The word garden currently catches my eye more effectively than any other word. Jamaica Kincaid gives good reason for it:

The Disturbances of the Garden

In the garden, one performs the act of possessing.

By Jamaica Kincaid

My obsession with the garden and the events that take place in it began before I was familiar with that entity called consciousness. My mother taught me to read when I was very young, and she did this without telling me that there was something called the alphabet. I became familiar with words as if they were all wholly themselves, each one a world by itself, intact and self-contained, and able to be joined to other words if they wished to or if someone like me wanted them to. The book she taught me to read from was a biography of Louis Pasteur, the person she told me was responsible for her boiling the milk I drank daily, making sure that it would not infect me with something called tuberculosis. I never got tuberculosis, but I did get typhoid fever, whooping cough, measles, and persistent cases of hookworm and long worms. I was a “sickly child.” Much of the love I remember receiving from my mother came during the times I was sick. I have such a lovely memory of her hovering over me with cups of barley water (that was for the measles) and giving me cups of tea made from herbs (bush) that she had gone out and gathered and steeped slowly (that was for the whooping cough). For the typhoid fever, she took me to the hospital, the children’s ward, but she visited me twice a day and brought me fresh juice that she had squeezed or grated from fruits or vegetables, because she was certain that the hospital would not provide me with proper nourishment. And so there I was, a sickly child who could read but had no sense of consciousness, had no idea of how to understand and so make sense of the world into which she was born, a world that was always full of a yellow sun, green trees, a blue sea, and black people.

My mother was a gardener, and in her garden it was as if Vertumnus and Pomona had become one: she would find something growing in the wilds of her native island (Dominica) or the island on which she lived and gave birth to me (Antigua), and if it pleased her, or if it was in fruit and the taste of the fruit delighted her, she took a cutting of it (really she just broke off a shoot with her bare hands) or the seed (separating it from its pulpy substance and collecting it in her beautiful pink mouth) and brought it into her own garden and tended to it in a careless, everyday way, as if it were in the wild forest, or in the garden of a regal palace. The woods: The garden. For her, the wild and the cultivated were equal and yet separate, together and apart. This wasn’t as clear to me then as I am stating it here. I had only just learned to read and the world outside a book I did not yet know how to reconcile.

The only book available to me, a book I was allowed to read all by myself without anyone paying attention to me, was the King James Version of the Bible. There’s no need for me to go into the troubles with the King James Version of the Bible here, but when I encountered the first book, the Book of Genesis, I immediately understood it to be a book for children. A person, I came to understand much later, exists in the kingdom of children no matter how old the person is; even Methuselah, I came to see, was a child. But never mind that, it was the creation story that was so compelling to me, especially the constant refrain “And God saw that it was good.” The God in the Book of Genesis made things, and at the end of each day he saw that they were good. But, I wondered, for something to be good would there not have to be something that was not good, or not as good? That was a problem, though I didn’t bother myself with it at the time, mainly because I didn’t know how to, and also because the story had an inexorableness to it: rolling on from one thing to another without a pause until, by the end of six days, there were a man and a woman made in God’s image, there were fish in the sea and animals creeping on land and birds flying in the air and plants growing, and God found it all good, because here we are.

It was in the week after this creation, on the eighth day, that the trouble began: loneliness set in. And so God made a garden, dividing it into four quarters by running water through it (the classic quadrilinear style that is still a standard in garden design) and placing borders, the borders being the eternal good and evil: the Tree of Life and the Tree of Knowledge. One tree was to be partaken of, the other forbidden. I have since come to see that in the garden itself, throughout human association with it, the Edenic plan works in the same way: the Tree of Life is agriculture and the Tree of Knowledge is horticulture. We cultivate food, and when there is a surplus of it, producing wealth, we cultivate the spaces of contemplation, a garden of plants not necessary for physical survival. The awareness of that fact is what gives the garden its special, powerful place in our lives and our imaginations. The Tree of Knowledge holds unknown, and therefore dangerous possibilities; the Tree of Life is eternally necessary, and the Tree of Knowledge is deeply and divinely dependent on it. This is not a new thought for me. I could see it in my mother’s relationship to the things she grew, the kind of godlike domination she would display over them. She, I remember, didn’t make such fine distinctions, she only moved the plants around when they pleased her and destroyed them when they fell out of favor…

Read the whole essay here.