Gwyllm.com

“Fidelity”: Don’t Divorce… from Courage Campaign on Vimeo.
Time To Stand Up To Bullies! Campaign Courage!
This Posting is for Del & Phyl, who I have known since I was 16. Del passed this last year, what a wonderful woman. Here is to their love, and courage. (thanks Juris for alerting me on this!)
Gwyllm

Started this last Friday, I have been wrestling with some problems with security. It seems we got hacked, (once more!) and I am trying to figure out security settings etc.
Meanwhile, The Invisible College On Line PDF magazine is finished editing, all I have to do is assemble the PDF file, and we will upload it, hopefully today.
For all of you out there with a penchant for new and adventurous exercises in journalism, art and fiction, the new Journey Book is out! Rak Razam’s & Tim Parish have really done it this time! I am doing distribution for them State Side, but put your orders in at the website. More info soon… This is a great adventure for our Australian friends!
We will keep you posted on what is coming up next like…. Videos/ TV & Radio Free EarthRites for mobile phones? Keep Ya Posted,
Brigth Blessings,

Gwyllm

On The Menu:

Hakim Bey – Peter Lamborn Wilson Quotes

Mozart’s Requiem Mass in D Minor I – Introitus and Kyrie

The Hound of Mons

Robert Graves: The Oracular Voice

Morphine – Cure for Pain

Art: Waterhouse & Godward

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Hakim Bey – Peter Lamborn Wilson Quotes:

“Sorcery: the systematic cultivation of enhanced consciousness or non-ordinary awareness & its deployment in the world of deeds & objects to bring about desired results.”

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“Those who understand history are condemned to watch other idiots repeat it.”

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“The Law waits for you to stumble on a mode of being, a soul different from the FDA-approved purple-stamped standard dead meat — & as soon as you begin to act in harmony with nature the Law garottes & strangles you — so don’t play the blessed liberal middleclass martyr — accept the fact that you’re a criminal & be prepared to act like one.”

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“Moloch merely shovels babies into the fire of productive capitalism. Mammon hooks them on the dead heroin of envy.” – Peter Lamborn Wilson

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“In the late 18th or early 19th century a group of runaway slaves and serfs fled from Kentucky into the Ohio Territory, where they inter-married with Natives and formed a tribe – red, white & black – called the Ben Ishmael tribe. The Ishmaels (who seem to have been Islamically inclined) followed an annual nomadic route through the territory, hunting & fishing, and finding work as tinkers and minstrels. They were polygamists, and drank no alcohol. Every winter they returned to their original settlement, where a village had grown.
But eventually the US Govt. opened the Territory to settlement, and the ~official~ pioneers arrived. Around the Ishmael village a town began to spring up, called Cincinnati. Soon it was a big city. But Ishmael village was still there, engulfed & surrounded by “civilization.” Now it was a ~slum~.
Hasn’t something similar happened to the Internet? The original freedom-loving hackers & guerrilla informationists, the true pioneers of cyberspace, are still there. But they have been surrounded by a vastness of virtual “development,” and reduced to a kind of ghetto. True, for a while the slums remain colorful – one can go there for a “good time,” strum a banjo, spark up a romance. Folkways survive. One remembers the old days, the freedom to wander, the sense of openness. But History has gone… somewhere else. Capital has ~moved on~.
Incidentally, in the late 19th & early 20th century the Ishmaels were discovered by the Eugenics movement, which declared them to be racial mongrels & degenerates. The Ishmaels were targeted for extinction; those who did not flee & disappear were institutionalized or even sterilized. The old slum was cleared & built over, and the Ishmaels were forgotten.”

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“Physical separateness can never be overcome by electronics, but only by “conviviality”, by “living together” in the most literal physical sense. The physically divided are also the conquered and the controlled. “True desires” – erotic, gustatory, olfactory, musical, aesthetic, psychic, & spiritual – are best attained in a context of freedom of self and other in physical proximity & mutual aid. Everything else is at best a sort of representation.”

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Mozart’s Requiem Mass in D Minor I – Introitus and Kyrie

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Blasts from the Past – The News that Time Forgot

The Hound of Mons

A strange horror story from the battlefields of World War I, when a terrible devil-dog was said to haunt the allied trenches.

By Theo Paijmans

(found at Fortean Times..)

Accounts of anomalous occurrences, tall tales and yarns, superstitions and rumours – all are born in the confusion and upheaval of every great conflict, and World War I was no exception. French linguist Albert Dauzat treats several fascinating legends that emerged from military conflicts, and lists a number of tales from WWI in his Légendes, Prophéties et Superstitions de la Guerre. In his book, published two years after the war, Dauzat recounts how he experienced a number of these legends firsthand, such as the rumoured arrival of large contingents of Russian troops: “At Pont-Audemer, a friend told me, during the whole of the Winter of 1914–1915, people believed in the disembarking of the Russians who had come from Arkhangelsk to Honfleur (situated less than 30km [or 19 miles] away), saying ‘I saw them as I saw you.’” Or the bombardment of Paris by the German railway guns, that spawned rumours of curious aerial phenomena: “The first day of the bombardment of Paris by the long distance guns, many persons… declared that they saw parachutes or red ball­oons descending from the air: a hallucination in certain cases that I have observed myself…” [1]
The best-known legend of WWI is undoubtedly that of the Angels of Mons. In connection with this, Dauzat writes of various aerial phenomena witnessed during time of war and tells of another near the end of the war: “In the first days of November 1918, at the moment when President Wilson and the German government were holding preliminary discussions concerning a cease-fire, the tale ran across the American front that a ‘white dove of peace’ had, on a clear day, circled the lines for more than an hour. It was an aeroplane, according to the testimony of a colonel and two majors: they even recalled certain less truthful details, which proved that they too were the victims of a mild form of suggestion. It was, they said, a completely white aeroplane, of a type unknown on the western front, not carrying an insignia of any kind, and, flying very high, it passed over the American trenches, then circled the German lines.” It did so for over an hour, then turned north and disappeared. [2]
This account and many others were quickly forgotten in the turmoil following the end of the bloody conflict. The legend of the Angels of Mons fared better; as late as 1934, various news­papers were publishing all kinds of explanations for the miracle, and it has been the subject of a recent scholarly study. [3] But apparently another, darker rumour hid in the shadows of Mons. The curious tale was published in 1919, but this time bears witness not to miraculous apparitions of angelic beings, but to the evil doings of an enorm­ous hound of hell during those terrible days at the front:

That weird legend of No Man’s Land, the gruesome epic of the ‘hound of Mons’, has, according to FJ Newhouse, a returned Canad­ian veteran, been vindicated throughout Europe as fact and not fiction. For four years civilian sceptics laughed at the soldiers’ tale of a giant, skulking hound, which stalked among the corpses and shell holes of No Man’s Land and dragged down British soldiers to their death. An apparition of fear-crazed minds, they said. But to the soldiers it was a reality and one of the most fearful things of the world war.
“The death of Dr Gottlieb Hochmuller in the recent Spartacan riots in Berlin”, said Capt. Newhouse, “has brought to light facts concerning the fiendish application of this German scientist’s skill that have astounded Europe. For the hound of Mons was not an accident, a phantom, or an halluc­ination – it was the deliberate result of one of the strangest and most repulsive scientific experiments the world has ever known.
Teeth Marks in Throats…

What was the hound of Mons? According to the soldiers, the legend started in the terrible days of the defence of Mons. On the night of November 14, 1914, Capt. Yeskes and four men of the London Fusiliers entered No Man’s Land on a patrol. The last living trace of them was when they started into the darkness between the lines. Several days afterwards their dead bodies were found – just as they had been dragged down – with teeth marks at the throats.
Several nights later a weird, blood-curdling howl was heard from the darkness toward which the British trenches faced. It was the howl of the hound of Mons. From then on this phantom hound became the terror of the men who faced death by bullets with a smile. It was the old fear of the unknown.
Howl is Heard…

Patrol after patrol, during two years of warfare, ventured out only to be found days later with the telltale marks at their throats. The ghastly howl continued to echo through No Man’s Land. Several times sentries declared that they saw a lean, grey wraith flit past the barbed wire – the form of a gigantic hound running silently. But civilian Europe always doubted the story.
Then after two years, while many brave men lost their lives with only those teeth marks at the throat to show, the hound of Mons disappeared. From then on the Germans never had another important success. “And now”, says Captain Newhouse, “secret papers have been taken from the residence of the late Dr Hochmuller which prove that the hound of Mons was a terrible living reality, a giant hound with the brain of a human madman”.
Hound Had Human Brain…

Captain Newhouse says that the papers show that this hound was the only successful issue of a series of experiments by which Dr Hochmuller hoped to end the war in Germany’s favour. The scientist had gone about the wards of the German hospitals until he found a man gone mad as the result of his insane hatred of England. Hochmuller, with the sanction of the German government, operated upon him and removed his brain, taking in particular the parts which dominated hatred and frenzy.
At the same time a like operat­ion was performed on a giant Siberian wolfhound. Its brain was taken out and the brain of the madman inserted. By careful nursing the dog lived. The man was permitted to die. The dog rapidly grew stronger and, after careful training in fiendishness, was taken to the firing line and released in No Man’s Land. There for two years it became the terror of outposts and patrols. [4]

Could there possibly be any truth in this outrageous tale? There are a number of ways of interpreting it; leaving aside the fact that the surgical procedure described above is quite impossible, the story does resemble plenty of other spurious tales of alleged atrocit­ies committed by the German troops. While legends concerning the Allied forces usually show them as being saved by angelic beings or the Christ-like ‘Comrade in White’, those concerning the German army tend to concern completely unproven atrocities committed by ‘the Hun’. Most of these tales have since been proven to be nothing more than crude propaganda (even if the same can’t be said of the German army’s conduct in WWII).
Then there is the element of that fiendish doctor Gottlieb Hochmuller – of whose existence I have found no evidence – and his bizarre medical procedures, which echo the dark experiments of his fictional fellow countryman of some centuries before, Baron von Frankenstein.
The story of the Hound of Mons remains one of the strangest to come from the front, although there are plenty more weird rumours to be found, such as those concerning free-roaming bands of derelicts and deserters from both sides who turned cannibal and stalked the labyrinthine trenches of no-man’s land.
The sudden disappearance of the Hound of Mons in Newhouse’s account has elements of the fairy tale and the various legends of demon dogs and hell hounds. But perhaps a huge dog really did stalk the trenches; perhaps, abandoned by its master as Mons turned into a battlefield, it turned feral and, in its hunger, prowled the battlefield, giving rise to this strange story. I have never heard of the tale before; but scattered accounts and sightings of a huge dog at Mons might have given rise to this tale that was all but forgotten after the much more dramatic – and much more favourable – one of the Angels of Mons.
Newhouse’s tale can also be seen as the clever concoction of an enterprising journalist, or of the Canadian veteran himself, forming a variant of Arthur Conan Doyle’s Hound of The Baskervilles; this story, published in 1902, is reportedly inspired by legends of a black hound on Dartmoor – or elsewhere in Britain. In this regard we also note that famous thriller writer Agatha Christie placed one of her supernatural short stories, The Hound of Death (1933), in Belgium during World War I. [5] It is a strange tale with decidedly Lovecraftian undertones (his story The Hound dates from 1922), and one in which Christie makes use of another legend of the Great War, that of German soldiers attempting to take over a convent during the invasion of Belgium. In her story, as soon as the soldiers enter the building it explodes, killing them all. Dauzat remarks in his book that French author Leon Bloy, who died in 1917, tells of an event allegedly having occurred in 1914, where German soldiers tried to enter a church in which was housed a miraculous statue. Its doors would not open, so the German officer commanded them to be blasted away by the cannons. All of a sudden, the doors opened by themselves, as if magically; but the German troops who prepare to enter the church all fall dead at the spot. Writes Dauzat: “Similar legends have been formed or created in Bavaria, in Austria and all through the Orient.” [6]

NOTES

1 Albert Dauzat: Légendes, Prophéties et Superstitions de la Guerre, la Renaissance Du Livre, 1920, pp30–31.
2 Ibid, pp231–232.
3 David Clarke: The Angel Of Mons, Wiley, 2004.
4 “American Wolf Hound With Brain of a Man Was Terror to No Man’s Land”, Evening News, Ada, Oklahoma, 11 Aug 1919.
5 Agatha Christie: The Hound of Death and Other Stories, Odhams Press, 1933.
6 op.cit., Dauzat, p118.

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The Oracular Voice: Robert Graves

IN BROKEN IMAGES
He is quick, thinking in clear images;

I am slow, thinking in broken images.
He becomes dull, trusting to his clear images;

I become sharp, mistrusting my broken images.
Trusting his images, he assumes their relevance;

Mistrusting my images, I question their relevance.
Assuming their relevance, he assumes the fact;

Questioning their relevance, I question their fact.
When the fact fails him, he questions his senses;

when the fact fails me, I approve my senses.
He continues quick and dull in his clear images;

I continue slow and sharp in my broken images.
He in a new confusion of his understanding;

I in a new understanding of my confusion.

—
SYMPTOMS OF LOVE
Love is universal migraine,

A bright stain on the vision

Blotting out reason.
Symptoms of true love

Are leanness, jealousy,

Laggard dawns;
Are omens and nightmares –

Listening for a knock,

Waiting for a sign:
For a touch of her fingers

In a darkened room,

For a searching look.
Take courage, lover!

Could you endure such pain

At any hand but hers?

—
ON GIVING
Those who dare give nothing

Are left with less than nothing;

Dear heart, you give me everything,

Which leaves you more than everything-

Though those who dare give nothing

Might judge it left you less than nothing.
Giving you everything,

I too, who once had nothing,

Am left with more than everything

As gifts for those with nothing

Who need, if not our everything,

At least a loving something.

—
TO BRING THE DEAD TO LIFE
To bring the dead to life

Is no great magic.

Few are wholly dead:

Blow on a dead man’s embers

And a live flame will start.
Let his forgotten griefs be now,

And now his withered hopes;

Subdue your pen to his handwriting

Until it prove as natural

To sign his name as yours.
Limp as he limped,

Swear by the oaths he swore;

If he wore black, affect the same;

If he had gouty fingers,

Be yours gouty too.
Assemble tokens intimate of him –

A ring, a hood, a desk:

Around these elements then build

A home familiar to

The greedy revenant.
So grant him life, but reckon

That the grave which housed him

May not be empty now:

You in his spotted garments

Shall yourself lie wrapped.

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Morphine – Cure for Pain

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William Turner – Flint Castle

Nothing long winded, but an entry for Imbolc, for Bhride in all her glory. Welcome to Spring, it has been such a long, long winter!
Bright Blessings,

Gwyllm

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On The Menu:

Ghata Tharang- Rhythmic Rapsody

The Links

Entheogen – Aakening The Divine Within

From The Carmina Gadelica – Sloinntireach Bhride

Poetry: Shaer-E Sahir – Hafiz

Live performance of Ghatam Suresh

Art: Joseph Mallord William Turner

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On Recommendation From Mike Crowley:

Ghata Tharang- Rhythmic Rapsody

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The Links:

10 Awesome Episodes of “In Search Of”

Let in the Sun

Smith: Imbolc holiday to mark first day of spring

Bart Simpson recruited into Scientology against his will

School can expel lesbian students, court rules

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Entheogen – Awakening The Divine Within

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From The Carmina Gadelica Sloinntireach Bhride

The Genealogy of Bride was current among people who had a latent belief in its efficacy. Other hymns to Bride were sung on her festival, but nothing now remains except the names and fragments of the words. The names are curious and suggestive, as: ‘Ora Bhride,’ Prayer of Bride, ‘Lorg Bhride,’ Staff of Bride, ‘Luireach Bhride,’ Lorica of Bride, ‘Lorig Bhride,’ Mantle of Bride, ‘Brot Bhride,’ Corslet of Bride, and others. La Feill Bhride, St Bridget’s Day, is the first of February, new style, or the thirteenth according to the old style, which is still much in use in the Highlands. It was a day of great rejoicing and jubilation in olden times, and gave rise to innumerable sayings, as:–
‘Feill na Bride, feis na finne.’
‘Bride binn nam bas ban.’
‘A Bhride chaoin cheanail,

Is caoimh liom anail do bheoil,

’D uair reidhinn air m’ aineol

Bu to fein ceann eisdeachd mo sgeoil.’

Feast of the Bride, feast of the maiden.
Melodious Bride of the fair palms.
Thou Bride fair charming,

Pleasant to me the breath of thy mouth,

When I would go among strangers

‘Thou thyself wert the hearer of my tale.

There are many legends and customs connected with Bride. Some of these seem inconsistent with one another, and with the character of the Saint of Kildare. These seeming inconsistencies arise from the fact that there were several Brides, Christian and pre-Christian, whose personalities have become confused in the course of centuries–the attributes of all being now popularly ascribed to one. Bride is said to preside over fire, over art, over all beauty, ‘fo cheabhar agus fo chuan,’ beneath the sky and beneath the sea. And man being the highest type of ideal beauty, Bride presides at his birth and dedicates him to the Trinity. She is the Mary and the Juno of the Gael. She is much spoken of in connection with Mary,–generally in relation to the birth of Christ. She was the aid-woman of the Mother of Nazareth in the lowly stable, and she is the aid-woman of the mothers of Uist in their humble homes.
It is said that Bride was the daughter of poor pious parents, and the serving-maid in the inn of Bethlehem. Great drought occurred in the land, and the master of the hostel went away with his cart to procure water from afar, leaving with Bride ‘faircil buirn agus breacag arain,’ a stoup of water and a bannock of bread to sustain her till his return. The man left injunctions with Bride not to give food or drink to any one, as he had left only enough for herself, and not to give shelter to any one against his return.
As Bride was working in the house two strangers came to the door. The man was old, with brown hair and grey beard, and the woman was young and beautiful, with oval face, straight nose, blue eyes, red lips, small ears, and golden brown hair, which fell below her waist. They asked the serving-maid for a place to rest, for they were footsore and weary, for food to satisfy their hunger, and for water to quench their thirst. Bride could not give them shelter, but she gave them of her own bannock and of her own stoup of water, of which they partook at the door; and having thanked Bride the strangers went their way, while Bride gazed wistfully and sorrowfully after them. She saw that the sickness of life was on the young woman of the lovely face, and her heart was sore that she had not the power to give them shade from the heat of the sun, and cover from the cold of the dew. When Bride returned into the house in the darkening of the twilight, what was stranger to her to see than that the bannock of bread was whole, and the stoup of water full, as they had been before! She did not know under the land of the world what she would say or what she would do. The food and the water of which she herself had given them, and had seen them partake, without a bit or a drop lacking from them! When she recovered from her wonderment Bride went out to look after the two who had gone their way, but she could see no more of them. But she saw a brilliant golden light over the stable door, and knowing that it was not ‘dreag a bhais,’ a meteor of death, she went into the stable and was in time to aid and minister to the Virgin Mother, and to receive the Child into her arms, for the strangers were Joseph and Mary, and the child was Jesus Christ, the Son of God, come to earth, and born in the stable of the hostel of Bethlehem. “D uair a rugadh an leanabh chuir Bride tri braona burna fuarain fioir-uisge air clar a bhathais ann an ainm De, ann an ainm Iosa, ann an ainm Spioraid.’ When the Child was born Bride put three drops of water from the spring of pure water on the tablet of His forehead, in name of God, in name of Jesus, in name of Spirit. When the master of the inn was returning home, and ascending the hill on which his house stood, he heard the murmuring music of a stream flowing past his house, and he saw the light of a bright star above his stable door. He knew from these signs that the Messiah was come and that Christ was born, ‘oir bha e ann an dailgneachd nan daoine gum beirte Iosa Criosda Mac De ann am Betlehem, baile Dhaibhidh’–for it was in the seership of the people that Jesus Christ, the Son of God, would be born in Bethlehem, the town of David. And the man rejoiced with exceeding joy at the fulfilment of the prophecy, and he went to the stable and worshipped the new Christ, whose infant cradle was the manger of the horses.
Thus Bride is called ‘ban-chuideachaidh Moire,’ the aid-woman of Mary. In this connection, and in consequence thereof, she is called ‘Muime Chriosda,’ foster-mother of Christ; ‘Bana-ghoistidh Mhic De,’ the god-mother of the Son of God; ‘Bana-ghoistidh Iosda Criosda nam bane agus nam beannachd,’ god-mother of Jesus Christ of the bindings and blessings. Christ again is called ‘Dalta Bride,’ the foster-son of Bride; ‘Dalta Bride bith nam beannachd,’ the foster-son of Bride of the blessings; ‘Daltan Bride,’ little fosterling of Bride, a term of endearment.
John the beloved is called Dalta Moire,’ foster-son of Mary, and ‘Comhdhalta Chriosda,’ the foster-brother, literally co-foster, of Christ. Fostership among the Highlanders was a peculiarly close and tender tie, more close and more tender even than blood. There are many proverbs on the subject, as, ‘Fuil gu fichead, comhdhaltas gu ceud,’ blood to the twentieth, fostership to the hundredth degree. A church in Islay is called ‘Cill Daltain,’ the Church of the Fosterling.
When a woman is in labour, the midwife or the woman next her in importance goes to the door of the house, and standing on the ‘fad-buinn,’ sole-sod, doorstep, with her hands on the jambs, softly beseeches Bride to come:
‘Bhride! Bhride! thig a steach,

Tha do bheatha deanta,

Tabhair cobhair dha na bhean,

’S tabh an gein dh’an Triana.’

Bride! Bride! come in,

Thy welcome is truly made,

Give thou relief to the woman,

And give the conception to the Trinity.

When things go well, it indicates that Bride is present and is friendly to the family; and when they go ill, that she is absent and offended. Following the action of Bride at the birth of Christ, the aid-woman dedicates the child to the Trinity by letting three drops of clear cold water fall on the tablet of his forehead. (See page 114.)
The aid-woman was held in reverence by all nations. Juno was worshipped with greater honour than any other deity of ancient Rome, and the Pharaohs paid tribute to the aid-women of Egypt. Perhaps, however, appreciation of the aid-woman was never more touchingly indicated than in the reply of two beautiful maidens of St Kilda to John Macdonald, the kindly humorist, and the unsurpassed seaman and pilot of Admiral Otter of the West Coast Survey: ‘O ghradhanan an domhain agus an t-saoghail, carson a Righ na gile ’s na greine! nach ’eal sibh a posadh is sibh cho briagh?’ ‘A ghaol nan daona, ciamar a phosas sinne? nach do chaochail a bheanghluin!’ ‘Oh! ye loves of the domain and of the universe, why, King of the moon and of the sun! are ye not marrying and ye so beautiful?’ ‘Oh! thou love of men, how can we marry? has not the knee-wife died!’
On Bride’s Eve the girls of the townland fashion a sheaf of corn into the likeness of a woman. They dress and deck the figure with shining shells, sparkling crystals, primroses, snowdrops, and any greenery they may obtain. In the mild climate of the Outer Hebrides several species of plants continue in flower during winter, unless the season be exceptionally severe. The gales of March are there the destroyers of plant-life. A specially bright shell or crystal is placed over the heart of the figure. This is called ‘reul-iuil Bride,’ the guiding star of Bride, and typifies the star over the stable door of Bethlehem, which led Bride to the infant Christ. The girls call the figure ‘Bride,’ ‘Brideag,’ Bride, Little Bride, and carry it in procession, singing the song of ‘Bride bhoidheach oigh nam mile beus,’ Beauteous Bride, virgin of a thousand charms. The ‘banal Bride,’ Bride maiden band, are clad in white, and have their hair down, symbolising purity and youth. They visit every house, and every person is expected to give a gift to Bride and to make obeisance to her. The gift may be a shell, a spar, a crystal, a flower, or a bit of greenery to decorate the person of Bride. Mothers, however, give ‘bonnach Bride,’ a Bride bannock, ‘cabag Bride,’ a Bride cheese, or ‘rolag Bride,’ a Bride roll of butter. Having made the round of the place the girls go to a house to make the ‘feis Bride,’ Bride feast. They bar the door and secure the windows of the house, and set Bride where she may see and be seen of all. Presently the young men of the community come humbly asking permission to honour Bride. After some parleying they are admitted and make obeisance to her.
Much dancing and singing, fun and frolic, are indulged in by the young men and maidens during the night. As the grey dawn of the Day of Bride breaks they form a circle and sing the hymn of ‘Bride bhoidheach muime chorr Chriosda,’ Beauteous Bride, choice foster-mother of Christ. They then distribute fuidheal na feisde,’ the fragments of the feast–practically the whole, for they have partaken very sparingly, in order to have the more to give–among the poor women of the place.
A similar practice prevails in Ireland. There the churn staff, not the corn sheaf, is fashioned into the form of a woman, and called ‘Brideog,’ little Bride. The girls come clad in their best, and the girl who has the prettiest dress gives it to Brideog. An ornament something like a Maltese cross is affixed to the breast of the figure. The ornament is composed of straw, beautifully and artistically interlaced by the deft fingers of the maidens of Bride. It is called ‘rionnag Brideog,’ the star of little Bride. Pins, needles, bits of stone, bits of straw, and other things are given to Bride as gifts, and food by the mothers.
Customs assume the complexion of their surroundings, as fishes, birds, and beasts assimilate the colours of their habitats. The seas of the ‘Garbh Chriocha,’ Rough Bounds in which the cult of Bride has longest lived, abound in beautiful iridescent shells, and the mountains in bright sparkling stones, and these are utilised to adorn the ikon of Bride. In other districts where the figure of Bride is made, there are no shining shells, no brilliant crystals, and the girls decorate the image with artistically interlaced straw.
The older women are also busy on the Eve of Bride, and great preparations are made to celebrate her Day, which is the first day of spring. They make an oblong basket in the shape of a cradle, which they call ‘leaba Bride,’ the bed of Bride. It is embellished with much care. Then they take a choice sheaf of corn, generally oats, and fashion it into the form of a woman. They deck this ikon with gay ribbons from the loom, sparkling shells from the sea, and bright stones from the hill. All the sunny sheltered valleys around are searched for primroses, daisies, and other flowers that open their eyes in the morning of the year. This lay figure is called Bride, ‘dealbh Bride,’ the ikon of Bride. When it is dressed and decorated with all the tenderness and loving care the women can lavish upon it, one woman goes to the door of the house, and standing on the step with her hands on the jambs, calls softly into the darkness, ‘Tha leaba Bride deiseal,’ Bride’s bed is ready. To this a ready woman behind replies, ‘Thigeadh Bride steach, is e beatha Bride,’ Let Bride come in, Bride is welcome. The woman at the door again addresses Bride, ‘A Bhride! Bhride thig a stench, tha do leaba deanta. Gleidh an teach dh’an Triana,’ Bride! Bride, come thou in, thy bed is made. Preserve the house for the Trinity. The women then place the ikon of Bride with great ceremony in the bed they have so carefully prepared for it. They place a small straight white wand (the bark being peeled off) beside the figure. This wand is variously called ‘slatag Bride,’ the little rod of Bride, ‘slachdan Bride,’ the little wand of Bride, and ‘barrag Bride,’ the birch of Bride. The wand is generally of birch, broom, bramble, white willow, or other sacred wood, ‘crossed’ or banned wood being carefully avoided. A similar rod was given to the kings of Ireland at their coronation, and to the Lords of the Isles at their instatement. It was straight to typify justice, and white to signify peace and purity–bloodshed was not to be needlessly caused. The women then level the ashes on the hearth, smoothing and dusting them over carefully. Occasionally the ashes, surrounded by a roll of cloth, are placed on a board to safeguard them against disturbance from draughts or other contingencies. In the early morning the family closely scan the ashes. If they find the marks of the wand of Bride they rejoice, but if they find ‘long Bride,’ the footprint of Bride, their joy is very great, for this is a sign that Bride was present with them during the night, and is favourable to them, and that there is increase in family, in flock, and in field during the coming year. Should there be no marks on the ashes, and no traces of Bride’s presence, the family are dejected. It is to them a sign that she is offended, and will not hear their call. To propitiate her and gain her ear the family offer oblations and burn incense. The oblation generally is a cockerel, some say a pullet, buried alive near the junction of three streams, and the incense is burnt on the hearth when the family retire for the night.
In the Highlands and Islands St Bride’s Day was also called ‘La Cath Choileach,’ Da y of Cock-fighting. The boys brought cocks to the school to fight. The most successful cock was call
ed ‘coileach buadha,’ victor cock, and its proud owner was elected king of the school for the year. A defeated bird was called ‘fuidse,’ craven, ‘coileach fuidse,’ craven cock. All the defeated, maimed, and killed cocks were the perquisites of the schoolmaster. In the Lowlands ‘La Coinnle,’ Candlemas Day, was the day thus observed. It is said in Ireland that Bride walked before Mary with a lighted candle in each hand when she went up to the Temple for purification. The winds were strong on the Temple heights, and the tapers were unprotected, yet they did not flicker nor fail. From this incident Bride is called ‘Bride boillsge,’ Bride of brightness. This day is occasionally called ‘La Fheill Bride nan Coinnle,’ the Feast Day of Bride of the Candles, but more generally ‘La Fheill Moire nan Coinnle,’ the Feast Day of Mary of the Candles–Candlemas Day.
The serpent is supposed to emerge from its hollow among the hills on St Bride’s Day, and a propitiatory hymn was sung to it. Only one verse of this hymn has been obtained, apparently the first. It differs in different localities:–
‘Moch maduinn Bhride,

Thig an nimhir as an toll,

Cha bhoin mise ris an nimhir,

Cha bhoin an nimhir rium.’

Early on Bride’s morn

The serpent shall come from the hole,

I will not molest the serpent,

Nor will the serpent molest me.

Other versions say:–
La Feill na Bride,

Thig nighean Imhir as a chnoc,

Cha bhean mise do nighean

’S cha dean i mo lochd.’ [Imhir,
‘La Fheill Bride brisgeanach

Thig an ceann de in chaiteanach,

Thig nighean Iomhair as an tom

Le fonn feadalaich.’
‘Thig an nathair as an toll

La donn Bride,

Ged robh tri traighean dh’ an

Air leachd an lair.’ [t-sneachd

The Feast Day of the Bride,

The daughter of Ivor shall come from the knoll,

I will not touch the daughter of Ivor,

Nor shall she harm me.
On the Feast Day of Bride,

The head will come off the ‘caiteanach,’

The daughter of Ivor will come from the knoll

With tuneful whistling.
The serpent will come from the hole

On the brown Day of Bride,

Though there should be three feet of snow

On the flat surface of the ground.

The ‘daughter of Ivor’ is the serpent; and it is said that the serpent will not sting a descendant of Ivor, he having made ‘tabhar agus tuis,’ offering and incense, to it, thereby securing immunity from its sting for himself and his seed for ever.
‘La Bride nam brig ban

Thig an rigen ran a tom,

Cha bhoin mise ris an rigen ran,

’S cha bhoin an rigen ran rium.’

On the day of Bride of the white hills

The noble queen will come from the knoll,

I will not molest the noble queen,

Nor will the noble queen molest me.

These lines would seem to point to serpent-worship. One of the most curious customs of Bride’s Day was the pounding of the serpent in effigy. The following scene was described to the writer by one who was present:–’I was one of several guests in the hospitable house of Mr John Tolmie of Uignis, Skye. One of my fellow-guests was Mrs Macleod, widow of Major Macleod of Stein, and daughter of Flora Macdonald. Mrs Macleod was known among her friends as “Major Ann.” She combined the warmest of hearts with the sternest of manners, and was the admiration of old and young for her wit, wisdom, and generosity. When told that her son had fallen in a duel with the celebrated Glengarry–the Ivor MacIvor of Waverley–she exclaimed, “Math thu fein mo ghiullan! math thu fein mo ghiullan! gaol geal do mhathar fein! Is fearr bias saoidh na gras daoidh; cha bhasaich an gaisgeach ach an aon turas, ach an gealtair iomadaidh uair!”–”Good thou art my son! good thou art my son! thou the white love of thine own mother! Better the hero’s death than the craven’s life; the brave dies but once, the coward many times.” In a company of noblemen and gentlemen at Dunvegan Castle, Mrs Macleod, then in her 88th year, danced the reel of Tulloch and other reels, jigs, and strathspeys as lightly as a girl in her teens. Wherever she was, all strove to show Mrs Macleod attention and to express the honour in which she was held. She accepted all these honours and attentions with grace and dignity, and without any trace of vanity or self-consciousness. One morning at breakfast at Uignis some one remarked that this was the Day of Bride. “The Day of Bride,” repeated Mrs Macleod meditatively, and with a dignified bow of apology rose from the table. All watched her movements with eager curiosity. Mrs Macleod went to the fireside and took up the tongs and a bit of peat and walked out to the doorstep. She then took off her stocking and put the peat into it, and pounded it with the tongs. And as she pounded the peat on the step, she intoned a “rann,” rune, only one verse of which I can remember:–
“An diugh La Bride,

Thig an righinn as an tom,

Cha bhean mise ris an righinn,

Cha bhean an righinn rium.”

This is the day of Bride,

The queen will come from the mound,

I will not touch the queen,

Nor will the queen touch me.

‘Having pounded the peat and replaced her stocking, Mrs Macleod returned to the table, apologising for her remissness in not remembering the Day earlier in the morning. I could not make out whether Mrs Macleod was serious or acting, for she was a consummate actress and the delight of young and old. Many curious ceremonies and traditions in connection with Bride were told that morning, but I do not remember them.’
The pounding in the stocking of the peat representing the serpent would indicate destruction rather than worship, perhaps the bruising of the serpent’s head. Probably, however, the ceremony is older, and designed to symbolise something now lost.
Gaelic lore is full of sayings about serpents. These indicate close observation. ‘Tha cluas nathrach aige,’–he has the ear of a serpent (he hears keenly but does not speak); ‘Tha a bhana-bhuitseach lubach mar an nathair,’–the witch-woman is crooked as the serpent; ‘Is e an t-iorball is neo-chronail dhiot, cleas na nathrach nimhe,’–the tail is the least harmful of thee, the trick of the serpent venomous.
‘Ge min do chraicionn

Is nimheil gath do bheuil;

Tha thu mar an nathair lachdann,

Gabh do rathad fein.’
‘Bean na maise te neo-fhialaidh,

’S i lan do na briathra blath,

Tha, i mar an nathair riabhach,

’S gath na spiocaireachd na dail.’

Though smooth be thy skin,

Venomous is the sting of by mouth;

Thou art like the dun serpent,

Take thine own road.
The beauteous woman, ungenerous,

And she full of warm words,

Is like the brindled serpent,

And the sting of greed is in her.

The people of old practised early retiring, early rising, and diligent working:–
‘Suipeir is soillse Oidhch Fheill Bride,

Cadal is soillse Oidhch Fheill Paruig.’

Supper and light the Night of St Bride,

Sleep and light the Night of St Patrick.

The dandelion is called ‘bearnan Bride,’ the little notched of Bride, in allusion to the serrated edge of the petal. The linnet is called ‘bigein Bride,’ little bird of Bride. In Lismore the oyster-catcher is called ‘gille Bride,’ page of Bride:–
‘Gille Bride bochd,

Gu de bhigil a th’ ort?

Poor page of Bride,

What cheeping ails thee?

In Uist the oyster-catcher is called ‘Bridein,’ bird of Bride. There was once an oyster-catcher in Uist, and he was so elated with his own growing riches that he thought he would like to go and see something of the great world around him. He went away, leaving his three beautiful, olive-brown, blotched black-and-grey eggs in the rough shingle among the stones of the seashore. Shortly after he left the grey crow came hopping round to see what was doing in the place. In her peering she saw the three eggs of the oyster-catcher in the hollow among the rocks, and she thought she would like to try the taste of one of them, as a variant upon the refuse of land and shore. So she drove her strong bill through the broad end of an egg, and seizing it by the shell, carried it up to the mossy holm adjoining. The quality of the egg was so pleasing to the grey crow that she went back for the second, and then for the third egg. The grey crow was taking the last suck of the last egg when the oyster-catcher was heard returning with his usual fuss and flurry and hurry-scurry. He looked at his nest, but there were no eggs there–no, not one, and the oyster-catcher knew not what to do or say. He flew about to and fro, hither and thither in great distress, crying out in the bitterness of his heart, ‘Co dh’ ol na h-uibhean? Co dh’ ol na h-uibhean? Cha chuala mi riamh a leithid! Cha chuala mi riamh a leithid!’ Who drank the eggs? Who drank the eggs? I never heard the like! I never heard the like! The grey crow listened now on this side and now on that, and gave two more precautionary wipes to her already well-wiped bill in the fringy, friendly moss, then looked up with much affected innocence and called out in deeply sympathetic tones, ‘Cha chuala na sinne sinn fhein sin, ged is sine is sine ’s an aite,’ No, nor heard we ourselves that, though we are older in the place.
Bride is said to preside over the different seasons of the year and to bestow their functions upon them according to their respective needs. Some call January ‘am mios marbh,’ the dead month, some December, while some apply the terms, ‘na tri miosa marbh,’ the three dead months, ‘an raithe marbh,’ the dead quarter, and ‘raithe marbh na bliadhna,’ the dead quarter of the year, to the winter months when nature is asleep. Bride with her white wand is said to breathe life into the mouth of the dead Winter and to bring him to open his eyes to the tears and the smiles, the sighs and the laughter of Spring. The venom of the cold is said to tremble for its safety on Bride’s Day and to flee for its life on Patrick’s Day. There is a saying:–
‘Chuir Bride miar ’s an abhuinn

La na Feill Bride

Is dh’ fhalbh mathair ghuir an fhuachd,

Is nigh i basan anns an abhuinn

La na Feill Padruig

Is dh’ fhalbh mathair ghin an fhuachd.’

Bride put her finger in the river

On the Feast Day of Bride

And away went the hatching mother of the cold,

And she bathed her palms in the river

On the Feast Day of Patrick

And away went the conception mother of the cold,

Another version says:–
‘Chuir Brighid a bas ann,

Chuir Moire a cas ann,

Chuir Padruig a chiach fhuar ann.’ (?)

Bride put her palm in it,

Mary per her foot in it,

Patrick put the cold stone in it,

alluding to the decrease in cold as the year advances. In illustration of this is– ‘Chuir Moire meoirean anns an uisge La Fheili Bride is thug i neimh as, ’s La Fheill Padruig nigh i lamhan ann ’s dh’ fhalbh am fuachd uil as,’ Mary put her fingers in the water on Bride’s Feast Day and the venom went out of it, and on Patrick’s Feast Day she bathed her hands in it and all the cold went out of it,
Poems narrating the events of the seasons were current. That mentioning the occurrences of Spring begins:–
‘La Bride breith an earraich

Thig an dearrais as an tom,

Theirear “tri-bhliadhnaich” ri aighean,

Bheirear gearrain chon nam fonn.’

The Day of Bride, the birthday of Spring,

The serpent emerges from the knoll,

‘Three-years-olds’ is applied to heifers,

Garrons are taken to the fields.

In Uist the flocks are counted and dedicated to Bride on her Day.
‘La Fheill Bride boidheach

Cunntar spreidh air mointeach.

Cuirear fitheach chon na nide,

’S cuirear rithis rocais.’

On the Feast Day of beautiful Bride

The flocks are counted on the moor.

The raven goes to prepare the nest,

And again goes the rook.

Nead air Bhrighit, ugh air Inid, ian air Chasg,

Mar a bith aig an fhitheach bithidh am bas.’

Nest at Brigit, egg at Shrove, chick at Easter,

If the raven has not he has death.

The raven is the first bird to nest, closely followed by the mallard and the rook. It is affirmed that–
‘Co fad ’s a theid a ghaoth ’s an dorus

La na Feill Bride,

Theid an cathadh anns an dorus

La na Feill Paruig.’

As far as the wind shall enter the door

On the Feast Day of Bride,

The snow shall enter the door

On the Feast Day of Patrick.

In Barra, lots are cast for the ‘iolachan iasgaich,’ fishing-banks, on Bride’s Day. These fishing-banks of the sea are as well known and as accurately defined by the fishermen of Barra as are the qualities and boundaries of their crofts on land, and they apportion them with equal care. Having ascertained among themselves the number of boats going to the long-line fishing, the people divide the banks accordingly. All go to church on St Bride’s Day. After reciting the virtues and blessings of Bride, and the examples to be drawn from her life, the priest reminds his hearers that the great God who made the land and all thereon, also made the sea and all therein, and that ‘murachan na mara agus tachar na tire,’ ‘cuilidh Chaluim agus cuilidh Mhoire,’ the wealth of sea and the plenty of land, the treasury of Columba and the treasury of Mary, are His gift to them that follow Him and call upon His name, on rocky hill or on crested wave. The priest urges upon them to avoid disputes and quarrels over their fishing, to remember the dangers of the deep and the precariousness of life, and in their fishing to remember the poor, the widow and the orphan, now left to the fatherhood of God and to the care of His people. Having come out of church, the men cast lots for the fishing-banks at the church door. After this, they disperse to their homes, all talking loudly and discussing their luck or unluck in the drawing of the lots. A stranger would be apt to think that the people were quarrelling. But it is not so. The simultaneous talking is their habit, and the loudness of their speaking is the necessity of their living among the noise of winds and waves, whether on sea or on shore. Like the people of St Kilda, the people of Barra are warmly attached to one another, the joy of one and the grief of another being the joy and grief of all.
The same practice of casting lots for their fishing-banks prevails among the fisher-folks of the Lofodin Islands, Norway.
From these traditional observations, it will be seen that Bride and her services are near to the hearts and lives of the people. In some phases of her character she is much more to them than Mary is.
Dedications to Bride are common throughout Great Britain and Ireland.

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William Turner – Chichester Canal

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Poetry: Shaer-E Sahir – Hafiz

Last night I dreamed that angels stood without

The tavern door, and knocked in vain, and wept;

They took the clay of Adam, and, methought,

Moulded a cup therewith while all men slept.

Oh dwellers in the halls of Chastity!

You brought Love’s passionate red wine to me,

Down to the dust I am, your bright feet stept.

For Heaven’s self was all too weak, to bear

The burden of His love God laid on it,

He turned to seek a messenger elsewhere,

And in the Book of Fate my name was writ.

Between my Lord and me such concord lies.

As makes the Huris glad in Paradise,

With songs of praise through the green glades they flit.
A hundred dreams of Fancy’s garnered store

Assail me – Father Adam went astray

Tempted by one poor grain of corn! Wherefore

Absolve and pardon him that turns away

Though the soft breath of Truth reaches his ears,

For two-and-seventy Jangling creeds he hears,

And loud-voiced Fable calls him ceaselessly.
That, that is not the flame of Love’s true fire

Which makes the torchlight shadows dance in rings,

But where the radiance draws the moth’s desire

And send him fort with scorched and drooping wings.

The heart of one who dwells retired shall break,

Rememb’ring a black mole and a red cheek,

And his life ebb, sapped at its secret springs.
Yet since the earliest time that man has sought

To comb the locks of Speech, his goodly bride,

Not one, like Hafiz, from the face of Thought

Has torn the veil of Ignorance aside.

–
There is the righteous one, here is ruined me.

See how far it is from one to the other!

What link do piety and righteousness have to the rend’s way?

There is the sound of the sermon, here is the melody of the rabab.
My heart grew weary of the cloister, the hypocrite’s cloak.

Where is the monastery of the Magi? Where is pure wine?
The day of union are gone. Let them be a joyful memory.

Where is that amorous glance? Where is that reproach?
What can the enemy’s heart find in my love’s face?

There is that dead lamp, here is this sun candle.
Do not be seduced by her dimpled chin, there is a well in that road.

Where are you going, O heart, in such a hurry?
Since the kohl of our insight is the dust of your doorway,

Please tell us, where do we go from this threshold?
Do not cover rest and sleep from Hafiz, O friend.

What is rest? Which is patience? And where is sleep?

–
Oh Cup-bearer, set my glass afire

With the light of wine! oh minstrel, sing:

The world fulfilleth my heart’s desire!

Reflected within the goblet’s ring

I see the glow of my Love’s red cheek,

And scant of wit, ye who fail to seek

The pleasures that wine alone can bring!

Let not the blandishments be checked

That slender beauties lavish on me,

Until in the grace of the cypress decked,

Love shall come like a ruddy pine-tree

He cannot perish whose heart doth hold

The life love breathes – though my days are told,

In the Book of the World lives my constancy.
But when the Day of Reckoning is here,

I fancy little will be the gain

That accrues to the Sheikh for his lawful cheer,

Or to me for the drought forbidden I drain.

The drunken eyes of my comrades shine,

And I too, stretching my hand to the wine,

On the neck of drunkenness loosen the rein.
Oh wind, if thou passest the garden close

Of my heart’s dear master, carry for me

The message I send to him, wind that blows!

“Why hast thou thrust from thy memory

My hapless name?” breathe low in his ear;

“Knowest thou not that the day is near

When nor thou nor any shall think on me?”
If with tears, oh Hafiz, thine eyes are wet,

Scatter them round thee like grain, and snare

The Bird of joy when it comes to thy net.

As the tulip shrinks from the cold night air,

So shrank my heart and quailed in the shade;

Oh Song-bird Fortune, the toils are laid,

When shall thy bright wings lie pinioned there?
The heavens’ green sea and the bark therein,

The slender bark of the crescent moon,

Are lost in thy bounty’s radiant noon,

Vizir and pilgrim, Kawameddin!

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Another one from the page that Mike Crowley suggested:
Live performance of Ghatam Suresh

More at this Addy: Ghatam Music Thanks Mike!

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William Turner – Light and Colour (Goethe’s Theory) – The Morning after the Deluge – Moses Writing the Book of Genesis.

(Older Self – Younger Self by Gwyllm Llwydd)

On The Radio Free Earthrites: Bill Laswell – Ohm Shanti

–
Children Of The Hive: This term came to me the other night. I like the flavour of it my mouth, and the images it produces, a cascade of emotive visions boil up from the depths, drenched with the waters of that inner sea. It has been summoning up my imagination on how to portray the ideas, and thoughts around it.

–

Ah…. Saturday. I have been running around like a chicken with his head cut off. Off with friends looking for a new door for their house, then back home, get ready, and out the door over to Nemo’s to talk art, and some of the hidden his/herstories of Magick in the late 60′s, and on. As I left their home I looked west across Portland –
-A moment in suspended time, images that coalesce: Gary Snyder blowing the conch to summon up the New Age at The Human Be-In, Tim Leary and Allen Ginsberg on 17th & Pearl stopping to talk to a wide-eyed 15 year old, the Manson Family women gathered out front of The Drog Store inviting people to go inside and see ‘Charlie’ perform, Sufi Sam Lewis twirling, with his students dancing around him… Sitting on Mt. Shasta with the sun rising and touching the peaks of the Siskiyous… and then, I am standing next to my Land Cruiser, looking to the west across Portland. Years collapse, and widen out, arcing across lifetimes and infinities of possibilities.-
I got in the LC, and drove home, feeling the tides of time wash to and fro within my being.
I have been working on the body of this entry for a few days. It ties up loose ends that have been rattling in my head for awhile. We have the Links back in action, and visit with Paul Bowles with quotes and a short story. I renew my fascination with Hildegard Von Bingen, and show off some of my new art. I hope you enjoy!
Bright Blessings,

Gwyllm

——–

On The Menu:

The Links

Paul Bowles Quotes

Hildegard Von Bingen, Spiritus Sanctus

In The Red Room – Paul Bowles

Poetry: Fragments-Aubrey Beardsley

Vision of Hildegard von Bingen-voice Hana Blochová-Kvinterna

Art: Gwyllm Llwydd

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The Links:

Tribe of Ukrainian Fighting Women

Not Now, Playing Xbox…

10 Top Natural Disasters

Broken Robot Girl

Locust swarms ‘high’ on serotonin

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Paul Bowles Quotes:

“We are all a little weird and life’s a little weird, and when we find someone whose weirdness is compatible with ours, we join up with them and fall in mutual weirdness and call it love.”

–

“Romance is thinking about your significant other, when you are supposed to be thinking about something else.”

–

“Death is always on the way, but the fact that you don’t know when it will arrive seems to take away from the finiteness of life. It’s that terrible precision that we hate so much. But because we don’t know, we get to think of life as an inexhaustible well. Yet everything happens a certain number of times, and a very small number, really. How many more times will you remember a certain afternoon of your childhood, some afternoon that’s so deeply a part of your being that you can’t even conceive of your life without it? Perhaps four or five times more. Perhaps not even. How many more times will you watch the full moon rise? Perhaps twenty. And yet it all seems limitless.”

— (The Sheltering Sky)

–

“There is a way to master silence

Control its curves, inhabit its dark corners

And listen to the hiss of time outside.”

–

“How many times his (Port’s) friends, envying him his life, had said to him: “Your life is so simple.” “Your life seems always to go in a straight line.” Whenever they had said the words he heard in them an implicit reproach: it is not difficult to build a straight road on a treeless plain. He felt that what they really meant to say was: “You have chosen the easiest terrain.” But if they elected to place obstacles in their own way-which they clearly did, encumbering themselves with every sort of unnecessary allegiance-that was no reason why they should object to his having simplified his life. So it was with a certain annoyance that he would say: “Everyone makes the life he wants. Right?” as though there were nothing further to be said.”

– (The Sheltering Sky)

–

“The sky hides the night behind it and shelters the people beneath from the horror that lies above.”

–

“The soul is the weariest part of the body.”

— (The Sheltering Sky)

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Hildegard Von Bingen, Spiritus Sanctus

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In The Red Room

by Paul Bowles

When I had a house in Sri Lanka, my parents came out one winter to see me. Originally I had felt some qualms about encouraging their visit. Any one of several things–the constant heat, the unaccustomed food and drinking water, even the presence of a leprosy clinic a quarter of a mile from the house might easily have an adverse effect on them in one way or another. But I had underestimated their resilience; they made a greater show of adaptability than I had thought possible, and seemed entirely content with everything. They claimed not to mind the lack of running water in the bathrooms, and regularly praised the curries prepared by Appuhamy, the resident cook. Both of them being in their seventies, they were not tempted by the more distant or inaccessible points of interest. It was enough for them to stay around the house reading, sleeping, taking twilight dips in the ocean, and going on short trips along the coast by hired car. If the driver stopped unexpectedly at a shrine to sacrifice a coconut, they were delighted, and if they came upon a group of elephants lumbering along the road, the car had to be parked some distance up ahead, so that they could watch them approach and file past. They had no interest in taking photographs, and this spared me what is perhaps the most taxing duty of cicerone: the repeated waits while the ritual between man and machine is observed. They were ideal guests.
Colombo, where all the people I knew lives, was less than a hundred miles away. Several times we went up for weekends, which I arranged with friends by telephone beforehand. There we had tea on the wide verandas of certain houses in Cinnamon Gardens, and sat at dinners with professors from the university, Protestant ministers, and assorted members of the government. (Many of the Sinhalese found it strange that I should call my parents by their first names, Dodd and Hannah; several of them inquired if I were actually their son or had been adopted.) These weekends in the city were hot and exhausting, and they were always happy to get back to the house, where they could change into comfortable clothing.
One Sunday not long before they were due to return to America, we decided to take in the horse races at Gintota, where there are also some botanical gardens that Hannah wanted to see. I engaged rooms at the New Oriental in Galle and we had lunch there before setting out.
As usual, the events were late in starting. It was the spectators, in any case, who were the focus of interest. The phalanx of women in their shot-silk saris moved Hannah to cries of delight. The races themselves were something of a disappointment. As we left the grounds, Dodd said with satisfaction: It’ll be good to get back to the hotel and relax.
But we were going to the botanical gardens, Hannan reminded him. I’d like to have just a peek at them.
Dodd was not eager. Those places cover a lot of territory, you know, he said.
We’ll look inside and come out again, she promised.
The hired car took us to the entrance. Dodd was tired, and as a result was having a certain amount of difficulty in walking. The last year or so I find my legs aren’t’ always doing exactly what I want ‘em to do, he explained.
You two amble along, Hannah told us. I’ll run up ahead and find out if there’s anything to see.
We stopped to look up at a clove tree; its powerful odor filled the air like a gas. When we turned to continue our walk, Hannah was no longer in sight. We went on under the high vegetation, around a curve in the path, looked ahead, and still there was no sign of her.
What does your mother think she’s doing? The first thing we know she’ll be lost.
She’s up ahead somewhere.
Soon, at the end of a short lane overhung by twisted lianas, we saw her, partially hidden by the gesticulating figure of a Sinhalese standing next to her.
What’s going on? Dodd hastened his steps. Run over there, he told me, and I started ahead, walking fast. Then I saw Hannah’s animated smile, and slowed my pace. She and the young man stood in front of a huge bank of brown spider orchids.
Ah! I thought we’d lost you, I said.
Look at these orchids. Aren’t they incredible?
Dodd came up, nodded at the young man, and examined the display of flowers. They look to me like skunk cabbage, he declared.
The young man broke into wild laughter. Dodd stared at him.
This young man has been telling me the history of the garden, Hannah began hurriedly. About the opposition to it, and how it finally came to be planted. It’s interesting.
The Sinhalese beamed triumphantly. He wore white flannels and a crimson blazer, and his sleek black hair gave off a metallic blue glint in the sunlight.
Ordinarily I steer a determined course away from the anonymous person who tries to engage me in conversation. This time it was too late; encouraged by Hannah, the stranger strolled beside her, back to the main path. Dodd and I exchanged a glance, shrugged, and began to follow along behind.
Somewhere up at the end of the gardens a pavilion had been built under the high rain trees. It had a veranda where a few sarong- draped men reclined in long chairs. The young man stopped walking. Now I invite you to a cold ginger beer.
Oh, Hannah said, at a loss. Well, yes. That would be nice. I’d welcome a chance to sit down.
Dodd peered at his wristwatch. I’ll pass up the beer, but I’ll sit and watch you.
We sat and looked out at the lush greenness. The young man’s conversation leapt from one subject to another; he seemed unable to follow any train of thought further than its inception. I put this down as a bad sign, and tried to tell from the inflections of Hannah’s voice whether she found him as disconcerting as I did.
Dodd was not listening. He found the heat of low-country Ceylon oppressive, and it was easy to see that he was tired. Thinking I might cover up the young man’s chatter, I turned to Dodd and began to talk about whatever came into my head: the resurgence of mask-making in Ambalangoda, devil-dancing, the high incidence of crime among the fishermen converted to Catholicism. Dodd listened, but did no more than move his head now and then in response.
Suddenly I heard the young man saying to Hannah: I have just the house for you. A godsend to fill your requirements. Very quiet and protected.
She laughed. Mercy, no! We’re not looking for a house. We’re only going to be here a few weeks more.
I looked hard at her, hoping she would take my glance as a warning against going on and mentioning the place where she was staying. The young man was not paying attention, in any case. Quite all right. You are not buying houses. But you should see this house and tell your friends. A superior investment, no doubt about that. Shall I introduce myself, please? Justus Gonzag, called Sonny by friends.
His smile, which was not a smile at all, gave me an unpleasant physical sensation.
Come anyway. A five-minute walk, guaranteed. He looked searchingly at Hannah. I intend to give you a book of poems. My own. Autographed for you with your name. That will make me very happy.
Oh, Hannan said, a note of dismay in her voice. Then she braced herself and smiled. That would be lovely. But you understand, we can’t stay more than a minute.
There was a silence. Dodd inquired plaintively: Can’t we go in the car, at least?
Impossible, sir. We are having a very narrow road. Car can’t get through. I am arranging in a jiffy. He called out. A waiter came up, and he addressed him in Sinhalese at some length. The man nodded and went inside. Your driver is now bringing your car to this gate. Very close by.
This was going a little too far. I asked him how he though anyone was going to know which car was ours.
No problem. I was prese
nt when you were leaving the Pontiac. Your driver is called Wickramasinghe. Up-country resident, most reliable. Down here people are hopeless.
I disliked him more each time he spoke. You’re not from around here? I asked him.
No, no! I’m a Colombo chap. These people are impossible scoundrels. Every one of the blighters has a knife in his belt, guaranteed.
When the waiter brought the check, he signed it with a rapid flourish and stood up. Shall we be going on to the house, then?
No one answered, but all three of us rose and reluctantly moved off with him in the direction of the exit gate. The hired car was there; Mr. Wickramasinghe saluted us from behind the wheel.
The afternoon heat had gone, leaving only a pocket here and there beneath the trees where the air was still. Originally the lane where we were walking had been wide enough to admit a bullock- car, but the vegetation encroaching on each side had narrowed it to little more than a footpath.
At the end of the lane were two concrete gateposts with no gate between them. We passed through, and went into a large compound bordered on two sides by ruined stables. With the exception of one small ell, the house was entirely hidden by high bushes and flowering trees. As we came to a doorway the young man stopped and turned to us, holding up one finger. No noises here, isn’t it? Only birds.
It was the hour when the birds begin to awaken from their daytime lethargy. An indeterminate twittering came from the trees. He lowered his finger and turned back to the door. Mornings they are singing. Now not.
Oh, it’s lovely, Hannah told him.
He led us through a series of dark empty rooms. Here the dhobi was washing the soiled clothing. This is the kitchen, you see? Ceylon style. Only the charcoal. My father was refusing paraffin and gas both. Even in Colombo.
We huddled in a short corridor while he opened a door, reached in, and flooded the space inside with blinding light. It was a small room, made to seem still smaller by having given glistening crimson walls and ceiling. Almost all the space was filled by a big bed with a satin coverlet of a slightly darker red. A row of straight-backed chairs stood along one wall. Sit down and be comfy, our host advised us.
We sat, staring at the bed and at the three framed pictures on the wall above its brass-spoked headboard: on the left a girl, in the middle our host, and on the right another young man. The portraits had the imprecision of passport photographs that have been enlarged to many times their original size.
Hannah coughed. She had nothing to say. The room gave off a cloying scent of ancient incense, as in a disused chapel. The feeling of absurdity I got from seeing us sitting there side by side, wedged in between the bed and the wall, was so powerful that it briefly paralyzed my mental processes. For once the young man was being silent; he sat stiffly, looking straight ahead, like someone at the theater.
Finally I had to say something. I turned to our host and asked him if he slept in this room. The question seemed to shock him. Here? he cried, as if the thing were inconceivable. No, no! This house is unoccupied. No one sleeping on the premises. Only a stout chap to watch out at night. Excuse me one moment.
He jumped up and hurried out of the room. We heard his footsteps echo in the corridor and then grow silent. From somewhere in the house there came the sonorous chiming of a grandfather’s clock; its comfortable sound made the shiny blood-colored cubicle even more remote and unlikely.
Dodd stirred uncomfortably in his chair; the bed was too close for him to cross his legs. As soon as he comes back, we go, he muttered.
He’s looking for the book, I imagine, said Hannah.
We waited a while. Then I said: Look. If he’s not back in two minutes, I move we just get up and leave. We can find out way out all right.
Hannah objected, saying it would be unpardonable.
Again we sat in silence, Dodd now shielding his eyes from the glare. When Sonny Gonzag returned, he was carrying a glass of water which he drank standing in the doorway. His expression had altered: he now looked preoccupied, and he was breathing heavily.
We slowly got to our feet, Hannah still looking expectant.
We are going, then? Come. With the empty glass still in his hand he turned off the lights, shut the door behind us, opened another, and led us quickly through a sumptuous room furnished with large divans, coromandel screens, and bronze Buddhas. We had no time to do more than glance from side to side as we followed him. As we went out through the front door, he called one peremptory word back into the house, presumably to the caretaker.
There was a wide unkempt lawn on this side, where a few clumps of high areca palms were being slowly strangled by the sheaths of philodendron roots and leaves that encased their trunks. Creepers had spread themselves unpleasantly over the tops of shrubs like the meshes of gigantic cobwebs. I knew that Hannah was thinking of snakes. She kept her eyes on the ground, stepping carefully from flagstone to flagstone as we followed the exterior of the house around to the stables, and thence out into the lane.
The swift twilight had come down. No one seemed disposed to speak. When we reached the car Mr. Wickramasinghe stood beside it.
Cheery-bye, then, and tell your friends to look for Sonny Gonzag when they are coming to Gintota. He offered his hand to Dodd first, then me, finally to Hannah, and turned away.
They were both very quiet on the way back to Galle. The road was narrow and the blinding lights of oncoming cars made them nervous. During dinner we made no mention of the afternoon.
At breakfast, on the veranda swept by the morning breeze, we felt sufficiently removed from the experience to discuss it. Hannah said: I kept waking up in the night and seeing that awful bed.
Dodd groaned.
I said it was like watching television without the sound. You saw everything, but you didn’t get what was going on.
The kid was completely non compos mentis. You could see that a mile away, Dodd declared.
Hannah was not listening. It must have been a maid’s room. But why would he take us there? I don’t know; there’s something terribly depressing about the whole thing. It makes me feel a little sick just to think about it. And that bed!
Well, stop thinking about it, then! Dodd told her. I for one am going to put it right out of my mind. He waited. I feel better already. Isn’t that the way the Buddhists do it?
The sunny holiday continued for a few weeks more, with longer trips now to the east, to Tissamaharana and the wild elephants in the Yala Preserve. We did not go to Colombo again until it was time for me to put them onto the plane.
The black weather of the monsoons was blowing in from the southwest as we drove up the coast. There was a violent downpour when we arrived in midafternoon at Mount Lavinia and checked into our rooms. The crashing of the waves outside my room was so loud that Dodd had to shut the windows in order to hear what we were saying.
I had taken advantage of the trip to Colombo to arrange a talk with my lawyer, a Telugu-speaking Indian. We were to meet in the bar at the Galleface, some miles up the coast. I’ll be back at six, I told Hannah. The rain had abated somewhat when I started out.
Damp winds moved through the lobby of the Galleface, but the smoky air in the bar was stirred only by fans. As I entered, the first person I noticed was Weston of the Chartered Bank. The lawyer had not yet come in, so I stood at the bar with Weston and ordered a whiskey.
Didn’t I see you in Gintota at the races last month? With an elderly couple?
I was there with my parents. I didn’t notice you.
I couldn’t tell. It was too far away. But I saw the same three people alter with a local character. What did you think of Sonny Gonzag?
I laughed. He dragged us off to his house.
You know
the story, I take it.
I shook my head.
The story, which he recounted with relish, began on the day after Gonzag’s wedding, when he stepped into a servant’s room and found his bride in bed with the friend who had been best man. How he happened to have a pistol with him was not explained, but he shot them both in the face, and later chopped their bodies into pieces. As Weston remarked: That sort of thing isn’t too uncommon, of course. But it was the trial that caused the scandal. Gonzag spent a few weeks in a mental hospital, and was discharged.
You can imagine, said Weston. Political excitement. The poor go to jail for a handful of rice, but the rich can kill with impunity, and that sort of thing. You still see references to the case in the press now and then.
I was thinking of the crimson blazer and the botanical gardens. No. I never heard about it, I said.
He’s mad as a hatter, but there he is, free to do whatever he feels like. And all he wants now is to get people into that house and show them the room where the great event took place. The more the merrier as far as he’s concerned.
I saw the Indian come into the bar. It’s unbelievable, but I believe it, I told Weston.
Then I turned to greet the lawyer, who immediately complained of the stale air in the bar. We sat and talked in the lounge.
I managed to get back to Mount Lavinia in time to bathe before dinner. As I lay in the tepid water, I tried to imagine the reactions of Hannah and Dodd when I told them what I had heard. I myself felt a solid satisfaction at knowing the rest of the story. But being old, they might well brood over it, working it up into an episode so unpleasant in retrospect that it stained the memory of their holiday. I still had not decided whether to tell them or not when I went to their room to take them down to dinner.
We sat as far away from the music as we could get. Hannah had dressed a little more elaborately than usual, and they both were speaking with more than their accustomed animation. I realized that they were happy to be returning to New York. Halfway through he meal they began to review what they considered the highlights of their visit. They mentioned the Temple of the Tooth, the pair of Bengal tiger cubs in Dehiwala which they had petted but regretfully declined to purchase, the Indonesian dinner on Mr. Bultjens’s lawn, where the myna bird had hopped over to Hannah and said: “Eat it up,” the cobra under the couch at Mrs. de Sylva’s tea party.
And that peculiar young man in the strange house, Hannah added meditatively.
Which one was that? asked Dodd, frowning as he tried to remember. Then it came to him. Oh, God, he muttered. Your special friend. He turned to me. Your mother certainly can pick ‘em.
Outside, the ocean roared. Hannah seemed lost in thought. I know what it was like! she exclaimed suddenly. It was like being shown around one of the temples by a bhikku. Isn’t that what they call them?
Dodd sniffed. Some temple! he chuckled.
No, I’m serious. That room had a particular meaning for him. It was like a sort of shrine.
I looked at her. She had got to the core without needing the details. I felt that, too, I said. Of course, there’s no way of knowing.
She smiled. Well, what you don’t know won’t hurt you.
I had heard her use the expression a hundred times without ever being able to understand what she meant by it, because it seemed so patently untrue. But for once it was apt. I nodded my head and said: That’s right.

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(DMT Mantis – Gwyllm Llwydd)

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Poetry: Fragments-Aubrey Beardsley

The Celestial Lover
A fragment of verse in prose
The Café Strelitz was almost empty.

Upon a hot midday in July,

Don Juan wandered into the Café Strelitz for his breakfast. I know not by what chance he had left the rest of the world to go that day to the Valdau races with[out] him. Whether in search of some adventure…

– – –

The most fashionable of Restaurants was white with empty tables, for the Prix d’Honneur was being run that afternoon at Valdau—magnificent waiters sat about in magnificent unruffled expectation of the telegrams from the racecourse and rose reluctantly when there came some demand for coffee or the addition.

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The Ballad of a Barber

The Coiffing

The Coiffing
Here is the tale of Carrousel,

The barber of Meridian Street.

He cut, and coiffed, and shaved so well,

That all the world was at his feet.
The King, the Queen, and all the Court,

To no one else would trust their hair,

And reigning belles of every sort

Owed their successes to his care.
With carriage and with cabriolet

Daily Meridian Street was blocked,

Like bees about a bright bouquet

The beaux about his doorway flocked.
Such was his art he could with ease

Curl wit into the dullest face;

Or to a goddess of old Greece

Add a new wonder and a grace.
All powders, paints, and subtle dyes,

And costliest scents that men distil,

And rare pomades, forgot their price

And marvelled at his splendid skill.
The curling irons in his hand

Almost grew quick enough to speak,

The razor was a magic wand

That understood the softest cheek.
Yet with no pride his heart was moved;

He was so modest in his ways!

His daily task was all he loved,

And now and then a little praise.
An equal care he would bestow

On problems simple or complex;

And nobody had seen him show

A preference for either sex.
How came it then one summer day,

Coiffing the daughter of the King,

He lengthened out the least delay

And loitered in his hairdressing?
The Princess was a pretty child,

Thirteen years old, or thereabout.

She was as joyous and as wild

As spring flowers when the sun is out.
Her gold hair fell down to her feet

And hung about her pretty eyes;

She was as lyrical and sweet

As one of Schubert’s melodies.
Three times the barber curled a lock,

And thrice he straightened it again;

And twice the irons scorched her frock,

And twice he stumbled in her train.
His fingers lost their cunning quite,

His ivory combs obeyed no more;

Something or other dimmed his sight,

And moved mysteriously the floor.
He leant upon the toilet table,

His fingers fumbled in his breast;

He felt as foolish as a fable,

And feeble as a pointless jest.
He snatched a bottle of Cologne,

And broke the neck between his hands;

He felt as if he was alone,

And mighty as a king’s commands.
The Princess gave a little scream,

Carrousel’s cut was sharp and deep;

He left her softly as a dream

That leaves a sleeper to his sleep.
He left the room on pointed feet;

Smiling that things had gone so well.

They hanged him in Meridian Street.

You pray in vain for Carrousel.
1896. First published in The Savoy, No.3, July 1896.
Originally intended to be printed as an episode of Under the Hill, Beardsley’s poem was adversely criticised by Arthur Symons, the magazine’s literary editor. When he heard of Symons’s reaction, Beardsley wrote facetiously to Leonard Smithers: “I am horrified at what you tell me about ‘the Ballad’. I had no idea it was ‘poor’. For goodness’ sake print the poem under a pseudonym and separately from Under the Hill… What do you think of ‘Symons’ as a nom de plume?”

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The Three Musicians – first version
Along the path that skirts the wood,

The three musicians wend their way,

Pleased with their thoughts, each other’s mood,

Franz Himmel’s latest roundelay,

The morning’s work, a new-found theme,

their breakfast and the summer day.
One’s a soprano, lightly frocked

In cool, white muslin that just shows

Her brown silk stockings gaily clocked,

Plump arms and elbows tipped with rose,

And frills of petticoats and things, and outlines

as the warm wind blows.
Beside her a slim, gracious boy

Hastens to mend her tresses’ fall,

And dies her favour to enjoy,

And dies for réclame and recall

At Paris and St. Petersburg, Vienna and St. James’s Hall.
The third’s a Polish Pianist

With big engagements everywhere,

A light heart and an iron wrist,

And shocks and shoals of yellow hair,

And fingers that can trill on sixths and fill beginners with despair.
The three musicians stroll along

And pluck the ears of ripened corn,

Break into odds and ends of song,

And mock the woods with Siegfried’s horn,

And fill the air with Gluck, and fill the tweeded tourist’s soul with scorn.

The Three Musicians

The Three Musicians – published version
The Polish genius lags behind,

And, with some poppies in his hand,

Picks out the strings and wood and wind

Of an imaginary band,

Enchanted that for once his men obey

his beat and understand.
The charming cantatrice reclines

And rests a moment where she sees

Her chateau’s roof that hotly shines

Amid the dusky summer trees,

And fans herself, half shuts her eyes, and smoothes

the frock about her knees.
The gracious boy is at her feet,

And weighs his courage with his chance;

His fears soon melt in noon-day heat.

The tourist gives a furious glance,

Red as his guide-book grows, moves on,

and offers up a prayer for France.

1895. First published in The Savoy, No.1, Jan 1896. Written during the Summer of 1895 at Arques-la-Bataille and in Dieppe. Arthur Symons described the verses as being “in their own way, a tour de force,” but peevishly added that they revealed only that Aubrey had succeeding “in doing what he certainly had no aptitude for doing.” According to a highly unlikely legend, the first version of the drawing made to accompany these verses was censored by Leonard Smithers, who is reputed to have thought the pose of the young man, with his hand upon the girl’s knee, too suggestive.

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Vision of Hildegard von Bingen-voice Hana Blochová-Kvinterna

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The Archon’s Of Sleep: Okay, now I looked that one up, and I OWN it. None of this Time Lord stuff, we’re dealing here with the real enchilada. These are the beings that keep the human race enthralled, whilst they such up the dreams and longings for another version of this world. They suck the universe down, one vision at a time. These beings have been around forever, from what I understand, and are behind every machination… 80)
Talking Monday & Tuesday:Radio Free Earthrites is back up, and you can access it at this addy: http://78.105.9.201:8000/ As I am listening right now, I can tell you that Bombay Dub Orchestra is rattling along. Nice Stuff.
“The Chamber”

The Chamber is another piece that will be at my showing with the SE Portland Art Walk located at The Mirador Community Store On February 28th & March 1st…
We have Zen Tales, Sufi Poetry, Music on The Day Of Wrath and Quotes of course to ease you into the early part of this week. We have had snow today, and the coldest 2 months in many a year here in P-Town.
Hope this finds you well! Keep Warm!
Gwyllm

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On the Menu:

The Quotes

Verdi: Requiem, Dies irae

Three Zen Tales

Poetry Of The Sufi Schools

Mozart – Dies Irae

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The Quotes:
Richard P. Adler | “All television is children’s television.”

John Adams | “In my many years I have come to a conclusion that one useless man is a shame, two is a law firm, and three or more is a congress.”

John Ciardi | “A university is what a college becomes when the faculty loses interest in students.”

John Kenneth Galbraith | “If all else fails, immortality can always be assured by spectacular error.”

Larry Hardiman | “The word ‘politics’ is derived from the word ‘poly’, meaning ‘many’, and the word ‘ticks’, meaning ‘blood sucking parasites’.”

Dr. Seuss | “I like nonsense, it wakes up the brain cells. Fantasy is a necessary ingredient in living, It’s a way of looking at life through the wrong end of a telescope. Which is what I do, And that enables you to laugh at life’s realities.”

Samuel Johnson | “Your manuscript is both good and original, but the part that is good is not original and the part that is original is not good.”

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Verdi: Requiem, Dies irae

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Three Zen Tales:

A Buddha
In Tokyo in the Meiji era there lived two prominent teachers of opposite characteristics. One, Unsho, an instructor in Shingon, kept Buddha’s precepts scrupulously. He never drank intoxicants, nor did he eat after eleven o’clock in the morning. The other teacher, Tanzan, a professor of philosophy at the Imperial University, never observed the precepts. When he felt like eating, he ate, and when he felt like sleeping in the daytime, he slept.
One day Unsho visited Tanzan, who was drinking wine at the time, not even a drop of which is supposed to touch the tongue of a Buddhist.
“Hello, brother,” Tanzan greeted him. “Won’t you have a drink?”
“I never drink!” exclaimed Unsho solemnly.
“One who does not drink is not even human,” said Tanzan.
“Do you mean to call me inhuman just because I do not indulge in intoxicating liquids!” exclaimed Unsho in anger. “Then if I am not human, what am I?”
“A Buddha,” answered Tanzan.

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Not Far From Buddhahood
A university student while visiting Gasan asked him: “Have you even read the Christian Bible?”
“No, read it to me,” said Gasan.
The student opened the Bible and read from St. Matthew: “And why take ye thought for raiment? Consider the lilies of the field, how they grow. They toil not, neither do they spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of these…Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself.”
Gasan said: “Whoever uttered those words I consider and enlightened man.”
The student continued reading: “Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. For everyone that asketh receiveth, and he that seeketh findeth, and to him that knocketh, is shall be opened.”
Gasan remarked: “That is excellent. Whoever said that is not far from Buddhahood.”

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Mokusen’s Hand
Mokusen Hiki was living in a temple in the province of Tamba. One of his adherents complained of the stinginess of his wife.
Mokusen visited the adherent’s wife and showed her his clenched fist before her face.
“What do you mean by that?” asked the surprised woman.
“Suppose my fist were always like that. What would you call it?” he asked.
“Deformed,” replied the woman.
The he opened his hand flat in her face and asked: “Suppose it were always like that. What then?”
“Another kind of deformity,” said the wife.
“If you understand that much,” finished Mokusen, “you are a good wife.” Then he left.
After his visit, this wife helped her husband to distribute as well as to save.

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Poetry Of The Sufi Schools

Mehmed Muhyiddin Üftade
Saying Hu
Hu is a dervish’s rapture

Hu is a dervish’s grandeur
Hu is a dervish’s wealth

Uttering Hu is a dervish’s litany
With Hu, one ascends every degree

Saying Hu is a dervish’s guide
The gates of the way to the Friend appear

Then light surrounds the dervish
When he is liberated from seeing other than Him

The eye of the dervish’s heart is opened
Then he will be able to see the beautiful face of the Friend

And the dervish’s secret consciousness will be opened up
Üftade, if you desire the remedy for pain

Serve the dervishes by saying Hu.

—-
Oh He and You who is He
If you desire the Beloved, my heart,

Do not cease to pour out lamentations.

Observing His existence, reach annihilation!

Say “Oh He and You who is He”.
Let tears of blood pour from your eyes

May they emerge hot from the furnace

Say not that he is one of you or one of us

Say “Oh He and You who is He”.
Let love come that you may have a friend

Your distresses are a torrent

Sweeping you along the way to the Friend

Say “Oh He and You who is He”.
Take yourself up to the heavens

Meet the angels

And fulfil your desires

Say “Oh He and You who is He”.
Pass beyond the universe, this [unfurled] carpet

Beyond the pedestal and beyond the throne

That the bringers of good tidings may greet you

Say “Oh He and You who is He”.
Remove your you from you

Leave behind body and soul

That theophanies may appear

Say “Oh He and You who is He”.
Pass on, without looking aside

Without your heart pouring forth to another

That you may drink the pure waters

Say “Oh He and You who is He”.
If you desire union with the Beloved

Oh Üftade! Find your soul

That the Beloved may appear before you

Say “Oh He and You who is He”.

_

_
Sheikh Ansari – Kashf al Asrar

‘The Friend Beside Me’
O God

You know why I am happy:

It is because I seek Your company,

not through my own (efforts).
O God,

You decided and I did not.

I found the Friend beside me

when I woke up!

—
‘Where Are You?’
O God,

You are the aim of the call of the sincere,

You enlighten the souls of the friends, (and)

You are the comfort of the hearts of the travellers—

because You are present in the very soul.
I call out, from emotion:

“Where are you?”
You are the life of the soul,

You are the rule (ayin) of speech, (and)

You are Your own interpreter (tarjaman).
For the sake of Your obligation to Yourself,

do not enter us into the shade of deception, (but)

make us reach union (wisal) with You.

—
‘Pursuit of the Friend’
The heart left,

and the Friend is (also) gone.

I don’t know whether I should go after the Friend

or after the heart!

A voice spoke to me:

“Go in pursuit of the Friend,

because the lover needs a heart

in order to find union with the Friend.

If there was no Friend,

what would (the lover) do with (his) heart?”

—
‘The Beauty of Oneness’
Any eye filled with the vision of this world

cannot see the attributes of the Hereafter,

Any eye filled with the attributes of the Hereafter

would be deprived of the Beauty (Jamal) of (Divine) Oneness.

—
‘In Each Breath’
O you who have departed from your own self,

and who have not yet reached the Friend:

do not be sad, (for)

He is accompanying you in each of (your) breaths.
Sheikh Ansari Jabir ibn ‘Abdullah al-Ansari (1006-1089) He was called Sheikh al-Islam and he was also given the title Zayn al- ‘Ulama (Ornament of the Scholars) and Nasir al-Sunnah (Supporter of the Prophetic Tradition). Later on in Persian texts he was called Pir-e Heret (the Sheikh of Heret).
Some of Ansari works include Kashf al-Asrar “Unveiling of the Secrets” (Commentary of the Qur’an), Tabaquat al-Sufiyya (The Generations of the Sufis), “Munajat” (Intimate Invocations) which is incorporated into the Kashf al-Asrar and in the Tabaqat.

________________________
Mozart – Dies Irae

________________________

Have you ever thought what it’s like, to be wanderers in the fourth dimension? Have you? To be exiles?

-The Doctor, in “An Unearthly Child”

Saturday: So I am working on this project for a book of sorts, and I come up with this phrase: “The Retreat Of The Time Lords” Sounds grand, doesn’t it? I was weaving a story around a group of aliens that were immortal, and on occasion changed out their bodies, but retained their consciousness, whilst messing with the inhabitants of Earth over the millennia, and then I started to think… Hadn’t I heard that term before? I sat pondering for awhile, then ran it into the search engine. See the above illustration. My brain is leaking. Tom Baker, has colonized my cortex. Help!

So I went to the S.E. ArtWalk meeting for artist today for an hour. Just to let you know, yours truly is participating this next month. I am going to have a very large selection of prints, cards, paintings, the lot. The event is for the weekend of February 28th – March 1st. I am very excited. I will be a guest artist at Mirador Community Store hosted by the wonderful Lynn & Steve Hanrahan. We will be unveiling the infamous “Mirador Mural” for 2 days, much to the consternation of our arch-nemesis: Clear Channel (hisssssssss)
You’ll Find This Print & Many Others At Mirador During The SE Portland ArtWalk! – Support The Arts!

Sunday: It has been a couple of days of Mary being down with allergies, and various other things occurring. So, we have been scrambling to playing catch up. It has been snowing again in Portland. Climate Change, not Global Warming around here. Coldest Winter in Oregon as far as I can tell since 1968-69. It is beautiful, but I start dreaming of warm beaches about now.
For the present, I am starting to organize for the ArtWalk Exhibition coming up. Lots to do!
I hope this finds you well….
Gwyllm

_____________
On The Menu:

The Links

Younger Brother – Scanner

The Parson’s Pig (Porc’hel ar person)

Poetry:THE DIWAN OF ABU’L-ALA

Biography of Abu-I-Ala

Younger Brother – I Am A Freak

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The Links:

The Duel…

Prepared for the Weather??

Atlantis Forgotten…

Atlantis…. again

_________________________
Younger Brother – Scanner

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Folk Tales Of Lower Brittany: The Parson’s Pig (Porc’hel ar person)

Once upon a time there was a poor family. This family was very, very poor indeed: the father had a flock of children to feed and had no idea how to do it. One day he looked at his offspring said to himself “Why not steal a pig from the rector?”
He knew that the rector had a gloriously fat pig in his piggery, just ready to eat. The poor man took the pig without any great difficulty, killed it noiselessly (not a small feat), and cut it into small pieces.
The next day, the youngest boy was walking the family’s sole cow to the fields. He sang merrily as he walked:
Kig porc’hel ar person a zo mat

Leret hinoz gan me zat!
The meat of the parson’s pig was good

That my father stole last night
Unfortunately the pastor passed close by him on the same path, on his way to church. He was greatly surprised by the song, and called out, “What are you singing, my lad?”
But the boy refused to say.
“Sing again! Repeat what you just sang,” the pastor insisted.
“Oh, no.” replied the young boy, demurely, “I can’t say it.”
“Really, I would like you to sing it again, and loudly, too!” encouraged the parson.
“Monsieur le recteur, I only tell the truth.”
“So be it then: since it’s the truth, you can come to Church on Sunday and tell everyone.”
“Oh, Monsieur le recteur, I can’t come to Church looking like this. All my clothes are so old …”
“I’ll buy you a new outfit,” the boy was promised. “Come and find me on Sunday, before mass.”
And on that Sunday the parson gave the young lad a set of beautiful new clothes so that he could attend church. In the middle of mass, the man of the cloth announced to his assembled parishioners:
“Listen to this child. He is going to tell you the truth.”
Then he said to the boy, “This is the pulpit of truth. Stand here where I am now and tell everyone what you sang the other day on the road.”
The young lad was not worried. He clambered into the pulpit and said very loudly:
“Ar person ha ma mamm zo mognonet

Ha me zat ac’nras Doué n’avin ket!
The parson and my mother are friends

And, thank God, my father doesn’t know a thing!
“It’s not true,” the parson protested, furiously. “That isn’t what you said.”
“Yes it is, ” replied the boy, “It’s exactly what I said.”
“No it’s not,” said the rector, and gave him a quick kick up the behind.
“Monsieur le recteur,” said the child, with dignity, “It’s all that I can say.”
And the whole congregation laughed with the boy.

Notes: Massignon indicates that this is type 1792 in the Aarne-Thompson classification (the major index of folk tale types), existing in 8 French versions, but far more common in Germany. It differs from the norm by having a poor family instead of the sacristan, as the parson’s foil. She points out that irony and gentle mockery aimed at the clergy is a part of Breton folk culture, when the clergy are considered to be at fault.

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Poetry: THE DIWAN OF ABU’L-ALA
I

Abandon worship in the mosque and shrink

From idle prayer, from sacrificial sheep,

For Destiny will bring the bowl of sleep

Or bowl of tribulation——you shall drink.
II

The scarlet eyes of Morning are pursued

By Night, who growls along the narrow lane;

But as they crash upon our world the twain

Devour us and are strengthened for the feud.
III

Vain are your dreams of marvellous emprise,

Vainly you sail among uncharted spaces,

Vainly seek harbour in this world of faces

If it has been determined otherwise.
IV

Behold, my friends, there is reserved for me

The splendour of our traffic with the sky:

You pay your court to Saturn, whereas I

Am slain by One far mightier than he.
V

You that must travel with a weary load

Along this darkling, labyrinthine street——

Have men with torches at your head and feet

If you would pass the dangers of the road.
VI

So shall you find all armour incomplete

And open to the whips of circumstance,

That so shall you be girdled of mischance

Till you be folded in the winding-sheet.
VII

Have conversation with the wind that goes

Bearing a pack of loveliness and pain:

The golden exultation of the grain

And the last, sacred whisper of the rose
VIII

But if in some enchanted garden bloom

The rose imperial that will not fade,

Ah! shall I go with desecrating spade

And underneath her glories build a tomb?
IX

Shall I that am as dust upon the plain

Think with unloosened hurricanes to fight?

Or shall I that was ravished from the night

Fall on the bosom of the night again?
X

Endure! and if you rashly would unfold

That manuscript whereon our lives are traced,

Recall the stream which carols thro’ the waste

And in the dark is rich with alien gold.
XI

Myself did linger by the ragged beach,

Whereat wave after wave did rise and curl;

And as they fell, they fell—I saw them hurl

A message far more eloquent than speech:
XII

We that with song our pilgrimage beguile,

With purple islands which a sunset bore,

We, sunk upon the sacrilegious shore,

May parley with oblivion awhile.
XIII

I would not have you keep nor idly flaunt

What may be gathered from the gracious land,

But I would have you sow with sleepless hand

The virtues that will balance your account.
XIV

The days are dressing all of us in white,

For him who will suspend us in a row.

But for the sun there is no death. I know

The centuries are morsels of the night.
XV

A deed magnanimous, a noble thought

Are as the music singing thro’ the years

When surly Time the tyrant domineers

Against the lute whereoutof it was wrought.
XVI

Now to the Master of the World resign

Whatever touches you, what is prepared,

For many sons of wisdom are ensnared

And many fools in happiness recline.
XVII

Long have I tarried where the waters roll

From undeciphered caverns of the main,

And I have searched, and I have searched in vain,

Where I could drown the sorrows of my soul.
XVIII

If I have harboured love within my breast,

’Twas for my comrades of the dusty day,

Who with me watched the loitering stars at play,

Who bore the burden of the same unrest,
XIX

For once the witcheries a maiden flung——

Then afterwards I knew she was the bride

Of Death; and as he came, so tender-eyed,

I—I rebuked him roundly, being young.
XX

Yet if all things that vanish in their noon

Are but the part of some eternal scheme,

Of what the nightingale may chance to dream

Or what the lotus murmurs to the moon !
XXI

Have I not heard sagacious ones repeat

An irresistibly grim argument:

That we for all our blustering content

Are as the silent shadows at our feet.
XXII

Aye, when the torch is low and we prepare

Beyond the notes of revelry to pass——

Old Silence will keep watch upon the grass,

The solemn shadows will assemble there.
XXIII

No Sultan at his pleasure shall erect

A dwelling less obedient to decay

Than I, whom all the mysteries obey,

Build with the twilight for an architect,
XXIV

Dark leans to dark! the passions of a man

Are twined about all transitory things,

For verily the child of wisdom clings

More unto dreamland than Arabistan.
XXV

Death leans to death! nor shall your vigilance

Prevent him from whate’er he would possess,

Nor, brother, shall unfilial peevishness

Prevent you from the grand inheritance.
XXVI

Farewell, my soul!—bird in the narrow jail

Who cannot sing. The door is opened! Fly!

Ah, soon you stop, and looking down you cry

The saddest song of all, poor nightingale.
XXVII

Our fortune is like mariners to float

Amid the perils of dim waterways;

Shall then our seamanship have aught of praise

If the great anchor drags behind the boat?
XXVIII

Ah! let the burial of yesterday,

Of yesterday be ruthlessly decreed,

And, if you will, refuse the mourner’s reed,

And, if you will, plant cypress in the way.
XXIX

As little shall it serve you in the fight

If you remonstrate with the storming seas,

As if you querulously sigh to these

Of some imagined haven of delight.
XXX

Steed of my soul! when you and I were young

We lived to cleave as arrows thro’ the night,——

Now there is ta’en from me the last of light,

And wheresoe’er I gaze a veil is hung.
XXXI

No longer as a wreck shall I be hurled

Where beacons lure the fascinated helm,

For I have been admitted to the realm

Of darkness that encompasses the world.
XXXII

Man has been thought superior to the swarm

Of ruminating cows, of witless foals

Who, crouching when the voice of thunder rolls,

Are banqueted upon a thunderstorm.
XXXIII

But shall the fearing eyes of humankind

Have peeped beyond the curtain and excel

The boldness of a wondering gazelle

Or of a bird imprisoned in the wind?
XXXIV

Ah! never may we hope to win release

Before we that unripeness overthrow,——

So must the corn in agitation grow

Before the sickle sings the songs of peace.
XXXV

Lo! there are many ways and many traps

And many guides, and which of them is lord?

For verily Mahomet has the sword,

And he may have the truth—perhaps! perhaps!
XXXVI

Now this religion happens to prevail

Until by that religion overthrown,—

Because men dare not live with men alone,

But always with another fairy-tale.
XXXVII

Religion is a charming girl, I say;

But over this poor threshold will not pass,

For I may not unveil her, and alas!

The bridal gift I can’t afford to pay.
XXXVIII

I have imagined that our welfare is

Required to rise triumphant from defeat;

And so the musk, which as the more you beat,

Gives ever more delightful fragrancies.
XXXIX

For as a gate of sorrow-land unbars

The region of unfaltering delight,

So may you gather from the fields of night

That harvest of diviner thought, the stars.
XL

Send into banishment whatever blows

Across the waves of your tempestuous heart;

Let every wish save Allah’s wish depart,

And you will have ineffable repose.
XLI

My faith it is that all the wanton pack

Of living shall be—hush, poor heart!—withdrawn,

As even to the camel comes a dawn

Without a burden for his wounded back.
XLII

If there should be some truth in what they teach

Of unrelenting Monkar and Nakyr,

Before whose throne all buried men appear——

Then give me to the vultures, I beseech.
XLIII

Some yellow sand all hunger shall assuage

And for my thirst no cloud have need to roll,

And ah! the drooping bird which is my soul

No longer shall be prisoned in the cage.
XLIV

Life is a flame that flickers in the wind,

A bird that crouches in the fowler’s net—

Nor may between her flutterings forget

That hour the dreams of youth were unconfined.
XLV

There was a time when I was fain to guess

The riddles of our life, when I would soar

Against the cruel secrets of the door,

So that I fell to deeper loneliness.
XLVI

One is behind the draperies of life,

One who will tear these tanglements away—

No dark assassin, for the dawn of day

Leaps out, as leapeth laughter, from the knife.
XLVII

If you will do some deed before you die,

Remember not this caravan of death,

But have belief that every little breath

Will stay with you for an eternity.
XLVIII

Astrologers!—give ear to what they say!

“The stars be words; they float on heaven’s breath

And faithfully reveal the days of death,

And surely will reveal that longer day.”
XLIX

I shook the trees of knowledge. Ah! the fruit

Was fair upon the bleakness of the soil.

I filled a hundred vessels with my spoil,

And then I rested from the grand pursuit.
L

Alas! I took me servants: I was proud

Of prose and of the neat, the cunning rhyme,

But all their inclination was the crime

Of scattering my treasure to the crowd.
LI

And yet—and yet this very seed I throw

May rise aloft, a brother of the bird,

Uncaring if his melodies are heard——

Or shall I not hear anything below?
LII

The glazier out of sounding Erzerûm,

Frequented us and softly would conspire

Upon our broken glass with blue-red fire,

As one might lift a pale thing from the tomb.
LIII

He was the glazier out of Erzerûm,

Whose wizardry would make the children cry——

There will be no such wizardry when I

Am broken by the chariot-wheels of Doom.
LIV

The chariot-wheels of Doom! Now, hear them roll

Across the desert and the noisy mart,

Across the silent places of your heart——

Smile on the driver you will not cajole.
LV

I never look upon the placid plain

But I must think of those who lived before

And gave their quantities of sweat and gore,

And went and will not travel back again.
LVI

Aye! verily, the fields of blandishment

Where shepherds meditate among their cattle,

Those are the direst of the fields of battle,

For in the victor’s train there is no tent.
LVII

Where are the doctors who were nobly fired

And loved their toil because we ventured not,

Who spent their lives in searching for the spot

To which the generations have retired?
LVIII

“Great is your soul,”—these are the words they preach,—

“It passes from your framework to the frame

Of others, and upon this road of shame

Turns purer and more pure.”—Oh, let them teach!
LIX

I look on men as I would look on trees,

That may be writing in the purple dome

Romantic lines of black, and are at home

Where lie the little garden hostelries.
LX

Live well! Be wary of this life, I say;

Do not o’erload yourself with righteousness.

Behold! the sword we polish in excess,

We gradually polish it away.
LXI

God who created metal is the same

Who will devour it. As the warriors ride

With iron horses and with iron pride——

Come, let us laugh into the merry flame.
LXII

But for the grandest flame our God prepares

The breast of man, which is the grandest urn;

Yet is that flame so powerless to burn

Those butterflies, the swarm of little cares.
LXIII

And if you find a solitary sage

Who teaches what is truth—ah, then you find

The lord of men, the guardian of the wind,

The victor of all armies and of age.
LXIV

See that procession passing down the street,

The black and white procession of the days——

Far better dance along and bawl your praise

Than if you follow with unwilling feet.
LXV

But in the noisy ranks you will forget

What is the flag. Oh, comrade, fall aside

And think a little moment of the pride

Of yonder sun, think of the twilight’s net.
LXVI

The songs we fashion from our new delight

Are echoes. When the first of men sang out,

He shuddered, hearing not alone the shout

Of hills but of the peoples in the night.
LXVII

And all the marvels that our eyes behold

Are pictures. There has happened some event

For each of them, and this they represent——

Our lives are like a tale that has been told.
LXVIII

There is a palace, and the ruined wall

Divides the sand, a very home of tears,

And where love whispered of a thousand years

The silken-footed caterpillars crawl.
LXIX

And where the Prince commanded, now the shriek

Of wind is flying through the court of state:

“Here,” it proclaims, “there dwelt a potentate

Who could not hear the sobbing of the weak.”
LXX

Beneath our palaces the corner-stone

Is quaking. What of noble we possess,

In love or courage or in tenderness,

Can rise from our infirmities alone.
LXXI

We suffer—that we know, and that is all

Our knowledge. If we recklessly should strain

To sweep aside the solid rocks of pain,

Then would the domes of love and courage fall.
LXXII

But there is one who trembles at the touch

Of sorrow less than all of you, for he

Has got the care of no big treasury,

And with regard to wits not overmuch.
LXXIII

I think our world is not a place of rest,

But where a man may take his little ease,

Until the landlord whom he never sees

Gives that apartment to another guest.
LXXIV

Say that you come to life as ’twere a feast,

Prepared to pay whatever is the bill

Of death or tears or——surely, friend, you wilt

Not shrink at death, which is among the least?
LXXV

Rise up against your troubles, cast away

What is too great for mortal man to bear.

But seize no foolish arms against the share

Which you the piteous mortal have to pay.
LXXVI

Be gracious to the King. You canot feign

That nobody was tyrant, that the sword

Of justice always gave the just award

Before these Ghassanites began to reign.
LXXVII

You cultivate the ranks of golden grain,

He cultivates the cavaliers. They go

With him careering on some other foe,

And your battalions will be staunch again.
LXXVIII

The good law and the bad law disappear

Below the flood of custom, or they float

And, like the wonderful Sar’aby coat,

They captivate us for a little year.
LXXIX

God pities him who pities. Ah, pursue

No longer now the children of the wood;

Or have you not, poor huntsman, understood

That somebody is overtaking you?
LXXX

God is above. We never shall attain

Our liberty from hands that overshroud;

Or can we shake aside this heavy cloud

More than a slave can shake aside the chain?
LXXXI

“There is no God save Allah!”—that is true,

Nor is there any prophet save the mind

Of man who wanders through the dark to find

The Paradise that is in me and you.
LXXXII

The rolling, ever-rolling years of time

Are as a diwan of Arabian song;

The poet, headstrong and supremely strong,

Refuses to repeat a single rhyme.
LXXXIII

An archer took an arrow in his hand;

So fair he sent it singing to the sky

That he brought justice down from—ah, so high!

He was an archer in the morning land.
LXXXIV

The man who shot his arrow from the west

Made empty roads of air; yet have I thought

Our life was happier until we brought

This cold one of the skies to rule the nest.
LXXXV

Run! follow, follow happiness, the maid

Whose laughter is the laughing waterfall;

Run! call to her—but if no maiden call,

’Tis something to have loved the flying shade.
LXXXVI

You strut in piety the while you take

That pilgrimage to Mecca. Now beware,

For starving relatives befoul the air,

And curse, O fool, the threshold you forsake.
LXXXVII

How man is made! He staggers at the voice,

The little voice that leads you to the land

Of virtue; but, on hearing the command

To lead a giant army, will rejoice.
LXXXVIII

Behold the cup whereon your slave has trod;

That is what every cup is falling to.

Your slave—remember that he lives by you,

While in the form of him we bow to God.
LXXXIX

The lowliest of the people is the lord

Who knows not where each day to make his bed,

Whose crown is kept upon the royal head

By that poor naked minister, the sword.
XC

Which is the tyrant? say you. Well, ’tis he

That has the vine-leaf strewn among his hair

And will deliver countries to the care

Of courtesans——but I am vague, you see.
XCI

The dwellers of the city will oppress

Your days: the lion, a fight-thirsty fool,

The fox who wears the robe of men that rule——

So run with me towards the wilderness.
XCII

Our wilderness will be the laughing land,

Where nuts are hung for us, where nodding peas

Are wild enough to press about our knees,

And water fills the hollow of our hand.
XCIII

My village is the loneliness, and I

Am as the travellers through the Syrian sand,

That for a moment see the warning hand

Of one who breasted up the rock, their spy.
XCIV

Where is the valiance of the folk who sing

These valiant stories of the world to come?

Which they describe, forsooth! as if it swum

In air and anchored with a yard of string.
XCV

Two merchantmen decided they would battle,

To prove at last who sold the finest wares;

And while Mahomet shrieked his call to prayers,

The true Messiah waved his wooden rattle.
XCVI

Perchance the world is nothing, is a dream,

And every noise the dreamland people say

We sedulously note, and we and they

May be the shadows flung by what we seem.
XCVII

Zohair the poet sang of loveliness

Which is the flight of things. Oh, meditate

Upon the sorrows of our earthly state,

For what is lovely we may not possess.
XCVIII

Heigho! the splendid air is full of wings,

And they will take us to the——friend, be wise

For if you navigate among the skies

You too may reach the subterranean kings.
XCIX

Now fear the rose! You travel to the gloom

Of which the roses sing and sing so fair,

And, but for them, you’d have a certain share

In life: your name be read upon the tomb.
C

There is a tower of silence, and the bell

Moves up—another man is made to be.

For certain years they move in company,

But you, when fails your song do fail as well.
CI

No sword will summon Death, and he will stay

For neither helm nor shield his falling rod.

We are the crooked alphabet of God,

And He will read us ere he wipes away.
CII

How strange that we, perambulating dust,

Should be the vessels of eternal fire,

That such unfading passion of desire

Should be within our fading bodies thrust.
CIII

Deep in a silent chamber of the rose

There was a fattened worm. He looked around,

Espied a relative and spoke at him:

It seems to me this world is very good.
CIV

A most unlovely world, said brother worm,

For all of us are piteous prisoners.

And if, declared the first, your thought is true,

And this a prison be, melikes it well.
CV

So well that I shall weave a song of praise

And thankfulness because the world was wrought

For us and with such providential care——

My brother, I will shame you into singing.
CVI

Then, cried the second, I shall raise a voice

And see what poor apologies are made.

And so they sang, these two, for many days,

And while they sang the rose was beautiful.
CVII

But this affected not the songful ones,

And evermore in beauty lived the rose.

And when the worms were old and wiser too,

They fell to silence and humility.
CVIII

A night of silence! ’Twas the swinging sea

And this our world of darkness. And the twain

Rolled on below the stars; they flung a chain

Around the silences which are in me.
CIX

The shadows come, and they will come to bless

Their brother and his dwelling and his fame,

When I shall soil no more with any blame

Or any praise the silence I possess.

—-
Biography of Abu-I-Ala
Abu-l-Ala was born in Maarra, a small town in northern Syria near Aleppo; his family was highly respected. He received a good education for his day, in spite of the fact that he was partially blinded by smallpox at the age of 4. Syria was recognized at that time as a highly intellectual and cultural area, and Abu-l-Ala received his education in Aleppo, Tripoli, and Antioch under the best Syrian scholars. He seems to have studied to be a professional encomiast like his predecessor al-Mutanabbi but soon rejected this calling because of his proud nature.
Soon after the age of 20 Abu-l-Ala returned to Maarra, where he lived off the fees he received from his pupils until 1010. He then moved to Baghdad, the intellectual center of Islam. But he left after 19 months because he refused to write flattering verses for those in power. This period was the turning point in his life. To date, he had won distinction as an erudite savant and as an accomplished poet in the style of al-Mutanabbi, a poet he admired. But Abu-l-Ala’s great works appear only after his visit to Baghdad. His later poetry is filled with many unorthodox ideas that he could have come across only in Baghdad.
He reached his hometown to find his mother had died. This affected him immensely. It is said that afterward he lived in a cave and adopted ascetic habits. He was nicknamed “the double prisoner” because of his blindness and seclusion.
But Abu-l-Ala’s fame continued to draw students to him. He eventually amassed great wealth in his retreat. He passed his last 40 years in retirement but not idleness. This is evident by his long list of compositions. He is best known for two collections of poems entitled Sakt al-Zand and Luzumiyat and for many letters.
The problem of Abu-l-Ala’s orthodoxy is often debated. He is usually held to be a heretic because of his chiding works on the Koran. His ideas are unusually skeptical of many accepted doctrines of his day. He was a monotheist, but his God was little more than an impersonal fate. He did not accept the theory of divine revelation. Religion in his view was the product of man’s superstitions and the need for society to control these feelings. And he was always against religious leaders’ taking advantage of their unsuspecting followers for their own personal benefit. He did not believe in a future life, and it was against his better wisdom to have children because of the miseries of living. He was a vegetarian and an ascetic. He did believe in a religion of active piety and righteousness, and thus his ideas were much like the Indian thought of his time.

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Younger Brother – I Am A Freak

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Found this early today. Wow! Pretty Colours! Where was I?

I grabbed this off of: The Obama Experiment

We join spokes together in a wheel,

but it is the center hole

that makes the wagon move.
We shape clay into a pot,

but it is the emptiness inside

that holds whatever we want.
We hammer wood for a house,

but it is the inner space

that makes it livable.
We work with being,

but non-being is what we use.

-Tao Te Ching
Russian Summer

A bit of different with this one…

From a quick view of Psilocybin mushrooms, to the automatic writings of Austin Osman Spare, the artist that defined much of the latter days of the OGD (though not a member) and associated magickal thought , to the dream poetry of Cymric writer Arthur Symons. Photographs were found on a Russian site. Russia’s forest and country side are an enchantment. I hope before I shed this mortal coil that I can travel across Russia some summer.
On The Home Side:

What I have been reading – Quicksilver – Part 1 of the Baroque Cycle I would suggest you read the reviews. Wonderful work. Neal Stephenson is the author. I have been transported back in time to a world of monumental discovery and adventure, mixed just right. I want to thank Leanna for turning me on to these. I read it it daily for about a half hour, and explore a world gone by but still influencing the present. Not to missed.
What we have been watching – HogFather Not to be missed. Loved this film. It explores the winter celebrations of Discworld, very similar to Solstice and Christmas, but with a delicious twist. Terry Pratchett is a hero in our household, not only for his writing and Humanistic stance, but for how he is dealing with early onset Alzheimer’s. His works continue to inspire many people, and I have to say, HogFather is truly wonderful. You can rent it from Netflix, and if I were you (which I am not) I would rent it right away.
And with all that said, enjoy.
Gwyllm

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On The Menu:

A wee bit of a documentary on Psilocybin…

A history of Playing Cards – Illustrations: Ukrainian Face Cards

Anathema of Zos ~ The Sermon to the Hypocrites

Arthur Symons in Dreamland…Poetry

Photographs – Summer Across Russia

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A wee bit of a documentary on psilocybin…

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A history of Playing Cards – Illustrations: Ukrainian Face Cards
c820AD

Cards are invented in China, during the Tang dynasty. The first suits are in fact increasing denominations of currency (coins, strings of coins, myriads of strings, and tens of myriads), which suggests they may have been derived from actual money. Alternative theories say they may have been a paper adaptation of dominoes, or dice.
Early 14th century

Probable first arrival of cards in Europe, in Italy. They have travelled from China via India and the Middle East, and specifically with the Mamluks of Egypt.
1371

First documentary evidence of cards in Spain; in a Catalan rhyming dictionary, of all places.
1377

First detailed description of playing cards in Europe, by a Swiss monk named John of Rheinfelden.
1380

Suddenly, they’re everywhere – mentions of cards crop up as far afield as Florence, Basle, Regensburg, Brabant, Paris and Barcelona.
1392-93

Charles or Charbot Poupart, the treasurer of the household of Charles VI of France, records payment for the painting of three sets of cards.
1440

Johann Gutenberg invents the movable-type press. Improvements in printing technology mean that cards can now be mass-produced.
1462

Earliest reference to cards in Britain. This and most of the mentions thereafter are bannings, fulminations against the evils of gambling, or notices of arrest for so doing.
1480

The four suits now commonly seen worldwide are first used in France, adapted from the German suits of hearts, bells, leaves, and acorns.
Late 1400s

The ace, or one, which had always had the lowest value in cards, starts to gain a special significance. Ace becomes high.
Early 1500s

Card-makers at Rouen hit upon the distinctive card illustrations that we still use today.
1520

First mention of the game of triomphe in Spain. Now obsolete, the game spawned many games such as euchre, whist and bridge.

1674

Publication of Charles Cotton’s Compleat Gamester, one of the first attempts to lay down authoritative rules for many card and dice games.
1685

The first paper money is issued in North America – as IOUs on the backs of used playing cards – by Jacques de Meulles, the French governor of Quebec.
1711

First systematic tax on packs of cards introduced.
1742

Publication of Edmund Hoyle’s Short Treatise on the Game of Whist. The pamphlet goes through several editions and becomes one of the bestselling publications of the 18th century.
1793

Post-revolutionary French authorities ban the depictions of royalty on playing cards. Kings, queens and jacks became liberties, equalities and fraternities. This stands for 12 years until Napoleon comes to power and tells them not to be so silly.
1834

First documented game of poker on a Mississippi river steamer. The game, a refinement of the Persian game “as nas”, takes its name from a similar French game, “poque”.
Mid-1800s

Card names abbreviated and placed in the corner for the first time. Partly for this reason, the “knave” (whose abbreviation is the same as for “king”) now becomes the “jack”.
1857

First appearance of the joker.
1868

Bezique is introduced to England. The rules, as published, are unclear; panic in the streets.
Early 20th century

Canasta is invented in South America. It becomes globally popular after WW2.
1909

In a New York club, ET Baker invents gin rummy. It catches on in Hollywood, and subsequently the world, in the 1940s.
1914-18

Pontoon is the game of choice among soldiers in first world war trenches.
1925

Harold Stirling Vanderbilt, on a cruise from San Francisco to Havana, perfects the rules of contract bridge, which becomes the most popular card game in the west.
1935

Card manufacturers attempt to introduce a fifth suit (not black, not red, but green) called the “eagles” in the US and “crowns” in the UK. It is a dismal failure.

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~ Anathema of Zos ~ The Sermon to the Hypocrites

An Automatic Writing By Austin Osman Spare

Hostile to self-torment, the vain excuses called devotion, Zos satisfied the habit by speaking loudly unto his Self. And at one time, returning to familiar consciousness, he was vexed to notice interested hearers-a rabble of involuntary mendicants, pariahs, whoremongers, adulterers, distended bellies, and the prevalent sick-grotesques that obtain in civilisations. His irritation was much, yet still they pestered him, saying: Master, we would learn of these things! Teach us Religion!
And seeing, with chagrin, the hopeful multitude of Believers, he went down into the Valley of Stys, prejudiced against them as Followers. And when he was ennuye, he opened his mouth in derision, saying:-

O, ye whose future is in other hands! This familiarity is permitted not of thy-but of my impotence. Know me as Zos the Goatherd, saviour of myself and of those things I have not yet regretted. Unbidden ye listen’d to my soliloquy. Endure then my Anathema.
Foul feeders! Slipped, are ye, on your own excrement? Parasites! Having made the world lousy, imagine ye are of significance to Heaven?
Desiring to learn-think ye to escape hurt in the rape of your ignorance? For of what I put in, far more than innocence shall come out! Labouring not the harvest of my weakness, shall I your moral-fed desires satisfy?
I, who enjoy my body with unweary tread, would rather pack with wolves than enter your pest-houses.
Sensation . . Nutrition . . . Mastication . . . . Procreation . . . ! This is your blind-worm cycle. Ye have made a curiously bloody world for love in desire. Shall nothing change except through your accusing diet?
In that ye are cannibals, what meat should I offer? Having eaten of your dead selves savoured with every filth, ye now raven to glutton of my mind’s motion?
In your conflict ye have obtained . . . ? Ye who believe your procreation is ultimate are the sweepings of creation manifest, returning again to early simplicity to hunger, to become, and realise-ye are not yet. Ye have muddled time and ego. Think ye to curb the semen sentimentally? Ye deny sexuality with tinsel ethics, live by slaughter, pray to greater idiots-that all things may be possible to ye who are impossible.
For ye desire saviours useless to pleasure.
Verily, far easier for madmen to enter Heaven than moral Lepers. Of what difference is Life or Death? Of what difference is dream or reality? Know ye nothing further than you own stench? Know ye what ye think ye know for certain? Fain would I be silent. Yet too tolerant is this Sun that cometh up to behold me, and my weakness comes of my dissatisfaction of you solicit . . . . but be ye damned before obtaining fresh exuses of me!
Cursed are the resurrectionists! Is there only body and soul?
Is there nothing beyond entity? No purchase beyond sense and desire of God than this blasting and devouring swarm ye are?
Oh, ye favoured of your own excuses, guffaw between bites! Heaven is indifferent toyour salvation or catastrophe. Your curveless crookedness maketh ye fallow for a queer fatality! What! I to aid your self-deception, ameliorate your decaying bodies, preserve your lamentable apotheosis of self?
The sword-thrust not salve-I bring!
Am I your swineherd, though I shepherd unto goats? My pleasure does not obtain among vermin with vain ideas-with hopes and fears of absurd significance. Not yet am I overweary of myself. Not ye shall I palliate abomination, for in ye I behold your parents and the stigmata of foul feeding.
In this ribald intoxication of hypocrisy, this monument of swindlers’ littlenesses, where is the mystic symposium, the hierarchy of necromancers that was?
Honest was Sodom! your theology is a slime-pit of gibberish become ethics. In your world, where ignorance and deceit constitute felicity, everything ends miserably-besmirched with fratricidal blood.
Seekers of salvation? Salvation of your sick digestion; crippled beliefs: Convalescent desires. Your borrowed precepts and prayers-a stench unto all good nostrils!
Unworthy of a soul-your metamorphosis is laborious of morbid rebirth to give habitance to the shabby sentiments, the ugly familiarities, the calligraphic pandemonium-a world of abundance acquired of greed. Thus are ye outcasts! Ye habitate dung-heaps; your glorious palaces are hospitals set amid cemeteries. Ye breathe gay-heartedly within this cess-pit? Ye obtain of half-desires, bent persuasions, of threats, of promises made hideous by vituperatious righteousness! Can you realise of Heaven when it exists without?
Believing without associating ye are spurious and know not the way of virtue. There is no virtue in truth, nor truth in righteousness. Law becomes of desire’s necessity. Corrupt is the teacher, for they who speak have only spent words to give.
Believe or blaspheme! Do ye not speak from between your thighs?
To believe or unbelieve is the question. Verily, if you believe of the least-ye needs must thrive all things. Ye are of all things, of all knowledge, and, belike, will youor stupidity to further self-misery!
Your wish? Your heaven? I say your desire is women. Your potential desire a brothel.
Ah, ye who fear suffering, who among ye has courage to assault the cloudy enemies of creeds, of the stomach’s pious hopes?
I blaspheme your commandments, to provoke and enjoy your bark, your teeth grinding!
Know ye what ye want? What ye ask? Know ye virtue from maniacal muttering? Sin from folly? Desiring a teacher, who among ye are worthy to learn?
Brutally shall I teach the gospel of soul-suicide, of contraception, not preservation and procreation.
Fools! Ye have made vital the belief the Ego is eternal,, fulfilling a purpose not lost to you.
All things become of desire; the legs to the fish; the wings to the reptile. Thus was your soul begotten.
Hear, O vermin!
Man has willed Man!
Your desires shall become flesh, your dreams reality and no fear shall alter it one whit.
Hence do I travel ye into the incarnating abortions-the aberratons, the horrors without sex, for ye are worthless to offer Heaven new sexualities.
Once in this world I enjoyed laughter-when I remembered the value I gave the contemptible; the significance of my selfish fears; the absurd vanity of my hopes; the sorry righteousness called I.
And you?
Certainly not befitting are tears of blood, nor laughter of gods.
Ye do not even look like MEN but the strange spawn of some forgotten ridicule.
Lost among the illusions begat of duality-are these the differentiations ye make for future entity to ride your bestial self? Millions of times have ye had re-birth and many more times will ye again suffer existence.
Ye are of things distressed, living down the truths ye made. Loosing only from my overflow, perchance I teach ye to learn of yourselves? In my becoming shall the hungry satisfy of my good and evil? I strive me neither, and confide subsequent to the event.
Know my purpose: To be a stranger unto myself, the enemy of truth.
Uncertain of what ye believe, belike ye half-desire? But believe ye this, serving your dialectics:-

Subscribing only to self-love, the outcroppings of my hatred now speak. Further, to ventilate my own health, I scoff at your puerile dignitaries’ absurd moral clothes and bovine faith in a fortuitous and gluttonous future!
Dogs, devouring your own vomit! Cursed are ye all! Throwbacks, adulterers, sycophants, corpse devourers, pilferers and medicine swallowers! Think ye Heaven is an infirmary?
Ye know not pleasure. In your sleep lusts, feeble violence and sickly morale, ye are more contemptible than the beasts ye feed for food.
I detest your Mammon. Disease partakes of your wealth. Having acquired, ye know not how to spend.
Ye are good murderers only.
Empty of cosmos are they who hunger after righteousness. Already are the merciful spent. Extinct are the pure in heart. Governed are the meek and of Heaven earn similar disgust. Your society is a veneered barbarity. Ye are precocious primitives. Where is your success other than through hatred?
There is no good understanding in your world-this bloody transition by procreation and butchery.
Of necessity ye hate, and love your neighbor by devouring.
The prophets are nauseating and should be persecuted. Objects of ridicule, their deeds cannot live through their tenets. Actions are the crierion, then how can ye speak other than lies?
Love is cursed. Your desire is your God and execration. Ye shall be judged or your appetite.
Around me I see your configuration-again a swine from the herd. A repulsive object of charity! The curse is pronounce; for ye are slime and sweat-born, homicidally reared. And again shall your fathers call to the help of women. Ye vainly labour at a rotten Kingdom of Good and Evil. I say that Heaven is catholic-and none shall enter with susceptibility of either.
Cursed are ye who shall be persecuted for my sake. For I say I am Convention entire, excessively evil, perverted and nowhere good-for ye.
Whosoever would be with me is neither much of me nor of himself enough.
Zos tired, but loathing his hearers too much, he again reviled them saying:-

Worm-ridden jackals! Still would ye feast on my vomit? Whosoever follows me becomes his own enemy; for in that day my exigency shall be his ruin.
Go labour! Fulfil the disgust of becoming yourself, of discovering your beliefs, and thus acquire virtue. Let your good be accidental; thus escape gratitude and it sorry vainglory, for the wrath of Heaven is heavy on easy self-indulgence.
In your desire to create a world, do unto others as you would-when sufficiently courageous.
To cast aside, not save, I come. Inexorably towards myself; to smash the law, to make havoc of the charlatans, the quacks, the swankers and brawling salvationists with their word-tawdry phantasmagoria; to disillusion and awaken every fear of your natural, rapacious selves.
Living the most contemptible and generating everything beastly, are ye so vain of your excuse to expect other than the worst of your imagining?
Honesty is unvoiced! And I warn you to make holocaust of your saints, your excuses: these flatulent bellowings of your ignorance. Only then could I assure your lurking desire-easy remission of your bowdlerised sins.

Criminals of folly? Ye but sin against self.
There is no sin for those of Heaven’s delight. I would ye resist not nor exploit your evil: such is of fear, and somnambulism is born of hypocrisy.
In pleasure Heaven shall break every law before this Earth shall pass away. Thus if I possessed, my goodness towards ye would be volcanic.
He who is lawless is free. Necessity and time are conventional phenomena.
Without hypocrisy or fear ye could do as ye wish. Whosoever, therefore, shall break the precept or live its transgression shall have relativity of Heaven. For unless your righteousness exist not, ye shall not pleasure freely and creatively. In so much as ye sin against doctrine, so shall your imagination be required in becoming.
It has been said without wit: “Thou shalt not kill.” Among beasts man lives supremely-on his own kind. Teeth and claws are no longer sufficient accessory to appetite. Is this world’s worst reality more vicious than human behaviour?
I suggest to your inbred love of moral gesture to unravel the actual from the dream.
Rejoice ye! The law-makers shall have the ugly destiny of becoming ubject. Whatsoever is ordained is superseded-to make equilibrium of this consciousness rapport with hypocrisy.
Could ye be arbitrary? Belief foreshadows its inversion. Overrun with forgotten desires and struggling truths, ye are their victim in the dying and begetting law.
The way of Heaven is a purpose-anterior to and not induced by thought. Desire, other than by the act, shall in no wise obtain: Therefore believe symbolically or with caution.
Between men and women having that desire there is no adultery. Spend the large lust and when ye are satiated ye shall pass on to something fresh. In this polite day it has become cleaner to fornicate by the wish than to enact.
Offend not your body no be so stupid as to let your body offend ye. How shall it serve ye to reproach your duality? Let your oath be in earnest; though better to communicate by the living act than by the word.
This God-this cockatrice-is a projection of your imbecile apprehensions, your bald grossness and madhouse vanities. Your love is born of fear; but far better to hate than further deception.
I would make your way difficult. Give and take of all men indiscriminately.
I know your love and hate. Inquire of red diet. Within your stomach is civil war.
Only in Self-love is procreative will.
What now! Shall I attempt wisdom by words? Alphabetic truths with legerdemain grammar? There is no spoken truth that is not past-more wisely forgotten.
Shall I scrawl slippery paradox with mad calligraphy? Words, mere words! I exist in a wordless world, without yesterday nor to-morrow- beyond becoming.
All conceivableness procures of time and space. Hence I spit on your tatterdemalion ethics, mouldering proverbs, priestly inarticulations and delirious pulpit jargon. This alone I give ye as safe commandments in your pestilent schisms.
Better is it to go without than to borrow. Finer far to take than beg. From Puberty till Death realise “Self” in all. There is no greater virtue than good nourishment. Feed from the udder, and if the milk be Sour, feed on . . . Human nature is the worst possible!
Once I lived among ye. From self-decency now I habitate the waste places, a willing outcast; associate of goats, cleaner far, more honest than men.
Within this heterogenousness of difference, reality is hard to realise; evacuation is difficult.
These spiritualists are living sepulchres. What has decayed should perish decently.
Cursed are they who supplicate. Gods are with ye yet. Therefore let ye who pray acquire this manner:-

O Self my God, foreign is thy name except in blasphemy, for I am thy iconoclast. I cast thy bread upon the waters, for I myself am meat enough. Hidden in the labyrinth of the Alphabet is my sacred name, the Sigil of all things unknown. On Earth my kingdom is Eternity of Desire. My wish incarnates in the belief and becomes flesh, for, I am the Lijving Truth. Heaven is ecstacy; my consciousness changing and acquiring association. May I have courage to take from my own superabundance. Let me forget righteousness. Free me of mrals. Lead me into temptation of myself, for I am a tottering kingdom of good and evil.
May worth be acquired through those things I have pleasured.
May my trespass be worthy.
Give me the death of my soul. Intoxicate me with self-love. Teach me to sustain its freedom; for I am sufficiently Hell. Let me sin against the small beliefs.-Amen.
Concluding his conjunction, Zos said:-

Again, O sleep-walkers, beggars and sufferers, born of the stomach; unlucky men to whom happiness is necessary!
Ye are insufficient to live alone, not yet mature enough to sin against the law and still desire women.
Other than damnation I know no magic to satisfy your wishes; for ye believe one thing, desire another, speak unlike, act differently and obtain the living value.
Assuredly inclination towards new faculties springs from this bastardy!
Social only to the truths convenient to your courage, yet again beasts shall be planted.
Shall I speak of that unique intensity without form? Know ye the ecstasy within? The pleasure between ego and self?
At that time of ecstasy there is no thought of others; there is No Thought. Thither I go and none may lead.
Sans women-your love is anathema!
For me, there is no way but my way. Therefore, go ye your way-none shall lead ye to walk towards yourselves. Let your pleasures be as sunsets, honest . . bloody . . . grotesque!
Was the original purpose the thorough enjoyment of multitudinous self, for ecstasy? These infinite ramifications of consciousness in entity, associating by mouth, sex, and sense!
Has the besetting of sex become utter wretchedness-repetition made necessary of your scotomy?
O bloody-mouthed! Shall I again entertain ye with a little understanding? An introspection of cannibalism in the shambles of diet-the variating murder against the ancestral? Is there no food beyond corpse?
Your murder and hypocrisy must pass before ye are uplifted to a world where slaughter is unknown.
Thus, with a clean mouth, I say unto ye, I live by bread alone. Sleep is competent prayer. All morality is beastly.
Alas, there has been a great failure. Man is dead. Only women remain.
With tonque in cheek I would say: “Follow me! That ye realise what is hidden in all suffering. I would make your self-mortification voluntary, your wincing courageous.”
Still will ye be with me? Salutation to all suicides!
With a yawn Zos wearied and fell asleep.
In time the stench awoke him-for he had slept amidst the troughs- and he observed that the crowd were no longer with him-that only swine remained. And he guffawed and spake thus: “Not yet have I lost relationship and am thereby nearly asphyxiated! Caught up am I in the toils of sentiment, the moral hallucinations within the ebb and flow of hopes and fears?
Shall age alone transmute desire? Not yet have I disentangled illusion from reality: for I know not men from swine, dreams from reality; or whether I did speak only unto myself. Neither know I to whom my anathema would be the more impressionable . . . .
My insensible soliloquy s eaten as revelation! What I spake with hard strived conceit to increase enterprise brings forth only swinish snorts. Water is not alone in finding its level.
I have not me tragedy, no, not in this life! Yet, whether I have spewed their doctrines upon the tables of the Law or into the troughs, at least I have not cast away the flesh of dreams.
And turning towards his light, Zos said: This my will, O Thou Glorious Sun. I am weary of my snakes descending-making slush.
Farewell antithesis. I have suffered. All is paid.
Let me go forth to recreate my sleep.
Here Ends this Book

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Russian Summer – 2

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If a country is governed with tolerance,

the people are comfortable and honest.

If a country is governed with repression,

the people are depressed and crafty.
When the will to power is in charge,

the higher the ideals, the lower the results.

Try to make people happy,

and you lay the groundwork for misery.

Try to make people moral,

and you lay the groundwork for vice.
Thus the Master is content

to serve as an example

and not to impose her will.

She is pointed, but doesn’t pierce.

Straightforward, but supple.

Radiant, but easy on the eyes.

-Tao Te Ching

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Arthur Symons in Dreamland…Poetry
At Fontainebleau

It was a day of sun and rain,

Uncertain as a child’s swift moods;

And I shall never spend again

So blithe a day among the woods.

Was it because the Gods were pleased

That they were awful in our eyes,

Whom we in very deed appeased

With barley-cakes of sacrifice?

The forest knew her and was glad,

And laughed for very joy to know

Her child was with her; then, grown sad,

She wept, because her child must go.

And Alice, like a little Faun,

Went leaping over rocks and ferns,

Coursing the shadow-race from dawn

Until the twilight-flock returns.

And she would spy and she would capture

The shyest flower that lit the grass;

The joy I had to watch her rapture

Was keen as even her rapture was.

The forest knew her and was glad,

And laughed and wept for joy and woe.

This was the welcome that she had

Among the woods of Fontainebleau.

—
The Turning Dervish

Stars in the heavens turn,

I worship like a star,

And in its footsteps learn

Where peace and wisdom are.

Man crawls as a worm crawls;

Till dust with dust he lies,

A crooked line he scrawls

Between the earth and skies.

Yet God, having ordained

The course of star and sun,

No creature hath constrained

A meaner course to run.

I, by his lesson taught,

Imaging his design,

Have diligently wrought

Motion to be divine.

I turn until my sense,

Dizzied with waves of air,

Spins to a point intense,

And spires and centres there.

There, motionless in speed,

I drink that flaming peace,

Which in the heavens doth feed

The stars with bright increase.

Some spirit in me doth move

Through ways of light untrod,

Till, with excessive love,

I drown, and am in God.

—
Indian Meditation

Where shall this self at last find happiness?

O Soul, only in nothingness.

Does not the Earth suffice to its own needs?

And what am I but one of the Earth’s weeds?

All things have been and all things shall go on

Before me and when I am gone;

This self that cries out for eternity

Is what shall pass in me:

The tree remains, the leaf falls from the tree.

I would be as the leaf, I would be lost

In the identity and death of frost,

Rather than draw the sap of the tree’s strength

And for the tree’s sake be cast off at length.

To be is homage unto being; cease

To be, and be at peace,

If it be peace for self to have forgot

Even that it is not.

—
The Ecstasy

What is this reverence in extreme delight

That waits upon my kisses as they storm,

Vehemently, this height

Of steep and inaccessible delight;

And seems with newer ecstasy to warm

Their slackening ardour, and invite,

From nearer heaven, the swarm

Of hiving stars with mortal sweetness down?

Never before

Have I endured an exaltation

So exquisite in anguish, and so sore

In promise and possession of full peace.

Cease not, O nevermore

Cease,

To lift my joy, as upon windy wings,

Into that infinite ascension, where,

In baths of glittering air,

It finds a heaven and like an angel sings.

Heaven waits above,

There where the clouds a fastnesses of love

Lift earth into the skies;

And I have seen the glim of the gates,

And twice or thrice

Climbed half the difficult way,

Only to say

Heaven waits,

Only to fall away from paradise.

But now, O what is this

Mysterious and uncapturable, bliss

That I have known, yet seems to be

Simple as breath, and easy as a smile,

And older than the earth?

Now but a little while

This ultimate ecstasy

Has parted from its birth,

Now but a little while been wholly mine,

Yet am I utterly possessed

By the delicious tyrant and divine

Child, this importunate guess.

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Russian Summer – 3

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Akashic Fountain – Ira Cohen

This entry came about from the Earth Rites List. (nods below) It got me thinking, and as usual, instead of a poem, it has turned into a multi-hour extravaganza of searching for photo’s, pictures, poems, article, music, video… argh.
I could go on and on about the selections today, but I will let you go through it. Larger than I wanted, smaller than I hoped, this entry touches on two pivotal points amongst the galaxies swirling in my cranium. I hope you find the beauty here that I was searching for tonight. This Entry is dedicated to Ira Cohen, and indeed features much of his work.
Much Love,

Gwyllm

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On The Menu:

The One And Only Link at the top of the page

Memories of a Free Festival – David Bowie

Making Magic – Peter Gorman

Links Of Interest

Frog Poison Trial

High Magick – The Poetry And Images of Ira Cohen

Ira Cohen Bio

Ira Cohen – Song To Nothing

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The One And Only Link at the top of the page….:

I love this link. I often overload people with stuff to read, but this is a little gem of an article. Copy the addy and spread this one about, okay?

Kids These Days…

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Kinda a throw back for me, but this is a unique live recording from 1969 I had never heard. I think of the Festivals then, and now. Back then, they were often free….
Memories of a Free Festival – David Bowie

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(Thanks to Don Ford for the tip in this direction – See Video Below)

Making Magic

By Peter Gorman

-from OMNI July 1993
The night air in the backwater lowlands of the Peruvian Amazon was thick with the incessant buzzing of insects. Overhead bats flew, their shapes silhoutted by a half moon rising behind the forest across the Rio Lobo. Though the rainy season had begun, the river was still near the low point of the year, and great gnarled tree trunks, swept from the banks during the last flood season, stood out against the water like monstrous sculptures in the pale light. From beyond the jungle clearing of the tiny Matses Indian puebla of San Juan came the howling of a distant band of monkeys and the melancholy cry of the pheasant-like paujil.
In the camp, a handful of Matses children played our flashlights into the village trees, while their fathers combed the branches and nearby brush, hunting for a dow-kietl, the frog that secretes sapo, a vital element in the Matses pharmacopoeia. (Although the word sapo means “toad” in Spanish, the extract comes from a frog) The Matses limited command of Spanish doesn’t draw a distinction between the two.) The men imitated the frog’s mating call, a low, guttural bark, as they moved, and the women nearby giggled at the sound. I was suprised that the dow-kiet!s didn’t respond.
The Matses are a small, seminomadic, hunting-gathering tribe who live in the remote jungle along the Rio Yavari, on the border of Peru and Brazil. Unlike other tribes in the region, they possess only rudimentary weaving and ceramics skills, they have no formal religion, no ceremony or dance, and they produce nothing for trade. What they do is hunt – with bows and arrows, spears, clubs, and occasionally shotguns when they can get shells. Theirs is the harsh world of the lowland forests and swamps, a world where malaria, yellow fever, and venomous snakes keep mortality rates high. To survive, the matses have become masters of the natural history of the flora and fauna of the region.
They know the habits and cycles of the animals that share their land, they’ve studied the plant life that surrounds them, and they’ve learned to see the jungle as their ally. For the Matses the earth is a benevolent ti-ta, or mother, who provides for all their needs. Neighboring tribes say the Matses can move like the wind and talk with the animals. They say the Matses know the jungle’s secrets. Sapo is one of them.
I had come to Peru to collect dow-kiet! Specimens for researchers at the American Museum of Natural History, for whom I’ve collected Matses artifacts – mostly throwaway things like used leaf baskets and broken arrows – and the Fidia Research Institute for the Neurosciences in Rome. My reports on the uses of sapo had sparked interest and curiosity among scientists who were eager to see a specimen of the frog that produces the unusual material, in part because of the extraodinary experience it produced in me and in part because of my description of it’s myriad of uses. I was eager to see the dow-kiet! As well, because although I’d seen sapo used and had myself, I had never actually seen the frog that produces it.
That Western science look an interest in sapo is encouraging: Until recently, most researchers have dismissed the natural medicines of indigenous groups like the Matses. Fortunately, that attitute is changing, but with the loss of an average of one tribe a year in Amazonia alone – to acculturation, disease, or loss of their forest homes – the plant and animal medicines of these peoples are disappearing faster than they can be studied.
The Matses are one of the tribes currently at risk. During the eight years I’ve been visiting their camps, both missionary and military contact have been steadily increasing, and they’re quickly acculturating to a new lifestyle. Camps that planted no more than two or three crops to supplement their diet of game and wild foods just a few years ago now plant a dozen or more. And where most Matses had only a handful of manufactured things when I first met them – some clothing, a few metal pots, a machete, and perhaps and old shotgun – in some caps the men now work for loggers, and the sound of chain saws fills the air. At San Juan, the most accessible camp on the Lobo, most of the Matses not only have new Western clothing, they have begun to refer to Matses who live deep in the jungle as animales.
This is a very different group from the first Matses I ran into in 1984. It was my second trip to Peruvian Amazonia – I’d fallen in love with the jungle on my first trip – and I was studying food gathering and plant identification with my guide, Moises, a former military man who specialized in jungle survival. We had been working on a small river called the Auchyako for about a week when we ran into local hunters who said they had seen signs that a family of Matses had moved into the area. Moises, excited by the news, said we should make an attempt to meet them.
I was easily sold on the idea: so, hoping they would make contact, we hiked three days into the jungle and made a camp. Two days later, a young Matses hunter carrying a bow and arrows, his mouth tattooed and his face adorned with what looked like cat whiskers, came into our camp and borrowed our gun.
When he returned later in the day, he was carrying two large wounded monkeys in palm-leaf baskets he carried from his forehead with templines. Clinging to his hair was a baby monkey the offspring of one of the adults. The hunter returned our gun, left one of the monkeys, and then disappeared into to forest. We followed him back to his camp and watched from a distance as he gave the remaining adult to a women who began to roast it over an open fire, oblivious to its cries. The baby monkey he brought to a young woman who was nursing a child of her own. Without hesitation, she took the monkey and allowed it to nurse at her free breast. Those dual images represented a combination of cruelty and compassion I’d never imagined and taught me more about the reaslity of the jungle than anything I had previosuly experienced. More than that, those images compelled me to return to the Matses again and again.
I first met Pablo in 1986 on my third trip to the Amazon. Moises and I had flown over the dense Peruvian jungle from Iquitos to the Rio Lobo, borrowed a small boat, and made our way to his camp. Pablo was Moises closest friend among the Matses, an adept hunter who fiercely resisted acculturation. The villiage, several days upriver and much more remote than San Juan, was home to Pablo, his four wives, their 22 children, and his brother Alberto, who had two wives and six children. Each wife had her own hut, so there were several in the puebla. When we arrived, we were invited to climb the steep and muddy riverbank to the Puebla. There, Pablo’s main wife, Ma Shu, served us a meal of cold roast sloth and yucca.
After dinner, Pablo produced an old brown beer bottle and a hollow reed tube. From the bottle he poured a find green powder into his hand and worked it into one end of the tube. Alberto put the other end of the tube to his nose and Pablo blew the powder into his nostrils. They repeated the process several times. Moises explained that the powder was nu-nu and that Matses hunters used it to have visions of where to hunt. He said that after the visions they would go to the place they had seen and wait for the animals in the vision to appear. I told Moises he was dreaming, but he insisted that was what happened and pressed Pablo to give me some. A few minutes later, the tube was put to my nose. When The nu-nu hit, it seemed to explode inside my face. It burnt my nose and I began to choke up a wretched green phlegm. But the pain quickly subsided and I closed my eyes. Out of the blackness I began to have visions of animals–tapir, monkey, wild boar–that I saw more clearly than my limited experience with them should
have allowed. Then suddenly the boars stampeded in front of me. As I watched them thunder past my field of vision, several began to fall. Moments later, the visions faded, and a pleasant spit of drunkenness washed over me.
Moises asked what I saw and whether I recognized the place where the vision happened. I told him it looked like the place where we’d eaten lunch earlier in the day. He asked what time it was in the vision, and I told him that the sun was shining but mist still hung from the trees. He put the time between 7 and 8 a.m. Despite my suspicion that I’d’ invented the entire vision, Moises told the Matses what I’d seen.
At dawn the next morning, several of us piled into our boat and headed toward the spot I’d described. As we neared it, I was astounded to hear the thunderous roar of dozens of boars charging across the river in front of us. We jumped out of the boat and chased them. Several ran into a hollow log and Pablo and Alberto blocked the ends with thick branches while me others made nooses out of vines. Holes were cut Into the top of the log with a machete, the nooses slipped through them, and the boars strangled. We returned with seven boars. enough meat for the entire village for four days.
Improbable as it seemed, the scene was close enough to what I’d described that there was no denying the veracity of the vision I later asked how nu-nu worked, and Pablo explained–in a mix of hand signals, Matses, and pigeon Spanish–that nu-nu put you in touch with the animals. He said the animals’ spirits also see the visions and know what awaits them. The morning after the hunt, I was with Pablo, sitting on the bark floor of Ma Shu’s hut, pointing to things and asking what the Matses words for them were. I made notes, writing down the phonetic spelling of things like bow, arrow, spear, and hammock. Pablo was utterly bored with the exercise until I pointed to a small leaf bag that hung over a cooking fire ‘Sapo.” he said, his eyes brightening.
From The bag he pulled a piece of split bamboo, roughly the size and shape of a doctor’s tongue depressor. It was covered with what looked like a thick coat of aging varnish. “Sapo.” He repeated, scraping a little of the material from the stick and mixing it with saliva. When he was finished, it had the consistency and color of green mustard. Then he pulled a smoldering twig from the fire, grabbed my left wrist, and burned the inside of my forearm. I pulled away, but he held my wrist tightly. The burn mark was about the size of a match head. I looked at Moises. “Una nueva medicinn,” he said, shaking his head, “I’ve never seen It.”
Remembering the extraordinary experience I’d had with nu-nu, I let Pablo burn my arm a second time He scraped away the burned skin, then dabbed a little of the sapo onto the exposed areas Instantly my body began to heat up. In seconds I was burning from the Inside and regretted allowing him to give me a medicine I know nothing about. I began to sweat. My blood began to race. My heart pounded. I became acutely aware of every vein and artery in my body and could feel them opening to allow for the fantastic pulse of my blood. My stomach cramped and I vomited violently. I lost control of my bodily functions and began to urinate and defecate. I fell to the ground. Then, unexpectedly, I found myself growling and moving about on all fours. I felt as though animals were passing through me, trying to express themselves through my body. It was a fantastic feeling but it passed quickly, and I could think of nothing but the rushing of my blood, a sensation so intense that I thought my heart would burst. The rushing got faster and faster. I was in agony. I gasped for breath. Slowly, the pounding became steady and rhythmic, and when it finally subsided altogether. I was overcome with exhaustion, I slept where I was. When I awoke a few hours later, I heard voices. But as I came to my senses.. I realized I was alone. I looked around and saw that I had been washed off and put into My hammock. I stood and walked to the edge of the hut’s unwalled platform floor and realized that the conversation I was over hearing was between two of Pablo’s wives who were standing nearly 20 yards away. I didn’t understand their dialect, of course, but I was surprised to even hear them from that distance. I walked to the other side of the platform and looked out into the jungle; its noises, too, were clearer than usual.
And it wasn’t just my hearing that had been improved. My vision, my sense of smell, everything about me felt larger than life, and my body felt immensely strong: That evening I explained what was feeling with hand gestures as much as language. Pablo smiled. “Bi-ram-bo sapo.” he said, “fuerte.” It was good sapo. Strong.
During the next few days, my feeling of strength didn’t diminish; I could go whole days without being hungry or thirsty and move through the jungle for hours without tiring Every sense I possessed was heightened and in tune with the environment, as though the sapo put the rhythm of the jungle into my blood.
I asked Pablo about sapo’s uses and discovered there were several. Among hunters; it was used both to sharpen the senses and as a way to increase stamina during long hunts when carrying food and water was difficult. In large doses, it could make a Matses hunter “invisible” to poor-sighted but acute smelling jungle animals by temporarily eliminating their human odor. As a medicine, sapo also had multiple uses, serving as a tonic to cleanse and strengthen the body and as a toxin purge for those with the grippe.
The women explained that they sometimes used sapo as well. In sparing doses applied to the inside of the wrist it could establish whether a woman was pregnant or not. And during the later stages of pregnancy, it was used to establish the sex and health of a fetus. Interpreting the information relied on an investigation of the urine a woman discharged following the application of the medicine: Cloudiness or other discoloration of the urine and the presence or absence of specks of blood were all evidently indicators of the fetus’s condition. In cases where an unhealthy fetus was discovered, a large dose of sapo applied to the vaginal area was used as an abortive. There was no way for me to verify what they said, though there was no reason to doubt them.
When I asked Pablo how the Matses learned about sapo, he said the dow-kiet! told them. Whether he meant the frog told them through their study of its behavior and habits or whether he believed he was in communication with it on some level, I don’t know.
When I returned to New York, I was surprised to find that my description of nu-nu was old hat to the anthropologists I spoke with at the American Museum of Natural History–several tribes evidently employed similar snuffs for shamanic purposes. What did surprise them, however, was my account of sapo. None of them had ever heard of it, and while several South American tribes have hunting myths about frogs, there were no records of the Matses or any other tribe utilizing a frog’s secretions in the way I described. But while my report was considered interesting, it was also inadequate, as I had no photographs of the frog and no samples of the medicine. The following year I returned to Pablo’s village and discovered that sapo was also used as a shamanic tool. It was spring and the lowlands were flooded. Game had retreated deep into the forest to seasonal lagoons, so hunting was difficult, and even nu-nu failed to produce hunting visions. When I arrived, the Matses hadn’t eaten meat for several days.
Pablo explained that when the river was so high, it was trapping season and that he was about to set a tem-po-te!, tapir trap. He had been giving
himself five sapo burns each morning and night for three days in preparation for the task and would continue until the trap was successful. Pablo explained, as well as I could understand it, that sapo, used In such large doses, allowed a hunter to project his animas – his spirit – to his trap while he slept. The animas would take the form of a tapir and lure real tapir to it.
The day after we arrived, Moises and I went into the jungle with Pablo and Alberto. We walked for almost two hours before Pablo found a suitable site and began to construct the trap, a simple spring device set between two trees. Pablo called to the tapir while he worked, telling it what a special path he was making. He called to the other animals as well, warning them to stay away, to leave this place for his friend. When he finished the trap, he chewed handfuls of leaves and spit them out across the trip vine, both to cover his human scent and as a signpost so that his animas could find it at night.
As we were returning to the puebla, Alberto explained that traps were only set when there was no other way to get meat, because once a trap was set, no other animals could be hunted. When I asked why, he explained that animals talk to each other and that killing them provokes their spirits, ruining the trap. Seeing that I didn’t understand, Pablo added that when he sent out his animas masquerading as a tapir, the provoked spirits would warn the prey that what they saw was not a real tapir but a Matses animas in disguise. Exceptions to the taboo were large river turtles and sloth-the turtle because it doesn’t bother to talk to other animals and the sloth because it speaks so slowly that by the time it says what’s on its mind, the river has fallen and trapping time is over.
During the next two days. Pablo never returned to the trap, although he continued using massive doses of sapo. But on the morning of the third day, he awakened us before dawn and said he had a nu-nu vision that the trap was about to be sprung. He was insistent that we hurry.
The Matses moved through the forest effortlessly, almost at a jog, and the women chided me for having to struggle to keep up. But as we neared the trap area, everyone stopped and grew absolutely quiet. Pablo’s eyes blazed. “Petro,” he whispered to me excitedly, “tian-te, tem-po-te” A tapir was about to be trapped.
We waited about ten minutes, then heard a sharp snap, followed by an agonizing animal scream. Suddenly, everyone began running toward the trap. The wounded and disoriented tapir crashed through the brush, bellowing in pain, then fell into a stream bed. The women caught up with it, killed it, and began to cut it up. While they did, Pablo brought me to the sprung trap and gave me the bloody spike.
Back in camp we feasted. Afterwards I asked Pablo for a sample of sapo, but he’d been using so much to prepare far the hunt that he had none to give me. So once again I returned to the states with no hard evidence of the existence. of the dow-kiet!
It took two more trips to Peru before finally managed to secure a small amount of sapo, and when I finally did, I gave half of the stick to Charles Myers. the curator of the museum’s Herpetology Department, who passed it on to John Daly at the National Institutes of Health. Having finally produced the material I’d frequently talked about, my reports began to circulate and prompted a letter from Vittorio Erspamer, a pharmacologist who worked with the Fidia Research Institute for the Neurosciences. He wondered whether sapo might not come from one of a number of frogs he’d randomly collected in Amazonia several years earlier. Research done by the chemicals found in their skin had shown that several produced peptides-protiens-that were similar to peptides produced by humans. If it could be shown, he wrote, that one of those frogs was already in use by humans, it would be an important scientific breakthrough. I wrote back and offered to provide him with a specimen if I ever managed to collect one.
A year after Erspamer’s letter reached me, I traveled back to the Lobo with Moises. We hiked across the jungle to Pablo’s, discovered his burned camp, and moved down the river where happily we found him at San Juan. “Malo casadores,” Moises snarled, after we’d been watching the men of San Juan trying to find a dow-kiet! for nearly an hour. “Bad hunters. Everything is changed with them. They’re finished.” He was still grumbling about the state of the Matses when I heard Pablo calling me. “Petro Dow-kiet! Petro?” He was standing on a hill at the back of the puebla with Pa Mi Shua and two of his children. “Bi-ram-bo, Pablo!” I laughed: “Bi-ram-ho dow-kiet!.” Yes, I would like a dow-kiet!
Pablo laughed and began to bark out the frog’s mating call. The other men in the camp stopped their hunting and watched him. Between the guttural barking noises he was making we could hear him berating the frogs for making the hunt so difficult. Pa Mi Shua and his children, walking along side him on the path toward the center of camp, roared his antics.
Suddenly Pablo stood and stiffened. From the grass on the side of the path came the sound Pablo was making. He barked again, and again his call was returned. Then a second frog joined the first, and a third, and suddenly the whole camp seemed to resound with the barking of dow-keit!s. Pablo bent down and picked one up. “Mas dow-kiet!, Petro?” More, Peter? I laughed and said yes. He bent down and picked up another. “Mas? Bastan-te sapo, Petro?” More? Did I want a lot of sapo?
I told him two were enough. and he came into the camp, a frog in each hand. He gave one of them to me. It was beautiful. A little smaller than my palm, it had an extraordinary electric green back, a lightly spotted white underside, and deep black eyes. It grasped my fingers tightly, and in secends could feel my blood begin to heat up as the sapo it was secreting began to seep into the small cuts that covered my hands. I quickly put it down. Pablo giggled with delight, then broke a small branch from a tree and placed both dow-kiet!s on it, hilariously imitating my reaction.
One of the Matses men collected four sticks and stood them in the ground, making a small square. Another pulled apart some palm leaves, stripped out the fibers and rolled them into strings against his leg. He handed four of them to Pablo. who tied one to each of one frog’s legs, then tied the free ends to the four posts, suspending the animal like some strange green trampoline. Once the frog was secure, Pa Mi Shua knelt and gently began to manipulate the frog’s elongated center toe between her fingers, stimulating it to secrete sapo. It was an unexpectedly sexual image, and the men joked about it. Pa Mi Shua blushed and told them to be quiet.
The man who had placed the sticks in the ground disappeared into his hut for a moment, then returned with a piece of split bamboo. He began to scrape the suspended frog’s sides and legs, collecting sapo. When the stick was covered, he dried out the secretions over our tiny kerosene lamp and then gave the stick to me.
That night, both frogs were tied by one leg to a low tree branch to keep them from escaping, and in the morning, the sapo from the second frog was collected. Neither was hurt by the process, and if I hadn’t been taking the two specimens back to the States, they would have been set free.
One of the frogs died shortly after I returned home, and I gave its skeleton along with part of the sapo sample and some photographs to the Natural History museum. The healthy dow-kiet! along with a second sapo sample and similar photos was sent to Erspamer in Rome. Six months later, I received his report. He was very excited.
He identified the dow-kiet! as a phyllomedusa bicolor, a rare arboreal tree frog. The sapo, he said, is a sort of fantastic chemical cocktail with potential medical applicati
ons. “No other amphibian skin can compete with it,” he wrote. “Up to seven percent of sapo’s weight is in potently active peptides, easily absorbed through burned, inflamed areas of the skin.” He explained that among the several dozen peptides found in sapo, seven were bioactive- which meant that each has an affinity and selectivity for binding with receptor sites in humans. (A receptor is like a lock that when opened with the right key–the bioactive peptides-triggers chemical reactions in the body.) The peptide families represented in the dow-kiet! include bradykinins, tachykinins, caerulein, sauvagine, tryptophyllins, dermorphins. and bombesins.
Based on the concentrations and functions of the peptides found in and extracted from the sapo sample I sent, Erspamer was able to account for all of the physical symptoms I described as sapo intoxication. On the peripheral effects. Erspamer repoited, “Caerulein and the equiactive phyllocaerulein display a potent action on the gastrointestinal smooth muscle and gastric and pancreatic secretions. . . . Side effects observed (in volunteer patients with post operative intestinal atony) were nausea, vomiting, facial flush, mild tachycardia (heart palpitations), changes in blood pressure, sweating, abdominal discomfort, and urge for defecation.”
Phyllomedusin, a new peptide of the tachykinin family, strongly affects the salivary glands, tear ducts, intestines, and bowels: and contributed to the violent purging I experienced. Sauvagine causes a long-lasting fall in blood pressure, accompanied by severe tachycardia and stimulation of the adrenal cortex, which contributed to the satiety, heightened sensory perception, and increased stamina I described. Phyllokinin, a new peptide of the bradykinin family, is a potent blood-vessel dilator and accounted for the intense rushing in my blood during the initial phase of sapo intoxication.
“It may be reasonably concluded, Erspamer wrote. “that the intense peripheral cardiovascular and gastrointestinal symptoms observed in the early phase of sapo intoxication may be entirely ascribed to the known bioactive peptides occurring in large amounts in the frog material.”
As to sapo’s central effects, he wrote, “increase in physical strength, enhanced resistance to hunger and thirst, and more generally, increase in the capacity to face stress situations may be explained by the presence of caerulein and sauvagine in the drug. Caerulein in humans produces “an analgesic effect . . . possibly related to release of beta-endorphins .. . in patients suffering from renal colic, rest pain due to peripheral vascular insufficiency (limited circulation), and even cancer pain.” Additionally, “It caused in human volunteers a significant reduction in hunger and food intake.
The sauvagine extracted from sapo was given subcutaneously to rats and caused “release of corticotropin (a hormone that triggers the release of substances from the adrenal gland) from the pituitary with consequent activation of the pituitary-adrenal axis.” This axis is the chemical communication link between the pituitary and the adrenal glands, which controls our flight-or-fight mechanism. The effects on the pituitary-adrenal axis caused by the minimal doses given the laboratory rodents lasted several hours. Erspamer noted that the volume of sauvagine found in the large quantities of sapo I described the Matses using would potentially have a much longer lasting effect on humans and would explain why my feelings of strength and heightened sensory perception after sapo use lasted for several days.
But on the question of the “magical” effects I described in tapir trapping, Erspamer says that “no hallucinations, visions, or magic effects are produced by the known peptide components of sapo.” He added that “the question remains unsolved” whether those effects specifically, the feeling that animals were passing through me and Pablo’s description of animas projection were due to “the sniffing of other drugs having hallucinogenic effects, particularly nu-nu.
With regard to sapo’s uses relating to pregnancy, Erspamer did not address any of the issues but abortion: “Abortion ascribed to sapo may be due either to direct effect of the peptide cocktail on the uterine smooth muscle or, more likely, to the intense pelvic vase dilation and the general violent physical reaction to the drug.
From the medical-potential point of view, Erspamer said several aspects of sapo are of interest. He suggested that two of its peptide, phyllomedusin and phyllokinin have such a pronounced affect on the dilation of blood vessels that they “may increase the permeability of the blood-brain barrier. thus facilitating access to the brain not only of themselves, but also of the other active peptides.” Finding a key to unlocking the secret of passing that barrier is vital to the discovery of how to get medicines to the brain and could one day contribute to the development of treatments for AIDS, Alzheimer’s, and other disorders that threaten the brain.
There is also medicanal potential in dermorphin and deltrorphin, two other peptides found in sapo. Both are potent opioid peptides, almost identical to the beta-endorphins the human body produces to counter pain, and similar to the opiates found in morphine. Because they mirror beta-endorphins, however, sapo’s opioid peptides could potentially function in a more precise manner than opiates. Additionally, while dermorphin and deltorphin are considerably stronger than morphine (18 and 39 times, respectively), because of their similarities to the naturally produced beta-endorphin, the development of tolerance would be considerably lower and withdrawal less severe than to opiates.
Both phyllocaerulein and sauvagine possess medical potential as digestive aids to assist those receiving treatment for cancer. Other areas of potential medical interest in the peptides found in sapo include their possible use as anti-inflammatories, as blood-pressure regulators, and as stimulators of the pituitary gland.
The only report thus far on sapo from John Daly’s team at the National Institutes of Health (written with seven co-authors, including Katharine Mitten, who recently discovered the use of the phyllomedusa bicolor among several tribes closely related to the Matses) was recently published in the Proceedings of the National Academy of Sciences (November 14, 1992) and concentrates exclusively on a newly discovered peptide found in sapo One of the chemical fractions Daly’s team isolated is a 33-amino-acid-long peptide he calls adenoregulin. which may provide a key to manipulating cellular receptors for adenosine, a fundamental component in all human cell fuel. “Peptides that either enhance or inhibit binding of adenosine analogs to brain adenosine receptors proved to be present in extracts of the dried skin secretion,” Daly wrote. According to an interpretive report on the Daly paper written by lvan Amato and published in Science (November 20. 1992), “Preliminary animal studies by researchers at Warner-Lambert have hinted that those receptors, which are distributed throughout the brains of mammals, could offer a target for treating depression, stroke, seizures, and cognitive loss in ailments such as Alzheimer’s disease.
Of course, medical potential only in frequently results directly in new medicines: Science may not be able to isolate or duplicate the peptides found in sapo or side effects may be discovered that would decrease their value as medicines. But even if sapo’s components do not eventually serve as prototypes for new drugs, sapo will become an important pharmacological tool in the study of receptors and the chemical reactions they trigger. Certainly the study of the unique activity of sapo’s bioactive peptides will advance our knowledge of the human body. Additionally, as possibly the first zoologically derived
medicine used by tribals ever investigated for Western medical potential. Sapo will help open the door to a whole new field of investigation.
Unfortunately, while science catches up to the natural medicines of tribal peoples, time is running out. That Pablo was the only man at San Juan still able to draw a response from the dow-kiet! is an indication that most Matses no longer rely on it. And we have no way of knowing how many other medicines the Matses–and others–once used but have abandoned, which might also have been valuable to us.
We do knew that nearly 80 percent of the world’s population relies on natural medicines for its primary health care. Investigations into a small portion of them have already provided us hundreds of drugs, from aspirin and atropine to digitalis and quinine. Fully 70 percent of the antitumor drugs used in the treatment of cancers are derived from traditional medicines as well. Yet our investigations have hardly begun. Obviously, there is much to learn from peoples like the Matses before acculturation strips them of their knowledge. It remains to be seen whether the discoveries that have begun to be made in connection with sapo spark the interest of investigators while there is still time to learn it.

Links of Interest:

Frog secretions and hunting magic in the upper Amazon

The Matsés Indians

Sapo – Phyllomedusa bicolor

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Frog Poison Trial

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High Magick – The Poetry And Images of Ira Cohen

Brussels
Here in the shadow

of the Church of Saint Marie

where the comfort of greatness

costs no more than the price

of a little heart
I wake to the unspoken

in the middle of the night

& take my warning from the

blood’s rumor
A stranger in the field

of sleep crosses the border

of our separation

and I see the fallen light

leap up in the darkness
The war is over

but the casualties continue

as the first snow of winter

disappears-

a confectioner’s dream

dissolved by dread.

-Dec. 5, 1998

—

(“like looking through butterflies’ wings”- Jimi Hendrix)

For Liza Stelle
Hither Hills, Montauk
Awake in a dark room
in the middle of the night

Too many sleeping bodies

for an insomniac with a fractured

elbow
Today we remember Liza,

bury her ashes under a shade

tree

behind the house

Kasoundra tells me of a game

Liza played with Lakshmi

who was around four years old

at the time

They traded sentences,

Maybe it was supposed to be

insults, & Lakshmi said,

“You are sex & cement!”

I am an aerial in the darkness

awaiting a flash of lightning

The procession still goes on

after reaching the sea where the urn

is washed clean-

The eyrie will be made with notched

wood

Not a single nail will be necessary

Venus is a mirror surrounded

by clouds,

eternity is surrounded by bolts of

lightning

& you appear in negative

freckled with bits of mica

singing a song filled with desire

“Take the scenic route,” you said-

Brightly colored Tibetan flags

surround your tent-

Invisibility surrounds your presence

to us, who have not yet embarked

So long, Rainbow, evanescence

was your middle name!

—

The Day That Paul Bowles Died

“Having no hope we live in longing”

Eternal you remain
After three days in a coma…

you were my link to the last

millennium,

the 1940′s camel hair overcoat

I could borrow from the closet.

when I asked you if you knew

Rumi,

you replied by asking,

“where is that?”

yet you knew Paul Robeson

& Greta Garbo–

a world of music in your head

I can’t imagine Tangier without

you,

just another old swimming pool

with grass growing in it

the muezzin sings your name

over the Casbah,

amigo, Sahabi–

Haunted by puberty,

almost blind & hard of hearing,

a rush of gardenias sends you

on your way–

So long, pal, a last pipe of kif &

salaam

now you are public property

—

Ballad of the Gone MacLise
for Angus MacLise died Summer Solstice, June 21, 1979

In the poem one can lay down

the heartline, the harp can bring the tears

muffled by the sound of the drum,

your gamelans cut by the Buddha’s knife

of compassion

Down at the Snowman I heard

them discussing your cremation

A dervish has fallen off the roof

the tall skinny one with the coathanger shoulders

I know the way the pillars of the Vision

trembled before you in the sunlight

You saw the door of Konya open in the slums

of Brooklyn where light shafted thru abandoned

factories in the amphetamine dawn

Now the shades of Mecca are drawn for you,

Poet,

the five Dhyani Buddhas transcend your

deepfreeze

& await your burning w/ cloths of the 5 wisdom colors

Your unsatisfied cravings fly out of the pyre,

the blessings of your friends crackle w/ ghee

the white and black til seeds (sesame) burn in

the untrammeled day & still you are wandering

Angus,

passing thru the Bardo Keyhole –

Listen once more to those Tibetan horns,

they are calling you past Freak Street

where you sold the White Goddess for junk

Forget all your regrets & go now w/ the egret,

put on your robe of sky –
The Vagabond Maverick Poet MacLise

has left these burning halls,

the windtraps are wild with sound

I see your hands beating a Persian rhythm

on suitcases of itinerant dreams,

I hear the droning of Beelzebub’s flies

making clear the ghastly way,

an opera undone by a chorus of 108 Mahasiddhas

singing your discarded lists of cembalums,

symphonic poems, untold futures

You bummed cigarettes from Ram,

borrowed time & change from Krishna

Now that your balance is finally broken

go in peace to the Buddhafields

nodding in to the sound of your tartan

The bane is over –

A new wheel is spinning its song

Tomorrow morning at 9 o’clock

we will meet at the Vidyaswari Ghat

For you it’s free, this one way ticket

which is non transferable

Remember that before you try to come back

May light mantle your shadow &

may you not see what is not to be seen

Farewell, MacLise, thawing on the Riverbank,

I do not expect to meet your like again,

Farewell, brother, the shadow of Don Quixote

lowers its lance & you are overstood.

—
RANSOM NOTE FOR BRION GYSIN
Inside the Phantom Bubble

a shrunken city is held suspended

by magnetic grapples

in a state of perpetual coma

could he then, by opening spirit

locks,

escape to the very edge of

futility???

Drops of water run down

a timeless vacuum goldenshocks

of white sliding mercury

turning from silk

on the tail

of unkept wishes

Under eyelids there is only the wall

of silence

He flickers thru mysteries

turning snowy diadems to fantasy

w/ gold

This man is forever passing,

he sees earth’s image become shadow,

this man who sleeps,

GLOWING!

All within, we rise.

Showers of stars sparkle everywhere

A procession of strange hunchbacks

& dwarves,

a windless calm

Head thrown back,

eyes upward,

whispered moment of immortality.

—

OMA’S SONG
He said paint ships

So I painted ships

He said paint mountains

So I painted mountains

He wanted hills

I gave him hills

But they were my ships

My mountains, my hills
– Spoke by Jack Micheline
Buddha sits in the shape

of a bell

He wears the smiles of children

on his fingers

In the kingdom of the eye

we reverence both Sun & Moon

filling their begging bowls

with real rice

Odin gave one eye

to gain back the knowledge

he lost

& he saw that it came pouring

thru his nose

The tears of the hungry ghost

run down the face our dreams

This is the story of his temple

In the eyes of the God

the dog is reflected

In the eyes of the dog

you can see the God,

the face of our civilization

with the plastic money mirror

bouncing flat light off the cross

On the drunken path

he gave it away

The colors, the lakes,

the karma of a goat.

———-
Ira Cohen – The Ira Cohen Akashic Record….
Ira Cohen is an “electronic multimedia shaman” who has travelled with those in the Beat Generation, but who remains a less talked-about, universal visionary and solider–across time, space, dimension, and light. His sashays into other cultures have brought us great and sometimes shocking photographs from the “other side”. His works with mylar photography brought the word home. He has photographed Jimi Hendrix, Herbert Huncke, and myriad of others in strange twisting colors. He has published people like Gregory Corso and Angus MacLise in his rice-paper presses. A complete artistic accomplishment, bibliography, and biography of Ira–as well as articles and artwork–is at Big Bridge Magazine. With permissions, I’ve excerpted a bio here.
He uses phrases like: “Electronic/Multimedia/Shamanism” and Akashic Record and they are cool names if you know what they mean or can get past them. He is not a “Beat” and resents association with the Beats though he has been called “post-beat” which is important for our knowledge. But I see him as being in the heart and belly of the 60′s doing the real work–camera, pen, dope, exploration of mysticism, a multi-faceted phenomenological mystic with real visionary powers. And I want to open people up to him. Bring them through a friendly door and then let them descend into Ira’s world without knowing it is happening, and then finally find themselves in this mystic paradise of life and death, his “revolving door”. And then ask themselves “how in the world could I have not known Ira Cohen?” Or have not known how key he is and was to the understanding of the old and the new, the hallucinatory mind-expanding layers of reality that frighten and amuse us, the panorama of the traveling circus of all physical and non-physical things. Cohen is a true and unquestionable original innovator, friend of Gysin, Burroughs, Bowles, and Charles Henri Ford, the absolute geniuses of transformation, transmigration, and the cosmic joke. And then when the audience walks away they will say, where is that monument to Ira Cohen, the one we built for Rimbaud and Baudelaire, for Burroughs and Valery, for Genet and Gertrude Stein. Ira Cohen must be made accessible! But he has made it absolutely impossible to penetrate the organic construct of his spirit, without running the risk that you will sell him out in the process–or maybe not. Maybe something gentle to begin with, a pale lavender, a dash of blue and fluff of white, then the slow spinning of Gods and Gurus and Shamans and Mythologies, the painted faces, deformed limbs, the broken erections, the flaming corpse of his dearest friend Angus MacLise and then settling everyone down to say: Hey, it’s alright. There is life, laughter, love and humanity in these strange visions, no need to come down from your trip, be cool with it, it is the inside of a beetle’s shell, life in a termite nest, air rushing through the lungs and jaws of a lion, a hoot!
– Michael Rothenberg
1935: Born to deaf parents; learned to spell on his fingers when he was one.
1964: Edited and published GNAOUA in Tangier featuring William Burroughs, Brion Gysin, Jack Smith, and Irving Rosenthal.
1966-1970: Started the Universal Mutant Repertory Company and became “The Father of Mylar Photography,” making celebrated photographs in bendable mirrors of Jimi Hendrix, Charles Ludlam, Alejandro Jodorowsky, Robert LaVigne, etc.
1966: Brought out The Hashish Cookbook under the name of Panama Rose, and Jilala, an LP record of Moroccan trance music. Wrote The Goblet of Dreams for Playboy Magazine.
1968: Directed and starred in the award winning film The Invasion of Thunderbolt Pagoda. Appeared in Jack Smith’s Reefers of Technicolor Island. Produced Paradise Now in Amerika, a film of the Living Theater’s historic 1968 American tour.
1970s: Went to Kathmandu and started the Starstreams Poetry Series under the Bardo Matrix imprint, publishing on rice paper the work of Gregory Corso, Charles Henri Ford, Angus MacLise, and Paul Bowles (among others). Also published his own work including Poems From The Cosmic Crypt, Seven Marvels and Gilded Splinters.
1980-1985: Three photos by Ira Cohen (of Jules Deelder, William Burroughs, and Allen Ginsberg) were produced as part of a limited-edition silkscreen series (1980-1993) by Kirke Wilson, and published by Ins & Outs Press, Amsterdam, Holland. Ira and Kirke Wilson later collaborated independently on an Akashic Silkscreen Edition print, a portrait of Charles Henri Ford from Ira’s photograph. Ins & Outs Press also published a series of postcards, which included many of Ira’s photographs, most notably the Bandaged Poets series.
1980 to present: Moved back to New York.
Photographic exhibitions worldwide include: Kathmandu Portfolio, The Bandaged Poet Series, Kings with Straw Mats, Dangerous Visions, Retrospectacle, About Faces (with Carol Beckwith), New York Slings Hots, From The Mylar Chamber (a two-man show at the Lessing Gallery in NYC with Man Ray, a two-man show at Space Time Light New York) with Jack Micheline, etc. Photographs have appeared in The London Sunday Times, Avant Garde, LIFE Magazine, Facade Paris), Nexus, Nieuwe Revue (Amsterdam), Caliban, etc.
Galleries include: Wildfire Gallery (Amsterdam), Photo Boutique (New York), ART (New York), October Gallery (London), Visionary Gallery (New York), Deer Gallery (New York), Susan Cooper Gallery (Woodstock, NY), TAM TAM Gallery (Prague), Caravan of Dreams (Ft. Worth, TX), Varia Theater (Brussels), Nul Gallery (Amsterdam), Merlin Theater (Budapest), TB Institute (Tokyo), Anya Gosseln Gallery (Dublin), Gallery of Photography (Dublin), Plateau (Akashic Weekend, Brussels).
He has photographed many book and record covers including: John McLaughlin’s Devotion and Spirit’s The 12 Dreams of Dr. Sardonicus. Recently, he has made photographs for Bill Laswell and Axiom Records, including Blues in the East. A silk-screen edition of a Mylar portrait of Jimi Hendrix, called Reflections, was also used on the recent CD The Ultimate Experience. Also did photos for Pharoah Sanders’ CD Message From Home (Verve) 1996
He has exhibited photographs of Southern Ethiopia and produced The Goblet of Dreams (Marrakesh 1987).
1986-1995: Uncountable poetry readings from Okinawa to San Francisco. He has also been a featured reader in Paris (Paysage du Nord-Ouest, Brussels John Cage Tribute), Prague, Portland (Artquake) and Texas (Mandalay Poetry Festival). He appeared in Dublin with the Burroughs-Gysin Here to Go Show.
Contributing Editor to: Ins & Outs (Amsterdam), Third Rail (Los Angeles), Ignite (New York), Nexus (Dayton, OH), XPress (Bohemia, NY), 15 Minutes (St. Louis), Growing Hand (San Francisco). Edited Jack Smith’s Historical Treasures for Hanuman Books. Co-edited The Great Society with Bobby Richkin. Published Petroleum Petroleum by Gustav Meyrink (Akashic Bulletin #1, 1991).
Books of Poetry: The Stauffenberg Cycle and Other Poems (Holland), From the Divan of Petra Vogt (Rotterdam), On Feet of Gold (Synergetic Press), Media Shamans Ratio 3 (with Gerard Malanga and Angus MacLise, Temple Press, England). Also, a CD of readings: The Majoon Traveler (with music by Ornette Coleman, Don Cherry, Moroccan trance music, etc., Sub Rosa, Belgium). Kaliban und Andere Gedichte (Altaquito Press, Gottingen).
President of The Akashic Record, a non-profit corporation dedicated to publishing and preserving sacred materials, lost scenarios, the hidden meaning of the hidden meaning. Staged at The Kitchen, NY, in collaboration w
ith Sylvie Degiez and Wayne Lopes (Cosmic Legends, Gift of Eagle) an Akashic Event, ORFEO: The $500 Opera, based on the work of Angus MacLise. In May, 1995, he edited an Akashic Issue for Broadshirt, a magazine on a T-shirt designed by Phyllis Segura, with over twenty contributors including Paul Bowles, Brion Gysin, Judith Malina, etc.
Contributing Editor and Photographer, NY Black Book 1997-99 NYC. Performed with John Zorn Radical Jewish Culture Group at Lincoln Center December 1995, NY. Collaborated with Nadine Ganase Dance Company on Crossing the Border, a multimedia performance from 1996-99 in Brussels, Paris, Glasgow, Amiens, Hamburg, Hanover, etc. Audio cassette of Crossing the Border, readings by Ira Cohen and music by Philippe Franck (available from Transcultures). Reading at St. Mark’s Poetry Project with Gerard Malanga Feb. 12,1997.
Jilala, CD release of historic 1966 recording with new material (Baraka).
Kings with Straw Mats, video documentary of the Hardwar Kumbh Mela, 1986 Mystic Fire Video, 1998). Online photo gallery (www.mysticfire.com) Ira Cohen Portraits of India.Minbad Sinbad, a book of writings and photos dealing with Morocco published in French (Didier Devillez, Brussels, 1998).
1998: Regular live broadcast bi-weekly on Internet called The Majoon Traveler (www.channelp.com).
1999: Photographic collaboration with Allan Graubard for his poem Fragments from Nomad Days.
October 1999 screening of The Invasion of Thunderbolt Pagoda at the Whitney Museum, NYC.
Release of Angus MacLise CD The Invasion of Thunderbolt Pagoda sound track (Siltbreeze); A Book of Photographs published in 2000 by Kargo (Paris).

And… much more. Check out his site! – Gwyllm

____________________
Ira Cohen – Song To Nothing