Tenth Anniversary (Tin)

[Tin Man]

I started this blog on the 14th of June, 2006, so this is the tenth anniversary of The Imaginary Museum's existence. Five years ago I put up a post which listed five major web projects I'd undertaken in the first five years of the blog's existence.

I've tried to do the same this time (albeit with somewhat shakier chronology). And, just as I remarked last time, every time I complete one of these endeavours I tell myself never again, but the impulse doesn't seem to have dried up just yet ...

So here they are, in rough chronological order:

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2011:




1. (January 1, 2011-August 14, 2012) Tree Worship.



This blog is linked to my novel The Annotated Tree Worship (Forthcoming: Pania Press, 2016), and constitutes the "research project" undertaken by that book's protagonist - with somewhat disastrous results to his professional reputation ... If parts of it seem a little unusual for me, then, it's because they are supposed to have been written "in character." I is another, as Rimbaud once remarked.




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2012:




2. (March 31-July 3, 2012) Jack Ross: Notes on NZ Poetry (Commentary: Jacket2).



Pam Brown asked me to edit a feature on contemporary NZ poets for the American poetics site Jacket2 to match the one she was compiling on Australian poetry. It was a very enjoyable experience (the results can be looked at here, if you're curious), and it went live in late 2011.

As a result (I presume), they asked me to write a set of posts on NZ poetry and poetics for the Commentaries section of their site. This proved a little more arduous, and the results have received a certain amount of healthy criticism - not least from Vaughan Rapatahana, whose own Jacket2 commentary begins with the remark:

Jack Ross has ... enabled a series of earlier commentaries in Jacket 2 (during 2012), where he reflected about ‘my ongoing engagement with New Zealand poetry.’ Yet, Jack, for all his ensuing comments, never touched on the first New Zealand poetry that had existed on the shores of this country for hundreds of years before any English language versifiers ever entered the scene. This, of course is ngā mōteatea Māori, which necessarily must be included as a vital and ongoing component of Aotearoa poetics. ‘Maori language and Māori oral literature may come to be seen as being … crucial to the development of New Zealand literature … an acquaintance with Māori language and literature is a necessary prerequisite for making Olympian judgments about the nature of New Zealand literature as a whole’ wrote the late Michael King back in 1993.

It's hard to quarrel with Vaughan's position on that. I've tried to redress the balance a bit in my editorial for the latest issue of Poetry NZ Yearbook. There are certainly things I would probably write differently if I were to begin this task again, but one does, after all, have to start somewhere.




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2013:




3. (August 18, 2013- ) Opinions: Published Articles, Essays, Prefaces & Reviews - 1987 to the present.



It sounds like a simple enough thing to do - listing your old essays and reviews on a single website - but in practice locating all the texts, scanning all the journals, and collating all the bibliographical information took far longer than I'd expected.

Nor did I have any real idea of how much work I'd actually done in this category (a few statistics: 290 separate pieces, published over 25 years, incorporating over 350,000 words of text). Now that it's done, it only requires updating every time I publish something new.

Occasionally I get flack about some of the information in one or other of these ancient pieces, which makes me wonder if it was worth saving them from the newsprint they could otherwise just quietly fade away on, but I suppose one should face up to one's mistakes as well as the occasional thing I may have got right.




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2014:




4. (January 1, 2014-February 17, 2015) Poetry New Zealand Index: An International Journal of Poetry and Poetics (1951-2015).



This one was a bit of a hoor to get finished, I must admit. "Never again, never again, never again," kept on shrilling through my head as I scrolled through issue after issue of New Zealand's longest-running poetry magazine, entering the contents onto my author index. But now it's done, and I never have to do it again! The only maintenance required now is to update it as each new issue comes out (something I already do - for my sins - for New Zealand's longest-running alt lit journal brief.




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2015:




5. (February 25, 2015- ) Advanced Fiction Writing: 139.329: College of Humanities and Social Sciences - School of English and Media Studies - Albany Campus - Massey University.



And, last but not least, a work in progress: the website for my latest Creative Writing course, our new stage 3 Advanced Fiction Writing paper, which I'm teaching as a kind of backward glance over traversed roads, as befits its status as a follow-up to my colleague Thom Conroy's Fiction Writing course (139.285). It kicks off in semester 1, 2017.

•

So what does the future hold for this blog - and for the bloggy empire to which it constitutes the gateway (38 at last count)? Who can truly say? These are deep waters, Watson.

More of the same, no doubt, but perhaps it might be a good idea to learn to expend my energy in ways which make more sense to the authorities presiding over my professional development: PBRF [Performance-Based Research Funding, for those of you lucky enough not to be in the know], for instance... Nah, just kidding.

[Off to see the Wizard ...]

Finds: Tree Worship

INFORMATION PLEASE ...

Does anyone out there know anything about this book, Tree Worship? It appears to have been privately published in Auckland in 1965, but it would be interesting to know more about its author, Charles Alldritt, in particular ...

Charles Alldritt, Tree Worship (1965)

Alldritt, Charles. Tree Worship: With Incidental Myths and Legends. Auckland: Printed for the Author by Strong and Ready Ltd., 1965. [No ISBN]. xiv + 122 pp.

back cover

TREES, those majestic natural monuments, have in silence watched men and cities rise and fall. They have been adored and have witnessed many peculiar, and sometimes cruel, rites. FROM THE RUINS of dead civilisations we learn just how much cruelty was the direct result of bigotry, self-righteousness and the apparent inability to examine or question beliefs. FEAR OF RIDICULE by their fellows and of reprisal by gods and rulers, have made people obedient to many ridiculous precepts. We may pity their credulous acceptance of the dictates of those who presumed to speak for the gods, and this is a reminder that we too could perhaps improve our methods. Though many may remain timid, there will always be those who dare to question the orthodox, and who are inquisitive and adventurous enough to explore. UNDER THE STONES we raise there may be all sorts of crawling horrors, but there may also be a diamond.

He appears to have been someone with strong, but possibly rather heterodox views on religion. Beyond this publication (and one or two other pamphlets conserved in libraries), I haven't been able to find out any more about him. Why was he so anxious to publish this information in book form, for instance? Was it his own idea, or someone else's? The copy I've been examining is dedicated to "Merle and Jim Burns", with an added little note at the bottom of the page:

Jim, Thank you for all your help. Chas.

halftitle

Here are the titlepage and frontispiece (presumably painted by the author, who must have had some artistic talent):

TREE WORSHIP WITH INCIDENTAL MYTHS AND LEGENDS WITH ILLUSTRATIONS BY CHARLES ALLDRITT PRINTED FOR THE AUTHOR BY STRONG AND READY LTD. AUCKLAND 1965

SCANDINAVIAN CREATION LEGEND

Odin and his brothers created the first human beings from two logs of wood. One log was ash and the other elm; from the ash they made the first man and called his name Ask, and from the elm they made the first woman and they named her Embla.

(see page 81)

The book is dedicated:

TO JANICE (on her twenty-first birthday)

Perhaps the author's daughter? The preface is also interesting. There are quite a few underlinings and pencil corrections in the text of this copy, presumably added by the author himself. The words "don't apologise", written next to the dedication, seem to refer not so much to Janice as to the words "Early critics have suggested that the purpose of the book is not clear. Perhaps there is no purpose" [my italics].

PREFACE

The subject matter is the work of a collector rather than a scholar. Part I is a collection of opinions and theories which could possibly have some bearing upon the practices, beliefs and legends contained in Part II. Early critics have suggested that the purpose of the book is not clear. Perhaps there is no purpose. An attempt has been made to avoid bias and prejudice and it is sincerely hoped that it can be similarly read. There is always the tendency to believe a postulate to be true simply because it would be contrary to our accepted beliefs if it were not. Fortunately we now live in a more tolerant age, and those who differ are not. necessarily branded as heretics. As this goes to press it is interesting to find that last year (1964) the Church of Rome has been pleased to suggest that the "Holy Spirit” is also present "in other faiths." This is a big step away from the bigotry of ancient times but we still need to travel further. Unfortunately we still have with us those who expect the rest of the world to conform to their particular "civilized ritual," and expect others to remember their places. " If the rich man's schoolboy son asks a question he is taking an intelligent interest, but if the street Arab asks the same question he is being insolent and too familiar. There is a very human tendency to look upon those of other faiths as street Arabs, whereas we would he better advised to accept their questions regarding our beliefs as attempts to understand, rather than insults. Sometimes we are so quick to defend those things which we ourselves do not fully understand. Surely the obvious needs no defence, and our differences in secondary matters is of little importance. This book was written for enjoyment, and the necessary research has been exciting and rewarding. Lengthy explanations have been avoided as it is felt that readers prefer to arrive at their own conclusions.

CHARLES ALLDRITT Auckland, January, 1965

Something of the rather eclectic nature of the book can be deduced from the Table of Contents reproduced above. There's another page of it, as well as two pages listing the illustrations (four plates as well as numerous line drawings).

PART I Trees Before Men Ethics Faith The Oracle Adjustment Priest Kings Prayers to Powers – Intercession Magic and Holy Relics John Evelyn Beliefs in Magical Powers Pagan Rites in Christian Worship Changing Colour Criticism of Ancient Philosophy PART II Ritual and Dedication of Trees Paradise Treasures of Heaven Giants Pillars Egypt-Osiris Egypt-Sky-Goddess Tree as an Altar-•Sacred Sites Sacred Sites Groves Horns The Bull was the Symbol of Light Moses Yahweh Yahweh-Baal Moloch-Human Sacrifice Moloch Human Sacrifice-Indian Judge Ritual Killing

The first page of the text attempts to give some rationale for the author's choice of subject matter, but it does all sound somewhat post facto. Perhaps, as he remarks above, "there is no purpose."

PART I TREES BEFORE MEN

The title of this book is really a misnomer as trees were seldom worshipped by themselves or for themselves. but they have played an important. part in practically every faith. Examples in Part. II will serve to show just. how widespread these connections are. Exactly how trees came to have such pride of place will never be known, but certainly awe, inspired by their grandeur and age, was a contributing factor. It has been affirmed (Botticher) that "the worship of the tree was not only the earliest form of divine ritual, but was the last to disappear before the rise of Christianity." Our planet was covered with lush growth and impenetrable forests long before man made his appearance. In these difficult conditions his travel was restricted by trees, but these also afforded him protection. He looked upon trees as his parents and general providers. His kinship was even closer than to his brothers of the animal world; and as animals differed, so did trees; some were beneficient [sic.] while others were cruel. With the incessant play of natural forces they also had beauty, sound and movement. [p.1]

The page below looks, at first sight, rather sinister. That is, until one reads the text surrounding it:

1. German Nazi Emblem. 2. Swastika (top arm points right). 3. Sauvaskita (negative swastika, top arm points left). 4. Jain Swastika. 5. Tibetan Lunar Swastika. 6. & 7. Indian Swastikas. 8. Azazel (The Devil) with inverted star. 9. Staff of Typhon (Egyptian evil genius). 10. A 'positive' V symbol-Egyptian Hathor, the sky-cow, with the four sky-supports, also V-staves. For confirmation of figure 2 being the positive swastika refer to: Ward (Freemasonry and the Ancient Gods), Blavatsky (Theosophical, The Secret Doctrine), Mackenzie (The Migration of Symbols), O'Neill (The Night of the Gods). Pentacle used in Black Magic, copied from a drawing in Dogme et Rituel de la Haute Magie (Eliphas Levi).

CHANGING COLOUR

A most perplexing aspect of symbolism is the discovery that it does in fact often undergo a change of meaning and colour. Magical properties - either real or supposed change from positive to negative according to the manner in which they are used or viewed. An example of this can be illustrated by the two signs familiar to us during World War II – the Swastika and the "V" sign. In regard to the first of them, attempts have been made to show that there are two kinds, and that Hitler’s symbol was the negative one. Reference to books written before the war show that more writers favoured the belief that the opposite was the case. Swastikas on doors of temples - both in the east and in the west - show the symbol as good, that is if it is read from the same side as the lettering on both doors. … [pp.18-19]

There's also some interesting material on pp.99-100, in the section entitled "NEW ZEALAND." The author admits that "A New Zealand book should include reference to Maori folklore", and goes on to recommend A. W. Reed's Myths and Legends of Maoriland (Wellington: A. H and A. W. Reed, 1954) "for easy reading." Among others, he records the following legend:

There is still another story of Rata the Wanderer who "chanted an incantation to protect himself against the spirits before taking an axe and cutting down a tree." He required the tree to make himself a canoe; but in the night the "children of Tane" put the tree together again, and after this had been repeated several times Rata became ashamed and asked forgiveness, whereupon the spirits made a canoe for him. For, according to the legend, "to those who love the Garden of Tane, the Children of Tane are kind." When trees are cut down then the Sky-father's tears wash away the soil and the earth is then unable to nourish any living thing. Thus it would seem that our concern for conservation of the soil today is not by any means a new thought in New Zealand. [p.100]

The only other real clue to the work's genesis comes at the beginning of the Bibliography:

BIBLIOGRAPHY

(A few references are missing as the work was commenced from notes gathered for a short lecture some fifteen years ago, precise records were not then kept, but those we have been able to trace are given.)

"Some fifteen years ago" would put the lecture back around 1950. On p.101 the author remarks: "Nothing appears to have been written on the subject of sacred trees since the two world wars," which gives us a clue as to just how long he had been collecting material on this theme. Two last clues to ponder:

In conclusion it is suggested that, if the reader has any doubt regarding the possible power of trees, perhaps he has never tried the experiment of contemplation in some quiet grove or forest where trees are large and old. [p.103]

It sounds a little like Tolkien's semi-sentient trees, or (more to the point) the dark reaches of Robert Holdstock's Mythago Wood. The rather pagan tone of this passage also gives some point to his remark that earlier writers on tree worship "were biased in favour of the narrower Christian viewpoint, and over emphasised the wickedness of those practices which were not of Christian origin."[p.101] Also, on the back of the frontispiece in this copy, the following words have been hastily scribbled in pencil:

Does it read "Some Trees", or "Come Trees"? The latter could be some kind of invocation, perhaps. Just how far did this author take his fascination with "the possible power of trees"? I'd really love to know ... Please, if you do have any knowledge of the book or its author, leave it as a comment on this blog entry (if you wish it to remain confidential, just leave me an email address, and I'll reply without posting your comment online).

Ask & Embla