Pictures and models. 1 Prostate: normal size and shape. 2 Prostate enlarged. 3 Prostate enormously enlarged. 4 Prostate lumpy, malformed, cancerous, and me prostrate.
Lumpy and treacherous: a gross shape growing its grossness within me. Gross, but mine and a vital part of my living body.
A mad world this, twisted time and fairground mirrors distorting everything, and me grossed out by the mechanical clockwork, tick-tock, snip-snap, removing samples for some lab to examine and test.
“Give them back!” I want to scream. I guess I’ll get them back on Judgement Day, when the body resurrects and I am whole again, warts, cancer, and all.
Meanwhile, the biopsy’s done. I get up from the bed and the nurse hands me a towel so I won’t drown my sorrows in my body blood, a crimson tide, ample, thick, flowing red.
Comment: After a couple of phone calls, some e-mails, and some messages on Facebook, I realize that some of my friends are actually following this blog and reading it. Thank you for the care and attention you have shown me by writing or calling to inquire about my health. All is well. I visited my urologist yesterday for a regular check-up and sat there a little longer than usual, waiting. Never one to waste time, I studied the things in the office and discovered a model prostate over which I could run my fingers (I didn’t!). It showed the four stages of prostate enlargement and cancer development as outlined above. I had no paper with me, so I jotted down four poems on the back of the paper bag in which I carried the injection I would later receive. This poem was one of them. The reference to Judgement Day and the recovery of body parts comes from one of Quevedo’s Suen~os, El suen~o del infierno, I believe. Anyway, my apologies, if I have worried you. I am fine, thank you. However, as Quevedo also wrote, “The day I was born I took my first step on the road to death”. Alas, I too am one of Dylan Thomas’s ‘poor creatures, born to die,’ as are we all. If not now, when? Not too soon, I hope. Blessings and thanks to all who read this. Take care and stay healthy.
Everywhere the afternoon gropes steadily to night. Some people have built fires, others read by candlelight.
Geese, drifts of snow their whiteness, settle on the riverbank. They walk on thin ice at civilization’s edge. Around them, the universe’s clock ticks slowly down.
Who forced that scream through the needle’s eye? Inverted, the Big Dipper, hangs its question mark from heaven’s dark eyelid.
Ghosts of departed constellations stalk the sky. Pale stars bob phosphorescent on the flood.
The flesh that bonds, the bones that walk, the shoulders and waist on which I hang my clothes, now they stand alone and listen at the water’s edge to the whispering trees.
They have caught the words of snowflakes strung between the stars. Moonlight is a liquor running raw within them.
Comment: The verse version (above) is from Though Lover’s be Lost. The prose version (Below) is from Stars at Elbow and Foot.
Building on Sand
Everywhere the afternoon gropes steadily to night. Some people have built fires, others read by candlelight. Geese, drifts of snow their whiteness, settle on the riverbank. They walk on thin ice at civilization’s edge. Around them, the universe’s clock ticks slowly down. Who forced that scream through the needle’s eye? Inverted, the Big Dipper, hangs its question mark from heaven’s dark eyelid. Ghosts of departed constellations stalk the sky. Pale stars bob phosphorescent on the flood. The flesh that bonds, the bones that walk, the shoulders and waist on which I hang my clothes, now they stand alone and listen at the water’s edge to the whispering trees. They have caught the words of snowflakes strung between the stars. Moonlight is a liquor running raw within them.
Clarity is essential now: the cycle of seasons, the will and willingness to change. Nothing can alter this flow: rain and river, pond and sea, the moon pull of the tide. Each half-truth glimpsed through the helmet’s slotted visor as we charge in the lists, knee against knee, spear against spear, knight against knight. On the shore at the earth’s edge, a new planet mapped in miniature: each grain of sand, a speck of dust, light upon the palm, yet the whole beach, in unison, weighing us up, weighting us down. This world, immanent, renascent, growing more solid through its thinning veil of mist. Freckled the water, as the wild man sculls towards us, over the waves, over the sand, a fisher of what kind of men? Was he without guilt, he who cast that first stone? The pond’s water-mask, reconfigures in ever-widening circles traveling who knows where to lap at an unseen shore. Light bends like a reed; liquid are the letters dancing, distorted, on speckled waters and the white sand undulating under the rising waves.
Comment: So this is the messenger, and what now is the message? And who or what do we believe? And why should we believe it? Better by far, say some, to bury our heads in the sand and to pretend to be unaware, uncaring about all that is going on around us. Why worry about what we cannot change? Just let it be. But not all people think that way. And, unfortunately, not all people think. I do. But I am beginning to think that I am one of the few who does think. And not only that, I think I am getting out of step with the world around me. Yes, I know the Spanish saying: “in the Kingdom of the Blind, the one-eyed man is king”. I am neither blind, nor one-eyed, nor am I a king, nor a king-maker. More than anything, I think I am an anarchist ant!
Monkey Meets an Anarchist Ant Memories of El Camino de Santiago
The anarchist ant is dressed in black. He has a little red base-ball cap worn backwards on his head.
His eyes are fiery coals. “Phooey!” He says. “It’s folly to go with the flow.” so he turns his back on his companions and marches in the other direction.
Some ants call him a fool. The Ant Police try to turn him.
The Ant Police try to turn him. The Thought Police try to make him change his mind.
Others, in blind obedience to a thwarted, intolerant authority, first bully him, then beat him, then bite him till he’s dead.
Monkey loves walking behind the gorillas. The gorillas break and enter: and when they do, monkey simply points and gorillas do their thing: it’s that simple …
Monkey has a code word that he took from his computer course. “Delete!” he says with delight and the gorillas delete whatever he points to.
Monkey loves burning other people’s books. He also loves deleting parents especially in front of their children, and deleting children in front of their parents can be just as exciting.
The delete button excites monkey: maneuvering the mouse tightens his scrotum and he feels a kick like a baby’s at the bottom of his belly as he carefully selects his victim and “Delete!”
The gorillas go into action: ten, twenty, thirty, fifty, seventy years of existence deleted with a gesture and the click of an index finger pointed like a gun.
Some days, monkey winds himself up like a clockwork mouse. Other days he rolls over and over with a key in his back like a clockwork cat.
Monkey is growing old and forgetful. He forgets where he has hidden the key, pats his pockets, and slows right down before he eventually finds it and winds himself up again.
One day, monkey leaves the key between his shoulder blades in the middle of his back.
All day long, the temple monkeys play with the key, turning it round and round, and winding monkey’s clockwork, tighter and tighter, until suddenly the mainspring breaks
and monkey slumps at the table no energy, no strength, no stars, no planets, no moon at night, the sun broken fatally down, the clockwork of his universe sapped, and snapped.
Comment: Monkey Temple is A Narrative Fable for Modern Times written in verse. The poems show strong links to Surrealism and Existential Philosophy. They portray the upside-down world of Carnival and out line Monkey’s Theory of the Absurd in a dystopian world that mirrors that of George Orwell’s Animal Farm, LaFontaine’s Fables, the esperpento of Valle-Inclan, and the witty conceptismo of Francisco de Quevedo. This is a walk through the jungle of the Jungian innermost mind. But watch out for those monkeys: they bite.
Timothy heard his older brothers moving from room to room, searching for him. He knew they would find him but for now he had found refuge beneath his grandfather’s double bed. It was dark under there in that sepulchral space. He had placed his grandfather’s enormous Royal Doulton chamber pot between himself and the door so that the dog would not pick up his scent, run to his hiding place, and lay the Judas lick upon his cheek.
His grandfather had forgotten to empty the chamber pot. Dark urine splashed on Timothy’s hands and sleeves as he squeezed behind the giant china pot that overwhelmed his nose fills with his grandfather’s nocturnal vapors.
The voices got louder as his brothers climbed the stairs and approached the bedrooms on the upper floor.
“Where is he now, drat him?”
“Don’t worry, we’ll find him.”
“And then he’ll be for it.”
“I’ll beat him with the little red brush they use for cleaning the fireplace.”
“That will teach him.”
Timothy was familiar with those threats, especially the little red brush.
He remembered the fox the hounds killed at his feet, one sunny morning a year before. He cycled down the lane outside his family’s summer cottage. The fox limped along the side of the lane, saw the boy on his bike, but too tired to run from him, continued limping in the roadway. Timothy got off his bike, leaned it against the rough stone country wall, and watched the fox. Its tail, speckled with mud, dragged behind its low-slung body, sweeping the ground. Timothy observed the twigs and thorns protruding from its black-tipped orange redness.
Timothy walked towards the fox. It tried to move away from the boy but collapsed and lay at the edge of the lane, flanks heaving, tongue lolling out through the white strings of thick foam that choked the muzzle and streaked saliva on the forequarters.
The hounds came from nowhere, an incoming, barking tide that rounded the corner and rushed towards Timothy who froze with a fright that pressed him against the wall. Sun-warmed stone jutted sharp edges into his back. As he stood there, unable to move, a rough hand came over the wall and grabbed him by the shoulder. He felt himself hauled upwards. The flint points dug into his back and he yelped as the firm hand drew him over the top of the wall to safety.
“Get out of there, you stupid boy, or the hounds will have you.”
Timothy hid his face in the farmer’s rough homespun shirt. He shuddered as the dogs bayed and growled and scrapped and scratched. Then the fox, it must have been the fox, let out a high-pitched yap and whine and the pack gargled itself into a drooling, slobbering sort of silence. The farmer pushed Timothy’s face away from his shoulder and forced his head towards the spot where the hounds, on the other side of the protective barrier, rubbed their ears into the dead fox’s torn and bloodied body.
“That’s what they’d have done to you, my boy. Never come between a pack and its kill.”
Timothy watched a member of the hunt staff pull a knife from his jacket. The foxhunters broke into cheers and howls of pleasure when the man severed the fox’s brush and held it on high. The farmer thrust Timothy towards the Master of Hounds.
“Here, blood him, Master, he was in at the kill.”
The Master of Hounds opened his mouth to flash a smile filled with pointed, foxhound teeth. He stooped, dipped his fingers in the still warm fox blood, and streaked a smear across the boy’s face.
“There,” he said,” you’re blooded now. One of us, eh what?”
The mingled scents of fox and hound and blood and death and urine and feces made a heady mixture and Timothy started to hyperventilate. His breath came hard in his throat and, as he struggled to breathe, tears rolled down his cheeks.
Timothy feels safe in his secret hiding place beneath his grandfather’s bed. He can hear his brothers’ taunts and calls as they search for him, but they haven’t found him yet. Sticks and stones may break my bones, he whispers, but names will never hurt me. But names do hurt. Tiny Tim they call him and ask him where he hides his crutch. I don’t limp, Timothy once replied. When he said that, one of his brothers, Big Billy, kicked Timothy as hard as he could with the toe of his boot, just above the ankle. Timothy screamed with pain. You’ll limp now, said Big Billy, and his other brothers found the joke so funny that they all called kicked Tiny Tim at every opportunity. Limp, Timmy, limp, they chanted as they chased him round, limpTiny Tim, Tiny Timmy.
“He’s not up here,” one of his brothers called out.
“Must be out in the garden, the coward, we’ll have to hunt out there for him,” another replied.
“Can’t run, can’t hide,” said Big Billy. “Get the dog, we’ll track him down.”
The voices finally faded. Protected by the barrier of his grandfather’s cold but intimate body waste, Timothy curled up like a fox in his den and fell asleep. He dreamed of the proud brush of a tail flying in the wind, of a warm stone wall, drenched in sunlight, and of a farmer’s strong, all-protecting arm.
Comment: I have written several versions of this story, some longer, some much shorter, some in the first person singular, some in the second person. In all of them, the word-play on the little red brush (fox and fireplace) is paramount. This particular version occurs in my short story collection, Nobody’s Child available on line. Sometimes a story will not leave me alone. It wanders around, takes slightly different twists and turns, and new images and scenes emerge, as they do in this particular piece. Alas, I didn’t have a photo of a fox, so I used a photo of three plump pigeons hiding, you might even say ‘cowering away’, from a hungry hawk circling overhead while they hid in a crack in a wall in Avila, Spain. It always surprises me to know how many people (and animals) flee from what Robbie Burns called “man’s inhumanity to man”.
Thursday is thought day, but what on earth am I thinking about? Well, yesterday I talked about open and closed imagery in poetry. I also talked about direct meaning and indirect meaning. So today’s thought is in Spanish and I have taken it from a poem of Federico García Lorca (1898-1936). “En la noche, platinoche, noche que noche nochera.” Sense and nonsense: what on earth does this mean? A literal translation gives us “in the night, silver-night, night which en-night-ens (more?) night”. Sense or nonsense? We shall find out. First, I would like you to read this article: https://moore.lib.unb.ca/Scholteach/platinoche.htm
Quite simply, the article discusses the difference between plain speech and poetic language. However, language has a tendency to simplify itself, to reduce itself downwards. Sentences become shorter. Ideas are simplified. Slogans replace thought. Emotion replaces reason. How and why this happens is a mystery, but I can assure you that it has happened throughout history. Just think of the breakdown from Classical Latin to Vulgar Latin to the various Romance Languages and Dialects that have replaced Latin in the areas where it used to be spoken. Break down, eliminate, simplify.
Thursday’s thoughts: why does this happen? How does it happen? Is it accidental? Is it deliberate? Should we follow meekly along and reduce our own thought and verbal processes? Should we just go gentle into that dark, but simplified, night? Should we resist? How can we resist? The answers to those questions will vary considerably. Each person who takes the time to read this will have a different set of reflections. That said, those answers are important, not just to each one of us as an individual, but also to us human beings as an inter-linked chain in society. All poets, all philosophers, all those who care about language, must reflect deeply on how they can preserve it, care for it, and make it mirror the depths, not of their own education, because not all of us privileged enough to be deeply educated, but our own intelligence. I have lived in places where people neither read nor write. It is so easy to dismiss them as ‘stupid’. I can assure you that they are not ‘stupid’ and to think of them is such is to ignore totally the oral tradition, the wisdom tradition, the cultural traditions from which these people come. We underestimate them at our peril.
What can we do? As poets, we can preserve the traditions and dignity of the depths of meaning, logical, emotional, sub-conscious, that is included in poetry. As writers, we can concentrate on using words with care and attention, of making our meaning clear, of elaborating our thoughts in such a way that others can follow them. As readers, we can look at inner structures, the deeper meaning of words, the emotional forces that try to persuade us, sometimes dishonestly, that this or that is best for us. As human beings we can extend our vocabularies, pay attention to words and their effects, and we can stand up for the linguistic and cultural traditions into which we were born, or in which we have chosen to live.
Now, always with your consent and permission, I will offer you the link to yesterday’s blog post https://rogermoorepoet.com/2021/07/28/22862/ Here you will find, if you choose to click on it, and it is always your choice, a discussion on meaning in language that will run parallel to this one.
Just one leaf dropping from the tree and the fall a call of nature and no freak chance of fate. What throw of the dice eliminates Lady Luck? None at all, or so the poet says, lying there, indisposed, his ribs cracked hard against the wooden boards of the porch and his right foot caught in such a way that the hip slips slightly from its socket and try as he may he cannot stand but lies there in the chill evening wind, a lone leaf, getting on in age, plucked from his tree and cast to the ground.
Comment: And don’t forget the family of crows, sitting in the tree, giving me the eye. watching every movement. I half expected them to flap down on to the balcony, and take a closer look, but when I started to move, it was game over, Rover, and they all cawed and flew away.
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