Le fabuleux destin d'Amélie Poulain. 2001. Jean-Pierre Jeunet.
Amélie’s father garden. A fig tree in the background.
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@thefigtreecult
Le fabuleux destin d'Amélie Poulain. 2001. Jean-Pierre Jeunet.
Amélie’s father garden. A fig tree in the background.
The Egyptian Goddess Hathor emerges from her fig tree to welcome the Pharaoh’s soul to heaven © Mike Shanahan
Source
GHOSTS AND GOBLINS
No trees are home to a more motley mix of supernatural creatures than the strangler figs, whose eerie, aerial roots are adept at seizing imaginations in their grip. Diverse cultures around the world say these trees shelter angels and fairies, gods and ancestral spirits, ghosts, and other malevolent creatures. In the folklore of the Philippines, they include giant tree demons called kapres, goblin-like duendes, and the half-human, half-horse tikbalang.
In Australia, aboriginal stories warn of an altogether more fearsome strangler fig-dweller, the yara-ma-yha-who. This manlike creature has bulging eyes and a gaping, toothless maw. When hungry, it will leap out of its fig tree onto an unsuspecting traveler. Its fingers and toes end in flattened discs, through which it sucks the blood of its victims. In some stories, fig trees also protect people from malevolent creatures. In Greek mythology, the branches of one fig tree saved Odysseus from being sucked into the deadly whirlpool created by the maw of a hungry sea monster Charybdis.
Source
Giovanna Garzoni (1600–1670 )
Receta para ganar al juego
RECETA PARA GANAR AL JUEGO
“Mándase hacer un higo de azabache, recomendando esencialmente que se labre con un instrumento nuevo y de acero.Llévese el higo al mar, suspenso de una cinta de Santa Lucía y pásese de tres veces a siete veces sobre las espumas de las ondas.Después de hecho esto, se reza tres veces el credo, en voz muy baja, y se ofrece a Santa Lucía una vela de a cuarta.El jugador traerá este higo al cuello, cuando jugare, teniendo» sin embargo, cuidado de no dejarse cegar por la ambición, ni arrastrar la codicia.”
El libro de San Cipriano. Tesoro del Hechicero. Siglo XI.
‘Figs’ by D.H. Lawrence
‘Figs’ by D.H. Lawrence
The proper way to eat a fig, in society, Is to split it in four, holding it by the stump, And open it, so that it is a glittering, rosy, moist, honied, heavy-petalled four-petalled flower. Then you throw away the skin Which is just like a four-sepalled calyx, After you have taken off the blossom, with your lips. But the vulgar way Is just to put your mouth to the crack, and take out the flesh in one bite. Every fruit has its secret. The fig is a very secretive fruit. As you see it standing growing, you feel at once it is symbolic : And it seems male. But when you come to know it better, you agree with the Romans, it is female. The Italians vulgarly say, it stands for the female part ; the fig-fruit : The fissure, the yoni, The wonderful moist conductivity towards the centre. Involved, Inturned, The flowering all inward and womb-fibrilled ; And but one orifice. The fig, the horse-shoe, the squash-blossom. Symbols. There was a flower that flowered inward, womb-ward ; Now there is a fruit like a ripe womb. It was always a secret. That’s how it should be, the female should always be secret. There never was any standing aloft and unfolded on a bough Like other flowers, in a revelation of petals ; Silver-pink peach, venetian green glass of medlars and sorb-apples, Shallow wine-cups on short, bulging stems Openly pledging heaven : Here’s to the thorn in flower ! Here is to Utterance ! The brave, adventurous rosaceæ. Folded upon itself, and secret unutterable, And milky-sapped, sap that curdles milk and makes ricotta, Sap that smells strange on your fingers, that even goats won’t taste it ; Folded upon itself, enclosed like any Mohammedan woman, Its nakedness all within-walls, its flowering forever unseen, One small way of access only, and this close-curtained from the light ; Fig, fruit of the female mystery, covert and inward, Mediterranean fruit, with your covert nakedness, Where everything happens invisible, flowering and fertilization, and fruiting In the inwardness of your you, that eye will never see Till it’s finished, and you’re over-ripe, and you burst to give up your ghost. Till the drop of ripeness exudes, And the year is over. And then the fig has kept her secret long enough. So it explodes, and you see through the fissure the scarlet. And the fig is finished, the year is over. That’s how the fig dies, showing her crimson through the purple slit Like a wound, the exposure of her secret, on the open day. Like a prostitute, the bursten fig, making a show of her secret. That’s how women die too. The year is fallen over-ripe, The year of our women. The year of our women is fallen over-ripe. The secret is laid bare. And rottenness soon sets in. The year of our women is fallen over-ripe. When Eve once knew in her mind that she was naked She quickly sewed fig-leaves, and sewed the same for the man. She’d been naked all her days before, But till then, till that apple of knowledge, she hadn’t had the fact on her mind. She got the fact on her mind, and quickly sewed fig-leaves. And women have been sewing ever since. But now they stitch to adorn the bursten fig, not to cover it. They have their nakedness more than ever on their mind, And they won’t let us forget it. Now, the secret Becomes an affirmation through moist, scarlet lips That laugh at the Lord’s indignation. What then, good Lord ! cry the women. We have kept our secret long enough. We are a ripe fig. Let us burst into affirmation. They forget, ripe figs won’t keep. Ripe figs won’t keep. Honey-white figs of the north, black figs with scarlet inside, of the south. Ripe figs won’t keep, won’t keep in any clime. What then, when women the world over have all bursten into affirmation ? And bursten figs won’t keep ?
The Golden Bough. On Dionysus Meilichios.
“While the vine with its clusters was the most characteristic manifestation of Dionysus, he was also a god of trees in general. Thus we are told that almost all the Greeks sacrificed to “Dionysus of the tree.” In Boeotia one of his titles was “Dionysus in the tree.” His image was often merely an upright post, without arms, but draped in a mantle, with a bearded mask to represent the head, and with leafy boughs projecting from the head or body to show the nature of the deity. On a vase his rude effigy is depicted appearing out of a low tree or bush. At Magnesia on the Maeander an image of Dionysus is said to have been found in a planetree, which had been broken by the wind. He was the patron of cultivated trees: prayers were offered to him that he would make the trees grow; and he was especially honoured by husbandmen, chiefly fruit-growers, who set up an image of him, in the shape of a natural tree-stump, in their orchards. He was said to have discovered all tree-fruits, amongst which apples and figs are particularly mentioned; and he was referred to as “well-fruited,” “he of the green fruit,” and “making the fruit to grow.” One of his titles was “teeming” or “bursting” (as of sap or blossoms); and there was a Flowery Dionysus in Attica and at Patrae in Achaia. The Athenians sacrificed to him for the prosperity of the fruits of the land. Amongst the trees particularly sacred to him, in addition to the vine, was the pine-tree. The Delphic oracle commanded the Corinthians to worship a particular pine-tree “equally with the god,” so they made two images of Dionysus out of it, with red faces and gilt bodies. In art a wand, tipped with a pine-cone, is commonly carried by the god or his worshippers. Again, the ivy and the fig-tree were especially associated with him. In the Attic township of Acharnae there was a Dionysus Ivy; at Lacedaemon there was a Fig Dionysus; and in Naxos, where figs were called meilicha, there was a Dionysus Meilichios, the face of whose image was made of fig-wood.”
FRAZER. J. G: The Golden Bough. A Study in Magic and Religion. (p 445)
La rama dorada. Sobre Dionisos Meilichios.
“ En Beocia, una de sus advocaciones era "Dionisos en el árbol". Su imagen con frecuencia era sólo un poste erguido, sin brazos, envuelto en un manto, con una careta barbuda como cabeza y frondosas ramas que salían de la cabeza o del cuerpo, mostrando la naturaleza del dios. En un jarrón se muestra su figura agreste asomando por entre el ramaje de un árbol o arbusto. En Magnesia, sobre el río Meandro, se ha encontrado, según dicen, una imagen de Dionisos dentro de un sicómoro partido por el viento. Fue el patrón de los árboles cultivados; se le ofrecían oraciones para que hiciese crecer los árboles y fue especialmente honrado por los labradores, sobre todo por los hortelanos, que colocaban un tocón en sus huertos como imagen suya. Se le atribuía haber descubierto todos los árboles frutales, entre los que se mencionan en particular los manzanos y las higueras: se le denominaba "El rey Fructífero", "El de la Fruta Verde", "El Fructificador". Uno de sus títulos era "El Prolífero o Rebosante" (como los capullos o la savia) y había también un Dionisos Florido en Ática y en Patras de Acaya. Los atenienses le rendían sacrificios para que prosperasen los frutos de la tierra. Entre los árboles especialmente consagrados a él, además de la vid, estaba el pino. El Oráculo de Delfos mandó a los corintios que adorasen cierto pino "lo mismo que al dios"; en consecuencia, hicieron del pino dos imágenes de Dionisos con la cara roja y el cuerpo dorado. El dios y sus adoradores están representados en arte llevando una varita con una pina terminal.1 Además, la yedra y la higuera estaban asociados principalmente a él. En la Acarnania ateniense existía un Dionisos de la Yedra; en Lacedemonia había un Dionisos de la Higuera, y en Naxos, donde los higos se llamaban meilicha, había un Dionisos Meilichios, cuya imagen tenía la cara hecha de madera de higuera.”
FRAZER, J.G: La rama dorada. página 445
Oda a la higuera. Miguel Hernández
Abiertos, dulces sexos femeninos,
o negros, o verdales:
mínimas botas de morados vinos,
cerrados: genitales
lo mismo que horas fúnebres e iguales
Rumores de almidón y de camisa:
¡frenesí! de rumores en hoja verderol, falda precisa,
justa de alrededores
para cubrir adánicos rubores.
Tinta imborrable, savia y sangre amarga;
malicia antecedente,
que la carne morena torna torna y larga
con su blancor caliente,
bajo la protección de la serpiente.
¡Oh meca! de lujurias y avisperos,
quid de las hinchazones.
¡Oh desembocadura! de los eros;
higuera de pasiones,
crótalos pares y pecados nones.
Al higo, por él mismo vulnerado
con renglón de blancura,
y orines de jarabe sobre el lado
de su mirada oscura,
voy, pero sin pasar de mi cintura.
Blande y blandea el sol, ennegrecido,
el tumor inflamable.
El pájaro que siente aquí su nido,
su seno laborable,
se ahogará de deseo antes que hable.
Bajo la umbría bíblica me altero,
más tentado que el santo.
Soy tronco de mí mismo, mas no quiero,
ejemplar de amaranto,
lleno de humor, pero de amor no tanto.
Aquí, sur fragoso tiene el viento
la corriente encendida;
la cigarra su justo monumento,
la avispa su manida.
¡Aquí vuelve a empezar!, eva, la vida!
Miguel Hernández
Still life of Beetle with Figs
Giovanna Garzoni and the Art of the Miniature Giovanna Garzoni (1600 - circa February 1670)
'Giovanna Garzonni is considered to be one of the greatest Italian miniaturists of the seventeenth century. Born in 1600 in Ascoli Piceno, Garzonni's talent was first noticed when she apprenticed with a pharmacist in her home town. Her parents, Giacomo Garzoni and Isabetta Gaia both came from families of artisans but were not artists themselves. They could provide no training for their daughter, as was typical for many women artists of the period. Instead, Garzoni received her training from Giacomo Rogni, as explained in a letter written by the artist in 1620. In 1622, Giovanna married the Venetian artist Tibero Tinelli, but the marriage only lasted for two years, due in large part to her vow of chastity.
When the artist was thirty, she moved from Venice to Naples with her brother, and painted numerous miniatures for her patron, the Spanish Duke of Alcalà . In letters she professes to being unhappy in Naples, preferring to work and die in Rome. When the Duke of Alcalà returned to Spain, Garzoni used the opportunity to accept the invitation of the Duke of Savoy to move to Turin. She worked in Turin for five years but the commencement of the War of the Two Ladies forced her to leave. During the 1640s, the artist moved to Florence and became the official miniaturist to the Medici Court, painting numerous still-lifes for the Grand Duke Ferdinando II de Medici. By 1654, the artist settled in Rome where she renewed her activity with the Accademia di San Luca, an association of artists founded in 1593. Although it was not customary to admit women to the organization, records show that she enjoyed many of the same benefits as male members (including cakes brought to her when she was ill) and had the honor of being buried in their church, Santi Luca e Martina.
While Garzoni earned fame during her lifetime for her miniatures, only a few examples of those survive. It is her carefully rendered watercolor still-lifes that have earned the artist enduring recognition. These paintings display a thoughtful synthesis of scientific botanical studies and conventional still-lifes. The use of watercolor and gouache instead of oil adds a sense of delicacy and immediacy to the paintings. Also, the inclusion of insects and well-placed shadows serve to further enliven the compositions. Although her artwork was critiqued by her contemporaries for its subject matter (portraits and still-lifes were viewed as lower forms of art in comparison to figure painting and historical themes), Garzoni's paintings were hugely popular amongst her clients. The biographer Lione Pascoli, in his Vite (1730-1736), stated that she could receive any price for her art that she asked.
Although little was written about the artist during her lifetime (she is briefly mentioned in Carlo Ridolfi's Meraviglie delle'Arte in 1648), she kept excellent records which have been preserved by the Accademia di San Luca. These records make it possible to reconstruct certain elements of her life. Garzoni's fame and skill endowed the artist with a large degree of autonomy. She had the option of working with various patrons throughout Italy and records suggest she also traveled to London and Paris. When Garzoni died in February of 1670, she left all of her possessions and a sum of money to the Accademia di San Luca on the condition that they build a monument to her in their church, which was completed twenty-nine years after her death. ' - From the 'Clara' Database of Women Artists , National Museum of Women in the Arts.
via Stephen Ellcock
Villa Oplontis. Pompeii
Photo by Andreas Hillebrecht
Roman fresco at Villa Poppaea Oplontis. Pompeii
Baco. Federico García Lorca.
Baco
Verde rumor intacto. La higuera me tiende sus brazos. Como una pantera, su sombra, acecha mi lírica sombra. La luna cuenta los perros. Se equivoca y empieza de nuevo. Ayer, mañana, negro y verde, rondas mi cerco de laureles. ¿Quién te querría como yo, si me cambiaras el corazón?
Y la higuera me grita y avanza
terrible y multiplicada.
FEDERICO GARCÍA LORCA
Fig tree
“I saw my life branching out before me like the green fig tree in the story. From the tip of every branch, like a fat purple fig, a wonderful future beckoned and winked. One fig was a husband and a happy home and children, and another fig was a famous poet and another fig was a brilliant professor, and another fig was Ee Gee, the amazing editor, and another fig was Europe and Africa and South America, and another fig was Constantin and Socrates and Attila and a pack of other lovers with queer names and offbeat professions, and another fig was an Olympic lady crew champion, and beyond and above these figs were many more figs I couldn't quite make out. I saw myself sitting in the crotch of this fig tree, starving to death, just because I couldn't make up my mind which of the figs I would choose. I wanted each and every one of them, but choosing one meant losing all the rest, and, as I sat there, unable to decide, the figs began to wrinkle and go black, and, one by one, they plopped to the ground at my feet.”
― Sylvia Plath, The Bell Jar
Fig tree
‘The List’ X Files: Season 3. Episode 5