Bear-hunting in mythology, not so far back

The Hunter is typically a male, an image of strength and tribe. In this case, Truckers.

Citizens’ Band radio, take a totem, new name for self:

  • Wildcat
  • Canadian Redhead
  • Blue Marlin (a Chevy van)
  • Kentucky Kid
  • The Illinois Playboy
  • Bluebeard
  • Old Dutchman
  • Bumblebee

with a talking stick / in your hand, in the air / at the wheel of an 18 / yes, eighteen-wheeler

Sometimes talking four-wheeler, too:

“Four-wheeler, she’s clear”

that is, not a Bear

“Ya got ears”

“Keep an eyeball out for”

~*~

Time check
Road check

~*~

“At 205, Eight-O
westbound Bear flipping around”

~*~

“Green stamps” are dollar bills
(reflecting store promotion trading stamps
of the time)
hence, “on the green stamps”
means turnpike tolls
perhaps bridges, too

~*~

“Was you in Harrisburg Pee A last night?
I was a-talkin’ to you”

~*~

In Gilligan’s Island, meaning Ohio
during Governor Gilligan’s term

“The Bears got seventy-five dollars out of me,
lost you,” meaning fine paid

A rig is reported doing “a roly-poly,” that can’t be good.

The signoff of departing or divergent interchanges:

  • “Have a good trip”
    “Don’t feed no Bears”
    “Catch you all later”

Wonder where they all are now.

Dreams of publishing poetry bigtime

In the Far East there is a vital, well-read proletariat literature – speaking for a people.

Here, we have intellectuals playing games. Along with populist idiots.

Still, how much of the Far West book scene I knew revolved around poetry-conscious, well-stocked bookstores that were also patrons to readings, broadsides, and small private volumes.

Suppose, now, a poetry journal allied with a bookstore where its authors’ books could be purchased …

This was pre-Internet, which has opened new opportunities, or before I knew of radical publisher and bookseller Giles Calvert and his Black Spread Eagle on Ludgate Hill near St. Paul Cathedral in London, the voice of many early Quaker tracts and volumes.

 

I’m delighted to know Indigenous petroglyphs are found here

Previous posts this year have presented my curiosity in petroglyphs and petrographs even before I relocated to the Pacific Northwest and saw them in the wild. That time in my life was accompanied by a growing appreciation of tribal mythologies, which I believe enhances an understanding of the region’s unique biosphere. Living at the edge of the Yakama reservation meant the ancient stories I was reading were local news.

The Indigenous spirit was something I missed in my dwelling-places since in my moves eastward across the Midwest, Baltimore, and then New Hampshire.

Eastport, however, with its Passamaquoddy legacy and presence, has revived that. The tribe somehow survived oppression and is rediscovering and reclaiming much of its culture, thanks to the pioneering efforts of individuals like the late Wayne A. Newell, who wrote more than 40 books in the supposedly dying Passamaquoddy language before his first book in English in 2021, Kuhkomossonuk Akonutomuwinokot, Stories Our Grandmothers Told Us.

The late Fredda Paul was doing something similar within herbal medicine and healing lore, while also continuing the storytelling tradition. They are both deeply missed.

Tribal historian Donald Soctomah has furthered their work. These days, he’s part of a circle documenting and preserving the local petroglyphs in the face of rising sea levels. His online presentation earlier this year with the Border Historical Society in Eastport had me realizing I may have been overlooking impressions here – many are stippled into the rock surface in a way that they’re visible only early in the morning or late afternoon, especially if the stone is wetted. A video, A Song of the Drum, and several short YouTube videos from Machiasport can be found for free online.

This petroglyph depicts a woman giving birth. It was chipped into rock using smaller stones, a style different than the long incisions made by sharper instruments.

Another wonderful video, Rhythm of the Heart, on the life of birch-bark canoe maker David Moses Bridges, is also available for free online. It’s a moving testimony. He passed way too early.

 

Solemn, spirited steps

Tribal dancing at Sipayik is a major community activity at the annual Passamaquoddy Days gathering. It does bring back memories for me of the Native dance competitions (and big jackpots for winners) when thousands from across the continent gathered for Tinowit in the Yakima Valley. This is much smaller and closer to home, in more ways than one.

 

Drumming circle

My introduction to Native drum circles came at the annual Tinowit pow-wow on the Yakama reservation in Washington state. That event is much larger than the more relaxed annual Passamaquoddy Days gathering near my home in Maine today, but drum circles are still an important part of the culture and identity. By the way, the Passamaquoddy emphasize that their celebration is NOT a pow-wow. There are some formal distinctions.

Dance! Dance, then!  

Some parts of my life today, here in the easternmost corner of the USA, echo my experiences in the interior Pacific Northwest. Dancing at the Passamaquoddy Days, which tribal members pointedly say is not a powwow, is one of those. At the Yakama reservation’s Tinowit, the event was much larger and more established. Here, it’s more a sense of rediscovery and reconnection, which has its own sense of excitement, especially as the younger members of the community gain familiarity with those roots.

 

 

 

Regarding my Endless Prairie project

Prairie as a symbol of America [make that U.S. and Canada], the middle or bread basket or heartland. I kept trying to envision the openness, wonder, even terror when white pioneers found her, back before she was ripped apart for farming. Even the Interstate highways coast-to-coast. The middle land of Protestants without heritage, too blind to see clearly the potential of balance and healing before them.

Somehow, that poetry project never found root.

 

The novel is quite different from the operas

You know the common declaration that the book was better than the movie. Almost nobody acknowledges the reality that a movie can cover no more than 20 pages of a novel, or so I’ve heard – basing it on a short story would be much more fitting. (Who’s counting, anyway? A lot of a movie script involves fleshing out details. Say for five pages here, five pages there, five more for the finale. You get the idea.) There’s also the problem that cinema presents surfaces, while fiction can delve into individuals’ perceptions, reflections, and emotions in ways that even a first-person narrator cannot equally convey. Falling back on a voiceover, from a critical point of view, usually reflects a shortcoming in the movie itself. Perhaps you’ll come up with exceptions, and I’m open to argument. The point is, a filmscript has to discard a lot to fit into an acceptable running time for commercial release.

All that got stirred up after hearing a broadcast of Puccini’s 1884 opera Manon Lescaut, a retelling of Massenet’s once popular 1874 opera Manon, which still gets performed, unlike Auber’s largely forgotten 1856 version.

Usually, the discussion involves comparisons between Puccini and Massenet’s works, which I’ll touch on later, but this time I picked up on a clue from Sir Denis Forman’s “irreverent guide to the plots, the singers, the composers, the recordings” A Night at the Opera, a go-to book I’ll highly recommend. Manon is not one of Puccini’s blockbuster hits, something Sir Denis dismisses as “rather a dim little affair. It is made up of scenes from the Abbe Prevost’s long novel and whole chunks of the narrative take place between acts. This is dramatically inept because we lose any sense of continuity in Manon’s downward spiral and the agony does not pile on as it should.” OK, so my lack of enthusiasm for this work isn’t my fault, even though there are dramatic high points throughout, as Sir Denis cites.

He really grabbed my attention when he proclaimed, “The libretto is not good. Puccini’s Manon has a worse script than Auber’s, a much worse one than Massenet’s, and all three fail to mobilize the original Prevost’s story, which is full of good stuff and could make a rattling good television series today.”

That was good enough to send me down the rabbit hole. The novel in question is Histoire du Chevalier des Grieux et de Manon Lescaut, the seventh and last volume of the Memoirs and Adventures of a Quality Man Who Retired from the World. First published in 1731, the novel was deemed scandalous in 1733 and 1735, seized and condemned to be burned, ultimately leading Prevost to revise and republish it in 1753, with an important episode added.

The operas – and I presume the stage and movie adaptations, too – all focus on the beautiful young woman in question, Manon Lescaut – but quickly diminish the storyteller, the young Chevalier des Grieux. The action begins when she’s being conveyed by coach on her way from school to a convent, accompanied by her brother, Lescaut. When they stop at an inn for the night, the normally shy des Grieux sees her, is stunned by her beauty, somehow strikes up a conversation, and immediately falls in love. Her brother, meanwhile, is engaged with Geronte di Ravoire, a very rich government official who instantly plots to abduct her, perhaps with her brother’s approval or assistance. In private, des Grieux boldly proposes that they run off to Paris together, she accepts, and they escape successfully. Just in time, of course.

End of Act I, more or less.

Puccini’s Act II begins with her being Geronte’s mistress, however bored and also yearning for des Grieux and some sexual stimulation. Massenet instead opens with her cohabitating in poor student squalor with des Grieux when his best friend, who plays a prominent role in the novel but is utterly absent in Puccini, arrives, ostensibly trying to intervene before des Grieux is surprised by the appearance of his brother, who abducts the kid and returns him to his father’s estate. The friend, in cahoots with the brother and stern father, has forewarned Manon, who then chooses to side with Guillot’s luxury (yes, the sugar daddy is given a different name, to the same effect). The novel paints a darker scene. Des Grieux has gloated of handing control of his purse over to his lover and is proud of all she’s been able to purchase; he’s shocked, of course, when he finally hears her explanation of “donations” from Geronte; she coyishly claims the exchanges do nothing to diminish her affection for the poor boy, who still believes she’s innocent in all ways. In the novel, she’s revealed as a coconspirator in facilitating the abduction, which then permits her to disentangle herself to commit to dissolute wealth and ease. Unlike the operas, the novel then plunges into des Grieux’ pits of despair and anger, including incarcerations, along with her string of rich patrons she fleeces and promptly flees, each time pulling des Grieux back into the picture to assist her escape. To thicken the plot, des Grieux has turned to seminary and priesthood, only to fall once more for Manon’s pleading and charms. In the book, she’s more manipulative, and the novel’s more about him than her.

Ultimately, in the operas, Geronte/Guillot has the police arrive as she’s trying to pack up jewelry she received in payment for her services. You might say she accidentally spills the beans. She’s imprisoned and convicted on theft and prostitution charges and sentenced to exile in frontier New Orleans. The operas cast her as a tragic victim of injustice in a cruel world. The novel, however, has her more of a repeat offender who never lives up to her end of the bargain with a succession of libertine benefactors. In contrast, des Grieux can be seen as darkly comical in his obsession even in the face of her repeated duplicities. Come here, come here, go away, go away. (The story painfully reminds me of a similar upheaval in my own past. I can’t say that he or I were truly victims of anything but our own fantasies or fancies.) The first stage adaptation cast the story as a dark comedy, but that effort fell flat.

From the novel one can venture that she’s not the innocent virgin des Grieux is when they run off together. Perhaps that’s the reason she was bound for the convent, a response to her earlier sexual behavior or escapades. She certainly appears experienced in their initial passionate coitus on the road to Paris, the deflowering of des Grieux. It’s enough for him to consider themselves married. Throughout both the book and the operas, it’s easy to view Manon’s brother as something of a pimp or procurer. He’s not exactly her protector at the inn or anytime thereafter. As Wikipedia says, despite its “poor critical reception, the novel quickly seduced the public.” Frankly, it does border on pornography.

The author, more formally Antoine Francoise Prevost, parallels much of his own life in Memoires and Adventures, which includes Manon.

And then? Let’s turn to Sophia Coppola’s third movie, Marie Antoinette, with all of the lavishness of French ruling class excess at the end of that century. Trace through the history of Marie’s husband’s grandfather, Louis XIV, and you’ll learn of the custom of mistresses – it seems every rich male had them, along with multiple estates – and clergy were often active in the arrangements.

In the end, I feel much more sympathy for the ill-fated queen than I do for the conniving courtesan. Puccini, though, compensates des Grieux with a big aria that expresses the rapture of desire, “Donna non vidi mai.”

~*~

The novel in digital formats is available for free in English translation at gutenberg.org and Internet Archive [https://archive.org/details/manonlescaut00pruoft or audiobook https://archive.org/details/manon_lescaut_1606_librivox%5D. It may also be purchased in Kindle and print editions at Amazon.

Dixie fiction friction

In the Southern literary tradition was a linkage with Scotland, a love of Walter Scott and, unsaid, its Presbyterian literal Bible, clans becoming klans, some of the same intonations and expressions, a shared rebellious nature, plus the repulsion of Quakers in general.

Yet many of its young writers in the ‘50s devoured Jewish influences (Mailer, Malamud, Bellow) and then the Calvinist Congregationalists of New England (Updike, in particular) and then their own Thomas Wolfe and Faulkner. So I’ve read.

Their own writers had been presenting the Dixie heritage as all happy and macho, which did not fit what they observed. The Jews and Congregationalists, on the other hand, were presenting something hard and ugly about themselves.

From that, I’ve wondered: where and how my Midwestern heritage was being addressed or examined. I saw escape but no reality being addressed. Things that ought to be said but weren’t, at least in the mainstream view.

The best I’ve come up with is Jeffrey Eugenides, Greek-American of Detroit. And, my, how he delivers.