj #mythopoetic estatic, sunshine
notes
The beautiful appearance of the world of dreams, in whose creation each man is a complete artist, is the condition of all plastic art, indeed, as we shall see, an important half of poetry. We enjoy the form with an immediate understanding, all shapes speak to us, nothing is indifferent and unnecessary.
The beautiful appearance of the world of dreams, in whose creation each man is a complete artist, is the condition of all plastic art, indeed, as we shall see, an important half of poetry. We enjoy the form with an immediate understanding, all shapes speak to us, nothing is indifferent and unnecessary.
For all the very intense life
of these dream realities, we nevertheless have the thoroughly disagreeable
sense of their illusory quality. At least that is my experience. For their
frequency, even normality, I can point to many witnesses and the utterances of
poets. Even the philosophical man has the presentiment that this reality in
which we live and have our being is an illusion, that under it lies hidden a
second quite different reality. And Schopenhauer specifically designates as the
trademark of philosophical talent the ability to recognize at certain times
that human beings and all things are mere phantoms or dream pictures.
Now, just as the philosopher
behaves in relation to the reality of existence, so the artistically excitable
man behaves in relation to the reality of dreams. He looks at them precisely
and with pleasure, for from these pictures he fashions his interpretation of
life; from these events he rehearses his life. This is not merely a case of agreeable
and friendly images which he experiences with a complete understanding. They
also include what is serious, cloudy, sad, dark, sudden scruples, teasing
accidents, nervous expectations, in short, the entire “divine comedy” of life,
including the Inferno — all this moves past him, not just like a shadow play,
for he lives and suffers in the midst of these scenes, yet not without that
fleeting sensation of illusion. And perhaps several people remember, like me,
amid the dangers and terrors of a dream, successfully cheering themselves up by
shouting: “It is a dream! I want to dream it some more!” I have also heard
accounts of some people who had the ability to set out the causal connection of
one and the same dream over three or more consecutive nights. These facts are
clear evidence showing that our innermost beings, the secret underground in all
of us, experiences its dreams with deep enjoyment, as a delightful necessity.
~ Frederick Nietzsche,
The Birth Of Tragedy (1871), Ian Johnston translator
excerpt taken from section 1-14
see http://denisdutton.com/nietzsche.htm
excerpt taken from section 1-14
see http://denisdutton.com/nietzsche.htm
Wednesday, October 29, 2014
FACING AN EYE CUP Symposium Of Mug and Jug
OF CAVE FACES VINES GROW
GROTESQUE YOUR MUG
MY JUG TOO, COFFIN
©2014 IN CONSPECTU
MORTIS stephanie pope mythopoetry.com
#ohjDailyWords, #7words #2lines #vss #mythopoetics
NOTES
1. SEE http://emajartjournal.files.wordpress.com/2012/08/andrew.pdf ON EYE CUPS AND FOR NOTIONS OF SYMPOSIUM, CONVIVIALITY AMONG MEN AND EMERGENCE OF "THE OTHER" IN GREECE, LATE ARCHAIC PERIOD, ANDREW PRENTICE
#ohjDailyWords, #7words #2lines #vss #mythopoetics
NOTES
1. SEE http://emajartjournal.files.wordpress.com/2012/08/andrew.pdf ON EYE CUPS AND FOR NOTIONS OF SYMPOSIUM, CONVIVIALITY AMONG MEN AND EMERGENCE OF "THE OTHER" IN GREECE, LATE ARCHAIC PERIOD, ANDREW PRENTICE
2. The jug in the picture is by Mitchell Grafton, Demon Inside and is found on pinterest http://www.pinterest.com/pin/268316090271564266/
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