Patters, paters, Apollo globes, sound breaking up with silence, coals I can still hear, entanglement of sense pools, the way a cave might leak perfume-- in the Cro-Magnons went, along its wet hide walls, as if a flower in, way in, drew their leggy panspermatic bodies, spidering over bottomless hunches, groping toward Persephone's fate: to be quicksanded by the fungus pulp of Hades' purple hair exploding in their brains. They poured their foreheads into the coals and corrals zigzagged about in the night air-- the animals led in crossed a massive vulva incised before the gate, the power that came up from it was paradise, the power the Cro-Magnons bequeathed to us: to make an altar of our throats. The first words were mixed with animal fat, wounded men tried to say who did it. The group was the rim of a to-be-invented wheel, their speech was spokes, looping over, around, the hub of the fire, its silk of us, its burn of them, bop we dip, you dip, we dip to you, you will dip to us, Dionysus the plopping, pooling words, stirred by the lyre gaps between the peaks of flame, water to fire, us to them. Foal-eyes, rubbery, they looped back into those caves whose walls could be strung between their teeth, the sticky soul material pulled to The sides by their hands, ooh what bone looms they sewed themselves into, ah what tiny male spiders they were on the enormous capable of devouring them female rock elastic word!
Clayton Eshleman - 1935-
Placements I: "The New Wilderness"
for Jerome Rothenberg
Anguish, a door, Le Portel, the body bent over jagged rock, in ooze, crawling in darkness to trace the button of itself --or to unbutton the obscure cage in which a person and an animal are copulas--or are they delynxing each other? Or are they already subject and predicate in the amniotic cave air watching each other across the word barrier, the flesh? * At arm's length the image, my focus the extent of my reach. Where I end the other begins. And is not all art which gen- uinely moves us done in the "dark" against a "wall"? Olson's whisper (a prayer), "(boundary Disappear." * Artaud's hatred of depth near the end of his life. All real action, he ranted, was at surface. Beyond? Nothing. Below and above? Nothing. At the same time he desired to be or- ganless, eternal. James Hiliman writes: "Every rebirth fan- tasy in psychology may be a defense against depth." If com- ing up out of the cave of night can mean an openness to know- ing we've never left the cave, then rebirth ceases to be an- tagonistic to depth. * The beginning of the construction of the underworld takes place in Upper Paleolithic caves. To identify this "place under construction," I use the later Greek word "Hades," and it is there that the first evidence of psyche we can relate to occurs. To be in the cave is to be inside an an- imal--a womb--but to draw there is to seek another kind of birth; an adjustment to the crisis of the animal separat- ing out of the human--or, the Fall. To be inside, to be hidden, to be in Hades--where the human hides in the animal. * Semi-conscious scanning through the lich gate. Wandering the winding windows of images. Knowing that as we see through, we only at best see into dream to touch the cave wall socket in which the current is called animal. Its adamant muzzle confers moisture on my deathly palm. * Since the hidden is bottomless, totality is more invisible than visible. Insistence on a totality in which life is tot- ally visible, is the anti-dream, Hades deprived of his cave, Satan attempting to establish a kingdom--or death camp-- solely on earth. * As species disappear, the Upper Paleolithic grows more vivid. As living animals disappear, the first outlines become more dear, not as reflections of a day world, but as the primal outlines of psyche, the shaping of the underworld, the point at which Hades was an animal. The "new wilderness" is thus the spectral realm created by the going out of animal life and the coming in, in our time, of these primary outlines. Our tragedy is to search further and further back for a common non-racial trunk in which the animal is not separated out of the human, while we destroy the turf on which we actually stand.