The Thin Man

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The Thin Man

The thin man
looks out of his window
and watches the leaves
as they twist and fall
like they did last autumn.

Golden carpets
spread across the grass
while under the lindens
the slender hands of children
crush flowers into perfume
and interlace bright
threads into tapestries
woven with light.

Will the thin man
give up his secret?

It cannot be clutched
by the camera’s artificial eye,
by the painter’s red squirrel brush,
nor by the tail of the dog fox
held over bandaged eyes.

Cows in the thin man’s
fields are scrawny.

They once walked
wary of the thin man
with his fistful of stones,
his pointed stick,
his sharp knife
and his slant-eyed dogs
that showed off
the basket weave of their ribs
with a rash of gravelly nipples
rippling against the skin
when they ran
snapping and slashing
with ivory fangs
at the frightened cattle.

Now the thin man is dying.
His cattle graze in peace.
His spirit wants to slide
through a gap in the cactus fence
and wander celestial pastures.

“I will light a fire,”
the witch doctor says.

He begins with the glow-
worm of a match.

That small flame smolders
as he breathes life into
shavings and dry bark.

Stars reach out
with tender hands.

A new spark walks
among the constellations.

The goats on the roof
grow grey with age.

Beside them,
a dappled donkey brays
as the thin man’s spirit
sets out on its journey to the stars.

A herd of seven goats, the Pleiades
rise above the sacrificial mound.

The witch doctor’s heart
shrinks to the size of an orange pip
when he cradles the thin man’s
body in his arms.

On the horizon,
Tochtli
gnaws at the moon’s
white skull.

Murciélago

exits his cave with evening
wrapped beneath his wings.

Tezcatlipoca
holds a stone
knife in his iron hand.

The thin man
dreams of Santo Domingo
where the golden tree
bends like a rainbow,

exposing its roots
as the end draws near.

Old Man from Tlacochahuaya

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Old Man from Tlacochahuaya

His skin
is heavy and thick:
the leathery pelt
of a working animal.

His bare feet
poke from the scratchy
leather of rough-hewn,
home-made sandals
carved from auto tires.

His toenails are iron claws
gripping the earth:
a climber’s spikes.

When I examine them
they seem cut off from the man
as if they protruded
from a bestial hoof.

I imagine him horned,
tailed, and bearded,
leaping in a bright red
devil’s suit
through black smoke
and orange flames.

Water is the bond
that binds the earth’s poor,
so I offer him
water from my bottle.

Then I see him sparkle
and his eyes are as clear
as the water he drinks
from the bottle I gift him.

Brothers across
artificial frontiers
we shake hands,
and now we are one.

Watered,
he is my friend,
my true amigo.

“Where are you going next?” I ask.

“Nowhere,”
he shrugs.

“I am just happy to be here,
squatting in this line of shade
that protects me from the fierce
knife-blade of the sun.”

Don Nadie

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Don Nadie
walks past the Jesuit Church
where the shoe-shine boys
store their stands at night.

He walks past
the tiny seat where
the gay guys sit
and caress each other
asking the unsuspecting
for unexpected dates.

Nobody asks him
for a match,
for a drink,
for money,
for charity,
for a walk down the alley
to the cheap hotels

The Yalalag witch
doctor sees things
other men don’t see.

He stretches out his hand
and brushes the mosquito
from Don Nadie‘s nose.

“Brother,” he smiles.
“I too have lost the way.”

Don Nadie is the one
who stops the hands
on all the clocks
at midnight.

He’s the one who leaves
this place and comes to this place,
all places being one

Don Nadie thinks
he knows who he is,
but he can no longer
sense his blood in the mirror
as the razor blade draws
its thin red scratch
across the dry husks of his soul.

Don Nadie,
my lookalike, my twin,
stares back at me
from the shop window
and I gaze into his eyes

In the back of the weavers’ shop,
three witches watch us.

One spins the yarn,
one measures the cloth,
one wields
the obsidian knife,

that will one day
sever the thread of our lives:

gimiendo gemelo,
hipócrito rector.

Gaia Sun & Moon

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Gaia

Worshipping the Earth Goddess, Gaia,
before the great altar in Santo Domingo

If the goddess is not carried in your heart
like a warm loaf in a paper bag beneath your shirt
you will never discover her hiding place.

She does not sip ambrosia from these golden flowers,
nor does she climb this vine
to mount to her heavenly throne,
nor does she recline in majesty
a pantocrator in a mandala frowning down.

In spite of the sunshine trapped in all this gold
the church is cold and overwhelming.

Tourists come with cameras
not the people with their prayers.

My only warmth and comfort:
not in this god who bids the lily gilded
but in that quieter voice that speaks within me,

bringing me light amidst all this darkness,
bringing me poverty amidst all this gold.

 

Tomb 104, Monte Albán: Sun & Moon

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Tomb 104, Monte Albán

 Crocodile wraps bat in the carved
crocodile jaws that open the doors to hell.

Cocijo clutches Owl’s feathers.
He wears a feathered headdress
as he flies on Owl’s back.

 At the back of the tomb,

a darker world hides in the shadows
beyond the finger of our flashlight:
hidden galleries,
carved and painted bones.

 Our torch
plucks faces from the dark.

 Brought back to life by our unsteady light,
shadows walk grey bristles
across cheek and jaw.

We blink like owls as we ascend
from the underground darkness.

Up here, in the false world,
the one we know and love,
our hearts sing like wild birds,
caged between red ribs.

 Above us,
the pocked skull of the moon,
bares white rabbit’s teeth.

 Tochtli
knows that life’s only reality
lies in wait for us

underground.

Sun & Moon

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Sun and Moon was published on Amazon and Kindle today. This is the second (revised) edition of Sun and Moon, the first edition having been published in 2000. Although this is the second edition, I have returned to and revised the original manuscript. It is clearer, stronger, and better than the first edition. Here is the description of the book as it appears on Amazon and Kindle.

“They tore down our walls,” Mono whispered, “stone by stone. A new church they built on the land they stole from us.” These opening lines begin the verbal adventure of Sun and Moon. Written in Oaxaca, Mexico, between 1995 and 1999, the poems tell some of the tales  of the voiceless, of the conquered, of the displaced, of the survivors, of the people who eat and sleep in the streets of Oaxaca, spinning their myths and legends and recalling their oral histories and memories. Sun and Moon traces the relationships between two civilizations, the indigenous and the conquerors, from the first contacts between Europeans and the people of the Oaxaca Valley up to the modern day interactions between locals and tourists. In these pages, some of the ancient ceremonies and beliefs, as described by indigenous people, are brought back to life in vivid images and colorful metaphors, so sharp, they can be grasped between the fingers and examined by the light of the sun by day and the moon by night. The multiple voices in the poems are those of human beings who, like the author, himself an émigré, find themselves in exile, lost, abandoned, and displaced. As the final character cries out in the final poem: “You do not worship at our sacred places … you don’t know even know the meaning of my name.”

Inquisitor: Sun & Moon

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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 who walked on water.

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

 I counted the years with feeble scratches.

For an hour, each day, the sun shone on my face;
for an hour, each night, the moon kept me company.

Broken worlds lay shattered inside me.
Dust gathered in my people’s dictionary.
My heart was a weathered stone
withering within my chest.

 I longed for the witch doctor’s magic,
for the healing slash of wind and rain.

 The Inquisitor told me to write out our history:

I wrote
how his church
had come
to save us.

Note: I am still working on Sun and Moon. It will be ready for publication on Amazon and Kindle some time this week. Monkey Temple, Though Lovers Be Lost, Bistro, and Empress of Ireland are now available for review or purchase on Amazon and Kindle.

Monologue: Sun & Moon

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Monologue

 Mono means Monkey in Spanish. Monkey is one of the day names in the Mixtec calendar. 
Monologue, then, is Monkey, talking, perhaps to himself.

“They broke our walls,” Mono whispered, “stone by stone.
A new church they built, on the land they stole from us.
Red was its roof from a thunderstorm of blood.
The white bones of their lightning scattered us like hail.

They ripped out our tongues and commanded us to sing.
Carved mouths were ours, stuffed with grass.
Stone music forced its way through our broken teeth.

Few live now who can read the melodies of our silence.
We wait for some sage to measure our dance steps:
treading carefully, we walk on tiptoe.

A + cross  these stepping stones of time.”

 

Note: I am working on Sun and Moon. It will be ready for publication on Amazon and Kindle some time this week. Monkey Temple, Though Lovers Be Lost, Bistro, and Empress of Ireland are now available for review or purchase on Amazon and Kindle.

Re-reading the Codices Flash Fiction

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Re-reading the Códices
Bistro 22

             The Mixtec Códices, indigenous screenfold books written on deer hide, 
are Pre-Columbian pictographs that record the history of the Mixtec peoples. 
There are no words: only brightly coloured scenes containing information about rituals, gods, heroes, and ceremonies. 
Only a few very precious documents
(Zouche-Nuttall, Vindobonensis, Borgia etc) survived the ravages of time
 and the continued purges of the Spanish priests. 
The following text, self-explanatory for the main part, verbalizes typical symbols from the códices. 
Clearly, such symbols, as the poems suggest, are ambiguous 
and open to radically different interpretations.

           “Two breasts: one green, one yellow, symbolic of the hill where the church stands; the church itself bi-colored, strong stone walls, a spire. A large red heart symbolic of the love we bear for you, our masters. Two feet walking the path of enlightenment you opened before us; two hands pointing the way. The feet below the heart; the hands above the heart, like wings; and the heart becomes the body of the new place you have built for us. And in the heart is our sacred symbol: the Earthquake, a sign of leadership and power used only by those of Royal Stature and the Noblest Blood. Attached to the heart is the Numeral One which means Lord of the Earthquake; for you are Number One in our Hearts. Attached to the heart is a speech scroll showing felicitous words of praise; below it is the sacred earthworm, and beneath that the serpent head of wisdom and the flint knife promising strength through sacrifice.

            But be wary: for our symbols are double-edged.

            The colors of the hill are divided, as the hill is divided, showing strife and division. The church is on top of the hill, for the symbol has conquered the people, and the people are starving, subject, and destroyed. The feet are pointing in opposite directions, for the people are stalled. They have no forward movement, nor will of their own. For they are conquered by the sword and not by love. And the hands are pointing in opposite directions; for the right hand knows not what the left hand is doing. And the hands are reversed showing anguish and distress. The sign of the heart is the sign of the disembodied heart, torn from the heaving chest of the vanquished and thrown to the dogs. The sign of the earthquake is also the sign of movement. And that movement is a bowel movement. And one movement in the middle of the sacrificed heart is the victor excreting on the vanquished and treating them with scorn and contempt. The scroll protrudes from the nether part and says that the victors are speaking words of excrement, that verbal diarrhea issues from their lips. And the serpent has no feathers; it cannot fly. It is as a snake treacherous and bitter, crawling on the ground. The head of the serpent is two tongued and tells of treachery and of deceit. The flint is attached to a heart; it speaks of the heart that is as hard as flint, knowing no mercy.

            And at the end that heart will receive no mercy in its turn.”

Obsidian’s Edge 29

 

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El sueño de la razón produce monstruos.
When reason sleeps, monsters are born.

Francisco de Goya.

5:00 AM

… bright flowers of penance purchased for a pittance finger knitted spider webs of silence spun into wrinkles between stars and evensong while an old film shadow boxes black and white photographs and a rowing boat lurches over the waves as if a soggy brown cardboard box had dropped down on a moonbeam to pluck the mote from a one-eyed jack-in-the-truck who surveyed his road map for the dead days lying in ambush next to the sudden bonfire that flared on Guy Fawkes night and ignited the world like a Jacky-jumper vaulting a Roman Candle as Catherine spun on her wheel and a sky full of stars wheeled round the North Pole and slid down the Big Dipper’s handle to launch a long white scar of lightning that scared night’s velvet mask and plucked a diamond feather from the peacock’s tail as it strutted through the garden of bifurcating paths where Borges left his summer footprints at low tide in the sandy grief of the autumn leaf that the red fox dripped and dropped as he fled in vain like blood sizzles drizzling from an open vein and observe I say the play of light as it glistens on the voices of young children reaching to pluck the church bells as if they were ripe fruit dangling before us in our dreams and the world is a handkerchief so small it is and now not so clean and so we dream these dreams and pluck this unripe apple from the eternal branch where it lay hidden kicking and struggling up like the float that bobbled then sank through deep water and memory bent itself into two like that fragile reed dead in the water lying as straight as a bowing string at a crazy angle   at the pillows edge where mouths flap open as shadows walk and talk and we slide back into sleep’s dark waters where there are no dreams and nothing from those dark depths is ever recalled …

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6:00 AM

a clicking of claws
needles knitting outwards
towards dawn’s guillotine

the alarm clock shuffles
its pack of sleeping hours

the church bell
lurches into action

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We have come full circle and the sequence of rewrites that I have dedicated to At the Edge of Obsidian / Obsidian’s Edge ends here, with the start of a new day in Oaxaca that will be very similar to the old day that has just passed us by. For those of you who wish to read the full sequence, in its correct order, it will appear (some time soon) under Obsidian’s Edge at the top of this page.

I would like to thank all those readers who have accompanied me on this journey. In addition, I would like to thank all of you who lent your voices to this sequence either below the line with your comments or, and I refer specifically to those who are close enough to know me in the flesh and blood of real life, with your verbal comments and telephone conversations.

I hope this will be the first of many journeys that we make together. My best wishes go out to you. I trust you will consider joining me in my next verbal adventure on this blog.

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