News from the Mythosphere, Part One: Mother Earth and Father Crow: A Myth for this Decade

What on earth is going on? 

The news on earth is demonstrations all over the world. Occupy Egypt’s Tahrir Square. Occupy Tunisia. Occupy Libya. Occupy Syria. Occupy Yemen. Occupy Wall Street. Occupy Berkeley. Occupy Oakland. Occupy Los Angeles. Occupy Davis. Occupy Seattle. Occupy Portland. Occupy Chicago. Occupy Denver. Occupy Boston. Occupy Washington D.C. Occupy Atlanta. Occupy Vancouver. Occupy London. Occupy Berlin. Occupy Madrid. Occupy Rome. Occupy Athens. Occupy Mexico City. Occupy Bogota. Occupy Tokyo. Occupy Sydney. Occupy Wellington. Occupy Cape Town. Occupy Paris.

What is moving so many people from so many countries into the streets?

Panic and fear. Poverty. No jobs. Economic inequality. Rage at tyrannical government.

The U.S. is no different, but there it also involves the collapse of the housing market. Loss of homes. Rapacious banks, corporations and Wall Street. Unresponsive, ineffectual government gridlock. The rage of the 99% at the mega-wealthy who refuse fair taxation, while social services—education, health care, and every form of social security—are gutted.

Whenever there is a great shift in the zeitgeist, a paradigm change, there is chaos and confusion about what it all means. Where do you turn for a long-range perspective? We turn to myth. Especially Greek myth. The world’s myths contain all the stories that have ever happened, and will happen, over and over again.

A good friend who loves Greece as much as we do told us of a conversation she had with Henry Miller. The two of them agreed that the air is intelligent in Greece.

Whatever the reason, some of the greatest stories of the mythosphere, a word coined by our mythographer friend Alexander Eliot, come from ancient Greece.

 Here are a few that come to mind lately:

The story of Rhea and Cronus.

The story of Pan.

The story of Hestia, goddess of the hearth.

 

In three consecutive Paris Play posts this week, we’ll tell you three stories, with our take on how we think they’re connected to what’s happening right now in the world.

First, the story of Rhea and Cronus. According to the poet and writer on myth, Robert Graves, Rhea’s name probably means “earth.” Which suggests that she is that ancient goddess, Mother Earth, also known as Gaia.

Graves thinks Cronus’s name means “crow” or “crown,” rather than “time."

Robert Graves’ The Greek Myths is our major source, but this is a modern retelling.

Mother Earth and Father Crow: A Myth for this Decade

Mother Earth was enraged. Every time she gave birth, her husband, Cronus, would eat the child. Each year he’d swallowed one of them: first Hestia, then Demeter, then Hera, then Hades, and lastly, Poseidon.

They were not the healthiest family. She should never have married her brother, she knew that now, eons later. Their father, Uranus, had filled Cronus’s head with paranoia, convincing him that one of his children would knock him off his throne. But why have children, for gods’ sake, if you’re not going to share power and resources with them?

This time it would be different. This time she’d trick Father Crow. She would hide the baby from him. When her latest offspring, Zeus, was born in the middle of the night, she took him to a mountain, bathed him in a river, and hid him in a cave on Crete.

There he was raised by two sisters, Adrasteia and Io (known as the Honey girls), and the Goat-nymph, Amaltheia. Baby Zeus was fed honey, and goat’s milk from Amaltheia, and so was his foster-brother, Pan.

Zeus’s golden cradle was hung on a tree, so that Cronus couldn’t find it in heaven, on earth or in the sea. Rhea sent her sons, the Curetes, to stand around the baby Zeus, and drown out the sound of his crying by banging their spears against their shields and shouting. This was good noise, “white noise,” to protect the innocent from a callous oppressor.  According to Graves, Curetes meant “devotees of Ker, or Car,” one of the names of the Triple-Goddess.

Rhea wrapped a stone in swaddling clothes and gave it to Cronus to swallow.

In yet another cave, Zeus was raised among shepherds in Ida. Everyone needs a safe place on earth to occupy, and even a cave is safer than being eaten by your own father.

As Zeus grew up, The Titaness, Metis, advised him to go see his mother, Rhea, and ask to be given the role of Cronus’s cup-bearer. More trickery was needed.

So Rhea gladly helped her son by giving him an emetic drink, which Metis had told him to mix with Cronus’s honey drink.

Cronus drank it up and vomited out the stone, as well as all of Zeus’s older brothers and sisters. They were so grateful, they asked Zeus to lead them in battle against the Titans, all those calcified Holdfasts who don’t share the wealth.

This war lasted ten years. Finally Mother Earth prophesied that Zeus would win if he combined forces with Cronus’s prisoners in Tartarus. 

Zeus went to their female jailer, Campe, killed her, grabbed her keys and set free the Cyclopes and the Hundred-handed Ones, whom he strengthened with divine food and drink. This was really a movement of the people, of the disenfranchised, the 99%. The Many against the One.

The Cyclopes in turn gave three gifts to Zeus and his two brothers, Hades and Poseidon: the thunderbolt to Zeus, the helmet of darkness to Hades, the trident to Poseidon.

Hades, now invisible, snuck in and stole Cronus’s weapons. While Poseidon threatened him with his trident, Zeus zapped Cronus with his thunderbolt. Stealth, trickery and force were needed to overthrow Father Crow.

The three Hundred-handed Ones threw rocks at the Titans, and Goat-Pan gave a sudden shout which made them flee. Rocks and shouts, a riot.

The gods ran after Cronus and banished him and all the Titans except Atlas. Where? Accounts differ—perhaps to a British island in the far west, or perhaps to Tartarus. Anyway they were kicked out of power, and guarded now by the Hundred-handed Ones, whom they had once jailed.

Atlas was given the punishment of carrying the sky on his shoulders. It seems harsh, but perhaps it’s the cost of leading the forces of tyranny, which, worse than harsh, are lethal.

Zeus set the stone which Cronus had swallowed down at Delphi, the sacred place of measure. One of the phrases carved into the temple was: μηδέν άγαν (mēdén ágan = "nothing in excess").

The constellation of the Serpent and the Bears is said to be Zeus (who shape-shifted into a serpent when Cronus discovered he’d been tricked with a stone) and his nurses became the bears.

To thank the three nurturing nymphs, Zeus put the goat-nymph Amaltheia’s image in the stars—Capricorn!—and gave one of her horns to the two Honey sisters, which became the Cornucopia, the horn of plenty, which is always filled with whatever its owner wishes to eat or drink.

It had taken ten years of battle, but at last the people had food and drink and plenty, which is usually the case when kingdoms have wise rulers who distribute wealth instead of hogging it. Stone soup had been transformed into a nourishing feast.

Mother Earth was well pleased. Her children could flourish, and so, at last, could she.  

A Eulogy for Jane Winslow Eliot (9/27/26 — 7/31/2011)

9-15-11 

Time and space do not exist.

I heard these words as I washed the breakfast dishes this morning.

I was thinking of Jane Eliot.

It had been just over 40 days since she died.

I wanted to try in meditation to accompany her through the bardos.

But I couldn’t.

Maybe it’s that I do not experience death the way that Tibetan Buddhists do.

Or maybe to some extent I do, but I don’t have the inner stillness to stay on that journey for long.

Or maybe my sense is that Jane had already moved through a panoramic review of her life while she was alive.

I remember her deep honesty in her memoir, “Around the World by Mistake.”

9-19-11

It’s extraordinarily difficult to say who someone is, to approach describing their identity.

What is her effect on you? Is it lightening? Darkening?

Does he give you energy? Take it away?

Maybe we know others mainly through their effect on us, inspiring or disheartening.

Richard and I came back to Paris from the joyful celebration of our friends’ Loire Valley wedding, and heard from a mutual friend that Jane Eliot had died.

It often seems to happen this way. A great upsurging of joy, then sadness, sorrow breaking through.

I left out what happened at our wedding in Crete. Alex and Jane had encouraged our notion of being married there, because Ancient Crete was one of the last partnership cultures. 

During our wedding dinner, one of my relatives said to our friends that she wished their oldest daughter had been there. Both parents were storm-tossed with sorrow at her sudden death in her early 20s. Steve wept at the table. Rain ran into the nearest bathroom. Some of us followed her. Some of us comforted him.

And one of my family said, softly, “Oh, I wish they hadn’t ruined the celebration this way.” But no, I thought, and said, There are always these parallel channels of grief and joy. The day is richer for their tears.

And Jane Eliot? Her death was different. Her life was long and rich, fulfilled.

I’m circling and circling my memories of her.

Whatever you brought to her, she greeted it, surrounded it, examined it, enlarged it or lovingly tossed it away, laughed or seriously addressed it.

9-20-11

I’m circling and circling memories of her:

In the very first week of blossoming love between Richard and me, when we discovered that we lived only four blocks from each other in Venice, California, he invited me to a neighborhood block party at the home of his friends, Jane and Alex Eliot.

There was an odd symmetry to where they lived in relationship to Richard’s place. He and they each lived in a house on the same block of Paloma Avenue, each one house away from the end of the block.

The block party was the first social event, besides the poetry readings where we’d met, to which we’d gone as a couple. Jane and Alex, a generation older than we, instantly became the couple with whom we were closest.

What did we talk about at this party? Not the neighborhood. We talked about our love for myth. Alex had written a number of books on myth. We talked about the mythosphere, a term Alex coined for the place where myths live, where the stories of the soul dwell.

In those first days of our new life together, Richard and I discovered much about one another through the mutual passions we shared with Jane and Alex: mythology, especially Greek myth, Greece and the Greek islands, Venice Beach, poetry, art, a marriage of kindred souls that included lively spiritual and intellectual dialogue, writing, room for solitude for writing, as well as for romance, a contempt for mean-spiritedness.

We laughed at the same things, especially dumb, pompous human behavior and dismissed the same things as a waste of time.

We saw each other at our home for dinner and parties, and at theirs for the same. Jane’s specialty was a smorgasbord of meze.

We met at Figtree’s Café on the beach for breakfast, or the Rose Café for lunch or Lula’s for Mexican dinner.

During the three years that we and three friends ran a weekly poetry reading series at the Rose Café, I don’t think Jane and Alex ever missed a single reading.

When I think of Jane, I hear her laughing—a merry boisterous laugh which delighted in generosity, surprise and beauty, and had a touch of scorn for human idiocy. 

Jealousy? She understood that she was unique and so is everyone else.

Jockeying for power? She and Alex had been at the pinnacle of power in New York City and gladly given it up for creative freedom and time.

Greed? What does anyone need beyond food, shelter and time for love and creativity? And adventure!

Snobbery? She didn’t see people in hierarchical terms at all, much like my father. If you are really aware of each person’s uniqueness, how can you put anyone above you or below you?

Unkindness? A sure sign of unkindness towards oneself.

I called her Athena. She was a Libra, and shared that sign’s affinity for the goddess of peace, earthy intelligence, inventiveness and fierce strength. Nike!

Wherever you walked with Jane, she exclaimed over the beauty of her natural surroundings—birds, trees, the sea.

Well into her 70s, she’d walk down Paloma several blocks for a swim in the Pacific Ocean, which is colder on winter mornings than you can imagine. (Or so I hear.)

What Richard and I loved best to do with Jane and Alex was to sit at Figtree’s or the Rose Café (whose names, naturally, come from nature) and talk. Really talk. Talk that ranged all over the world—the earth and her creatures, humans they had known—Dali and Gala, Frida and Diego, for starters, or their noisy neighbors—and spirits of the mythosphere.

To Jane, the invisibles were as real as birds, as people. You felt relieved in their company to escape the tiny cage of rational materialism.

 

With Jane—and Alex—I could talk about the mythical vision I’d spent years discovering. When Richard and I shaped our combined mythical knowledge into a workshop at the C. G. Jung Institute, Jane and Alex were in our first class of students. (Oh, the irony, "teaching" these two masters of the mythosphere.)

Alex and Jane had lived all over the world, been top journalists in NYC. She had worked at CBS for Edward R. Murrow and at Time magazine; he had been Art Editor for Time, until his pension and a Guggenheim Fellowship allowed him to retire early and take his family to Greece. For four years they’d lived in Greece with their two young children, writing, home schooling the children, and exploring sacred sites.

There was only one respect in which they seemed to be bound by the conventions of their generation. Alex continued to write and publish books on art and myth, and now was working obsessively on a poetic memoir.

Yet she, when we first met them, was not as disciplined a writer as he.

She had published a book on children’s education, Let’s Talk, Let’s Play and written a highly original cookbook, Beyond Measure; A Cookbook for People Who Think They Can’t Cook, and published other books and journalistic articles in such magazines as The Atlantic, Smithsonian, Horticulture, Travel & Leisure.

But the assumptions of her generation mostly held: the woman would care for the home, children and relationships, while he worked.

Yet you could hear in the leaps of imagination, the sensory precision of Jane’s conversation that there was a longer story she needed to write.

And then she suddenly did it: created a studio for herself on the top floor of their duplex (so that was why she never managed to find the right tenant), and wrote, edited and published her memoir, Around the World by Mistake.

The title delighted us, containing all her qualities of humor, adventurous spirit, trust in serendipity, and largeness of experience. And the story itself unfolded in sparkling, sensuous prose, a vivid sense of weather and the sea, absolute clarity about others’ character, and the most brilliant example imaginable of how to inspire children.

 

The memoir tells the tale of how, in the summer of 1963, the couple, with their two young children, signed on for a trip around the world. The Yugoslavian freighter was scheduled to deliver goods from Yugoslavia to Osaka and back, a trip of seven months with sixteen passengers. But this is no ordinary trip. They discover that they are in extraordinary danger. But I won’t spoil the story, when you can order it and read it yourself. That’s Jane on the cover with a seagull on her head.

And then, Jane listened with great sympathy and understanding to my account about the last few years of my father’s life, his deepening dementia. She understood my longing to stay connected to his soul, beneath the dismantling of his rational mind.

And she rejoiced with us that my father was able to die at home, most certainly aware of his family’s love.

Jane’s mind, which was so alive, original, and warm—began to fade a few years after my father’s death in 2006.

By then, we had moved to Playa del Rey. In the sad way that driving distances separate people in Los Angeles, we saw Jane and Alex less often. They didn’t like to drive at night. One of us didn’t like to drive at all.

We’d bring dinner to Jane and Alex’s or meet at the Rose Café. Her mind wandered in conversation, but Alex, and we, assured her that it didn’t matter, she was still Jane.

And when we walked back to their house on Paloma, always, always, she pointed at birds, trees, the sea, with love and glee.

She was my wise woman. Magnificent Jane.

After the first sorrow, after the tearful call to Alex, a strange thing happened: I haven’t mourned Jane at all. It’s as if she hasn’t died. She is present, alive, vivid, much as my father continues to be.

Honestly, I don’t think we know a single thing about death. All I know is that Jane is still here, and oh, how we loved her. How we keep on loving her.

Wedding in Elounda Beach, Crete

This weekend we attended the three-day wedding celebration of two friends in the Loire Valley. Marriage ceremony in an eleventh century church, reception at a restored chateau, two parties at family homes. More on that in a later Paris Play, but it set us thinking about weddings. Here's how we were married three times in Elounda Beach, Crete:

Holed up in the Mirabello Bay hotel

the night before our wedding, we ask the gods,

What shall we do for our wedding vows?

When you summon them, how swiftly they speak!

We wake at three a.m., envision

a circle of gods and goddesses around us,

twelve of them, played by our guests

speaking our vows, which we will repeat.

We run to Ayios Nikolaos, find playing cards

with images of the twelve, dash home to write

and paste the words of the vows over the numbers,

diamonds, clubs, spades and hearts.

Crete is the shape of a woman with bare breasts,

belled dress—Ariadne, the Cretan Aphrodite.

We gather in the crook of her neck at the Elounda Beach hotel

at the edge of the Aegean sea.

My parents’ wedding gift: five days in white casitas

with curved walls, woven Greek bedspreads,

rooms open to sapphire water, June sky,

a horseshoe of mountains beyond.

Father, mother, sister, brother, sister, sister.

two nieces, and brother's fiancée.

Married friends of 30 years, their daughter.

Twelve guests are here.

Sister Ann brings the boxes with wedding rings

we’d given them to take from Arizona.

“We lost the gold ones,” she says,

“so we replaced them.”

I open the box. A smaller ring

with a yellow plastic duck, a larger one

with a red and black ladybug,

both lucky charms. We slip them on.

An hour before the ceremony

I sit with arms and feet outstretched

in white lace nightgown, with

lovely young attendants, nieces

who paint my nails, give me

my first pedicure. I feel like a queen.

“Now I must dress,” I say like a queen.

They laugh, “Isn’t this your wedding dress?”

My father comes to the casita, in striped peppermint shirt,

walks me to the chapel. My sandals are delicate,

earth-gold, worthy of Aphrodite, and hurt my feet.

I think of Yeats’s line about women, “we must labour to be beautiful.”

Through purple bougainvillea, shimmering heat,

we walk the path. My father says, “This man

is a treasure, a jewel. Treat him like one.”

I will, Dad. I will.

My father and I stop across the Dionysus courtyard

from Richard. He stands with radiant face

outside the east door of the chapel,

as Greek grooms do.

The hotel pianist noodles romantic tunes.

My father’s face is shining.

We wait. And wait. My brother snaps photos.

Two men dash across the grounds,

one with patriarchal beard and long black robe,

the other in the last madras shirt in the Western world.

Richard consults with them.

The hotel manager translates.

“What is your religion?” asks the priest,

“Catholic or Orthodox?”

“Neither,” says the groom; “we honor

the ancient Greek gods and goddesses.”

Father Ted looks confused.

The manager tries to translate.

“Which of the two are you?” he insists.

Again Richard states our beliefs.

Father Ted slaps his forehead.

“Pagans!” he cries. And then,

“I can’t take money for this—

it won’t be a real wedding.”

“That’s okay,” says Richard.

“We were already married legally at city hall.

We simply sought the blessing of a local holy man.”

The good priest grudgingly agrees.

The piano man begins the wedding march.

My father escorts me into the Orthodox chapel.

Saints and angels and whirling circles

are painted along the walls.                                            

My mother wears shell-pink linen,

and a necklace of many-colored beads.

Her face is tender and open. My father

places my hand in my beloved’s.

We tremble before the sermon

Father Ted bellows in Greek.

His madras-shirted cantor translates:

“You were born in sin, and will burn in hell!”

Is this a special Bible treat

especially for pagans? We float out of the chapel 

amazed, shocked by the spiritual violence,

gather in the Dionysus courtyard.

“Where did you find this jacket?” asks Suki,

stroking my sleeve. It is white silk ribbon with a labyrinth

design. “On Mykonos,” I say, remembering

my joy at finding it in the maze of shops. 

“The bride talks too much,”

the hotel manager says.

A proper Greek bride 

should be Orthodox and silent.

We walk to the stone jetty

that juts out into the Aegean sea.

It ends in a circle with canvas wicker chairs,

several hotel guests at the open bar.

A white sail forms a roof,

open to cobalt sea and sky,

and mountains like Arizona beyond.

Our guests form a circle around us.

The gods of water, Poseidon, Dionysus and Artemis to the North;

the gods of air, Hermes, Daedalus and Athena to the East;

the gods of earth, Hestia, Aphrodite and Demeter to the South;

the gods of fire, Ares, Apollo and Zeus to the West.

My mother, Betty, Artemis, opens her envelope, and reads:

I will protect and nurture you.

My niece, Bayu, as Hermes, is next:

I will strive to deeply understand you.

After each, we echo the vows.

My brother, Jon, as Daedalus, says,

I will guard your creative solitude.

 The gods and goddesses weep.

Jon’s fiancée, Leatrice, Athena, says,

All my resources are yours.

I will build a home with you, says Steve,

representing Hestia.

Aphrodite speaks through his daughter, Robin, 

I will walk in beauty with you.

Her mother, Rain, is Demeter:

I will nourish you and protect your health.

I will travel the world with you, says Ares sister, Ann.

Sister Suki, Apollo, says, I will live with you in harmony

and celebration. Sister Jane, as Zeus says:

I will be grateful every day for the gift of you.

Her daughter, Rachel, Poseidon, says,

I will protect your sleep and honor your dreams.

My father, Sam, as Dionysus, ends with:

You are the mate of my soul in life and in death.

Everyone cries except my mother, Artemis,

who dry-eyed says, “This should be a film.”

A young Greek woman approaches from the bar, asks,

“What is this beautiful religion?” “Yours,” we say.

We sit on the banquettes,

gazing around at the mountains and sea.

This is where we wanted to be married,

Ariadne’s island of beauty and love.

We walk in a procession to the Dionysus courtyard

for the feast. Long white-clothed tables form a T.

Red roses in glass vases. A menu of

Aphrodite’s Appetizers. Fillet of Fresh Fish Poseidon.

Lemon Sorbet Artemis. Rack of Lamb Ares.

Fresh Fruit from Demetra’s garden.

Hestia’s homemade chocolate cake.

Coffee a la Hermes. Dionyssos’s digestives.

The air is warm. We sit under the umbrellas of olive trees.

The sculpted white chapel where we were hectored

in sin is behind us. We sit with family and friends,

ablaze with love.

The Greek Gods and Goddesses Consider Proust

“A sleeping man holds in a circle around him the sequence of the hours, the order of the years and worlds. He consults them instinctively as he wakes and reads in a second the point on the earth he occupies, the time that has elapsed before his waking; but their ranks can be mixed up, broken.”

     —Part 1, Combray, “Swann’s Way,” Marcel Proust

Hestia: Proust’s home:

I am standing before the walls of his recreated bedroom.

It’s a facsimile, I know, but the walls are lined with the same material.

I have known this story for years, but it’s the thing that moves me, that opens the door to my soul.

Look at this harsh desk—lacquered black, uninviting. But the narrow brass bed with its dusky blue spread—this is where he wrote most of À La Recherche du Temps Perdu, lying down, late at night, the cork preventing the light and the sounds and dust of Boulevard Haussmann from intruding upon the unwinding of memory. 

A friend of his, the writer, Countess Anna de Noailles, suggested lining the room with cork.

I search all over Paris for the café in which I can write. But what I really want is a cork-lined room, where I won’t need a fan to block out the sounds of neighbors.

Did any writer who ever lived create a better shell to protect his delicate sensitivity? Like a hermit crab.

Artemis:

Marcel Proust, whose Sun in Cancer in his natal horoscope is reflected in his deep ties to his mother, memory and nature. Has any writer ever written so many lush metaphors about flowers and trees?

“It was in the Month of Mary that I remember beginning to be fond of hawthorns. Not only were they in the church, which was so holy but which we had the right to enter, they were put up on the altar itself, inseparable from the mysteries in whose celebration they took part, their branches running out among the candles and holy vessels, attached horizontally to one another in a festive preparation and made even lovelier by the festoons of their foliage, on which were scattered in profusion, as on a bridal train, little bunches of buds of a dazzling whiteness. But, though I dared not do more than steal a glance at them, I felt that the ceremonious preparations were alive and that it was nature herself who, by carving those indentations in the leaves, by adding the supreme ornament of those white buds, had made the decorations worthy of what was at once a popular festivity and a mystical celebration. Higher up, their corollas opened here and there with a careless grace, still holding so casually, like a last and vaporous adornment, the bouquets of stamens, delicate as gossamer, which clouded them entirely, that in following, in trying to mime deep inside myself the motion of their flowering, I imagined it as the quick and thoughtless movement of the head, with coquettish glance and contracted eyes, of a young girl in white, dreamy and alive.”

            —Part One, Combray, “Swann in Love”

Hermes:

I am in the midst of the great adventure of reading Proust’s À la Recherche du Temps Perdu, nearly finished with Lydia Davis’s translation of Volume One, Swann’s Way.

“What ravishes me is his metaphors,” I say to Helen.

“Ah, yes,” she says. “I returned to Proust when America invaded Iraq. An antidote. Before that, I’d never made it through more than 40 pages.”

“Same with me. Ouch!” I say as the acupuncture needle pierces my thigh. “But this time I’m finally ready for him.”

“I read ten pages a day,” she says. “And got through about 1,000 pages.” She finishes with two needles near my ankles. “What stayed with me is his definition of genius: ‘to transpose and transform.’ It sounds trivial to use this as an example, but I thought of that watching a documentary on Coco Chanel. Do you know where she got the idea of those boxy jackets with trim?”

“Let me guess. From military jackets?”

“No. From a bellboy in front of an Austrian hotel where she was staying. He wore a little Tyrolean jacket.”

“That’s it! She transposed and transformed the design.”

She leaves me to float down the river of meditation.

I think of the dinner the night before on our friends’ boat on the Seine, of the meal Jeannette created for the seven of us.

Daedalus: the craftsman:

This perspective, this genre, close first person, subjective stream of consciousness, stories in poetic prose, memories of the artist’s life: this is it for me. Memories told through the senses, things, the real.

The tug back to writing fiction, reading Proust.

Yet wanting to continue writing about the present.

How to braid the past and the present? What to call these pieces, bits, threads?

“When all of that was finished, there came a work of art composed expressly for us, but more particularly dedicated to my father who was so fond of it, a chocolate custard, the product of Francoise’s personal inspiration and attention, ephemeral and light as an occasional piece into which she put all her talent. If anyone had refused to taste it, saying: “I’m finished, I’m not hungry any more,” that person would immediately have been relegated to the rank of those barbarians who, even in a gift an artist makes them of one of his works, scrutinize its weight and its material when the only things of value in it are its intention and its signature. To leave even a single drop of it on the plate would have been to display the same impoliteness as to stand up before the end of a piece under the very nose of the composer.”

            --Part One, Combray, in “Swann’s Way” 

Ares: Proust’s possessions:

In Proust’s room at the Musée Carnavalet, the following furniture and objects are gathered from the three successive homes he held in Paris after the death of his parents: 102 Boulevard Haussmann (December 1906-June 1919):

8 bis, rue Laurent Pichat (July-September 1919);

44, rue Hamelin (October 1919-16 November 1922). 

Lit (bed)

Bureau (desk)

Bibliothèque (library)

Chaise longue (chaise lounge)

Tapis (rug)

Portrait du docteur Adrien Proust, père de l'écrivain, par Louise Brouardel (portrait of Doctor Adrien Proust, father of the writer)

Plaque de jade, cadeau de la comtesse de Nouailles (jade plaque, gift of the countess of N.)

Glace à main (hand mirror)

Brosse avec monogramme en argent (brush with silver monogram)

Épingle de cravate, en or et corail, par Cartier (gold and coral tie pin)

Plateau en métal argenté (silver metal tray)

Canne, cadeau du marquis d’Albuféra (cane, gift of marquis d’Albuféra)

Pelisse en loutre (exposée occasionellement) (an otter fur coat (occasionally displayed))

            --Don de M. Jacques Guérin, 1973

Fauteuil (chair)

Paravent (screen)

Table de chevet (bedside table) 

Table de nuit à abattants (bedside table with flaps) 

Lampe (lamp)

Miroir (mirror)

Essuie-plumes en laiton (brass feather duster)

Plumier en palissandre (rosewood pencil box) 

Encrier (inkwell)

Montre gousset (pocket watch) 

Épingle de cravate ornie d’une perle (tie pin with a pearl)

Agenda, cadeau de Mme Straus (calendar, gift of M. S.)

Brosse de toilette en ivoire (ivory clothing brush)

Brosse à chapeau en ébène (ebony hat brush)

Brosse à chapeau en palissandre (rosewood cap brush)

Chausse-pied en ivoire (ivory shoe horn)

“L’Offrande à L’Amour” groupe en porcelaine de Meissen, d’ après Fragonard

            --Don de Mme Odile Gerandan, en souvenir de Céleste Albaret, sa mère

But it is not until I visit the Musée Carnavalet a second time that I see the objects that mean the most to me: a stack of notebooks on the shelves of the bedside table, medium size with lightweight cardboard covers, like the ones that Moleskin makes. They are probably facsimiles, but I instantly know that I’ll settle on this size, this kind, after all my experiments with writing notebooks.

Athena:

After his parents died, Proust withdrew more and more from the world. He was enabled to do so because of his inherited wealth, what Virginia Woolf advised writers to have: a room of one’s own and 500 pounds a year.

“What is meant by 'reality'? It would seem to be something very erratic, very undependable--now to be found in a dusty road, now in a scrap of newspaper in the street, now a daffodil in the sun. It lights up a group in a room and stamps some casual saying. It overwhelms one walking home beneath the stars and makes the silent world more real than the world of speech--and then there it is again in an omnibus in the uproar of Piccadilly. Sometimes, too, it seems to dwell in shapes too far away for us to discern what their nature is. But whatever it touches, it fixes and makes permanent. That is what remains over when the skin of the day has been cast into the hedge; that is what is left of past time and of our loves and hates. Now the writer, as I think, has the chance to live more than other people in the presence of this reality. It is his business to find it and collect it and communicate it to the rest of us. So at least I infer from reading LEAR or EMMA or LA RECHERCHE DU TEMPS PERDU. For the reading of these books seems to perform a curious couching operation on the senses; one sees more intensely afterwards; the world seems bared of its covering and given an intenser life. Those are the enviable people who live at enmity with unreality; and those are the pitiable who are knocked on the head by the thing done without knowing or caring. So that when I ask you to earn money and have a room of your own, I am asking you to live in the presence of reality, an invigorating life, it would appear, whether one can impart it or not.”

            —Virginia Woolf, “A Room of One’s Own”

Dionysus:

Proust on being possessed by erotic love: 

“Swann remained there, disconsolate, embarrassed and yet happy, with this envelope which Odette had handed over to him quite fearlessly, so absolute was her confidence in his discretion, but through the transparent glazing of which was revealed to him, along with the secret of an incident which he would never have believed it possible to discover, a little of Odette’s life, as in a narrow illuminated section cut directly out of the unknown. Then his jealousy had an independent, selfish vitality, voracious for anything that would feed it, even at Swann’s own expense. Now it had something to feed on and Swann was going to be able to begin worrying each day over the visitors Odette might have received at about five o’clock, and begin trying to learn where Forcheville had been at that hour…. His jealousy, like an octopus that casts a first, then a second, then a third mooring, attached itself solidly first to that time, five o’clock in the afternoon, then to another, then to yet another.”

            —Part Two, Swann in Love, “Swann’s Way”

Aphrodite:

Proust as (literary) aphrodisiac:

"Proust so titillates my own desire for expression that I can hardly set out the sentence. Oh if I could write like that! I cry. And at the moment such is the astonishing vibration and saturation that he procures--there's something sexual in it--that I feel I can write like that, and seize my pen and then I can't write like that.... How, at last, has someone solidified what has always escaped--and made it too into this beautiful and perfectly enduring substance? One has to put the book down and gasp."

            --Virginia Woolf (before she wrote Mrs. Dalloway)

Demeter:

Proust, whose health was delicate most of his life. In the room at the Carnavalet, his silver metal tray is powdered white from the medicine he took for his asthma.

Apollo:

Proust, who circulated in the fashionable Paris salons of the early twentieth century, before retiring from social life to write during most of his waking hours the last fifteen years of his life.

What an unerring eye he has for the snobbery, falsities and malice of the hostesses, courtesans and aristocratic gentlemen of his social circles.

“It was after dinner at the Verdurins’. Either because Forcheville, feeling that Saniette, his brother-in-law, was not in favor in their house, wanted to use him as a whipping boy and shine in front of them at his expense, or because he had been irritated by a clumsy remark which Saniette had just made to him and which, in fact, had gone unnoticed by those present, who were not aware of the unpleasant allusion it might contain quite contrary to the intentions of the one who had uttered it without any malice, or finally because he had been looking for an opportunity to induce them to banish from the house someone who was too well acquainted with him and whom he knew to be so refined that he felt embarrassed at certain moments merely by his presence, Forcheville answered this clumsy remark of Saniette’s with such coarseness, hurling insults at him, and emboldened, as he shouted, by Saniette’s pain, his dismay, his entreaties, that the wretched man, after asking Mme. Verdurin if he ought to stay, and receiving no answer, had left the house stammering, tears in his eyes. Odette had watched this scene impassively, but when the door closed on Saniette, lowering as it were by several notches her face’s habitual expression, so as to be able to find herself, in her baseness, on an equal footing with Forcheville, she had put a sparkle in her eyes with a sly smile of congratulations for the audacity he had shown, of mockery for the man who had been its victim; she had cast him a glance of complicity in evil which was so clearly intended to say: “That finished him off, or I’m very much mistaken. Did you see how pathetic he looked? He was actually crying,” that Forcheville, when his eyes met that glance, sobering in a moment from the anger or simulation of anger which still warmed him, smiled and answered:

            “He needed only to be friendly, and he would still be here. A good rebuke does a man no harm at any age.””

            —Part Two, Swann in Love, “Swann’s Way”

  

Zeus:

Like most great geniuses, Proust had profound mystical vision. I think of William Blake, of W. B. Yeats, of Albert Einstein, who said, “We can only draw lines after Him.” 

“I find the Celtic belief very reasonable, that the souls of those we have lost are held captive in some inferior creature, in an animal, in a plant, in some inanimate object, effectively lost to us until the day, which for many never comes, when we happen to pass close to the tree, come into possession of the object that is their prison. Then they quiver, they call out to us, and as soon as we have recognized them, the spell is broken. Delivered by us, they have overcome death and they return to live with us."

“It is the same with our past. It is a waste of effort for us to try to summon it, all the exertions of our intelligence are useless. The past is hidden outside the realm of our intelligence and beyond its reach, in some material object (in the sensation that this material object would give us) which we do not suspect. It depends on chance whether we encounter this object before we die, or do not encounter it.” 

            —Part 1, Combray, “Swann’s Way”

Hermes:

“The real voyage of discovery lies not in seeking new landscapes but in having new eyes.”

            --Marcel Proust

The Weave of Friendship

Tuesday was blazing hot, almost Arizona hot, but in Paris, you simply wait ten minutes and the weather will change. We didn’t know if we’d need sweaters, but we carried them just in case for dinner on Mort and Jeannette’s boat on the Seine.

We did know that we needed to bring a very good chocolate dessert, since this couple leads chocolate tours of Paris.

As we walk from the Concorde Métro to the Seine, other boats float through my imagination:

The barge where I lived on the Thames as a student in Oxford.

The schooner on which I crossed the Pacific from Honolulu to Marina del Rey, and on which I lived for two years while we renovated the ship.

The bateau mouche we took with my niece and her boyfriend the previous weekend. We’d pointed out Mort and Jeannette’s boat as we motored by.

Rivers are the circulatory system of the earth’s body, boats and their cargo the cells carrying nourishment and oxygen and ferrying toxins away.

We cross the larger boat to which Mort and Jeannette’s boat is moored, and see four old friends. Tonight, every cell that surrounds us promises to be nourishing.

Mort, a combat reporter who is the former editor of The International Herald Tribune, and writer of numerous books on food, the Seine, journalism and travel, wears wonderful round tortoise shell glasses and looks fresh and rested in spite of having just finished co-leading a ten-day tour of Paris. 

We talk of Obama, our hopes and our disappointment.

Phil has just co-led the tour of Paris, and right before that, gave lectures on a Mediterranean cruise. Though he’s still standing, he seems paused at a point of stillness, between breaths, gathering energy for his next Sisyphean task.

Porter is overflowing with good spirits. He and his wife, Louise, have just found a magnificent apartment for a well-known novelist in a chic part of Paris a block from Catherine Deneuve, and he and Louise are about to renew their wedding vows in a second ceremony in the Loire Valley.

The boat has a canvas canopy, open to the sides, and the table is set in Jeannette’s usual charming fashion.

Jillie, Mort and Jeannette’s neighbor in this houseboat village, steps on board. I recall meeting her on this boat several years ago. We had talked of my joining her on one of Jeannette’s labyrinth walks in Chartres Cathedral.

Jeannette brings up dinner from the galley. Garlic buds, cherry tomatoes, and marinated endive. Wine and hard cider. A curried fish stew with vegetables and rice and fresh bread, followed by a salad, and two cheeses, Roquefort and Camembert with a baguette.

Our interwoven stories began on Richard’s 1983 trip to Paris, when he met Porter, a Beaux Arts painting student who financed his studies by importing and selling “Louisiana” pecans. The French love Louisiana. Instead of returning home to Birmingham, Porter stayed in Paris and began to buy, renovate and manage apartments as rentals.

In 1984, Richard met Phil in Marin County, where Phil was teaching Myth, Dreams and the Movies, inspired by his encounters with Joseph Campbell, whom he would later celebrate in a documentary and book.

In 1986, Richard and Phil covered the Cannes Film Festival, then both helped Porter renovate a flat in Paris.

In 1988, Jeannette, a top-notch San Francisco travel agent who had helped Phil organize a tour that featured Mort as a speaker, met Mort in Paris and stayed. Richard and his stepmother were here for that tour and witnessed the burgeoning romance.

And in 1994, on this very date, Richard and I met at a poetry reading in Santa Monica, and so I joined this web of friendships and stories.

In 2006, Porter helped us remodel our Paris apartment.

The weaving is intricate and full of refrains: Two of us grew up in Arizona. Three have roots in San Francisco. Four of us are writers. Six of us are American. And six of us, not the same six, live in Paris. Four of us lead tours of Paris. Four of us have lived on boats. Four of us are obsessed with myth. And all seven of us loved Woody Allen’s newest film, “Midnight in Paris.”

I ask Jeannette what is in the stew. In her usual low-key, self-effacing tone, she says, “Just fish; and I threw in all the vegetables in the fridge.”

Jillie tells a story of her cat awakening her with a paw on her face, just before dawn. She heard a noise, came out of the bedroom in her tattered nightgown, and into the salon, to see a man standing there.

She gently and calmly talked him into moving up on deck, as skillfully as Athena, weaving peace where another might incite a dangerous battle.

Her neighbor on the next boat spotted the man and yelled at him. Instantly, the stranger’s aggression flared. Jillie pantomimed behind the man’s back, “Should I call the police?”

Her neighbor nodded yes. In three minutes the police were there, and took the man away.

I’m impressed by the cool-headed savvy with which Jillie handled the break-in. 

Mort tells the story of their cat not waking them up several days later when intruders walked across the deck of their boat, though they heard the footsteps and scared the men away.

Porter tells how his father, facing a diagnosis of terminal cancer, gained seven more years by researching and writing a book about his grandfather, who commanded a battalion of “buffalo soldiers” after the Civil War.

I tell a story of driving cross-country to Key West, and stopping for water at a 7-11 in Georgia. Startled by the enormous amount of ammunition on the shelves, I asked the woman clerk what it was for.

“Why, for killin’ things!” she said, as if I were the oddest human she’d ever met. “Squirrels and deer and such.”

Phil tells how this most recent tour overlapped with the fortieth anniversary of Jim Morrison’s death in Paris, and how the throngs gathered at the rock singer’s Père-Lachaise grave wanted to touch him, like some holy relic, when they found out he had co-authored The Doors’ drummer, John Densmore’s, autobiography.

The bateaux mouches pass by, ablaze with light. We turn to wave, and Richard points out, on the opposite bank, the narrowest building in Paris.

Wind comes up and lashing rain; we dash below deck to fetch our sweaters and jackets, and the wine and stories flow on. And, thank the gods, everyone loves the chocolate cake from the best pâtisserie in our neighborhood.

This continuing weaving of stories and lives has been alchemized by Jeannette. By inviting us all here, setting a beautiful table, “throwing together” a meal—by creating this ambience, she is Demeter, goddess of the harvest. And Penelope, who invites the weaving of stories, while her husband still travels to war zones to cover breaking news.