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.
A car tire hovers above a pothole filled with snarling monster sculptures.
Big Sister replaced Big Brother and generously generated this image
“Watch out for that pot hole!” “Which one?” Snap, crackle, pop! “That one.”
Pot Holes
Jack Pine Sonnet
Welcome to Pot Hole time. It’s all yours and it’s all mine. Mine, possession, not land mine, though hitting one at speed will rattle your teeth, shake your spine, and leave you feeling far from divine.
Pot Holes, Pot Holes, everywhere, filled with water you can’t drink. They hide the depth of every hole with waters, dark as ink.
Spring’s freeze and thaw breed ever more Pot Holes than we had before. I think at night they stay out late, to fornicate, and celebrate.
A low spring sun in the driver’s eyes makes shadows shift and slide.
A mazy life full of chance drawing a labyrinthine thread through a maze of Pot Holes that we dread, the morning sun blinding our eyes so we cannot see the Pot Holes’ size nor how they move and dance.
Big Sister replaced Big Brother and generously generated this image
Comment:
This is wonderful fun. Moo has ceased to be jealous of Big Brother and Big Sister with their attempts to read my mind. And what a great job they do of it. All in the cause of the Pot Hole Dance Season. Have you seen the Pot Holes dance? You know, one minute there isn’t one and about and then a split second later – CLANK! The dreaded tire pressure light comes on. You turn it off. It comes back on. You turn it off. It comes back on.
You stop the car at the roadside, turn off the engine, get out, and check the tires. They look all right. You kick them or tap them with a stick. They all sound all right and they all sound the same. You get back into the car. You start the engine. All the lights come on. All the lights go off. Except one – the dreaded tire pressure light. Well, I can swear pretty well in about five languages. I turn the tire light off. Wonder of wonders, it goes away.
I am so happy. I turn on the radio. I clap my hands. And CLANK! I drive into another Pot Hole that appeared from nowhere and walked or danced or shimmied or slithered into the road right in front of your car. You guessed it – and the tire pressure light comes on!
A lone, wind-shaped tree stands on rugged coastal rocks under a cloudy sky
Image generated not by Big Brother but by Little Brother who left the Frying Squad to become a painter and mind-reader
Waist Land
Jack Pine Sonnet
living in a waste land surrounded by books he writes in his journal things false and true in memory of the old days when the world seemed so new
a life built on sand slips through his fingers wouldn’t it be grand if the sand stays and lingers refusing to pass through the hour glass’ waist so time stops to flow
then he could say no leave me alone there’s more sand to fall I don’t want to go
Comment:
It’s a bit like a cliff-hanger, isn’t it? Hanging on by our fingertips and not daring to look at the depths down below. We know they are there, but look, there’s a tiny fossil in the fissure in the rock, so much older than us, we’ve got a long time to go to catch that up. And remember – 80 is not old, if you are a stone!
Treading air – great fun. Not as good as treading warm water in the local YMCA. Just a lovely sense of balance, floating there in the warmth, no weight on arthritic joints, and the world around us amniotic, as it was in the beginning. Ah, those original waters, we have all swum in them, the rich and the poor, the black and the white, and all shades in between. Even King Charles and the late Queen. And remember, they may speak of blue bloods, but all blood is red -and, if you cut us, do we not bleed.
Speaking of bleeding – blood-thinners – my favorite doctor’s latest joke. I cut my arm the other night, getting into bed. Didn’t even notice. Pillows and sheets soaked in blood when I woke up and my scalloped arm, stuck to the sheet, opened itself up and started to bleed again. Feels like seventeenth century Spain, the wounds of the dead man re-open and start to bleed when the assassin appears before him. Certain truth. Obviously 100% guilty.
And they tell me that in South Wales people are adding cooking oil to gasoline to make the petrol go further. Scotland Yard sent the Flying Squad to South Wales to sniff people’s exhaust pipes to see if they were cheating the tax man. I asked my friend – “Is this true?” “Ah, yes,” he said in his lovely Welsh lilt, “and we call them the Frying Squad!”
Close-up of pink rosebuds adorned with glistening water droplets
Photo AI generated Big Brother was watching and listening
Follicle Folly
Jack Pine Sonnet
I am happy with smaller things the buds just budding on the ash grass just being grass and green beneath drizzle and mizzle and the lightest showers of spring rain
grey / gray I don’t know nor care clouds descend dampen spring air dampness curls my remaining hair some gone but not as much as I see lost hairs missing from my friends
I traveled with a friend who counted every hair he lost but couldn’t count the cost of the weight of his worrying about every forlorn follicle he lost
Comment:
No comment. That’s what politicians say, and people taken into custardy. What’s yellow and deadly? Shark infested custard, of course. There’s no flies on me said the Portuguese Custard tart as I brushed the ants off it prior to devouring it. Try the Garibaldi cookie aka the dead flies grave yard. The body count of a Garibaldi should be high. You’d be raisin the roof, if the count wasn’t as high as the Count of Monte Cristo. Take off that Iron Mask when you’re talking to me. Who was that masked man? I don’t know. Ask Tonto, stupid.
Warning – these comments were artificially generated by a lost intelligence that is only just coming of age in a time of jerry attic semi-conductor memory loss with everything under lock and key in a small room upstairs under the roof where the thatch used to grow. Even worse than losing your follicles is losing your ….. add your own ending. Don’t make me pull out my remaining hair and waste my time by searching for a word to rhyme. And remember the village church’s limerick competition – the only clean one won it.
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.
Sun’s yellow duster arrived late this year gray cobwebs still clutter my mind
I try to brush them away with clumsy fingers but stubbornly they stick and cling and will not go
Spring came in with snow gales and icy rain
Warm winds will soon spring showers bring to revive cold clay and help things grow
Comment:
We have lived in this house for 37 years, but only once have I seen ducks land on the snow-covered lawn. Whatever were they thinking? Good question – do ducks think? They are living beings, so of course they do. But I am totally unaware of what they think nor am I able to understand the nature of their mental computations.
We share this world with so many creatures that we do not understand. I wonder sometimes if they understand us. Who knows? If we cannot speak their multiple languages, if we cannot enter their culture and their minds, if we see them as nothing but food and devour them as fast as we can, never thinking of them at all, save as more or less savoury items on our dinner plate — les meurtiers et les victimes, as Albert Camus wrote. Murderers and victims – and we are both. Murderers of our victims and victims ourselves to our unbounded greed.
A hooded figure stands with a taped mouth in this powerful depiction of silenced expression.
Image generated by AI
Ryan and Don Roger
6
Censorship
Censorship plays an important part in many societies and can take multiple forms. The Spanish Inquisition, for example, along with book burning, played a powerful role in the printing industry. Every book had to be examined and approved by a member of the Inquisition. Political correctness is itself a form of censorship. It encourages people to think about what they say and how they are saying it. Many sorts of political correctness arise from the feminist movement that began to question the male domination of the English language. Actors and actresses became actors. In cricket, wicket-keepers, bowlers, and fielders passed the linguistic test, but batsmen and batswomen became batters. I sincerely hope that glove men, for wicket-keepers, do not turn into glove persons.
Nowadays, some people feel that the correction of language has gone too far and this has resulted in the anti-woke movement, as it is called. This rejects both the correction, and the hyper-correction, of what some people call imbalances in language, culture, and society. I will self-censor myself, rather than being censored by another person or persons, and refrain from what I personally feel about these ideas. Here, I merely point out that they exist.
Lazarillo de Tormes, for example, was heavily censored by the Spanish Inquisition. All anti-clerical references in the original edition, and there were many of them, were removed. The resultant volume, heavily redacted and much smaller, became known as Lazarillo Castigado / Lazarillo chastised.
To the best of my knowledge, the only piece removed from Don Quixote was the episode in which he made a rosary from the tail of his shirt, by tying ten small knots in it, and one large one. Since the shirt tail was used for many purposes, including wiping oneself, the censor thought this idea was indecent. Cervantes replaced the shirt tail with ten acorns and a chestnut in later editions.
He also managed to escape censure by placing all his questionable statements in the mouth of a mad man. Whenever an anti-clerical comment was made, readers (and listeners, for in those days, not everybody could read), chuckled at the enormity of the statement and rejoiced in the fact that only a madman could say such things.
Together with censorship comes correction. Thus Sancho, who is illiterate and can neither read nor write, is also unable to spell. In this fashion, he offers a series of incorrect pronunciations and phonetic equivalents that Don Quixote joyfully and carefully corrects. We see this in other characters too. In DQI, VII or 7, the devil named by the housekeeper, becomes ‘the sage Muñaton’ in the mouth of the niece. Don Quixote changes this to ‘Freston’. The housekeeper continues with ‘Freston’ or ‘Friton’ and adds “I know only that his name ended in ton.”
In our modern society, I see an enormous change taking place. Where I was educated by reading books, many books in my case, today’s younger generation teach themselves via AI and Chat. They watch videos. Watch TV. Text on cell phones. They listen to multiple podcasts. All this is audio-visual, little of it is written down. As a result, essays I received from my students were filled with phonetic spellings of words that they had heard, but not seen in written form. In addition, schools are no longer teaching cursive. My grand-daughter can print. She can neither read nor write joined letters. However, she can text faster with her two thumbs than I can with my index finger! The new generations have entered an electronic world that is totally alien to me.
Quis custodiet ipsos custodies? Who shall guard the guards? Who shall police the police? Who shall program the programmers? And with what shall they program them? A long time ago, the BBC in England banned Sesame Street because it was too simplistic. Today, Sesame Street equivalents rule. So, let us extend our questions – “Who shall censor the censors?”
Sometimes, it takes a madman to do it, in our case, a madman called Don Quixote! He, in his madness, encourages us, nay (or as Rocinante might say ‘neigh!’), he forces us to re-examine our links to language, to reality, to illusion. Reading his text, we learn to ask questions of the world around us. How many of our realities are illusions? How many of our illusions are corruptions of reality? How many times has Don Quixote been banned by figures in authority because of its attacks on authority?
Quis custodiet ipsos custodies? Who shall guard the guards? Who shall program the programmers? “Who shall censor the censors?” And who will protect us if we speak truth to authority, and authority doesn’t like the truths we offer? The author of Lazarillo remains anonymous. Cervantes distanced his words from himself and put them in the mouth of a madman. Other people have taken evasive action in other ways.
The alternative – stay silent and bleat with the sheep – “Four legs good! Two legs bad!” And when the Mastiffs with their spiked collars come for us, we can always, like the sheep, change our chant. “Four legs bad! Two legs good!” After all, all sheep are equal, even when some sheep are more equal than others, and all of us can imagine we are animals on George Orwell’s Animal Farm – and then we can say what we want and nobody will listen, nobody will pay attention, and nobody will understand. And remember, somebody, somewhere will want Animal Farm banned. And 1984.
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.
You cannot hide when the black angel comes and knocks on your door.
“Wait a minute,” you say, “While I change my clothes and comb my hair.”
But he is there before you, in the clothes closet, pulling your arm. You move to the bathroom to brush your teeth.
Now,” says the angel.
Your eyes mist over. You know you are there, but you can no longer see your reflection in the mirror.
Comment:
The last poem in the series and Rage, Rageagainst the dying of the light is over and done. Many of you will recognize the title from Dylan Thomas’s poem Do not go gentle into that dark night. I guess the theme itself has become part of the Welsh culture. And now we have exported it to New Brunswick, Canada, and perhaps beyond.
I bought The Black Angel, pictured above, in Avila, Spain. It is a plaster cast of one of the Angels in Roger Van der Leyden’s paintings, if I remember correctly. Here is the angel’s face in close up.
She or he brings a promise of rest and peace, a freedom from earthbound woes and sorrows. She stands on the shelf above the fireplace insert in our sitting room and brings blessings to the house. I look at her every time I light the fire. And she smiles down and blesses me. I think of her as a lady, but her peace and beauty outweigh any formal signs of sex.
As for that reflection in the mirror, well, I don’t have one of me. But her is a photo to reflect upon:
Raining in Avila and puddles in the street. Now you see me, now you don’t. But I am there, holding the camera, and looking down at the water where —- rain has stopped play. The bails have been removed. Old Father Time has gone back to the Pavilion at Lord’s, and the cricket game is over for the day.
“What is this sound?” It is your own death sighing, groaning, growing while you wait for it to devour you.
“What is this feeling” It is the itch of your own skin wrinkling and shrinking, preparing to wrap you in the last clothes you’ll wear.
“What is this taste?” It is the taste of your life, bottled like summer wine once sweet tasting, now turning to vinegar.
“What is this smell?” It is waste and decay, the loss of all you knew and of all that knew you.
“That carriage outside?” It is the dark hearse come to carry you to your everlasting home.
Comment:
Moo thinks that his portrait of me is perfectly good for this poem. He told me not to rage, rage against the accuracy of the portrait, but he did tell me to rage, rage against the lack of paper. Où est le papier, indeed. As for the rest of it, he said it’s the same for everyone, so stop making a fuss about it. “You’ve got one last bottle of mescal on the shelf,” he told me. “I know. I’ve seen it. Just swig it down, worm and all, and you’ll have nothing to worry about.”
Oh dear. The worm in the bottle. They used to sell the gusanos in Oaxaca’s mescal street at a price of five for ten pesos. I used to buy a two litre coke bottle, filled with mescal from a barrel, and drop ten worms in it. They made yellow streaks as they descended through the liquid. Sweet dreams when you chewed on that lot – and an end to your worries. El brujo, the witch doctor, told me to stick a marijuana plant in the bottle of mescal and when the leaves turned white to rub the liquid into my arthritic knees. “Which doctor was that?” one of the tourists in my apartment block asked me. But I didn’t tell her. Nor did I do it. A waste of good mescal. And to think I now have one last half bottle left. And one little squirmy, crunchy, chewy worm.
Speaking of chewy, crunchy – I had never eaten chapulines, fried grasshoppers, until I went to Oaxaca. I didn’t like the look of them. At the first party I attended was confronted by the host who demanded I eat some. I told him they were taboo, against my religion. He shrugged. When he, and the other guests lost interest in my presence, I tried a couple. They were delicious. A real delicacy. I loved their crunchy little legs.
I guess one is always afraid of the unknown – the gusano in the mescal, the chapulines on the plate, that first plate of calamares en su tinta – squid in its own ink. I love bara lawr – Welsh laver bread – or Welsh caviar, as Richard Burton used to call it. I also know that people who have never eaten bara lawr won’t go near it – it looks like cow pats – but luckily doesn’t taste like them. Don’t ask me how I know. Some people get over their fear of the unknown, others don’t. I guess we’ll just have to wait and see what happens.
rogermoorepoet 