The Songlines

As a general rule of biology, migratory species are less 'aggressive' than sedentary ones. There is one obvious reason why this should be so. The migration itself, like the pilgrimage, is the hard journey: a 'leveller' on which the 'fit' survive and stragglers fall by the wayside. The journey thus pre-empts the need for hierarchies and shows of dominance. The 'dictators' of the animal kingdom are those who live in an ambience of plenty. The anarchists, as always, are the 'gentlemen of the road'.

Sluggish and sedentary peoples, such as the Ancient Egyptians-- with their concept of an afterlife journey through the Field of Reeds-- project on to the next world the journeys they failed to make in this one.

If this were so; if the desert were 'home'; if our instincts were forged in the desert; to survive the rigours of the desert - then it is easier to understand why greener pastures pall on us; why possessions exhaust us, and why Pascal's imaginary man found his comfortable lodgings a prison.

A journey is a fragment of Hell.

Sometimes, I overheard my aunts discussing these blighted destinies; and Aunt Ruth would hug me, as if to forestall my following in their footsteps. Yet, from the way she lingered over such words as 'Xanadu' or 'Samarkand' or the 'wine-dark sea,' I think she also felt the trouble of the 'wanderer in her soul.

Richard Lee calculated that a Bushman child will be carried a distance of 4,900 miles before he begins to walk on his own. Since, during this rhythmic phase, he will be forever naming the contents of his territory, it is impossible he will not become a poet.

Proust, more perspicaciously than any other writer, reminds us that the 'walks' of childhood form the raw material of our intelligence.

Fino a quando, Signore, fino a quando?... "Finché non siano devastate le città...". I Profeti confidavano in un Giorno della Restaurazione, in cui gli Ebrei sarebbero ritornati al frugale ascetismo della vita nomade.

[...] la selezione naturale ci ha foggiati - dalla struttura delle cellule cerebrali alla struttura dell'alluce - per una vita di viaggi stagionali a piedi in una torrida distesa di rovi o di deserto. Se era così, se la "patria" era il deserto, se i nostri istinti si erano forgiati nel deserto, per sopravvivere ai suoi rigori - allora era facile capire perché i pascoli più verdi ci vengono a noia, perché le ricchezze ci logorano e perchè l'immaginario uomo di Pascal considerava i suoi confortevoli alloggi una prigione.

Al termine di una notte di luna un cane ulula e poi ammutolisce. La luce del fuoco tremola e la sentinella sbadiglia. Un uomo vecchissimo passa silenzioso davanti alle tende, e saggia il terreno con un bastone per accertarsi di non inciampare nelle corde tese. Poi prosegue. La sua gente si trasferisce in una regione più verde. Mosè si reca all'appuntamento con gli sciacalli e gli avvoltoi.

Pascal, in one of his gloomier pensées, gave it as his opinion that all our miseries stemmed from a single cause: our inability to remain quietly in a room. Why, he asked, must a man with sufficient to live on feel drawn to divert himself on long sea voyages? To dwell in another town? To go off in search of a peppercorn? Or go off to war and break skulls? Later, on further reflection, having discovered the cause of our misfortunes, he wished to understand the reason for them, he found one very good reason: namely, the natural unhappiness of our weak mortal condition; so unhappy that when we gave to it all our attention, nothing could console us. One thing alone could alleviate our despair, and that was ‘distraction’ (divertissement): yet this was the worst of our misfortunes, for in distraction we were prevented from thinking about ourselves and were gradually brought to ruin.

Life is a bridge. Cross over it, but build no house on it.

What am I doing here? Rimbaud writing home from Ethiopia

I think I would be happy in that place I happen not to be, and this question of moving house is the subject of a perpetual dialogue I have with my soul. Baudelaire, ‘Any Where Out of this World!

Poetry proper is never merely a higher mode (melos) of everyday language. It is rather the reverse: everyday language is a forgotten and therefore used-up poem, from which there hardly resounds a call any longer. Martin Heidegger, ‘Language

Our fatal flaw, or Fall, he insisted, was to have developed ‘artificial weapons’ instead of natural ones. As a species, we thus lacked the instinctive inhibitions which prevented the ‘professional carnivores’ from murdering their fellows.