which this most celebrated estate in Bordeaux fertilizes its vines? A true wine connoisseur, if there were such a thing, would taste the pesticide and manure above all else: he would be not a goûteur de vin but rather a goûteur de merde. But there is no true connoisseurship of wine outside of those who know that the true soul of wine, l’âme du vin, is vinegar. It is in sipping straight those rare aged vinegars designated da bere that one truly tastes wonders: the real thing, an ichor far beyond the jive-juice of that industry of adjectives and pretense which was once the artless and noble drink of artless and noble peasants—peasants nobler and of greater connoissance than the moneyed suckers of today who have been conned into believing that the tasting of wine calls for words other than “good,” “bad,” or “just shut up and drink.”
But, yes, the ever elusive point.
I’m sitting there, and I remember the old days, and I remember the taste of that vinegar, and I remember a thousand other things, and I remember the rarest taste of all: the taste of the breath of illimitableness.
Fuck this world of $35 onions and those who eat them. Fuck this world of pseudo-sophisticated rubes who could not recognize the finer things in life—from a shot of that vinegar to the first wisp of fall through a tree—let alone appreciate them, these rubes who turned New York into a PG-rated mall and who oh so loved it thus.
They were dead. The neighborhood was dead. The city was dead. Even the goddamn century was dead.
My limousine pulled up outside. It looked like a hearse. I decided to live. That is the ever elusive point: the point that eludes us all too often unto the grave.
I was born to smoke opium.Don’t get me wrong: I am against drugs, having long ago forsworn their use and embraced the spiritual path as set forth by The Celestine Prophecy and that guy with the big, shiny forehead. Drugs kill.
Nonetheless, I was born to smoke opium. More precisely, I was born to smoke opium in an opium den.
Why opium? Thomas De Quincey’s description of it as “the celestial drug” is not far from perfect: “Here,” said he, “was a panacea, a öÜñì ¢ áêïí íçðåíèÝò, for all human woes; here was the secret of happiness about which the philosophers had disputed for so many ages, at once di scovered.” This celestial drug, this panacea, “communicates serenity and equipoise to all the faculties, active or passive,” and “introduces amongst them the most exquisite order, legislation, and harmony.” No one, “having once tasted the divine luxuries of opium, will afterwards descend to the gross and mortal enjoyments of alcohol.”
Ponder these words; then pause to ponder too that De Quincey never experienced opium in its purest essence. As the title of his classic work, The Confessions of an English Opium-Eater, indicates, De Quincey never inhaled the vapors that are the transubstantiated soul of the drug in its most celestial form. De Quincey betrothed opium in London in the early years of the 19th century, before the pipe came west. He took his opium by means of the tincture known as laudanum, a dilution of the drug in alcohol, 25 drops of laudanum containing perhaps a single minuscule grain of opium. Thus the effects of the drug, no matter how celestial, were degraded and deadened by the overwhelming quantity of the “gross and mortal” alcohol which constituted the basis of laudanum. The mixture of opium with wine is alluded to in the Odyssey, and as Homer praises it mightily and knowingly, we can assume that the first and greatest among poets was no stranger to the celestial drug.
Both as medicine and as holy panacea, opium is older than any known god. Its origins lie in the prehistoric mists of the early Neolithic period. It was glorified in Mesopotamia and in Egypt, emerged in the Mediterranean region with the primal Great Mother, and remained tied to her, in
But, yes, the ever elusive point.
I’m sitting there, and I remember the old days, and I remember the taste of that vinegar, and I remember a thousand other things, and I remember the rarest taste of all: the taste of the breath of illimitableness.
Fuck this world of $35 onions and those who eat them. Fuck this world of pseudo-sophisticated rubes who could not recognize the finer things in life—from a shot of that vinegar to the first wisp of fall through a tree—let alone appreciate them, these rubes who turned New York into a PG-rated mall and who oh so loved it thus.
They were dead. The neighborhood was dead. The city was dead. Even the goddamn century was dead.
My limousine pulled up outside. It looked like a hearse. I decided to live. That is the ever elusive point: the point that eludes us all too often unto the grave.
I was born to smoke opium.Don’t get me wrong: I am against drugs, having long ago forsworn their use and embraced the spiritual path as set forth by The Celestine Prophecy and that guy with the big, shiny forehead. Drugs kill.
Nonetheless, I was born to smoke opium. More precisely, I was born to smoke opium in an opium den.
Why opium? Thomas De Quincey’s description of it as “the celestial drug” is not far from perfect: “Here,” said he, “was a panacea, a öÜñì ¢ áêïí íçðåíèÝò, for all human woes; here was the secret of happiness about which the philosophers had disputed for so many ages, at once di scovered.” This celestial drug, this panacea, “communicates serenity and equipoise to all the faculties, active or passive,” and “introduces amongst them the most exquisite order, legislation, and harmony.” No one, “having once tasted the divine luxuries of opium, will afterwards descend to the gross and mortal enjoyments of alcohol.”
Ponder these words; then pause to ponder too that De Quincey never experienced opium in its purest essence. As the title of his classic work, The Confessions of an English Opium-Eater, indicates, De Quincey never inhaled the vapors that are the transubstantiated soul of the drug in its most celestial form. De Quincey betrothed opium in London in the early years of the 19th century, before the pipe came west. He took his opium by means of the tincture known as laudanum, a dilution of the drug in alcohol, 25 drops of laudanum containing perhaps a single minuscule grain of opium. Thus the effects of the drug, no matter how celestial, were degraded and deadened by the overwhelming quantity of the “gross and mortal” alcohol which constituted the basis of laudanum. The mixture of opium with wine is alluded to in the Odyssey, and as Homer praises it mightily and knowingly, we can assume that the first and greatest among poets was no stranger to the celestial drug.
Both as medicine and as holy panacea, opium is older than any known god. Its origins lie in the prehistoric mists of the early Neolithic period. It was glorified in Mesopotamia and in Egypt, emerged in the Mediterranean region with the primal Great Mother, and remained tied to her, in
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