-Caveat Lector-

http://www.ordersomewherechaos.com/~rosso/simone/
   OrderSomeWhereChaos



Dedicated to Simone, the kitten called 'Freak', 'Chub', 'Creature', 'Demon',
'Beelzebub', and 'Doorstop':

Taken from Sexual Personae, a book by Camille Paglia, exerpted from the
chapter: 'The Birth of the Western Eye'.

One of the most misunderstood features of Egyptian life was the veneration of
cats, whose mummified bodies have been found by the thousands. The modern
cat, the last animal domesticated by man, descends from Felis Lybica, a North
African wildcat. Cats are prowlers, uncanny creatures of the night. Cruelty
and play are one for them. They live by and for fear, practicing being scared
or spooking humans by sudden rushings and ambushes. Cats dwell in the
occult--that is, the 'hidden'.
In the Middle Ages they were hunted and killed for their association with
witches. Unfair? [Perhaps, but] the cat really is in league with chthonian
(i.e. of the underworld) nature, Christianity's mortal enemy. The black cat
of Halloween is the lingering shadow of archaic night. Sleeping up to 20 of
every 24 hours, cats re-construct and inhabit the primitive night-world.
The cat is telepathic - or at least it thinks that it is. Many people are
unnerved by its cool stare. Compared to dogs, slavishly eager to please, cats
are autocrats of naked self-interest. Their 'evil' look at such times is no
human projection: the cat may be the only animal who savors the perverse or
reflects upon it.
Thus the cat is an adept of chthonian mysteries. But it has a hieratic
duality. It is eye-intense. The cat fuses the Gorgon eye of appetite to the
detached Apollonian eye of contemplation. The cat values invisibility
comically imagining itself undetectable as it slouches across a lawn. But it
also fashionably loves to see and be seen; it is a spectator of life's drama,
amused, condescending. It is a narcissist, always adjusting its appearance.
When it is dishevelled, its spirits fall.
Cats have a sense of pictorial composition: they station themselves
symmetrically on chairs, rugs, even a sheet of paper on the floor. Cats
adhere to an Apollonian metric of mathematical space. Haughty, solitary,
precise, they are arbiters of elegance - the principle that I find natively
Egyptian.
Cats are poseurs. They have a sense of persona - and become visibly
embarrassed when reality punctures their dignity. Apes are more human but
less beautiful: they posture but never pose. Hunkering, chattering,
chest-beating, buttock-baring apes are bumptious vulgarians lurching up the
evolutionary road. The cat's sophisticated personae are masks of an advanced
theatricality. Priest and god of its own cult, the cat follows a code of
ritual purity, cleaning itself religiously. It makes pagan sacrifices to
itself and may share its ceremonies with the elect. The day of a cat-owner
often begins with the discovery of a neat pile of mole guts or mashed mouse
limbs on the porch - Darwinian mementos. The cat is the least Christian
inhabitant of the average home.
In Egypt, the cat; in Greece, the horse. The Greeks did not care for cats.
They admired the horse and used it constantly in art and metaphor. The horse
is an athlete, proud but serviceable. It accepts citizenship in a public
system. The cat is a law unto itself. It has never lost its despotic air of
Oriental luxury and indolence. It was too feminine for the male-loving Greeks.
[The cat] spoke of Egypt's invention of femininity, an aesthetic of social
practice removed from nature's brutal female machinery. [The] aristocratic
Egyptian women's costume must be called 'slinky', a word we still use for
form-fitting evening gowns. Slinkiness is the nocturnal stealth of cats. The
Egyptians admired sleekness in greyhounds, jackals and hawks. Sleekness is
smooth Apollonian contour. But slinkiness is the sinuous craft of daemonic
darkness which the cat carries into day.
Cats have secret thoughts, a divided consciousness. No other animal is
capable of ambivalence, those ambiguous cross-currents of feeling as when a
purring cat simultaneously buries its teeth warningly in one's arm.
The inner drama of a lounging cat is telegraphed by its ears which swerve
around toward a distant rustle as its eyes rest with false adoration on ours
and secondly by its tail which flicks menacingly even while the cat dozes.
Sometimes the cat pretends to have no relation to its own tail which it
schizophrenically attacks. The twitching, thumping tail is the chthonian
barometer of the cat's Apollonian world. It is the serpent in the garden,
bumping and grinding with malice afore-thought. The cat's ambivalent duality
is dramatized in erratic mood swings, abrupt leaps from torpor to mania, by
which it checks our presumption: 'Come no closer. I can never be known.'
Thus the Egyptian veneration of cats was neither silly nor childish. Through
the cat, Egypt defined and refined its complex aesthetic. The cat was the
symbol of that fusion of chthonian and Apollonian which no other culture has
achieved. The west's eye-intense pagan line begins in Egypt as does the hard
persona of art and politics. Cats are exemplars of both.
The crocodile, also honoured in Egypt, resembles the cat in its daily passage
between two realms; hefting itself between water and earth, the spiky
crocodile is the west's armoured ego, sinister, hostile and ever-watchful.
The cat is a time-traveler from ancient Egypt. It returns whenever sorcery or
style are in vogue. In the Decadent aestheticism of Poe and Baudelaire, the
cat regains its sphinx-like prestige and magnitude. With its taste for ritual
and bloody spectacle, conspiracy and exhibitionism, the cat is pure pagan
pomp. Uniting nocturnal primitivism to Apollonian elegance of line, it became
the living paradigm of Egyptian sensibility.
The cat, fixing its swift predatory energy in poses of Apollonian stasis was
the first to enact the frozen moment of perceptual stillness that is high art.
------------------------------------------------------------------------


----
Om
K

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