Horizons

I hope you enjoy the selections for Turfing. I was writing about politics and all, but frankly, I am done on that account. The magazine is close to being done, if I could but concentrate a bit better. I went through 2 minor surgeries in the last 2 days, so I am not as sparky as usual.

I really like what is in Turfing for this edition. I hope you like it as much as I did in putting it together.

Pax,
Gwyllm

~~
On The Menu:
Eugene Debs Quotes
Aes Dana – Perimeters (Full Album)
The Poems of Robinson Jeffers
Orgies Of The Hemp Eaters
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Eugene Debs Quotes:

The issue is Socialism versus Capitalism. I am for Socialism because I am for humanity. We have been cursed with the reign of gold long enough. Money constitutes no proper basis of civilization. The time has come to regenerate society — we are on the eve of universal change.

I am not a Labor Leader; I do not want you to follow me or anyone else; if you are looking for a Moses to lead you out of this capitalist wilderness, you will stay right where you are. I would not lead you into the promised land if I could, because if I led you in, some one else would lead you out. You must use your heads as well as your hands, and get yourself out of your present condition; as it is now the capitalists use your heads and your hands.

Wherever capitalism appears, in pursuit of its mission of exploitation, there will Socialism, fertilized by misery, watered by tears, and vitalized by agitation be also found, unfurling its class-struggle banner and proclaiming its mission of emancipation.

I have no country to fight for; my country is the earth; I am a citizen of the world.

What the workingmen of the country are profoundly interested in is the private ownership of the means of production and distribution, the enslaving and degrading wage-system in which they toil for a pittance at the pleasure of their masters and are bludgeoned, jailed or shot when they protest — this is the central, controlling, vital issue of the hour, and neither of the old party platforms has a word or even a hint about it.
As a rule, large capitalists are Republicans and small capitalists are Democrats, but workingmen must remember that they are all capitalists, and that the many small ones, like the fewer large ones, are all politically supporting their class interests, and this is always and everywhere the capitalist class.

You may have seen this from my postings elsewhere, but it is worthy to watch again, and to share with your friends and fellow travelers.
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Aes Dana – Perimeters (Full Album)

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The Poems of Robinson Jeffers

~~
The Sirens

Perhaps we desire death: or why is poison so sweet?
Why do the little Sirens
Make kindlier music, for a man caught in the net of the world
Between news-cast and work-desk,-
The little chirping Sirens, alcohol, amusement, opiates,
And carefully sterilized lust,-
Than the angels of life? Really it is rather strange, for the angels
Have all the power on their side.
All the importance:- men turn away from them, preferring their own
Vulgar inventions, the little
Trivial Sirens. Here is another sign that the age needs renewal.
~~
To A Young Artist

It is good for strength not to be merciful
To its own weakness, good for the deep urn to run
over, good to explore
The peaks and the deeps, who can endure it,
Good to be hurt, who can be healed afterward: but
you that have whetted consciousness
Too bitter an edge, too keenly daring,
So that the color of a leaf can make you tremble
and your own thoughts like harriers
Tear the live mind: were your bones mountains,
Your blood rivers to endure it? and all that labor
of discipline labors to death.
Delight is exquisite, pain is more present;
You have sold the armor, you have bought shining
with burning, one should be stronger than
strength
To fight baresark in the stabbing field
In the rage of the stars: I tell you unconsciousness
is the treasure, the tower, the fortress;
Referred to that one may live anything;
The temple and the tower: poor dancer on the flints
and shards in the temple porches, turn home.
~~
Ossian’s Grave

PREHISTORIC MONUMENT NEAR CUSHENDALL
IN ANTRIM
Steep up in Lubitavish townland stands
A ring of great stones like fangs, the shafts of the stones
Grown up with thousands of years of gradual turf,
The fangs of the stones still biting skyward; and hard
Against the stone ring, the oblong enclosure
Of an old grave guarded with erect slabs; gray rocks
Backed by broken thorn-trees, over the gorge of Glenaan;
It is called Ossian’s Grave. Ossian rests high then,
Haughtily alone.
If there were any fame or burial or monument
For me to envy,
Warrior and poet they should be yours and yours.
For this is the pure fame, not caged in a poem,
Fabulous, a glory untroubled with works, a name in the north
Like a mountain in the mist, like Aura
Heavy with heather and the dark gray rocks, or Trostan
Dark purple in the cloud: happier than what the wings
And imperfections of work hover like vultures
Above the carcass.
I also make a remembered name;
And I shall return home to the granite stones
On my cliff over the greatest ocean
To be blind ashes under the butts of the stones:
As you here under the fanged limestone columns
Are said to lie, over the narrow north straits
Toward Scotland, and the quick-tempered Moyle. But written
reminders
Will blot for too long a year the bare sunlight
Above my rock lair, heavy black birds
Over the field and the blood of the lost battle.
Oh but we lived splendidly
In the brief light of day
Who now twist in our graves.
You in the guard of the fanged
Erect stones; and the man-slayer
Shane O’Neill dreams yonder at Cushendun
Crushed under his cairn;
And Hugh McQuillan under his cairn
By his lost field in the bog on Aura;
And I a foreigner, one who has come to the country of the dead
Before I was called,
To eat the bitter dust of my ancestors;
And thousands on tens of thousands in the thronged earth
Under the rotting freestone tablets
At the bases of broken round towers;
And the great Connaught queen on her mountain-summit
The high cloud hoods, it creeps through the eyes of the cairn,

We dead have our peculiar pleasures, of not
Doing, of not feeling, of not being.
Enough has been felt, enough done, Oh and surely
Enough of humanity has been. We lie under stones
Or drift through the endless northern twilights
And draw over our pale survivors the net of our dream.
All their lives are less
Substantial than one of our deaths, and they cut turf
Or stoop in the steep
Short furrows, or drive the red carts, like weeds waving
Under the glass of water in a locked bay,
Which neither the wind nor the wave nor their own will
Moves; when they seem to awake
It is only to madden in their dog-days for memories of dreams
That lost all meaning many centuries ago.

Oh but we lived splendidly
In the brief light of day,
You with hounds on the mountain
And princes in palaces,
I on the western cliff
In the rages of the sun:
Now you lie grandly under your stones
But I in a peasant’s hut
Eat bread bitter with the dust of dead men;
The water I draw at the spring has been shed for tears
Ten thousand times,
Or wander through the endless northern twilights
From the rath to the cairn, through fields
Where every field-stone’s been handled
Ten thousand times,
In a uterine country, soft
And wet and worn out, like an old womb
That I have returned to, being dead.

Oh but we lived splendidly
Who now twist in our graves.
The mountains are alive;
Tievebuilleagh lives, Trostan lives,
Lurigethan lives;
And Aura, the black-faced sheep in the belled heather;
And the swan-haunted loughs; but also a few of us dead
A life as inhuman and cold as those.

~~
Apology For Bad Dreams

I
In the purple light, heavy with redwood, the slopes drop seaward,
Headlong convexities of forest, drawn in together to the steep
ravine. Below, on the sea-cliff,
A lonely clearing; a little field of corn by the streamside; a roof
under spared trees. Then the ocean
Like a great stone someone has cut to a sharp edge and polished
to shining. Beyond it, the fountain
And furnace of incredible light flowing up from the sunk sun.
In the little clearing a woman
Is punishing a horse; she had tied the halter to a sapling at the
edge of the wood, but when the great whip
Clung to the flanks the creature kicked so hard she feared he
would snap the halter; she called from the house
The young man her son; who fetched a chain tie-rope, they
working together
Noosed the small rusty links round the horse’s tongue
And tied him by the swollen tongue to the tree.
Seen from this height they are shrunk to insect size.
Out of all human relation. You cannot distinguish
The blood dripping from where the chain is fastened,
The beast shuddering; but the thrust neck and the legs
Far apart. You can see the whip fall on the flanks . . .
The gesture of the arm. You cannot see the face of the woman.
The enormous light beats up out of the west across the cloud-bars
of the trade-wind. The ocean
Darkens, the high clouds brighten, the hills darken together.
Unbridled and unbelievable beauty
Covers the evening world . . . not covers, grows apparent out
of it, as Venus down there grows out
From the lit sky. What said the prophet? ‘I create good: and
I create evil: I am the Lord.’

II
This coast crying out for tragedy like all beautiful places,
(The quiet ones ask for quieter suffering: but here the granite cliff
the gaunt cypresses crown
Demands what victim? The dykes of red lava and black what
Titan? The hills like pointed flames
Beyond Soberanes, the terrible peaks of the bare hills under the
sun, what immolation? )
This coast crying out for tragedy like all beautiful places: and
like the passionate spirit of humanity
Pain for its bread: God’s, many victims’, the painful deaths, the
horrible transfigurements: I said in my heart,
‘Better invent than suffer: imagine victims
Lest your own flesh be chosen the agonist, or you
Martyr some creature to the beauty of the place.’ And I said,
‘Burn sacrifices once a year to magic
Horror away from the house, this little house here
You have built over the ocean with your own hands
Beside the standing boulders: for what are we,
The beast that walks upright, with speaking lips
And little hair, to think we should always be fed,
Sheltered, intact, and self-controlled? We sooner more liable
Than the other animals. Pain and terror, the insanities of desire;
not accidents but essential,
And crowd up from the core:’ I imagined victims for those
wolves, I made them phantoms to follow,
They have hunted the phantoms and missed the house. It is not
good to forget over what gulfs the spirit
Of the beauty of humanity, the petal of a lost flower blown
seaward by the night-wind, floats to its quietness.

III
Boulders blunted like an old bear’s teeth break up from the
headland; below them
All the soil is thick with shells, the tide-rock feasts of a dead
people.
Here the granite flanks are scarred with ancient fire, the ghosts
of the tribe
Crouch in the nights beside the ghost of a fire, they try to remember
the sunlight,
Light has died out of their skies. These have paid something for
the future
Luck of the country, while we living keep old griefs in memory:
though God’s
Envy is not a likely fountain of ruin, to forget evils calls down
Sudden reminders from the cloud: remembered deaths be our
redeemers;
Imagined victims our salvation: white as the half moon at midnight
Someone flamelike passed me, saying, ‘I am Tamar Cauldwell,
I have my desire,’
Then the voice of the sea returned, when she had gone by, the
stars to their towers.
. . . Beautiful country burn again, Point Pinos down to the
Sur Rivers
Burn as before with bitter wonders, land and ocean and the
Carmel water.

IV
He brays humanity in a mortar to bring the savor
From the bruised root: a man having bad dreams, who invents
victims, is only the ape of that God.
He washes it out with tears and many waters, calcines it with
fire in the red crucible,
Deforms it, makes it horrible to itself: the spirit flies out and
stands naked, he sees the spirit,
He takes it in the naked ecstasy; it breaks in his hand, the atom
is broken, the power that massed it
Cries to the power that moves the stars, ‘I have come home to
myself, behold me.
I bruised myself in the flint mortar and burnt me
In the red shell, I tortured myself, I flew forth,
Stood naked of myself and broke me in fragments,
And here am I moving the stars that are me.’
I have seen these ways of God: I know of no reason
For fire and change and torture and the old returnings.
He being sufficient might be still. I think they admit no reason;
they are the ways of my love.
Unmeasured power, incredible passion, enormous craft: no
thought apparent but burns darkly
Smothered with its own smoke in the human brain-vault: no
thought outside: a certain measure in phenomena:
The fountains of the boiling stars, the flowers on the foreland,
the ever-returning roses of dawn.
~~
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From the New York Herald, Friday, March 15, 1895:
Orgies Of The Hemp Eaters: Hashish Dreamers’ Festival in Northwestern Syria Occurs at the Time of the Full Moon.

Women Join The Ceremony: Scenes at the Sacred Dance That Surpass the Wildest Ecstasy of Any Opium Dream.

THE DRUG AND ITS EFFECTS.

Standing in the outskirts of the little town of Latakieh, in Northwestern Syria, famous everywhere for the excellent tobacco which takes its name from the otherwise obscure and insignificant place — and turning his back on the ramshackle houses the flea infested caravansary, the malodorous bazaar and garbage strewn streets, where the scavenger dogs lie stretched out [in the] noonday sun — the traveller sees in the distance, beyond a wide stretch of green slope and alternate level, a low range of hills, on which a soft purple haze [!] seems always to linger. These hills lie between the Lebanon, where the fierce Druses dwell in their highland fastnesses, and the Nahr-el-kebir, “The Mighty River.” They are known nowadays as the Nosairie Mountains, the home of the so-called Nosairiyeh tribesmen, the modern “Assassins,” or “Hemp Eaters,” as they should be designated from their ceremonial use of hemp, in Arabic “hashish.” AT THE TIME OF THE FULL MOON. The festival or gathering of the hemp eaters is celebrated monthly, at the time of the full moon, the moon being then supposed to exert a specific influence upon human beings. The sectaries meet under a sacred oak tree growing upon a hill, about equidistant from Latakieh and the valley of the Orontes, and close to a tiny village inhabited by some twenty families of the tribe. There is an enormous drum, some three feet in diameter, standing at the entrance to the village, a couple of hundred yards off, and as soon as it begins to darken and the westering sun appears to have fairly sunk in the waters of the Mediterranean, which is clearly visible from the elevated hilltop on which the Nosarriyeh are gathered, a deafening boom comes from the instrument and rolls over the mountain tops like the rumble of thunder, rousing the tribesmen to activity, and in a moment they are on the alert. Lamps are quickly lit and suspended to the branches of the sacred oak among the dangling rags and buttons and feathers and metal scraps that decorate it. A square heap of wood is built up in front of the tree about a dozen yards from it. A sheep is brought forward by one of the men, and the rest of the tribesmen then gather around, the lamps throwing a dim light on their picturesque figures and grim countenances. The Sheikh puts his hand gently on the head of the bleating animal, it is thrown down, its throat cut, after the fashion of the Moslems, and in little more time than it takes to write the words the fleece is off, the carcass is divided and placed on the wood heap, to which fire is applied and kept up till all flesh as well as timber is utterly consumed. Now the Nosarriyeh seat themselves in a circle upon the earth, the Shiekh in the centre, with an attendant on either hand, one holding a large earthenware bowl containing a liquid, the other a bundle of stems to which leaves are attached — the leaves of the sacred hemp plant. The chief takes the stems in his left and the bowl in his right hand and slowly walks around the circle, stopping in front of each man present, who takes from him, first the greenery, at which he sniffs gently, then the bowl, the contents of which he sips. The vessel contains a sweetened infusion of hemp, strong and subtle in its action. WHAT THE DECOCTION IS LIKE The taste of the decoction is sweet, nauseously so, not unlike some preparations of chloroform, and its first effects are anything but pleasant, for it produces a distict tendency to vomit, not unlike a strong dose of ipecacuahna. As soon as all have in succession partaken of the drink, which is termed “homa”, big horns are produced containing spirits, for the Nosarriyeh are great dram drinkers. The horns of liquor are passed about and in a few moments the effects are apparent, following upon the hemp. The eyes brighten, the pulse quickens, the blood seems to bound more actively in the veins, and a restlessness takes possession of the whole body. At this moment the booming of a giant drum is heard again, giving the signal for the sacred dance which is the next item in the ceremonial of the evening. From each of the dozen parties or so into which the clansmen are divided one steps out, and the dozen individuals so designated form up against a gentle declivity in rear of them. Two of the tribe with a “reba,” one string fiddle, and a tambourine, seat themselves and start a peculiar air in a minor key, which all those around take up, clapping their hands the while rhythmically, and to this rhythm the dancers, joining hands as they stand, begin to move gently to and fro. The moonlight is full on them, showing up their white nether garments, but leaving the dusky faces and dark upper garments in a semi-shadow. First the dancers move slowly, a few steps to the right and further to the left they go each time, till the movement becomes a positive allegro. Faster goes the music, faster the dancers, until with a finale furioso the men stop, panting and out of breath, at the signal of the Sheikh. He claps his hands and twelve others step out, and the figure begins as before. When these are exhausted a fresh set take their place, and this is continued until each of the clansmen has taken part in the dance. In conclusion all join hands and go seven times round the sacred oak in the direction left to right. A CRAZY FESTIVAL The solemn supper is now ready, and is served by the wives of the tribesmen, who have been busy preparing it in huge earthernware dishes placed upon the ground in the middle of each group. And the moonlight meal in the shade of the sacred oak is none the less striking by reason of its being dished up by women who wear in their shash-bands a sharp yataghan, of which the handle shows clearly, and a brace of pistols in the girdle. The plates are peculiar. First there is fried liver, eaten to the accompaniment of fiery arrack — the favorite spirit of the hemp eaters. Then comes “leben” — a species of sour cooked cream, with more “arak;” afterward the “kibabs” of mutton, in slices on little wooded sticks, like the familiar ware of the cat’s meat man; eggs filled with a force meat of rice, tomato, mutton and onions and “pillau.” Each person has a wooden spoon to eat with, and the etiquette of the table requires one to eat much and eat quickly, and to drink as much as one eats. The appetites of the Nosairiyeh are proverbial in Syria, the usual allowance of meat being a sheep or two. I can vouch for their tippling powers. Scores of them finish their pint horn of arrack in a couple of draughts, taking a couple of quarts in the course of their supper. The meal is really a match against time, and, with such good trencher men as the hemp eaters, is quickly finished. The real business of the evening now begins. The hemp, powdered and mixed with sirup [sic], is brought round in bowls, together with the decoction of the leaves well sweetened. Each of the tribesmen secures a vessel of arrack — for it quickens and heightens the action of the drugs — and disposes himself in the most comfortable attitude he can think of. Then, taking a good spoonful of the hemp, and washing it down with an equally good drink from the liquor receptable, he lies or leans back to allow it to operate. I take a reasonable allowance of the compound (it tastes very much like raw tea leaves flavored with sugar water), and then lie back to note the action on my own person, and watch, so far as I can, its effects upon the modern assassins whose systems are seasoned and more accustomed to the drug. Five, ten minutes pass, and there is no sensation; the men around me, with closed eyes, look like waxwork figures. Another ten minutes, and the pulse begins to beat rapidly, the heart commences to thump against the sides of the chest, the blood seems to rush to the head, and there is a sensation of fullness, as if the skull would be burst asunder at the base. There is a roaring in the ears, and strange lights, blurred and indistinct, pass before the eyes. In a moment and quite suddenly all of this passes of
f, leaving a feeling of delicious languor, and an idea that one is rising from the ground and floating in space. Little things assume an enormous size, and things seem far off. EFFECTS OF THE DRUG. The oak tree close by appears to be a mile off, and the cup of drink looks a yard across, the size of a big barrel. One’s hands and feet feel heavy and cumbersome, and then feel as if they were dropping off, leaving one free to soar away from the earth skyward, where the clouds seem to open to receive one, and one long perspective of light shines before the eyes. The feeling is one of estactic [sic] restfulness, contented unconsciousness, suggesting the “ninirvana” [sic] of the Buddhist. This marks always the end of the first stage of hemp eating. The aphrodisiac effects, the visions of fair faces and beauteous forms, the voluptuous dreams and languishing fancies which the Easterns experience — these are the results of larger and oft repeated doses of the drug.

Already the larger quantities of the compound, repeated many times in the meantime and stimulated by frequent draughts of arrack, are beginning to show their results upon the hitherto immobile figures of the Nosiariyeh round the sacred oak. Again and again they seize the spoon and convey it to their mouths, until the hemp craze is fully upon them. One or two stir uneasily; then another screams for “Ali, Ali!” (their founder Ali), who is identical, they say with Allah. A half a dozen respond lustily, “Ali hu Allah!” then empty the arrack cups beside them.

A few move about with outstretched arms as though they were in the clouds trying to clutch the houris, whose imaginary forms they see, and disappointed, sink back, after a fresh supply of the drug has been swallowed. From the extremity beyond, where the women are located, come the sound of singing and of laugher and the rhythmic patter of feet upon the ground. The ladies have been indulging on their own account, and the noise they make rouses the men from their dreams. Three or four jump up from the floor at a single bound, and, seized by the dance mania, begin capering away as for very life. They jig here and there, they twine and twist, and writhe and wriggle and distort themselves, awakening […fragment missing…] blows off his matchlock as he capers merrily round, while his neighbor stretches out his fingers for the arrack.

END OF THE HASHISH DEBAUCH

In the distance we hear the sound of the women’s voices as they scream and sing and dance in a noisy whirl under the influence also of the intoxicating hemp. Again and yet again the tribesmen quaff from the hashish bowl, and the riot grows wilder and madder than before. It becomes a veritable saturnalia. Flushed and inflamed, they fly from side to side, tear to and fro, whirl round on the heels, skipping in the air and jumping feet high above the ground, to the banging of the great drum in the village; the shouting of those unable to move, the screeching of the “Reba,” or fiddle, which still plays on, and the crackling of the guns as they go off. Scimitars are drawn, yataghans flourished, half a dozen engage in mimic combat, slashing and cutting at each other with an all too earnest resolve to draw blood — a result speedily obtained — while yet another batch dance round and round on their heels spinning like tops in play. Faster and furious grows the corybantic rout, and in their mad excitement the men tear the garments from their bodies, throw away their weapons, fling the turbans from their heads and, naked to the waist, with dishevelled hair and eyes ablaze and extended arms, they continue their mad antics, until foaming at the mouth and bleeding from the nostrils, they sink to the earth and lie huddled in heaps, hopelessly and helplessly intoxicated with the hemp.