Mexican Codices

The Dancers and the Dance

My poem, The Dancers and the Dance, refers both to the danzantes and to Monte Albán. Monte Albán was the capital of the Zapotecs and the principal city in the Oaxaca Valley (Mexico) between its foundation in approximately 500 BCE and its abandonment in approximately 750 CE. The White Mountain, thus named by the Spanish conquistadores, is justly famous for its temples, its tombs, and its carvings.

Two natural phenomena affected Monte Albán and its population. The first was drought and the dried earth with its brown and yellow tinges is clearly visible in these photos. The second natural problem came from earthquakes, for this is indeed an earthquake zone with active volcanoes causing tremors at regular intervals. The temples, even today, sometimes need repairing as earthquakes have been known to destroy even the reconstructed temples.

In fact, the abandonment of Monte Albán may well have been caused by an earthquake that cracked the enormous natural cistern in which the population’s water supply was stored.

The Danzantes are strange, grimacing characters that have been carved into prisons of stone. They may be captured warriors awaiting sacrifice or the chieftains of conquered tribes humiliated, perhaps tortured, and then flash frozen into stone photographs where for centuries they have danced out their torment. Whoever and whatever they may be, they still dance on Monte Albán.

My poem, The Dancers and the Dance, captures a different form of dancing. It is taken from my book Sun and Moon: Poems from Oaxaca (2000) and contains echoes of the vibrant folkloric culture that thrives to this day both in the city of Oaxaca and in the Oaxaca Valley. Here, traditions are remembered and relived. Each year, on the Day of the Dead, for example, families place food and drink alongside photos of the dearly departed on altars inside their houses and their doors are thrown open to welcome their deceased family members as they return along the marigold paths that lead to their former homes.

The Dancer and the Dance

she comes here to dance for me
only for me does she dress this way
she shows me her dreams
unfolding them one by one
silk and cotton garments
drawn fresh from her scented closet
thin copper bracelets
carved wooden mask
only her eyes reveal
subversive flesh and blood

2

she orchestrates her story
skin drum
rattle of seeds in a sun-dried pod
single violin string
stretched across an armadillo’s shell
I too am tense like an instrument
waiting to be played
the bones of my love
reach out towards her

when she makes her music
familiar spirits return to the earth
dancing in a sash of moonlight
she recreates an ancient spell
gold letters plucked from dark scrolls
no wands no words
just water’s purity
flicked fresh
across lips and face
she binds me with the string of notes
she undoes with her hair
our bodies form an open altar
we worship with mysterious offerings
drawn from wells set deep within us

Rain falls from the sky
Moon turns his face away
suddenly in darkened alleys
clouds hold hands and dance
dense streamers of light
dangle from street lamps
shadows remember their forgotten steps
gently she draws me to her
I try to follow
frail whirlpools of withered leaves
fragment weak sunshine
in light’s watery pool

her magic grows
I take my first step
an unmapped journey
into desert space
we move to old rhythms
across moon flecked clouds
raindrops fall more slowly
faltering drum beat
diminishing water

high above us
the ghost of a melody
shaking its head
wringing its hands
we return at last
to light and air
the moon’s vacant face
scowls in an empty field
someone has plucked the stars
one by one
and threaded them like a chain of daisies
now there are no sky flowers
to adorn the night

7

noche de rábanos
someone has taken a knife
and peeled an enormous radish
this cartoon moon face
this full skull hanging from nothing
this lantern lighting from above
now my lover sculpts time
and space
into small chunks
each sacrifice
a jewel between her fingers
I pin to my chest
three small notes
and a skeleton of words

8

inside my dancing head
the fires have gone out
without her hands to guide me
my feet have turned clumsy
scars layer my wrists and ankles
star crossed bindings
cutting against the grain
I gather a harvest of stars
she holds them in her eyes
her fingers are grasshoppers
making love in my hair
when she kisses my fingernails
one by one
we both know our bodies
will never be the same

together we weave a slender cage
she cuts out my heart with her tongue
placing it on an altar inside the bars
she locks the tiny door
a silvery key wrought from moonstone
my fluttering heart grows miniature wings
next time the door is opened
my wings will fly me to her lips
my heart is a caged bird on a tiny perch
it chirrups a love song
its image in the mirror answers back
breathless it scrapes its wings on the moon
its body striving upwards to the stars

on Monte Albán the danzantes
sway to soft music
their shadows dance in and on stone
as they have danced for centuries
wind rustles the grass
moon casts sharp shapes
darkness ascends the temple steps
huge fingers grasping upwards
an owl’s feathers clutching at the skies
at dawn tomorrow
the sun will rise beneath our feet
we will squint down on its majesty
we will pluck the ripeness of its orange
in our outstretched hands

our last night together
I pluck a blossom from the tulipán tree
a final offering of my love
she gives it back
I place it in the pocket of flesh
where I once kept my heart
tomorrow when the flower breaks
it will stain my shirt
a damp splash of blood
no longer running in my veins
the scent of our happiness
will cling forever to my fingers

Alebrijes

Alebrijes step out from dried wood and stand in the shower of paint that falls from the brush’s tip. Yellow flash of lightning, pointillistic rain, garish colors that mirror those of the códices. The carvings take the form of fantasy figures, anthropomorphic animals,  and mythological creatures.

Sometimes one individual selects the wood, carves it, then covers it in paint. Occasionally an entire family takes part in the work of making the alebrije. One person collects the wood and prepares it for carving. Another carves and sands it. A third works on the undercoat, and a fourth applies the final patterns of paint.

The great debate: does the form in the wood  reveal itself to the carver  or do the carvers impose their own visions on the wood? In the case of the team, do the family members debate and come to a joint conclusion?

These thoughts, exchanged with wood-carvers in Oaxaca, all with different opinions, have led to a series of interesting conversations. What exactly is creativity? Where does it come from? Do we, as artists, impose it upon our creations? Or do we merely observe and watch as new ideas float to the surface of our minds? How does the creative mind really function? And, by extension, how much of the sub-conscious creative sequence can be placed into words?

Alebrijes

Are they half-grasped dreams
that wake, wide eyed, to a new day’s sun?

Or are they alive and thriving
when they fall from the tree?

Does the carver fish their color and shape
from his own interior sea,
or does he watch and wait for the spirit
to emerge from its wooden cocoon
to be reborn in a fiery block of color?

Daybreak:
in a secluded corner of my waking mind,
my neighbor’s dog greets the dawn with sparks
of bright colors born from his bark.

My waking dream: dark angels with butterfly bodies,
their inverted wings spread over my head to keep me warm.
In the town square, the local artist plucks dreams
from my head and paints them on carved wood.

Or is this the true source of inspiration?

Poema de Amor – Love Poem

Poema de Amor / Love Poem

Mitla, Oaxaca, Mexico.

Mitla is a sacred burial place in the Oaxaca Valley.  The caves in the hills above the town  are said to lead directly to an underworld from which demons and devils emerge at night and by means of which humans can communicate with the souls of the dead. Mitla, in fact, is often called the city of the dead.  Legend has it that if you embrace a certain magic column in the Palace at Mitla,  the time left for you to live can be measured by the distance  between your fingers as they reach round the pillar and almost touch.  The pillar, they say, grows and shrinks according to the length of the seeker’s life. Petrus, a rock, in Latin, evolves into piedra,  a rock or stone in Spanish: upon this rock will I build my church.

1
We walk on tiptoe round the garden
peeling free the sunlight cloud by cloud

sometimes the heart is a sacrifice of feathers
bound with blood to an ornate altar

petrus
this rock cold against my chest
piedra
centuries of glyphs alive in your face

if our arms meet round these all too human columns
what will become of us?

2
beneath your skin the woad lies as blue as this evening sky
yellow light bends low in the fields below us
each darkened pool a warrior fallen beneath the scythe

the moon paints a delicate circle
its great round open eye stands out
above the rooftops
tonight it bears an eye lid carved from cloud

our teeth are diadems of whiteness
we tie shadows to our heels
and dance in triumph through street and square

3
daylight bends itself round rock and turns into shadow
we flourish in blocks of fire

dreaming new selves from roots and branches
we clasp each resurrection with greedy fingers
will the moon rise again tonight and will we watch?

dark angel bodies with butterfly wings
our shadows have eloped together

we can see them sitting side by side
bumping knees at a table in the zócalo

4
church bells gild the barrio‘s rooftops
our fingers reach to the skies and hold back light
we draw shadow blinds to shut out the day
night fills us with stars and silhouettes

we dream ourselves together in a silent movie
closed flesh woven from cobwebs
lies open to a tongue-slash of madness

the neighbor’s dog wakes up on the azotea
he barks bright colors as dawn declares day
and windows and balconies welcome the sun

can anyone see the dew-fresh flowers
growing from our tangled limbs?

your fingers sew a padlock on my lips
“Listen to the crackle of the rising sun!”

Dreams

Dreams

Dreams are important in Oaxacan mythology. Do we create them ourselves? Or do they come to us as celestial messages? Can they exist without us? Or do we form a symbiotic relationship each dependent on the other?

Eight Deer or Tiger Claw / Ocho Venado or Garra de Tigre is a Mixtec Hero; his name is composed of two parts: (1) day name (ie the name of the day on which he was born) Eight Deer and (2) nickname Tiger Claw. His symbol in the códices is a small circle with a comma like a tiger claw. Nuttall is the twentieth century editor of the Zouche Nuttall Codex in which Eight Deer’s history of conquest is recounted. Nine Wind / Nueve Viento is another Mixtec Hero and the founding father of the race, according to some códices.

Once I stole the nose from a sacred statue;
today I watch it cross the square attached to a face.

Eight Deer walks past with a fanfare of conches:
you can tell him by his donut with its little tail.

A shadow moves as zopilote wings his way across the square.
I caught him once on a midnight bus;
he begged me to fold his wings and let him sleep forever.

A gringa called Nuttall sells tins of watery soap.
Her children fill my days with enchantments:
bubbles born from a magic ring.

Eight Deer, eight years old, sets out on his conquests.
Nine Wind births his people from a flint,
or was it the magic tree in Apoala?

The voices in my head slip slowly into silence.
Sometimes I think they have no need of me,
these dreams that come at midnight, and knock at my window.

Inquisitor

Cracked heart-shaped rock with ancient carvings in a sandy desert — A cracked heart-shaped stone with carvings lies cracked in a desert landscape.

Inquisitor

He told me to read,
and plucked my left eye from its orbit;
he slashed the glowing globe of the other.
Knowledge leaked out: loose threads dangling,
the reverse side of a tapestry.

He told me to speak,
and squeezed dry dust between my teeth.
I spouted a diet of Catechism and Confession.

He emptied my mind of poetry and history.
He destroyed the myths of my people.
He filled me with fantasies from a far off land.
I live in a desert where people die of thirst,
yet he talked to me of a man walking on water.

On all sides, as stubborn as stucco,
the prison walls listened, and learned.

I counted the years with feeble scratches:
one, four, two, three;
for an hour, each day, the sun shone on my face;
for an hour, at night, the moon kept me company.
Broken worlds lay shattered inside me.
Dust gathered in my people’s ancient dictionary.

My heart was a weathered stone
withering within my chest.
It longed for the witch doctor’s magic,
for the healing slash of wind and rain.

The Inquisitor told me to write down our history:
I wrote how his church had come to save us.

Book Burnings

Hooded figures holding torches surround a bonfire of burning books and scrolls. — A group of cloaked figures stands in a dimly lit stone courtyard as they burn ancient scrolls and books in a large central fire.

Image generated by AI

Ryan and Don Roger

5

Book Burnings

In 1492, the Spanish Jews were given the choice of conversion to Catholicism or of being expelled from Spain. Many chose to leave. Those who converted, and remained, were kept under constant supervision. In an effort to stamp out their faith, their books were condemned to the flames by the Spanish Inquisition. A similar burning of the books in Don Quixote’s library occurs in DQI, 6. Is book burning effective? Some people think so. Other people aren’t so sure.

The Spanish conquest of Mexico, led by Hernán Cortés, concluded on August 13, 1521, when Spanish forces and their native Tlaxcalan allies captured the Aztec capital of Tenochtitlan and emperor Cuauhtémoc, marking the end of the Aztec Empire and the beginning of Spanish colonial rule. The country was then called New Spain.

Mexico is famous for its codices. These are fan-fold picture histories, drawn on vellum covered with gesso, of tribal conquests, social norms, tables of the gods, in fact a whole cultural and historical record of pre-Hispanic Mexico. The Zouche-Nuttal codex, for example, sets out the conquests of Ocho Venado / Eight Deer, nicknamed Garra de Tigre / Tiger Claw, a Mixtec warrior, who lived between 1063 and 1115. Five of the Mixtec codices survive. Many, many more were burned. The cover of the Vindobonensis shows the burn marks where some daring person pulled the codex from the flames and saved it. Without such saved codices, we would have much less knowledge of pre-Hispanic Mexico.

Why is this anecdote important? Because prior to the invention of printing, in 1474, manuscripts were written by hand. Yes, some were copied, but many copies were single and unique. Burn the manuscript, destroy the knowledge it contains. Post 1474, with the printing of multiple copies of books, the individual book might be destroyed, but some books would survive from the printing sequence. Apply this to Don Quixote’s library and we note several things. First, Don Quixote’s copies are destroyed. Second, other copies of his books survive elsewhere. In addition, although Don Quixote’s books are burned the ideas in those books survive in the knight’s head and he lives by their rules. Those ideas are spread throughout the history of his adventures to everybody with whom he comes in contact. Conclusion – you can destroy the books. You cannot destroy the ideas that those books contained.

Ray Bradbury, in Farhenheit 451, describes the burning of books in his dystopian novel. 451F incidentally is the temperature at which paper burns. The books are burnt in Bradbury’s world, but the book people survive. The book people are those who memorize their books and are able to quote them from memory and pass them on orally to other people.

And people protect their books. How? By placing them in small rooms within their houses and walling up those rooms so that the books could not be found. This happens in DQI, VI – 6. Don Quixote awakes, goes to find his library, but it has disappeared. The housekeeper swears that a sage enchanter descended on a dragon and the library vanished in a puff of smoke. Don Quixote believes the metatheatrical lie and acts as if it were the truth. He then bemoans the fact that he is pursued by malignant sorcerers. These evil enchanters will pursue him throughout the novel whenever he wakes up from his illusions and is faced by reality. Clearly, the sage enchanters have robbed him of his moment of glory (illusion) and reduced him to sorry (the truth).

Curiously enough, a 16^th Century walled-up library was found in a house in Barcarrota, Spain not so long ago. The books were hidden, probably from the Inquisition, so that their owner could escape prosecution. The discovery sheds light on how individuals hid literature from the Inquisition during the 16th century in Spain. It also illustrates how closely Cervantes followed the reality of his times when writing the Quixote.

You can destroy books. But it is very difficult to destroy the ideas they contain. In this fashion, although the burning of that one book ends the life of that particular volume, it rarely ends the life of the ideas contained within its covers. We might not recognize the names of the characters that Don Quixote quotes from his memory of those histories, but many of the people who encounter the knight during his adventures know them and remember them. Amadis of Gaul is never dead, not when his name lives on. The same is true of King Arthur and his Knights of the Round Table. King Arthur is said to fstill be alive and can be seen in the shape of a White Crow, bran gwen, in Welsh. And even Walt Disney knew, and profited from, the legend of the sword in the stone.

We will also see, as we continue our journey, that in the same way that tall oaks grow out of small acorns, large parts of later events found in the Quixote already have their seeds sown in these early chapters. Metatheatre, illusion and reality, authorship and censorship, truth and falsehood, waking events and dream sequences – and that is just the start.

Book Burnings

Book Burning

A sharp-edged double sword,
this down-sizing,
this clearing out of odds and ends.

Library shelves emptying.
books disappearing, one by one.

So many memories
trapped between each page,
covers, dust-bound now,
dust to dust and books to ashes.

Sorrowful, not sweet, each parting,
multiple losses, characters
never to be met again,
except in dreams.

Heroes, thinkers, philosophers, poets,
their life work condemned to conflagration.

Alpha: such love at their beginnings.
Omega: such despair,
with Guy Fawkes celebrations
the means to their ends.

Word-fires:
the means of forging
those book worlds that surrounded us.

Bonfires:
the means to end them.

Steadfast, the book-fires,
flames fast devouring

all but an occasional volume
snatched by burning fingers,
from the flames.

Comment:

Funny things, book burnings. Why would anyone burn anything as innocent as a book? Good question. Yet people do. And people always have.

I think back to Don Quixote I, 6 and the Scrutiny of the Library. The Priest and the Barber go through the mad knight’s library and one by one examine the books of chivalry and either spare them, or cast them into the flames. This, in itself is a parody of some of the judicial actions of the Spanish Inquisition. In particular, any book that they considered to be unsafe or heretical went into the flames. Our Spanish Knight, of course, went mad through reading too many books of chivalry – and his brain dried up so that he totally lost all reason.

It is very interesting to read which books were spared and why. Equally interesting to find that many were burned on aesthetic grounds – they were not well written, or they were boring. Fascinating.

Fascinating too the book burnings that took place in Mexico during the Conquest of that country by the Spanish Conquistadores. Many pre-Columbian codices were burned. Priceless treasures and histories lost forever. Some, I think the Vindobonensis, still bear the marks of the flames when they were pulled from the fire in an effort to save them.

Moo tells me that my books will never be burned. And I am thankful for that. I asked why they wouldn’t be and he replied that nobody reads them anyway! Not such a comforting thought. So, in an effort to keep me happy and to preserve my books from the flames, another of my friends laid them out on the beach at Holt’s Point, New Brunswick. They certainly won’t burn when the tide comes in.

More important, I see that junk from Canadian Beaches, dated about 1960, has just arrived on the shores of the European continent, sixty plus years later. So – a floating book, a message, perhaps, in a time-bottle, destined to achieve immortality and live for ever. What a comforting thought for those of us who believe in the time and the tide that wait for no man! But they both might wait for his books.

Carved in Stone 65 & 66

Carved in Stone
65

Flames flow sparkling waters,
a cataract of fire,
down church walls
as the Castillo burns.

Fireworks claw upwards
to knock on heaven’s door
and waken the sleeping gods
reminding them
not to forget their people.

A knife edge slices sun
from shadow, heat from cool,
solombra, Paz calls his neologism
with its combination
of sun and shade / sol y sombra.

I will never forget the taste and smell
of my own sweat as I walk beneath
the heaviness of a midday sun,
its heat falling vertical
and rebounding in waves
from concrete and cobbles.

I recall the roughness
of hand-hewn stone
heated by that burning sun,
the smoothness of silk
contrasting with the harshness
of tares in hand-woven wool,
marketed in the central square.

Commentary:

Fireworks claw upwards to knock on heaven’s door. The celebrants would buy their rockets in groups of 3, 6, or 12. When the first rocket went up – whoooosh – BANG! – we would wait for the fourth. When the sixth rocket went up, same thing – do they have a full dozen? And when the seventh rocket goes up, indeed, we know they do. Sometimes, we would be woken up in the early morning, as the joyful people returned home after a night of reveling. When that seventh rocket flew skywards – we knew it was useless to try and go back to sleep!

I remember leaving the zócalo one night, turning into a side street, and being met by a wall of people. A whole village, with its accompanying band stood there, waiting. Up went the first rocket, the band started to play, and the dancing broke out. No sleep for the gods that night. Their people needed them and had come knocking on the door. I was always amazed by the way the old gods stood shoulder to shoulder with the new gods of Christianity. The number of people who worshiped both also surprised me.

I last visited Oaxaca in 2001. I wonder how much has changed. I hope the dancing trees never change. Inside them, young children, their eyes peering through the bark, followed the band music. Occasionally, one of them would stop, open his or her tree, and invite you in. Alas, I never had the courage or the skill to accept the invitation. Even by 2001, the traditional carnival figures – monos – were gradually being replaced by Donald Duck and Mickey Mouse. Tragic, in so many ways. I hope they keep the traditions of the rockets and the music and the trees.

People of the Mist
A Poet’s Day in Oaxaca

If you want to read more about Oaxaca
Click here to purchase this book.

Carved in Stone 64

Carved in Stone
64

I cannot bring you
the sounds and smells
of my own backyard,
let alone those of Oaxaca.

The pungent odour
of the first drops of rain,
falling from a blue sky
into dry dust.

The tang of bees’ wax candles,
burning in the cathedral’s darkness
where la Virgen de la Soledad
clad in black velvet sequined with stars
stands on guard in her small side chapel

Nor can I bring you the high notes
sung at the golden altar
in Santo Domingo
by the old woman, dressed in black,
who sings here every day.

The central market
is a bustle of bursting scents,
rooftop goats snicker above me,
my neighbor’s German Shepherd
patrols the roof-garden
and growls in my ear.

Commentary:

Sun and Moon is the first book in the Oaxacan Trilogy – Sun and Moon, At the Edge of Obsidian, Obsidian 22. I travelled to Oaxaca for 6-8 weeks each year between 1995 and 2001. I taught there and also researched the language, the culture, and the Mixtec Codices. Quite simply, my Oaxacan experiences changed my artistic, linguistic, educational, and cultural life. How? I earned to distinguish between what I could, and couldn’t do. A simple lesson, but one that needs to be understood at the deepest level of understanding.

The lessons took in all of my five senses – touch – dry dust, carved wood and stone, the tares in woven blankets -, taste – mole, flor de calabaza -, sight – the castillo burning -, sound – animals, goats and sheep, herded to the market-, smell – the central market is a bustle of bursting scents – hearing – rooftop goats snicker above me. A select few that blended with music of guelaguetza and the dancing that accompanied the village bands. But the experience(s) went beyond that. I began to realize, deep down, who I was, what I was, and, perhaps more importantly, what I wasn’t, what I could never be a part of, what separated myself from the other, the other whom I loved, who loved me, but who could never be a part of me.

Carved in Stone 56 & 57

Carved in Stone
56

I stand before the Tzompantli,
the Aztec Skull Racks
in the ruins of the Great Temple
in Mexico City,
and gaze in wonder,
at the multiple meanings
of these decorated deaths.

At Teotihuacan,
I climb the Sun Pyramid,
with its carved serpent,
slithering sideways,
as the sun moves.

I heave myself upwards,
panting, sweating,
and when I get to the summit,
I sit there, feet over the edge,
and I feel my heart thumping
as I fight to regain my breath.

Now, I feel purified,
cleansed, sweated dry,
as I watch poor mortals
struggle as I did
to take that final step.

I imagine them laid
on the sacrificial stone,
their chests carved open.

Each beating heart,
when extracted,
will cover altar, priest, and sky,
with a fountain of blood,
so hard those hearts
are pounding. Blood seeds
shoot into the sky
to revive the setting sun
as it drowns in its own blood.

Commentary:

Incredible, looking back, those moments in Mexico when I came face to face with a culture, so old, so alien to me, that I had difficulty coming to terms with it. I do not understand human sacrifice. Nor do I understand the mentality of the conquistadores who held the Aztec Emperor’s feet to the fire and burned them to the bone, leaving him alive. And still he would not tell them the secrets of the kingdom.

“The setting sun as it drowns in its own blood.” A nod to Charles Baudelaire, of course, – “Le soleil s’est noyé dans son sang qui se fige.” Wonderful how these images stay with us. Sunrise – and the sun is born in blood – sunset and the sun sets in its own blood. And was it really true that only the blood of humans, drawn through human sacrifice, sometimes voluntary, sometimes not, would keep the sun in the sky?

And there we go – in blood we were born, in blood we will probably die – all hail the power of blood – unless of course / wrth gwrs – it is contaminated. And what will happen to us then?

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