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.
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 16th 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.
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.
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.
66
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.
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.
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.
57
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?
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 dangled. He told me to speak and I squeezed dry dust to spout 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 who walked on water.
On all sides, as stubborn as stucco, the prison walls listened and learned. I counted the years with feeble scratches: one, five, 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 like a spring sowing withering in 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.
Commentary:
No wonder the little girl in Moo’s painting looks so sad. She must have read this poem and understood how the exercise of power and authority, be it religious or secular, can effect those upon whom it is exercised. Times change, but so many things remain the same. The pendulum swings, and it moves from chaos to order and back again. The meaning of meaning – how we define chaos and how we define order define who we are.
Birds of a feather flock together. Manners maketh the man. Wonderful sayings. But fine words do not necessarily make for fine men or women at that. Serpents and senators, both can speak with forked tongues. It is up to us to apply discourse analysis and distinguish between what they say and what they actually mean. As my friend Jean-Paul Sartre once said – “L’homme n’est rien d’autre que ce qu’il fait.” A man is nothing more than what he does. His deeds reveal his true inner self – and remember – the plumage doesn’t necessarily make the bird.
What if you walked into a church in a foreign country and came face-to-face your dead father? In People of the Mist, Nemo, orphaned as a baby after the suicide of his unmarried mother, seems called to visit Oaxaca, Mexico, the city of the returning dead. Upon arrival, he visits the town’s main cathedral only to encounter his adoptive father, a man he had buried years earlier. Confused by what he thinks is a realistic vision, he seeks the help of a local witch doctor to explain his mirage. The shaman seems to hold the answer and presents him with a broken medallion. He challenges Nemo to find the other half, promising the quest and discovery will reveal the real purpose of the young man being called to Oaxaca.
Brief Biography
Roger Moore, is an award-winning teacher, researcher, poet, and short-story writer. His accolades include being a CBC short story finalist, as well as winning multiple awards from the WFNB. Born in Swansea, Wales, he now lives in Island View, NB, Canada. Between 1995 and 2001, he taught multiple classes in Oaxaca, Mexico, where he first encountered the Mixtec codices.
I cover my face with a white mask of soap and carve intricate patterns with the razor.
… painted masks … death masks … the masks the priests wear in the pre-Columbian Oaxacan codices … the prisoner struggling … not yet fully understanding his fate … around him … animal masks … priest masks … the jaguar cult of the regiments … they strip him down … paint his body … arm him with flowers … place him on a pedestal … from there he will dance his last dance … fight his last fight .. his destiny … like the bull in the bull ring … to die bravely showing no fear … he strikes first with the flower … his opponents strike back … one by one … with their obsidian knives … each wound a flesh wound on legs and thighs … the heart pounds … the blood flows .. faster and faster … more flowers … more knives … more blood … until almost bloodless the prisoner weakens and stumbles … rough arms seize him by the arms and legs … they carry him to the sacrificial stone … bend him over it … chest exposed … and tear the living beating heart from the cavity the carve in his chest … the severed arms and legs bounce down the temple steps to the waiting crowds … tomorrow his spirit will return as a hummingbird … and dance around the sun … for now his torn heart sizzles in the sacrificial fire … a horse’s head … teeth bared … grins from the temple walls …
My razor, held like a flower, slips and I gash my lip. The slow blood seeps through the soap streaking my mask with faint shades of pink. I shiver and stare at my reflection in the mirror. It’s a very plain face with a nose slightly larger and more hooked than it ought to be. I think of it as the prow of a ship or a bird’s beak: an eagle perhaps. My nose is very much like the nose of the man who died in the flower dance. In spite of the warmth in the room, I shiver again.
Remember to scroll down to get the correct audio episode on Spotify
Inquisitor
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 dangled. He told me to speak and I squeezed dry dust to spout 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 who walked on water.
On all sides, as stubborn as stucco, the prison walls listened and learned. I counted the years with feeble scratches: one, five, 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 like a spring sowing withering in 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.
Inquisitor was also a requested reading last Saturday. My promise, to put it up on the blog, with a reading in my own voice is now fulfilled. I love this poem: it speaks volumes about the Catholic Church in Oaxaca and the relationship of the Dominicans with the local people, aboriginals all and inhabitants of the Valley of Oaxaca for at least 10,000 years. The numbers represent the approximate date, 1523, of the arrival of the Conquistadores in Oaxaca, about three years after the fall of Tenochtitlan, the Aztec capital, now Mexico City. The poem, Inquisitor, can be found in Sun and Moon and also in Stars at Elbow and Foot, both available through this link.
rogermoorepoet 