2 Poems on Monday…

Never give children a chance of imagining that anything exists in isolation. Make it plain from the very beginning that all living is relationship. Show them relationships in the woods, in the fields, in the ponds and streams, in the village and in the country around it. Rub it in.—Aldous Huxley, Island

Art: John William Waterhouse

2 Koans/2 Poems

off to work!

Blessings,

G

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Koan: Inch Time Foot Gem

A lord asked Takuan, a Zen Teacher, to suggest how he might pass the time. He felt his days very long attending his office and sitting stiffly to receive the homage of others.

Takuan wrote eight Chinese characters and gave them to the man:

Not twice this day

Inch time foot gem.

This day will not come again.

Each minute is worth a priceless gem.

Sleeping in the Daytime

The master Soyen Shaku passed from this world when he was sixty-one years of age. Fulfilling his life’s work, he left a great teaching, far richer than that of most Zen masters. His pupils used to sleep in the daytime during midsummer, and while he overlooked this he himself never wasted a minute.

When he was but twelve years old he was already studying Tendai philosophical speculation. One summer day the air had been so sultry that little Soyen stretched his legs and went to sleep while his teacher was away.

Three hours passed when, suddenly waking, he heard his master enter, but it was too late. There he lay, sprawled across the doorway.

“I beg your pardon, I beg your pardon,” his teacher whispered, stepping carefully over Soyen’s body as if it were that of some distinguished guest. After this, Soyen never slept again in the afternoon.

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2 Poems:

A Poem for the Shekinah on the Feast of the Sabbath

Isaac Luria (Aramaic, 1534-72)

I have sung

an old measure

would open

gates to

her field of apples

(each one a power)

set a new table

to feed her

beautifully

candelabrum

drops its

light on us

Between right & left

the Bride

draws near in

holy jewels

clothes of the sabbath

whose lover

embraces her

down to foundation

gives pleasure

squeezes his strength out

in surcease of

sorrow

& makes new faces

be hers

& new souls

new breath

gives her joy

double measure

of lights & of

streams for her blessing

o Friends of the Bride

go forth

all’s sealed

within her

shines out from

Ancient of Days

Toward the south

I placed

candelabrum

(o mystical)

room in

the north

for table

for bread

for pitchers of wine

for sweet myrtle

gives power to

lovers

new potencies

garlands

give her many

sweet foods to taste

many kinds of

fish

for fertility

birth

of new souls

new spirits

will follow the 32 paths

& 3 branches

the bride with

70 crowns

with her king who

hovers above her

crown above crown in

Holy of Holies

this lady all worlds are

formed in

of words for her

70 crowns

50 gates

the Shekinah

ringd by

6 loaves

of the sabbath

& bound

all sides to

Heavenly refuge

the hostile

powers

have left us

demons you feared

sleep in chains

—-

From The Wishing Bone Cycle

by Jacob Nibenegenesabe, tr. Howard Norman

Swampy Cree

One time I wanted two moons

in the sky.

But I needed someone to look up and see

those two moons

because I wanted to hear him

try and convince the others in the village

of what he saw.

I knew it would be funny.

So, I did it.

I wished another moon up!

There it was, across the sky from the old moon.

Along came a man.

Of course I wished him down that open path.

He looked up in the sky.

He had to see that other moon!

One moon for each of his eyes!

He stood looking

up in the sky

a long time.

Then he suspected me, I think.

He looked into the trees

where he thought I might be.

But he could not see me

since I was disguised as the whole night itself!

Sometimes

I wish myself into looking like the whole day

but this time

I was dressed like the whole night.

Then he said.

“there is something strange

in the sky tonight.”

He said it out loud.

I heard it clearly.

Then he hurried home

and I followed him.

He told the others, “You will not believe this,

but there are ONLY two moons

in the sky tonight.”

He had a funny look on his face.

Then, all the others began looking into the woods.

Looking for me, no doubt!

“Only two moons, ha! Who can believe you?

We won’t fall for that!” they all said to him.

They were trying to send the trick back at me!

This was clear to me!

So, I quickly wished a third moon up there

in the sky.

They looked up and saw three moons.

They had to see them!

Then one man

said out loud, “Ah, there, look up!

up there!

There is only one moon!

Well, let’s go sleep on this

and in the morning we will try and figure it out.”

They all agreed, and went in their houses

to sleep.

I was left standing there

with three moons shining on me.

There were three … I was sure of it.

[2]

One time

all the noises met.

All the noises in the world

met in one place

and I was there

because they met in my house.

My wife said, “Who sent them?”

I said, “Fox or Rabbit,

yes one of those two.

They’re both out for tricking me back today.

Both of them

are mad at me.

Rabbit is mad because I pulled

his brother’s ear

and I held him up that way.

Then I ate him.

And Fox is mad because he wanted

to do those things first.”

“Yes, then it had to be one of them,”

my wife said.

So, all the noises

were there.

These things happen.

Falling-tree noise was there.

Falling-rock noise was there.

Otter-mud-sliding noise was there.

All those noises, and more,

in my house.

“How long do you expect to stay?”

my wife asked them. “We need some sleep!”

They all answered at once!

That’s why now my wife and I

sometimes can’t hear well.

I should have wished them all away

first thing.

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commentary

1. Trickster stories go far back in Cree culture (as elsewhere), but the figure here is the invention, specifically, of Jacob Nibenegenesabe, “who lived for some ninety-four years northeast of Lake Winnipeg, Canada.” Nibenegenesabe was also a teller (= achimoo) of older trickster narratives, the continuity between old & new never being in question. But the move in the Wishing Bone series is toward a rapidity of plot development & changes, plus a switch into first-person narration as a form of enactment. In the frame for those stories, the trickster figure “has found the wishbone of a snow goose who has wandered into the Swampy Cree region and been killed by a lynx. This person now has a wand of metamorphosis allowing him to wish anything into existence; himself into any situation.” Howard Norman’s method of translation, in turn, involves “first listening to the narratives over and over in the source language, then re-creating them in the same context, story, etc., if notable, ultimately to get a translation word for word.”

2. Writes Norman, further: “The Swampy Cree have a conceptual term which I’ve heard used to describe the thinking of a porcupine as he backs into a rock crevice: usá puyew usu wapiw (‘he goes back ward, looks forward’). The porcupine consciously goes backward in order to speculate safely on the future, allowing him to look out at his enemy or just the new day. To the Cree, it’s an instructive act of self-preservation. Nibenegenesabe’s opening formula for the wishing bone poems (and other tales) consisted of an invitation to listen, followed by the phrase: ‘I go backward, look forward, as the porcupine does.’”

The act of telling, then, is one in which traditional ways (as process) do not imprison but free the mind to new beginnings & speculations. This is the basis in fact of the “oral” as a liberating possibility: an interplay that preserves the mind’s capacity for transformation — as important in an ecological sense as that other preservation (of earth & living forms, etc.) that we now recognize not as nostalgia but a necessary tool for our common survival.

Reprinted from Jerome Rothenberg, Shaking the Pumpkin and Howard Norman, The Wishing Bone Cycle.

The Soul Cages…

On The Music Box…

A wonderful remix of The Fab Four… done for Cirque de Soliel, at the behest of George Harrison before he past..

Masterfully remixed by George Martin’s son, Giles Martin, this is a voyage for Trippers of all ages.

I find it a bit of sheer wizardry, well worth your pennies or your pence. Get it kids, you’ll be floating along…

Sunday in Portland…. Just brought Eildon and his Mum Catherine over to the house, and I cooked Catherine, Mary and I a big lunch. Eildon sleeps like the little blessed one that he is.

I will be posting more later, with new pics.

Great Stuff Today!

The Links

The Soul Cages – A tale from Ireland

19th century Irish Poetry…

Art: John William Waterhouse

Cheers,

Gwyllm

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The Links:

Bright green light across sky surprises many in Singapore

Written in Stone, the Secret of Coumesourde

Georgia man kills 11-hundred-pound hog

An American Muslim

Punxsutawney PA: The creature from Mahoning Creek

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The Soul Cages – T. Crofton Croker

Jack Dogherty lived on the coast of the county Clare. Jack was a fisherman, as his father and grandfather before him had been. Like them, too, he lived all alone (but for the wife), and just in the same spot. People used to wonder why the Dogherty family were so fond of that wild situation, so far away from all human kind, and in the midst of huge shattered rocks, with nothing but the wide ocean to look upon. But they had their own good reasons for it.

The place was just the only spot on that part of the coast where anybody could well live. There was a neat little creek, where a boat might lie as snug as a puffin in her nest, and out from this creek a ledge of sunken rocks ran into the sea. Now when the Atlantic, according to custom, was raging with a storm, and a good westerly wind was blowing strong on the coast, many a richly-laden ship went to pieces on these rocks; and then the fine bales of cotton and tobacco, and such like things, and the pipes of wine and the puncheons of rum, and the casks of brandy, and the kegs of Hollands that used to come ashore! Dunbeg Bay was just like a little estate to the Doghertys.

Not but they were kind and humane to a distressed sailor, if ever one had the good luck to get to land; and many a time indeed did Jack put out in his little corragh (which, though not quite equal to honest Andrew Hennessy’s canvas life-boat would breast the billows like any gannet), to lend a hand towards bringing off the crew from a wreck. But when the ship had gone to pieces, and the crew were all lost, who would blame Jack for picking up all he could find?

“And who is the worse of it?” said he. “For as to the king, God bless him! everybody knows he’s rich enough already without getting what’s floating in the sea.”

Jack, though such a hermit, was a good-natured, jolly fellow. No other, sure, could ever have coaxed Biddy Mahony to quit her father’s snug and warm house in the middle of the town of Ennis, and to go so many miles off to live among the rocks, with the seals and sea-gulls for next-door neighbours. But Biddy knew that Jack was the man for a woman who wished to be comfortable and happy; for to say nothing of the fish, Jack had the supplying of half the gentlemen’s houses of the country with the Godsends that came into the bay. And she was right in her choice; for no woman ate, drank, or slept better, or made a prouder appearance at chapel on Sundays, than Mrs. Dogherty.

Many a strange sight, it may well be supposed, did Jack see, and many a strange sound did he hear, but nothing daunted him. So far was he from being afraid of Merrows, or such beings, that the very first wish of his heart was to fairly meet with one. Jack had heard that they were mighty like Christians, and that luck had always come out of an acquaintance with them. Never, therefore, did he dimly discern the Merrows moving along the face of the waters in their robes of mist, but he made direct for them; and many a scolding did Biddy, in her own quiet way, bestow upon Jack for spending his whole day out at sea, and bringing home no fish. Little did poor Biddy know the fish Jack was after!

It was rather annoying to Jack that, though living in a place where the Merrows were as plenty as lobsters, he never could get a right view of one. What vexed him more was that both his father and grandfather had often and often seen them; and he even remembered hearing, when a child, how his grandfather, who was the first of the family that had settled down at the creek, had been so intimate with a Merrow that, only for fear of vexing the priest, he would have had him stand for one of his children. This, however, Jack did not well know how to believe.

Fortune at length began to think that it was only right that Jack should know as much as his father and grandfather did. Accordingly, one day when he had strolled a little farther than usual along the coast to the northward, just as he turned a point, he saw something, like to nothing he had ever seen before, perched upon a rock at a little distance out to sea. It looked green in the body, as well as he could discern at that distance, and he would have sworn, only the thing was impossible, that it had a cocked hat in its hand. Jack stood for a good half-hour straining his eyes, and wondering at it, and all the time the thing did not stir hand or foot. At last Jack’s patience was quite worn out, and he gave a loud whistle and a hail, when the Merrow (for such it was) started up, put the cocked hat on its head, and dived down, head foremost, from the rock.

Jack’s curiosity was now excited, and he constantly directed his steps towards the point; still he could never get a glimpse of the sea-gentleman with the cocked hat; and with thinking and thinking about the matter, he began at last to fancy he had been only dreaming. One very rough day, however, when the sea was running mountains high, Jack Dogherty determined to give a look at the Merrow’s rock (for he had always chosen a fine day before), and then he saw the strange thing cutting capers upon the top of the rock, and then diving down, and then coming up, and then diving down again.

Jack had now only to choose his time (that is, a good blowing day), and he might see the man of the sea as often as he pleased. All this. however, did not satisfy him–”much will have more”; he wished now to get acquainted with the Merrow, and even in this he succeeded. One tremendous blustering day, before he got to the point whence he had a view of the Merrow’s rock, the storm came on so furiously that Jack was obliged to take shelter in one of the caves which are so numerous along the coast; and there, to his astonishment, he saw sitting before him a thing with green hair, long green teeth, a red nose, and pig’s eyes. It had a fish’s tail, legs with scales on them, and short arms like fins. It wore no clothes, but had the cocked hat under its arm, and seemed engaged thinking very seriously about something.

Jack, with all his courage, was a little daunted; but now or never, thought he; so up he went boldly to the cogitating fishman, took off his hat, and made his best bow.

“Your servant, sir,” said Jack.

“Your servant, kindly, Jack Dogherty,” answered the Merrow.

“To be sure, then, how well your honour knows my name!” said Jack.

“Is it I not know your name, Jack Dogherty? Why man, I knew your grandfather long before he was married to Judy Regan, your grandmother! Ah, Jack, Jack, I was fond of that grandfather of yours; he was a mighty worthy man in his time: I never met his match above or below, before or since, for sucking in a shellful of brandy. I hope, my boy,” said the old fellow, with a merry twinkle in his eyes, “I hope you’re his own grandson!”

‘Never fear me for that,” said Jack; “if my mother had only reared me on brandy, ’tis myself that would be a sucking infant to this hour!”

“Well, I like to hear you talk so manly; you and I must be better acquainted, if it were only for your grandfather’s sake. But, Jack, that father of yours was not the thing! he had no head at all.”

“I’m sure, said Jack, “since your honour lives down under the water, you must be obliged to drink a power to keep any beat in you in such a cruel, damp, could place. Well, I’ve often heard of Christians drinking like fishes; and might I be so bold as ask where you get the spirits?”

“Where do you get them yourself, Jack?” said the Merrow, twitching his red nose between his forefinger and thumb.

“Hubbubboo,” cries Jack “now I see how it is; but I suppose, sir, your honour has got a fine dry cellar below to keep them in.”

“Let me alone for the cellar,” said the Merrow, with a knowing wink of his left eye.

‘I’m sure,” continued Jack, “it must be mighty well worth the looking at.”

“You may say that, Jack,” said the Merrow; “and if you meet me here next Monday, just at this time of the day, we will have a little more talk with one another about the matter.”

Jack and the Merrow parted the best friends in the world. On Monday they met, and Jack was not a little surprised to see that the Merrow had two cocked hats with him, one under each arm.

“Might I take the liberty to ask, sir,” said Jack, “why your honour has brought the two hats with you today? You would not, sure, be going to give me one of them, to keep for the curiosity of the thing?”

“No, no, Jack,” said he, “I don’t get my hats so easily, to part with them that way; but I want you to come down and dine with me, and I brought you that hat to dive with.”

“Lord bless and preserve us!” cried Jack, in amazement, would you want me to go down to the bottom of the salt sea ocean? Sure, I’d be smothered and choked up with the water, to say nothing of being drowned! And what would poor Biddy do for me, and what would she say?”

“And what matter what she says, you pinkeen? Who cares for Biddy’s squalling? It’s long before your grandfather would have talked in that way. Many’s the time he stuck that same hat on his head, and dived down boldly after me; and many’s the snug bit of dinner and good shellful of brandy he and I have had together below, under the water.”

“Is it really, sir, and no joke?” said Jack; “why, then, sorrow from me for ever and a day after, if I’ll be a bit worse man nor my grandfather was! Here goes–but play me fair now. Here’s neck or nothing!” cried Jack.

“That’s your grandfather all over,” said the old fellow; “so come along, then, and do as I do.”

They both left the cave, walked into the sea, and then swam a piece until they got to the rock, The Merrow climbed to the top of it, and Jack followed him. On the far side it was as straight as the wall of a house, and the sea beneath looked so deep that Jack was almost cowed.

“Now, do you see, Jack,” said the Merrow: “just put this hat on your head, and mind to keep your eyes wide open. Take hold of my tail, and follow after me, and you’ll see what you’ll see.”

In he dashed, and in dashed Jack after him boldly. They went and they went, and Jack thought they’d never stop going. Many a time did he wish himself sitting at home by the fireside with Biddy. Yet where was the use of wishing now, when he was so many miles, as he thought, below the waves of the Atlantic? Still he held hard by the Merrow’s tail, slippery as it was; and, at last, to Jack’s great surprise, they got out of the water, and he actually found himself on dry land at the bottom of the sea. They landed just in front of a nice house that was slated very neatly with oyster shells! and the Merrow, turning about to Jack, welcomed him down.

Jack could hardly speak, what with wonder, and what with being out of breath with travelling so fast through the water. He looked about him and could see no living things, barring crabs and lobsters, of which there were plenty walking leisurely about on the sand. Overhead was the sea like a sky, and the fishes like birds swimming about in it.

“Why don’t you speak, man?” said the Merrow: “I dare say you had no notion that I had such a snug little concern here as this? Are you smothered, or choked, or drowned, or are you fretting after Biddy, eh?”

“Oh! not myself indeed,” said Jack, showing his teeth with a good-humoured grin; “but who in the world would ever have thought of seeing such a thing?”

‘Yell, come along, and let’s see what they’ve got for us to eat?”

Jack really was hungry, and it gave him no small pleasure to perceive a fine column of smoke rising from the chimney, announcing what was going on within. Into the house he followed the Merrow, and there he saw a good kitchen, right well provided with everything. There was a noble dresser, and plenty of pots and pans, with two young Merrows cooking. His host then led him into the room, which was furnished shabbily enough. Not a table or a chair was there in it; nothing but planks and logs of wood to sit on, and eat off. There was, however, a good fire blazing upon the hearth–a comfortable sight to Jack.

“Come now, and I’ll show you where I keep–you know what,” said the Merrow, with a sly look; and opening a little door, he led Jack into a fine cellar, well filled with pipes, and kegs, and hogsheads, and barrels.

“What do you say to that, Jack Dogherty? Eh! may be a body can’t live snug under the water?”

“Never the doubt of that,” said Jack, with a convincing smack of his upper lip, that he really thought what he said.

They went back to the room, and found dinner laid. There was no tablecloth, to be sure–but what matter? It was not always Jack had one at home. The dinner would have been no discredit to the first house of the country on a fast day. The choicest of fish, and no wonder, was there. Turbots, and sturgeons, and soles, and lobsters, and oysters, and twenty other kinds, were on the planks at once, and plenty of the best of foreign spirits. The wines, the old fellow said, were too cold for his stomach.

Jack ate and drank till he could eat no more: then taking up a shell of brandy, “Here’s to your honour’s good health, sir,” said he; “though, begging you pardon, it’s mighty odd that as long as we’ve been acquainted I don’t know your name yet.”

“That’s true, Jack,” replied he; “I never thought of it before, but better late than never. My name’s Coomara.”

“And a mighty decent name it is,” cried Jack, taking another shellfull: “here’s to your good health, Coomara, and may ye live these fifty years to come!”

“Fifty years!” repeated Coomara; “I’m obliged to you, indeed! If you had said five hundred, it would have been something worth the wishing.”

“By the laws, sir,” cries Jack, “youz live to a powerful age here under the water! You knew my grandfather, and he’s dead and gone better than these sixty years. I’m sure it must be a healthy place to live in.”

“No doubt of it; but come, Jack, keep the liquor stirring.”

Shell after shell did they empty, and to Jack’s exceeding surprise, he found the drink never got into his head, owing, I suppose, to the sea being over them, which kept their noddles cool.

Old Coomara got exceedingly comfortable, and sung several songs; but Jack, if his life had depended on it, never could remember more than

“Rum fum boodle boo,

Ripple dipple nitty dob;

Dumdoo doodle coo,

Raffle taffle chittiboo!”

[paragraph continues] It was the chorus to one of them; and, to say the truth, nobody that I know has ever been able to pick any particular meaning out of it; but that, to be sure, is the case with many a song nowadays.

At length said he to Jack, “Now, my dear boy, if you follow me, I’ll show you my curiosities!” He opened a little door, and led Jack into a large room, where Jack saw a great many odds and ends that Coomara had picked up at one time or another. What chiefly took his attention, however, were things like lobsterpots ranged on the ground along the wall.

“Well, Jack, how do you like my curiosities?” said old Coo.

“Upon my sowkins, 1 sir,” said Jack, “they’re mighty well worth the looking at; but might I make so bold as to ask what these things like lobster-pots are?”

“Oh! the Soul Cages, is it?”

“The what? sir!”

“These things here that I keep the souls in.”

“Arrah! what souls, sir?” said Jack, in amazement; “sure the fish have no souls in them?”

“Oh! no,” replied Coo, quite coolly, “that they have not; but these are the souls of drowned sailors.”

“The Lord preserve us from all harm!” muttered lack, “how in the world did you get them?”

“Easily enough: I’ve only, when I see a good storm coming on, to set a couple of dozen of these, and then, when the sailors are drowned and the souls get out of them under the water, the poor things are almost perished to death, not being used to the cold; so they make into my pots for shelter, and then I have them snug, and fetch them home, and is it not well for them, poor souls, to get into such good quarters?”

Jack was so thunderstruck he did not know what to say, so he said nothing. They went back into the dining-room, and had a little more brandy, which was excellent, and then, as Jack knew that it must be getting late, and as Biddy might be uneasy, he stood up, and said he thought it was time for him to be on the road.

“Just as you like, Jack,” said Coo, “but take a duc an durrus 1 before you go; you’ve a cold journey before you.”

Jack knew better manners than to refuse the parting glass.

“I wonder,” said he, “will I be able to make out my way home?”

“What should ail you,” said Coo, “when I’ll show you the way?”

Out they went before the house, and Coomara took one of the cocked hats, and put it upon Jack’s head the wrong way, and then lifted him up on his shoulder that he might launch him up into the water.

“Now,” says he, giving him a heave, “you’ll come up just in the same spot you came down in; and, Jack, mind and throw me back the hat.”

He canted Jack off his shoulder, and up he shot like a bubble–whirr, whiff, whiz–away he went up through the water, till he came to the very rock he had jumped off where he found a landing-place, and then in he threw the hat, which sunk like a stone.

The sun was just going down in the beautiful sky of a calm summer’s evening. Feascor was seen dimly twinkling in the cloudless heaven, a solitary star, and the waves of the Atlantic flashed in a golden flood of light. So Jack, perceiving it was late, set off home; but when he got there, not a word did he say to Biddy of where he had spent his day.

The state of the poor souls cooped up in the lobster-pots gave Jack a great deal of trouble, and how to release them cost him a great deal of thought. He at first had a mind to speak to the priest about the matter. But what could the priest do, and what did Coo care for the priest? Besides, Coo was a good sort of an old fellow, and did not think he was doing any harm. Jack had a regard for him, too, and it also might not be much to his own credit if it were known that he used to go dine with Merrows. On the whole, he thought his best plan would be to ask Coo to dinner, and to make him drunk, if he was able, and then to take the hat and go down and turn up the pots. It was, first of all, necessary, however, to get Biddy out of the way; for Jack was prudent enough, as she was a woman, to wish to keep the thing secret from her.

Accordingly, Jack grew mighty pious all of a sudden, and said to Biddy that he thought it would be for the good of both their souls if she was to go and take her rounds at Saint John’s Well, near Ennis. Biddy thought so too, and accordingly off she set one fine morning at day-dawn, giving Jack a strict charge to have an eye to the place. The coast being clear, away went Jack to the rock to give the appointed signal to Coomara, which was throwing a big stone into the water. Jack threw, and up sprang Coo!

“Good morning, Jack,” said he; “what do you want with me?”

“Just nothing at all to speak about, sir,” returned Jack, “only to come and take a bit of dinner with me, if I might make so free as to ask you, and sure I’m now after doing so.”

“It’s quite agreeable, Jack, I assure you; what’s your hour?”‘

“Any time that’s most convenient to you, sir–say one o’clock, that you may go home, if you wish, with the daylight.”

“I’ll be with you,” said Coo, “never fear me.”

Jack went home, and dressed a noble fish dinner, and got out plenty of his best foreign spirits, enough, for that matter, to make twenty men drunk. Just to the minute came Coo, with his cocked hat under his arm. Dinner was ready, they sat down, and ate and drank away manfully. Jack, thinking of the poor souls below in the pots, plied old Coo well with brandy, and encouraged him to sing, hoping to put him under the table, but poor Jack forgot that he had not the sea over his head to keep it cool. The brandy got into it, and did his business for him, and Coo reeled off home, leaving his entertainer as dumb as a haddock on a Good Friday.

Jack never woke till the next morning, and then he was in a sad way. “‘Tis to no use for me thinking to make that old Rapparee drunk,” said Jack, “and how in this world can I help the poor souls out of the lobster-pots?” After ruminating nearly the whole day, a thought struck him. “I have it,” says he, slapping his knee; “I’ll be sworn that Coo never saw a drop of poteen, as old as he is, and that’s the thing to settle him! Oh! then, is not it well that Biddy will not be home these two days yet; I can have another twist at him.”

Jack asked Coo again, and Coo laughed at him for having no better head, telling him he’d never come up to his grandfather.

“Well, but try me again,” said Jack, “and I’ll be bail to drink you drunk and sober, and drunk again.”

“Anything in my power,” said Coo, “to oblige you.”

At this dinner Jack took care to have his own liquor well watered, and to give the strongest brandy he had to Coo. At last says he, “Pray, sir, did you ever drink any poteen?–any real mountain dew?”

“No,” says Coo; “what’s that, and where does it come from?”

“Oh, that’s a secret,” said Jack, “but it’s the right stuff–never believe me again, if ’tis not fifty times as good as brandy or rum either. Biddy’s brother just sent me a present of a little drop, in exchange for some brandy, and as you’re an old friend of the family, I kept it to treat you with.”

“Well, let’s see what sort of thing it is,” said Coomara.

The poteen was the right sort. It was first-rate, and had the real smack upon it. Coo was delighted: he drank and he sung Rum bum boodle boo over and over again; and he laughed and he danced, till he fell on the floor fast asleep. Then Jack, who had taken good care to keep himself sober, snapt up the cocked hat–ran off to the rock–leaped, and soon arrived at Coo’s habitation.

All was as still as a churchyard at midnight–not a Merrow, old or young, was there. In he went and turned up the pots, but nothing did he see, only he heard a sort of a little whistle or chirp as he raised each of them. At this he was surprised, till he recollected what the priests had often said, that nobody living could see the soul, no more than they could see the wind or the air. Having now done all that he could for them, he set the pots as they were before, and sent a blessing after the poor souls to speed them on their journey wherever they were going. Jack now began to think of returning; he put the hat on, as was right, the wrong way; but when he got out he found the water so high over his head that he had no hopes of ever getting up into it, now that he had not old Coomara to give him a lift. He walked about looking for a ladder, but not one could he find, and not a rock was there in sight. At last he saw a spot where the sea hung rather lower than anywhere else, so he resolved to try there. Just as he came to it, a big cod happened to put down his tail. Jack made a jump and caught hold of it, and the cod, all in amazement, gave a bounce and pulled Jack up. The minute the hat touched the water away Jack was whisked, and up he shot like a cork, dragging the poor cod, that he forgot to let go, up with him tail foremost. He got to the rock in no time and without a moment’s delay hurried home, rejoicing in the good deed he had done.

But, meanwhile, there was fine work at home; for our friend Jack had hardly left the house on his soul-freeing expedition, when back came Biddy from her soul-saving one to the well. When she entered the house and saw the things lying thrie-na-helah 1 on the table before her–”Here’s a pretty job!” said she; “that blackguard of mine–what ill-luck I had ever to marry him! He has picked up some vagabond or other, while I was praying for the good of his soul, and they’ve been drinking all the poteen that my own brother gave him, and all the spirits, to be sure, that he was to have sold to his honour.” Then hearing an outlandish kind of grunt, she looked down, and saw Coomara lying under the table. “The Blessed Virgin help me,” shouted she, “if he has not made a real beast of himself! Well, well, I’ve often heard of a man making a beast of himself with drink! Oh hone, oh hone!–Jack, honey, what will I do with you, or what will I do without you? How can any decent woman ever think of living with a beast?”

With such like lamentations Biddy rushed out of the house, and was going she knew not where, when she heard the well-known voice of Jack singing a merry tune. Glad enough was Biddy to find him safe and sound, and not turned into a thing that was like neither fish nor flesh. Jack was obliged to tell her all, and Biddy, though she had half a mind to be angry with him for not telling her before, owned that he had done a great service to the poor souls. Back they both went most lovingly to the house, and Jack wakened up Coomara; and, perceiving the old fellow to be rather dull, he bid him not to be cast down, for ’twas many a good man’s case; said it all came of his not being used to the poteen, and recommended him, by way of cure, to swallow a hair of the dog that bit him. Coo, however, seemed to think he had had quite enough. He got up, quite out of sorts, and without having the manners to say one word in the way of civility, he sneaked off to cool himself by a jaunt through the salt water.

Coomara, never missed the souls. He and Jack continued the best friends in the world, and no one, perhaps, ever equalled Jack for freeing souls from purgatory; for he contrived fifty excuses for getting into the house below the sea, unknown to the old fellow, and then turning up the pots and letting out the souls. It vexed him, to be sure, that he could never see them; but as he knew the thing to be impossible, he was obliged to be satisfied.

Their intercourse continued for several years. However, one morning, on Jack’s throwing in a stone as usual, he got no answer. He flung another, and another, still there was no reply. He went away, and returned the following morning, but it was to no purpose. As he was without the hat, he could not go down to see what had become of old Coo, but his belief was, that the old man, or the old fish, or whatever he was, had either died, or had removed from that part of the country.

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Footnotes

69:1 Sowkins, diminutive of soul.

70:1 Recte, deoch án dorrus–door-drink or stirrup-cup.

74:1 Tri-na-cheile, literally through other–i.e., higgledy-piggledy.

___________________

Poetry: 19th Century Irish Poetry…

The Faery Thorn – An Ulster Ballad

Sir Sameul Ferguson

“GET up, our Anna dear, from the weary spinning-wheel;

For your father’s on the hill, and your mother is asleep;

Come up above the crags, and we’ll dance a highland-reel

Around the fairy thorn on the steep.”

At Anna Grace’s door ’twas thus the maidens cried,

Three merry maidens fair in kirtles of the green;

And Anna laid the rock and the weary wheel aside,

The fairest of the four, I ween.

They’re glancing through the glimmer of the quiet eve,

Away in milky wavings of neck and ankle bare;

The heavy-sliding stream in its sleepy song they leave,

And the crags in the ghostly air:

And linking hand in hand, and singing as they go,

The maids along the hill-side have ta’en their fearless way,

Till they come to where the rowan trees in lonely beauty grow

Beside the Fairy Hawthorn grey.

The Hawthorn stands between the ashes tall and slim,

Like matron with her twin grand-daughters at her knee;

The rowan berries cluster o’er her low head grey and dim

In ruddy kisses sweet to see.

The merry maidens four have ranged them in a row,

Between each lovely couple a stately rowan stem,

And away in mazes wavy, like skimming birds they go,

Oh, never caroll’d bird like them!

But solemn is the silence of the silvery haze

That drinks away their voices in echoless repose,

And dreamily the evening has still’d the haunted braes,

And dreamier the gloaming grows.

And sinking one by one, like lark-notes from the sky

When the falcon’s shadow saileth across the open shaw,

Are hush’d the maiden’s voices, as cowering down they he

In the flutter of their sudden awe.

For, from the air above, the grassy ground beneath,

And from the mountain-ashes and the old Whitethorn between,

A Power of faint enchantment doth through their beings breathe,

And they sink down together on the green.

They sink together silent, and stealing side by side,

They fling their lovely arms o’er their drooping necks so fair,

Then vainly strive again their naked arms to hide,

For their shrinking necks again are bare.

Thus clasp’d and prostrate all, with their heads together bow’d,

Soft o’er their bosom’s beating–the only human sound–

They hear the silky footsteps of the silent fairy crowd,

Like a river in the air, gliding round.

No scream can any raise, no prayer can any say,

But wild, wild, the terror of the speechless three–

For they feel fair Anna Grace drawn silently away,

By whom they dare not look to see.

They feel their tresses twine with her parting locks of gold

And the curls elastic falling as her head withdraws;

They feel her sliding arms from their tranced arms unfold,

But they may not look to see the cause:

For heavy on their senses the faint enchantment lies

Through all that night of anguish and perilous amaze;

And neither fear nor wonder can ope their quivering eyes,

Or their limbs from the cold ground raise,

Till out of night the earth has roll’d her dewy side,

With every haunted mountain and streamy vale below;

When, as the mist dissolves in the yellow morning tide,

The maidens’ trance dissolveth go.

Then fly the ghastly three as swiftly as they may,

And tell their tale of sorrow to anxious friends in vain–

They pined away and died within the year and day,

And ne’er was Anna Grace seen again.

A Dream

William Allingham

I heard the dogs howl in the moonlight night;

I went to the window to see the sight;

All the Dead that ever I knew

Going one by one and two by two.

On they pass’d, and on they pass’d;

Townsfellows all, from first to last;

Born in the moonlight of the lane,

Quench’d in the heavy shadow again.

Schoolmates, marching as when we play’d

At soldiers once–but now more staid;

Those were the strangest sight to me

Who were drown’d, I knew, in the awful sea.

Straight and handsome folk; bent and weak, too;

Some that I loved, and gasp’d to speak to;

Some but a day in their churchyard bed;

Some that I had not known were dead.

A long, long crowd–where each seem’d lonely,

Yet of them all there was one, one only,

Raised a head or look’d my way.

She linger’d a moment,–she might not stay.

How long since I saw that fair pale face!

Ah! Mother dear! might I only place

My head on thy breast, a moment to rest,

While thy hand on my tearful cheek were prest!

On, on, a moving bridge they made

Across the moon-stream, from shade to shade,

Young and old, women and men;

Many long-forgot, but remember’d then.

And first there came a bitter laughter;

A sound of tears the moment after;

And then a music so lofty and gay,

That every morning, day by day,

I strive to recall it if I may.

—-

Song Of The Ghost

Alfred Percival Graves

When all were dreaming

But Pastheen Power,

A light came streaming

Beneath her bower

A heavy foot

At her door delayed,

A heavy hand

On the latch was laid.

“Now who dare venture,

At this dark hour,

Unbid to enter

My maiden bower?”

“Dear Pastheen, open

The door to me,

And your true lover

You’ll surely see.”

“My own true lover,

So tall and brave,

Lives exiled over

The angry wave.”

“Your true love’s body

Lies on the bier,

His faithful spirit

Is with you here.”

“His look was cheerful,

His voice was gay;

Your speech is fearful,

Your face is grey;

And sad and sunken

Your eye of blue,

But Patrick, Patrick,

Alas! ’tis you!”

Ere dawn was breaking

She heard below

The two cocks shaking

Their wings to crow.

“Oh, hush you, hush you,

Both red and grey,

Or will you hurry

My love away.

“Oh, hush your crowing,

Both grey and red,

Or he’ll be going

To join the dead;

Or, cease from calling

His ghost to the mould,

And I’ll come crowning

Your combs with gold.”

When all were dreaming

But Pastheen Power,

A light went streaming

From out her bower,

And on the morrow,

When they awoke,

They knew that sorrow

Her heart had broke.

Trailing Clouds Of Glory….

The Arrival of Eildon Gabriel Wilkinson

Eildon & Andrew

‘Our birth is but a sleep and a forgetting

The soul that rises with us, our life’s star

Hath had elsewhere its setting

And cometh from afar:

Not in entire forget fulness,

And not in utter nakedness

But trailing clouds of glory do we come

From God who is our home’.

My Nephew Andrew and his Girlfriend Catherine welcomed Eildon Gabriel into the green and tumbling world this morning at 12:37 at Providence Hospital in Portland.

It was a difficult birth, but Mom and Eildon seem to be doing well. Eildon is 21 inches long, and weighed in at 8lbs 10.6oz! Catherine stands only 4’11″ so I guess you can do the math on why the delivery was a bit difficult.

All and all it was an eventful, wonderful evening. We will be off to visit them soon, so I am going to tie this up for today.

(We could not visit with Catherine as she was having a series of procedures done, and frankly, I would not of put her through having her picture taken right after birth!)

Auntie & Gran awaiting Eildon’s’ arrival…

Rain and her boyfriend Erik sleeping – waiting for Eildon…

(Rain is Andrews’ friend from school)

I had heard about Rain for years, but it never came to pass that we met.

Nice circumstances to meet someone though!

Carlie and Eathan

Eathan and Andrew… Twin brothers.

Carlie is Eathans’ sweety, and is a very lovely, wise and patient person. We had a great time together waiting for the arrival.

Carlie came up from Eugene for the weekend, to see Eathan, and to meet Eildon!

Andrew is lucky having a twin like Eathan, who seems eager to help out with the young’un!

Miss Monica from Andrew’s work…

Monica took the day off to be their for support. A really sweet and very intelligent person.

When it got around 12:25, Monica sprang up and headed to Catherines’ room. Mary and I felt the same urge. We got their and we heard Catherine struggling with it. The 3 of us meditated together, and started breathing in harmony… Shortly after, Eildon came into the world.

We danced around the corridor, hugging with joy. Shortly afterwards, the Doctor came out, obviously exhausted. He was very pleasant, but had been through the wringer.

Andrew finally brought Eildon out and was greeted by family and friends…

Monica headed home, exhausted but blissed out. She had also finished up her High School Diploma as well on Thursday, at the local community college.

We got to spend a bit of time with Andrew… and then headed home.

We will be back to visit, and get more Baby pics, and maybe some of Catherine as well if she is up to it…

Blessings,

Gwyllm

Dad and Lad, just before they went back into the birthing room

INTIMATIONS OF IMMORTALITY FROM RECOLLECTIONS OF EARLY CHILDHOOD

-William Wordsworth (1770-1850)

I

THERE was a time when meadow, grove, and stream,

The earth, and every common sight,

To me did seem

Apparelled in celestial light,

The glory and the freshness of a dream.

It is not now as it hath been of yore;–

Turn wheresoe’er I may,

By night or day,

The things which I have seen I now can see no more.

II

The Rainbow comes and goes,

And lovely is the Rose,

The Moon doth with delight

Look round her when the heavens are bare,

Waters on a starry night

Are beautiful and fair;

The sunshine is a glorious birth;

But yet I know, where’er I go,

That there hath past away a glory from the earth.

III

Now, while the birds thus sing a joyous song,

And while the young lambs bound

As to the tabor’s sound,

To me alone there came a thought of grief:

A timely utterance gave that thought relief,

And I again am strong:

The cataracts blow their trumpets from the steep;

No more shall grief of mine the season wrong;

I hear the Echoes through the mountains throng,

The Winds come to me from the fields of sleep,

And all the earth is gay;

Land and sea

Give themselves up to jollity,

And with the heart of May

Doth every Beast keep holiday;–

Thou Child of Joy,

Shout round me, let me hear thy shouts, thou happy

Shepherd-boy!

IV

Ye blessed Creatures, I have heard the call

Ye to each other make; I see

The heavens laugh with you in your jubilee;

My heart is at your festival,

My head hath its coronal,

The fulness of your bliss, I feel–I feel it all.

Oh evil day! if I were sullen

While Earth herself is adorning,

This sweet May-morning,

And the Children are culling

On every side,

In a thousand valleys far and wide,

Fresh flowers; while the sun shines warm,

And the Babe leaps up on his Mother’s arm:–

I hear, I hear, with joy I hear!

–But there’s a Tree, of many, one,

A single Field which I have looked upon,

Both of them speak of something that is gone:

The Pansy at my feet

Doth the same tale repeat:

Whither is fled the visionary gleam?

Where is it now, the glory and the dream?

V

Our birth is but a sleep and a forgetting:

The Soul that rises with us, our life’s Star,

Hath had elsewhere its setting,

And cometh from afar:

Not in entire forgetfulness,

And not in utter nakedness,

But trailing clouds of glory do we come

From God, who is our home:

Heaven lies about us in our infancy!

Shades of the prison-house begin to close

Upon the growing Boy,

But He beholds the light, and whence it flows,

He sees it in his joy;

The Youth, who daily farther from the east

Must travel, still is Nature’s Priest,

And by the vision splendid

Is on his way attended;

At length the Man perceives it die away,

And fade into the light of common day.

VI

Earth fills her lap with pleasures of her own;

Yearnings she hath in her own natural kind,

And, even with something of a Mother’s mind,

And no unworthy aim,

The homely Nurse doth all she can

To make her Foster-child, her Inmate Man,

Forget the glories he hath known,

And that imperial palace whence he came.

VII

Behold the Child among his new-born blisses,

A six years’ Darling of a pigmy size!

See, where ‘mid work of his own hand he lies,

Fretted by sallies of his mother’s kisses,

With light upon him from his father’s eyes!

See, at his feet, some little plan or chart,

Some fragment from his dream of human life,

Shaped by himself with newly-learned art;

A wedding or a festival,

A mourning or a funeral;

And this hath now his heart,

And unto this he frames his song:

Then will he fit his tongue

To dialogues of business, love, or strife;

But it will not be long

Ere this be thrown aside,

And with new joy and pride

The little Actor cons another part;

Filling from time to time his “humorous stage”

With all the Persons, down to palsied Age,

That Life brings with her in her equipage;

As if his whole vocation

Were endless imitation.

VIII

Thou, whose exterior semblance doth belie

Thy Soul’s immensity;

Thou best Philosopher, who yet dost keep

Thy heritage, thou Eye among the blind,

That, deaf and silent, read’st the eternal deep,

Haunted for ever by the eternal mind,–

Mighty Prophet! Seer blest!

On whom those truths do rest,

Which we are toiling all our lives to find,

In darkness lost, the darkness of the grave;

Thou, over whom thy Immortality

Broods like the Day, a Master o’er a Slave,

A Presence which is not to be put by;

Thou little Child, yet glorious in the might

Of heaven-born freedom on thy being’s height,

Why with such earnest pains dost thou provoke

The years to bring the inevitable yoke,

Thus blindly with thy blessedness at strife?

Full soon thy Soul shall have her earthly freight,

And custom lie upon thee with a weight

Heavy as frost, and deep almost as life!

IX

O joy! that in our embers

Is something that doth live,

That nature yet remembers

What was so fugitive!

The thought of our past years in me doth breed

Perpetual benediction: not indeed

For that which is most worthy to be blest–

Delight and liberty, the simple creed

Of Childhood, whether busy or at rest,

With new-fledged hope still fluttering in his breast:–

Not for these I raise

The song of thanks and praise;

But for those obstinate questionings

Of sense and outward things,

Fallings from us, vanishings;

Blank misgivings of a Creature

Moving about in worlds not realised,

High instincts before which our mortal Nature

Did tremble like a guilty Thing surprised:

But for those first affections,

Those shadowy recollections,

Which, be they what they may,

Are yet the fountain light of all our day,

Are yet a master light of all our seeing;

Uphold us, cherish, and have power to make

Our noisy years seem moments in the being

Of the eternal Silence: truths that wake,

To perish never;

Which neither listlessness, nor mad endeavour,

Nor Man nor Boy,

Nor all that is at enmity with joy,

Can utterly abolish or destroy!

Hence in a season of calm weather

Though inland far we be,

Our Souls have sight of that immortal sea

Which brought us hither,

Can in a moment travel thither,

And see the Children sport upon the shore,

And hear the mighty waters rolling evermore.

X

Then sing, ye Birds, sing, sing a joyous song!

And let the young Lambs bound

As to the tabor’s sound!

We in thought will join your throng,

Ye that pipe and ye that play,

Ye that through your hearts to-day

Feel the gladness of the May!

What though the radiance which was once so bright

Be now for ever taken from my sight,

Though nothing can bring back the hour

Of splendour in the grass, of glory in the flower;

We will grieve not, rather find

Strength in what remains behind;

In the primal sympathy

Which having been must ever be;

In the soothing thoughts that spring

Out of human suffering;

In the faith that looks through death,

In years that bring the philosophic mind.

XI

And O, ye Fountains, Meadows, Hills, and Groves,

Forebode not any severing of our loves!

Yet in my heart of hearts I feel your might;

I only have relinquished one delight

To live beneath your more habitual sway.

I love the Brooks which down their channels fret,

Even more than when I tripped lightly as they;

The innocent brightness of a new-born Day

Is lovely yet;

The Clouds that gather round the setting sun

Do take a sober colouring from an eye

That hath kept watch o’er man’s mortality;

Another race hath been, and other palms are won.

Thanks to the human heart by which we live,

Thanks to its tenderness, its joys, and fears,

To me the meanest flower that blows can give

Thoughts that do often lie too deep for tears.

1803-6.

The Sons of Mil…

This would of been out earlier, but have been on the run since early on. My nephew Andrew has stepped up to the plate and is participating in the birth of his girl friend Catherines’ baby as the father. . So we have been out, getting a mattress for the crib (a big thank you to Rebecca & Steve Zaglen) A 5 gallon bucket for diapers, and stopping by the store for clothes etc. They are great kids and I think they are beginning to get a small inkling of the world of changes heading their way in about 6-16 hours. I may post some baby pics tomorrow. I talked to Andrew at the hospital, she is a 3 cm and working kinda hard. Good Luck to the 3 of ya!

Continuing with the Irish Theme, some interesting historical stuff about the views of land, and the transitions of peoples in the poetry.

Working on the last bits of the Magazine, so be aware of that if you like.

Hope life is sweet for ya all. Wonders abound, and a little wonder is on the way….

___

On The Menu:

The Links

A bit of Scottish Humour

Power and Landscape in Ireland

Poetry: The Matter Of Ireland Pt 2

Art Jim Fitzgerald

Pax,

G

_____________

The Links:

W pushes envelope on U.S. spying

12th century BC carving may hold the secret of Karnak Temple

But It’s Thomas Jefferson’s Koran!

Chasing the elusive Skunk Ape

Wacky Weather In The Heartland…

_____________

A Wee Bit Of Scottish Humour

_____________

Power and Landscape in Ireland

Copyright © 1985, 1986, 1988, 1994 Cainteanna na Luise

INTRODUCTION

In Irish druidism “power” in the landscape is conceived by rather different ontological parameters than in Hermetic Magic or in systems using “leys”.

There are, first, two types of “power” (there are, in fact, three, but the first is simply that by which a thing exists at all – X has it, and exists, or X does not have it (is functionally self-contradictory, etc.) and doesn’t exist. There is no “amount” to this and so it cannot be “patterned”). The two types (which can be patterned) are:

Brí – intrinsic, inherent power. This may be “developed” or “atrophied” but can not, substantially, be changed in potential amount.

Bua – power that is gained or lost, depending upon actions.

Landscape has, as does everything else, both types. Skipping, for the moment, that these may be “keyed” to certain affinities, in summary a place’s brí is linked to it’s basic nature. Isolated hills, sea cliffs, etc., have higher intrinsic brí. A place’s bua is determined (and changed) by what occurs there (a major battle, etc.). In fact, it is more complicated because humans deliberately pick high-brí places for their religious and, less often, political centers, thus layering bua over the already existing brí. While usually this occurs so that the bua develops the brí, the opposite can occur. The Mallacht Dhealúis, great curse of bareness, laid upon Teamhair by a coven of 13 Irish saints is an example. In this case, the saints’ own brí-empowered bua was used to drain and ward-restrict the bua of “Tara” and hinder its bua. The site once had a great deal of both, but it now has fairly low bua, while retaining brí in a form difficult, but not impossible, to access.

Brí may be “keyed” by its basic nature, but bua is far more likely to be keyed because it is gained or lost by specific actions. Personally keying may involve not only one’s own bua being compatible but season, time of day, and so forth, since such bua is highly contextual.

Brí, and far more often bua, may become “keyed”, that is it may gain affinity or malevolence toward other types of brí/bua (some people may, for example feel “at home” in a place that others will feel uncomfortable in). In a few cases, a place will have general malevolence (the term frithbhuachán is used for either a place or thing that drains bua and assaults brí. (see also the note on Drombeg below.)

Taking brí and bua together, no man-made-like grid patterns these powers. The “map” of a country’s power does not resemble a geometric human network, but a naturally occurring one, resembling maps showing rainfall or physical elevation. That is, there may be sharp demarcations, or gradual ones. Entire areas may be low in both bua and brí (except in small limited areas, a high bua level is unlikely to occur without at least moderately high brí, although the reverse is not true: indeed the feeling of “awe” experienced at some natural “wilderness” sites results from them having quite high brí, although they may have only minimal bua.

IRELAND IN GENERAL

Again, taking brí and bua together, the “power-map” of Ireland shows great contrasts. (The reader is here warned that the author has spent a good deal of time throughout much of Ireland but there exist substantial areas he has not visited; a “reading of the literature” can only supply indications, and he will use “seems” for those areas he has not verified personally.) Overall, the west is higher in power. Major concentrations (i.e. fairly large areas with high levels of power) exist in the Inishowen peninsula and the area north of Sligo to fairly far south of it. This seems to also be the case for western Co.Mayo. The area around Cong, the Aran Islands, and the peninsulas of Kerry and western Cork have quite to very high power. Eastern Ireland seems to have far less areas of high brí/bua. The author has not visited most of Antrim, but none of the seanchais or ancient tales indicate this are as having a high degree of power and this would seem to be the case for most of northeastern Ireland. There are patchy areas of high power near Armagh and the Mournes (including Sliabh Guillion). Cos. Meath and West Meath contain the largest areas in the east, with additional patchy areas in a band south of there, from the Sliabh Blooms through Kildare and Wicklow. The entire southeast seems to have little power at all (the author has not visited this area much, but it is not mentioned at all in the seanchais as having any power and it is traditionally the area at which Ireland has always been invaded by foreign cultures and was the first to lose both the traditional and the Irish language so these historic facts are substantial evidence that it indeed is “power poor”.

SPECIFIC EXAMPLES

The following, better known sites, may serve as examples. Cainteanna na Luise No.11 (Samhain 1986) contains additional information on the author’s personal experiences at various sites; the below is deliberately slanted toward the general, and to exemplify a variety of types of sites.

Teamhair: there is still a great deal of keyed brí here. Both the author and others have worked here to specific activate the brí, and support the remaining bua while adding to it. These activities have caused changes, including, it appears, counter-reaction, perhaps deliberately but more likely as a result of the Mallacht Dhealúis reacting to being opposed (the outward manifestations include the statue of Patrick which a co-worker of the author magically cracked being soon taken down, but the Irish government having begun to newly limit access).

Tlachtga: the hill of the Brune Samhna or Samhain fire ritual contains mangled bua and brí.

Newgrange: traditionally a cómhla bhreac or gate to the Otherworld, it has brí and bua, but has had so much “alternate” bua attempted to be imposed on it, that these are reduced (by the last is meant that many people have directed buanna (bua-plural) of radically conflicting types at Newgrange – imagine a Christian shrine for peace being the scene of a battle between Moslems and Hindus at which immediately afterward a group of atheists put on a comedy show – or a commercial for cigarettes during a documentary on the dangers of smoking!). Newgrange, like Teotihuacan, has had tens of thousands of people actively directing their totally incompatible (with it, but as importantly with each other!) energies at it and the original balance is quite, literally, stewed.

Maynoth: no brí to speak of, but high bua specifically keyed to the dominance of the Christian church. (if you are pagan and go, one of the few places you need wards.)

Aran Islands: Dún Aoghusa has high natural brí, more than its bua, but the latter is also quite high. Dún Dubh Cathair has both high, but less bua (in total and as ratio to brí) than Dún Aohghusa. On Inish Maen, Dún Conor exhibits more bua than brí. Other areas, here unnamed because of on-going workings, on the Islands contain at least as high, probably higher levels of brí.

Sligo Area: the entire area around Sligo has fairly to very high brí, and moderate to high bua. Knocknarae, Carrowmore, Kesh, Ben Bulben, Magh Tuiread (no.2), Carrowkeel, Deerpark, Kreevykeel, etc., all have good levels of both brí and bua.

Donegal: Sliabh Liag is fairly high brí with a little bua, of a rather hard to define type, mixed in. “Malin Head” (or Fíorcheann na hÉireann, the True Top of Ireland, to give it its proper name) has little bua, but massive brí. Indeed the highest brí is separated from the mainland by a violent gash in the earth which always appears to be a deliberate separating-itself from tampering. The Grianán of Aileach has muted brí and moderate bua.

Belteny: high bua and brí, with the bua, if you can key to it, somewhat higher.

Kerry: the Kenmare River estuary, Inbher Scéine has moderately low brí, but can exhibit superb bua if properly keyed (in this case, all the seanchais and the author’s own experience are explicit: this is where Amhairghin first arrived in Ireland). Dunmore Head, the most westerly point of Ireland has strong brí. The author is unable to comment on the general bua due to personally imposed keying.

West Cork: the only time the author visited the “most photographed stone circle in Ireland”, Drombeg, he could hardly rate the brí for the extremely negative iarrairdeall (one of several druidic methods of “sensing” different types of “vibes”, beyond the scope of this article). This was not bua in the general sense, but a reaction of the site to its bua having been (recently, but not by him!) assaulted. This did not appear frithbhuachán in the usual sense, i.e. not a “keying”. Such an occurrence is rare but makes accurate readings difficult.

Dublin: the Garden of Remembrance, comparatively meager in brí, has a very high level of bua, surprisingly for a modern monument with some Christian elements, keyed specifically to pagan druidism. (The most Christian element is the cross-shaped pool, almost all of the rest, including the golden dedication and the magnificent “Children of Lir” is thoroughly – that it is in downtown Dublin, awesomely – pagan. It is, in effect, a “war memorial”, but one like none other in the world, and it honors ALL of those “who died for Irish freedom”, by the intent of its designers or by the gods having a hand, in its motifs honoring the Tuatha Dé Danann and Amhairghin’s Men of Míl more than it does those of the Easter Uprising.

THE OTHERWORLD

The general public notions of the “Otherworld” being located at the bottom of lakes, on distant islands, in hills, etc., is totally contradicted by the seanchais. It exists everywhere. The druidic conception of it is far closer to the “parallel universes” described in science fiction novels than to the way it is depicted in medieval (largely Christian influenced) folktales. The islands, caves, and other motifs are the result of a simplistic reading of sloppy translations. What is being exemplified is idircheo (literally “between fogs”) or the idea that “you can’t get there from here”. Unless the direct intervention of the Sídhe is involved as a “leading-by-the-hand” guide, mortals cannot enter an Saol Eile (the Irish term for the Otherworld and not the same as Tír na Marbh, or the Land of the Dead) directly, but must first traverse a “null zone” . The dark passage of a cave, a fog at sea, etc., are simply examples of this idircheo. Places “associated with” the Otherworld are more likely to simply be ones where idircheo are more stable than in others, although a few more-or-less permanent cómhlaí breac (“speckled gates”, i.e. accesses) exist.

DINNSEANCHAIS

There exists a large body of seanchais termed “Dinnseanchas” which purport to explain why points of landscape bear specific names. The tradition itself is quite valid, and is somewhat similar (and not at all identical) to the attitude toward the land held by native Australians. However, the dinnseanchais are the most “monk-eyed”/monkeyed-with of all “ancient” Irish literature. The majority of them are worthless. Their compilers sought to include as many places as possible, and as with all such “quantity over quality” attempts, the result is a farce. Many of the “explanations” given are early medieval or Norse, others are the result of the local people in one township bearing a grudge against those living in the neighboring township and so concocting folklore to support “it really happened here!”, and a large number are pure invention by the compilers themselves, taking the actual name and inventing stories (often directly contradicted in valid seanchais) to explain the name. (“Let’s see – ‘Washing Ton’ – there was a giant with a lot of laundry and…”). Unless one is well versed in all of the ancient literature, and able to read it in the original (for the names are often based on just such “alternate readings” as “Washing Ton”), one best avoids the dinnseanchas completely.

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Poetry: The Matter Of Ireland Pt 2

(The Tuatha Dé Danann victorious over the Fomor, Lugh proclaims the peace. The lines on milking refers to the terms of the peace including that the Fomor supply their knowledge of dairy science.)

The Convocation of the Establishment

It is established steadfast bright and accurate

(this) aftermath (of the battle).

O people of the world,

it has come that all has been made manifest

to our flowering ones.

Understanding of milkings will come.

Made great are those (who were) reduced

by my judgement/esteem

(by) my singing chants of oaks*

to (those of) youthful feats of riding

in quick (soon over) weeping.

Vanish sorrow!

Joy/welcome is bound on the men below me.

The sun* gives home to (these) arrangements

to those cherished ones who are free.

Go forth O men to the banquet-halls.

I establish the frame-work of this home

(this) binding establishment

concerning (our) mutual angers in (the) heart.

The Fomors of the bright sea do vanish.

O turn great path/way!

Life to Ireland!

Destruction to foreign petitions/chants

and long-life to men,

bright games-playing be prosperous,

from today forever

be there peace between Fomor and Ireland!

(After the battle the Morrigu relates two alternate prophecies. the text of the second about the world’s degradation (not is destruction) is incomplete, but the first, of prosperity, runs:)

Morrigu’s Prophecy

Peace to (as high as) the sky

sky to the earth

earth beneath sky

strength in everyone

a cup very full

a fullness of honey

honour enough

summer in winter

spear supported by shield

shields supported by forts

forts fierce eager for battle

“sod” (fleece) from sheep

woods grown with antler-tips (full of stags*)

forever destructions have departed

mast (nuts) on trees

a branch drooping-down

drooping from growth

wealth for a son

a son very learned

neck of bull (in yoke)

a bull from a song

knots in woods (i.e. scrap-wood)

wood for a fire

fire as wanted

palisades new and bright

salmon* their victory

the Boyne (i.e. Newgrange) their hostel

hostel with an excellence of length (size)

blue (new) growth after spring

(in) autumn horses increase

the land held secure

land recounted with excellence of word

Be might to the eternal much excellent woods

peace to (as high as the) sky

be (this) nine times eternal

The Crane Prayer

On The Menu:

The Links

The Fairy Nurse

Poetry: The Matter of Ireland Pt 1

Art: Jim Fitzgerald

One of those all Irish, all the time kinda days. We will be travelling through Ireland in legend, story and poetry for at least a couple of days. A quick view of the changing of the Gods, the coming of new peoples, others departing for the Land of Faery, or the Western Isles, maybe a bit of romance from days past, and hopefully we will work up into the present at some time.

I hope you enjoy….

Gwyllm

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The Links:

From our friend Colleen: Trying to Clear Absinthe’s Reputation

Urban Combat Skateboard

FAA blames UFO report on weird weather

Yep, We Are Still Here!

60 Years of Dead Sea Scrolls Controversy

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The Fairy Nurse

There was once a little farmer and his wife living near Coolgarrow. They had three children, and my story happened while the youngest was a baby. The wife was a good wife enough, but her mind was all on her family and her farm, and she hardly ever went to her knees without falling asleep, and she thought the time spent in the chapel was twice as long as it need be. So, friends, she let her man and her two children go before her one day to Mass, while she called to consult a fairy man about a disorder one of her cows had. She was late at the chapel, and was sorry all the day after, for her husband was in grief about it, and she was very fond of him.

Late that night he was wakened up by the cries of his children calling out ‘Mother! Mother!’ When he sat up and rubbed his eyes, there was no wife by his side, and when he asked the little ones what was become of their mother, they said they saw the room full of nice little men and women, dressed in white and red and green, and their mother in the middle of them, going out by the door as if she was walking in her sleep. Out he ran, and searched everywhere round the house but, neither tale nor tidings did he get of her for many a day.

Well, the poor man was miserable enough, for he was as fond of his woman as she was of him. It used to bring the salt tears down his cheeks to see his poor children neglected and dirty, as they often were, and they’d be bad enough only for a kind neighbour that used to look in whenever she could spare time. The infant was away with a nurse.

About six weeks after–just as he was going out to his work one morning–a neighbour, that used to mind women when they were ill, came up to him, and kept step by step with him to the field, and this is what she told him.

‘Just as I was falling asleep last night, I heard a horse’s tramp on the grass and a knock at the door, and there, when I came out, was a fine-looking dark man, mounted on a black horse, and he told me to get ready in all haste, for a lady was in great want of me. As soon as I put on my cloak and things, he took me by the hand, and I was sitting behind him before I felt myself stirring. “Where are we going, sir?” says I. “You’ll soon know,” says he; and he drew his fingers across my eyes, and not a ray could I see. I kept a tight grip of him, and I little knew whether he was going backwards or forwards, or how long we were about it, till my hand was taken again, and I felt the ground under me. The fingers went the other way across my eyes, and there we were before a castle door, and in we went through a big hall and great rooms all painted in fine green colours, with red and gold bands and ornaments, and the finest carpets and chairs and tables and window curtains, and grand ladies and gentlemen walking about. At last we came to a bedroom, with a beautiful lady in bed, with a fine bouncing boy beside her. The lady clapped her hands, and in came the Dark Man and kissed her and the baby, and praised me, and gave me a bottle of green ointment to rub the child all over.

‘Well, the child I rubbed, sure enough; but my right eye began to smart, and I put up my finger and gave it a rub, and then stared, for never in all my life was I so frightened. The beautiful room was a big, rough cave, with water oozing over the edges of the stones and through the clay; and the lady, and the lord, and the child weazened, poverty-bitten creatures–nothing but skin and bone–and the rich dresses were old rags. I didn’t let on that I found any difference, and after a bit says the Dark Man, “Go before me to the hall door, and I will be with you in a few moments, and see you safe home.” Well, just as I turned into the outside cave, who should I see watching near the door but poor Molly. She looked round all terrified, and says she to me in a whisper, “I’m brought here to nurse the child of the king and queen of the fairies; but there is one chance of saving me. All the court will pass the cross near Templeshambo next Friday night, on a visit to the fairies of Old Ross. If John can catch me by the hand or cloak when I ride by, and has courage not to let go his grip, I’ll be safe. Here’s the king. Don’t open your mouth to answer. I saw what happened with the ointment.”

‘The Dark Man didn’t once cast his eye towards Molly, and he seemed to have no suspicion of me. When we came out I looked about me, and where do you think we were but in the dyke of the Rath of Cromogue. I was on the horse again, which was nothing but a big rag-weed, and I was in dread every minute I’d fall off; but nothing happened till I found myself in my own cabin. The king slipped five guineas into my hand as soon as I was on the ground, and thanked me, and bade me good night. I hope I’ll never see his face again. I got into bed, and couldn’t sleep for a long time; and when I examined my five guineas this morning, that I left in the table drawer the last thing, I found five withered leaves of oak–bad luck to the giver!’

Well, you may all think the fright, and the joy, and the grief the poor man was in when the woman finished her story. They talked and they talked, but we needn’t mind what they said till Friday night came, when both were standing where the mountain road crosses the one going to Ross.

There they stood, looking towards the bridge of Thuar, in the dead of the night, with a little moonlight shining from over Kilachdiarmid. At last she gave a start, and “By this and by that,” says she, “here they come, bridles jingling and feathers tossing!” He looked, but could see nothing; and she stood trembling and her eyes wide open, looking down the way to the ford of Ballinacoola. “I see your wife,” says she, “riding on the outside just so as to rub against us. We’ll walk on quietly, as if we suspected nothing, and when we are passing I’ll give you a shove. If you don’t do YOUR duty then, woe be with you!”

Well, they walked on easy, and the poor hearts beating in both their breasts; and though he could see nothing, he heard a faint jingle and trampling and rustling, and at last he got the push that she promised. He spread out his arms, and there was his wife’s waist within them, and he could see her plain; but such a hullabulloo rose as if there was an earthquake, and he found himself surrounded by horrible-looking things, roaring at him and striving to pull his wife away. But he made the sign of the cross and bid them begone in God’s name, and held his wife as if it was iron his arms were made of. Bedad, in one moment everything was as silent as the grave, and the poor woman lying in a faint in the arms of her husband and her good neighbour. Well, all in good time she was minding her family and her business again; and I’ll go bail, after the fright she got, she spent more time on her knees, and avoided fairy men all the days of the week, and particularly on Sunday.

It is hard to have anything to do with the good people without getting a mark from them. My brave nurse didn’t escape no more than another. She was one Thursday at the market of Enniscorthy, when what did she see walking among the tubs of butter but the Dark Man, very hungry-looking, and taking a scoop out of one tub and out of another. ‘Oh, sir,’ says she, very foolish, ‘I hope your lady is well, and the baby.’ ‘Pretty well, thank you,’ says he, rather frightened like. ‘How do I look in this new suit?’ says he, getting to one side of her. ‘I can’t see you plain at all, sir,’ says she. ‘Well, now?’ says he, getting round her back to the other side. ‘Musha, indeed, sir, your coat looks no better than a withered dock-leaf.’ ‘Maybe, then,’ says he, ‘it will be different now,’ and he struck the eye next to him with a switch. Friends, she never saw a glimmer after with that one till the day of her death.

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Poetry: The Matter of Ireland, Pt 1

1. Fáistine Teachta dTúath Dé Danann

(In the First Battle of Moy Tuireadh, the Firbolg druids interpret a dream of their king to prophesize the arrival of the Tuatha Dé Danann.)

The Arrival of the Tuatha Dé Danann

A tale for you,

youths across ocean,

a thousand heros will fill (web) the sea,

speckled* (magic) ships will moor here,

all death declared.

A folk each of magic incantations,

a bad doom will strike false science,

good portents will ebb peaceful bindings,

all contention will be routed.

(At the beginning of The Second Battle of Moy Tuireadh, a traveling poet, Cairbre, visits the court of Bress, king of the gods, and is denied due hospitality. The next morning Cairbre rises and topples Bress from his throne with this poem. The tale is thus not only the primary myth of the duty of hospitality, but the basic myth of the power of poets.)

Cairbre’s Satire on king Bress

Without food quick on a platter

without fresh milk for a calf to grow on

without lodging for a man when night prevails

without sweetness for men of art – such is (the like) of Bress

No longer is prosperity Bress’s.

(The Tuatha Dé Danann Figol prophecizes the battle and its result)

Figol’s Prophecy

Battle will be verified and portended

of flame through(out) its contest of valour.

An ash-tree* grey sea has come to (us),

a poison not alive,

a millstone (crowd) of foreigners.

Surety (certainty) will break (over-turn).

Lugh of the Long-Arm will burn (rage).

Terrible blows of Ogma golden very red will break

for that demanding (the) life of kings.

tribute-taxes will be turned (transformed),

(the story of) lives will be celebrated,

the ploughman(ship) of grain will (be made to) come.

the milk of the tribe will be declared.

Be freemen each in his sovereignty.

Declare (it) without a goal of plunder.

Hither (an advantage)!

Be there life from it.

Be (they) freemen each of them not a slaves of (other) persons,

O Nuada, (you) will thrust them away by a spear-tip of battle,

and battle will be verified and portended.

Lugh circles his own hosts. on one leg, with one eye closed, one hand behind his back (a form of ritual known as “corrguíneacht” or “crane- prayer”) and chants this rosc. (Corrguíneacht is usually associated with cursing, but in this case Lugh uses it instead as a blessing for his own troops’ victory).

Lugh’s Crane Magic

Havoc its strain of battles shared death there.

In this a battle after foreigners broke (our) shared settlement

by destruction of it. They will be defeated by hosts.

O Fairy-hosts, land of men on guard,

birds of prey rain down (on them), men without choice.

Be hindered (the) foreigners. Another (the other) company fears,

another company listens, they are very terribly in torment,

dark (sad) men (are they). Roaring brightly ninefold* are we!

Hurrah and Woe! Leftward*! O you my beautiful ones!

Sacred will be the sustenance after cloud and flowers

through its powerful skills of wizards.

My battle will not dwindle until (its) end.

Not cowardly my request with (their) encountering me

with a land of rushes laid waste by fire

death’s form established, death on us given birth.

Before (the presence of) the Sídhe with each of them,

before Ogma I satisfy,

before the sky and the earth and the sea*,

before the sun and the moon and the stars*.

O Band of warriors my band here to you

My hosts here of great hosts sea-full

(of) mighty sea-spray (boiling) smelted golden powerful,

conceived, may it be sought upon the field of battle.

Joint death its strain. Havoc its strain.

The Song of the Hermit Thrush

“There is no reason for amazement: surely one always knew that cultures decay,

and life’s end is death” (The Purse-Seine, 1937)-Robinson Jeffers

New Years done, time rolls on. We start it off with a revisit to Robinson Jeffers, getting acquainted with some new music and some excellent tales from the Iroquois.

Started reading Dale Pendell’s new book “Inspired Madness” (The Gifts of Burning Man). I have to say it set my head on fire last night. The whole night I dreamed I was at Black Rock City. If you get a chance to read this fine book, do. I am almost done with it, then I am passing it on to Rowan and Mary, hopefully I can convince them to come with me this year…

Hope the New Year is going well,

Gwyllm

On The Menu

The Links

Loreena McKennitt – Caravanserai (Live @ Alhambra 2006)

Tales of the Iroquois

Guezos – “Manoliño”

Poetry: Robinson Jeffers

Loreena McKennitt – The Bonny Swans

Enjoy!

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The Links:

Invasion Of Mickeys’ Cousin

Science told: hands off gay sheep

Reductionist Fodder? : Ghost in the Machine

Flights of fancy, or UFOs?

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Loreena McKennitt – Caravanserai (Live @ Alhambra 2006)

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Tales of the Iroquois:

The Hermit Thrush

Long ago the birds had no song. Only man could sing. Each day man greeted the rising sun with a song. The birds, as they flew by, listened to the beautiful song and they wished they too could sing. One day the Creator visited the earth.

The Creator walked around on the earth looking at all the things he had created. He noticed, though, that there was a great silence. Something was missing.

As the Creator thought about this, the sun sank behind the western hills. Then he heard the distant sound of a drum followed by the chanting of the sunset song. The sounds pleased the Creator.

When the Creator looked around, he noticed that the birds were also listening to the singing. “That’s what’s missing!” said the Creator. “Birds should also have songs.”

The next day the Creator called all the birds to the great council. The birds came from far away.The sky filled with flying birds and the trees and bushes bent under the weight of so many birds.

The Creator sat on the council rock. The birds perched and became quiet. The Creator spoke.

“Would the birds like to have songs and be able to sing as the people sing?” With one voice, the birds replied, “Yes! Yes!”

The Creator spoke to them. “At tomorrow’s dawn, fly as high in the sky as you can. When you can fly no higher, it is there where you will find your song. The bird who flies the highest will find the most beautiful song.”

The next morning, all the Creator’s birds gathered upon the land. Excitement spread throughout the birds. One small brown thrush was not excited. He was perched next to a great eagle. He looked at the strength of the eagle and thought to himself, “What chance do I have of reaching the most beautiful song? This eagle is so great. I will never be able to compete with a bird such as he.”

The eagle, eager for daybreak, took no notice of the small brown thrush near him. The thrush had an idea. The thrush flew to the eagle’s head and quickly hid beneath his feathers. The eagle stretched his wings. “With my great wings, I will surely fly to the most beautiful song.”

At that moment, the first break of dawn appeared. With a great roar of wings, the birds took off. The morning sky remained dark as so many birds flew up higher and higher.

The first bird found his song. He had flown so hard you could hear a hum coming from his wings. The hummingbird song plainly calls, “Wait, wait for me.” Next the cowbird tires, and as he flies down to the earth, he sees other birds weaken and find their songs.

The sky began to darken once again. As the sun went down behind the horizon, only the Eagle, the Hawk, the Owl, the Buzzard, and the Loon flew higher.

As daybreak came the next day, only Eagle, the chief of all birds, was left. He flew steady and strong until the sun was halfway in the sky. He looked and saw he was the only bird left in the sky. He began triumphantly soaring to the earth. The thrush awoke from his sound sleep at the back of eagle’s head. He hopped off the eagle’s head and began flying upward. The eagle saw the thrush begin his journey, but was exhausted. The eagle could do nothing more than stare at him in anger.

The little thrush flew higher and higher. He soon came to a hole in the sky. Entering the hole, he heard a beautiful song coming from the Spirit World. He stayed and learned the song. When he had learned it perfectly, he took leave of that place and returned anxiously to earth. He could not wait to share this most beautiful song with the others.

As he came closer to earth, he could see council rock, and he could see the great eagle, Stagwia, waiting for him. All the other birds waited in silence for thrush’s arrival upon the earth.

The thrush, nearing the earth, no longer felt proud of his song. He began to feel ashamed that he cheated to find this song. He feared Stagwia, for he was the one thrush cheated out of the song. He flew in silence to the deep woods. He hid in shame under the branches of the largest tree. He could not proudly share his song.He was so ashamed that he wanted no one to see him.

There you will find him even today. The Hermit Thrush never comes out into the open because he is still ashamed that he cheated. Sometimes, he can’t help himself, though, and he must sing his beautiful song. When he does this, the other birds stop singing because they know the song of the Hermit Thrush is from the Spirit World. That is why the Hermit Thrush is so shy and that is why his song is the most beautiful song of all the birds.

Why There Are Mosquitoes

Many winters ago two giant mosquitoes appeared on either side of a river. These giant creatures were as tall as a good sized pine tree. As the Indian people paddled down the river in their canoes, these giant creatures would bend their heads and attack them with their beaks. The mosquitoes killed many people.

Knowing that these giant mosquitoes were waiting to attack any canoe that floated down the river, the people began to shun this particular stream. It was then that these giant creatures moved to other streams to seek their prey.

For a while, it was a reign of terror for the Iroquois who were great canoe travelers. They never knew just when these giant mosquitoes would pounce out and devour them.

Finally, one day a war party was organized to seek out these creatures and to destroy them. Twenty warriors in two great canoes floated down a river where they expected the mosquitoes to be. In their hands, ever ready, they held their bows and arrows. Fastened to their belts were their war clubs and hunting knives.

Suddenly, two shadows loomed over them and a giant beak pierced one of the canoes. Giving their war cry, the warriors filled the air with many arrows. The battle was terrific! The giant mosquitoes seemed to be everywhere at the same time. in a little while, half the warriors had been killed.

The remaining braves determined to die courageously. They hid behind trees and bushes. They surrounded the mosquitoes who were unable to get them because of the thick branches. The Iroquois buried many of their arrows in the bodies of the two mosquitoes. Finally, after most of the arrows had been shot and the supply had become low, the two mosquitoes fell to the earth. They were covered with many wounds. Immediately, the warriors fell upon them with their war clubs and, with powerful blows, they tore the bodies of the mosquitoes apart.

From the blood of the two giant mosquitoes there sprang many little mosquitoes and the air was soon filled with them> These little mosquitoes, like their grandfathers, are fond of the taste of human blood. They hate man for killing their grandfathers and are continually trying to get revenge upon man for this reason.

This is how mosquitoes came to be. The battle took place on the Seneca River in New York State.

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Guezos – “Manoliño”

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Poetry: Robinson Jeffers

Shine Perishing Republic

While this America settles in the mold of its vulgarity, heavily thickening to empire,

And protest, only a bubble in the molten mass, pops and sighs out, and the mass hardens,

I sadly smiling remember that the flower fades to make fruit, the fruit rots to make earth.

Out of the mother; and through the spring exultances, ripeness and decadence; and home to the mother.

You making haste, haste on decay: not blameworthy; life is good, be it stubbornly long or suddenly

A mortal splendor: meteors are not needed less than mountains: shine, perishing republic.

But for my children, I would have them keep their distance from the thickening center; corruption

Never has been compulsory, when the cities lie at the monster’s feet there are left the mountains.

And boys, be in nothing so moderate as in love of man, a clever servant, insufferable master.

There is the trap that catches noblest spirits, that caught-they say-God, when he walked on earth.

(written in 1926!)

Summer Holiday

When the sun shouts and people abound

One thinks there were the ages of stone and the age of

bronze

And the iron age; iron the unstable metal;

Steel made of iron, unstable as his mother; the tow-

ered-up cities

Will be stains of rust on mounds of plaster.

Roots will not pierce the heaps for a time, kind rains

will cure them,

Then nothing will remain of the iron age

And all these people but a thigh-bone or so, a poem

Stuck in the world’s thought, splinters of glass

In the rubbish dumps, a concrete dam far off in the

mountain…

The Great Explosion

The universe expands and contracts like a great heart.

It is expanding, the farthest nebulae

Rush with the speed of light into empty space.

It will contract, the immense navies of stars and galaxies,

dust clouds and nebulae

Are recalled home, they crush against each other in one

harbor, they stick in one lump

And then explode it, nothing can hold them down; there is no

way to express that explosion; all that exists

Roars into flame, the tortured fragments rush away from each

other into all the sky, new universes

Jewel the black breast of night; and far off the outer nebulae

like charging spearmen again

Invade emptiness.

No wonder we are so fascinated with

fireworks

And our huge bombs: it is a kind of homesickness perhaps for

the howling fireblast that we were born from.

But the whole sum of the energies

That made and contain the giant atom survives. It will

gather again and pile up, the power and the glory–

And no doubt it will burst again; diastole and systole: the

whole universe beats like a heart.

Peace in our time was never one of God’s promises; but back

and forth, live and die, burn and be damned,

The great heart beating, pumping into our arteries His

terrible life.

He is beautiful beyond belief.

And we, God’s apes–or tragic children–share in the beauty.

We see it above our torment, that’s what life’s for.

He is no God of love, no justice of a little city like Dante’s

Florence, no anthropoid God

Making commandments,: this is the God who does not care

and will never cease. Look at the seas there

Flashing against this rock in the darkness–look at the

tide-stream stars–and the fall of nations–and dawn

Wandering with wet white feet down the Caramel Valley to

meet the sea. These are real and we see their beauty.

The great explosion is probably only a metaphor–I know not

–of faceless violence, the root of all things.

_______

Loreena McKennitt – The Bonny Swans

Happy Hogmanay! and All That

Manannan beg mac y Leirr, fer vannee yn Ellan

Bannee shin as nyn maatey, mie goll magh

As cheet stiagh ny share lesh bio as marroo ‘sy vaatey’.

Little Manannan, son of Lieirr, who blessed our land,

Bless us and our boat, well going out

And better coming in with living and dead in the boat.

____________

(‘Bear us swiftly, Boat of Mananan, to the Garden of the Hesperides’)

Ah, the last entry of a Year, and the first of the New Year. I am combining these two days for the portal of transformation that they are.

I want to give thanks for all the kind words, messages and thoughts I have recieved this year. It has been very heartening. Earthrites & Turfing grew at a fantastic this year, from some 1000 visitors a month to around 12,000! Quite a bit of growth, I would say.

We end and begin with a tip of the hat to heritage; An overview of music, story and poetry from the widespread Celts. From Brittany, The Isle of Man, Scotland, Ireland and ending with Galacia. I find it important at least to yours truly, to touch on these points in an ever blending world. Hang on to where you came, but embrace the future.

We have seen a year of changes, for my kith and kin it seemed to be a good one. We have health, happiness in our measure, and hope for the future. My son continues to develop in his unique way, and he is gathering his wings, fledgling no longer. He makes good choices in friends, and his writing and artwork are taking some interesting paths.

We have seen a possible change in the wind for the planet, the retaking of the 2 Houses by the Democrats; whilst I have no illusions about the Democrats, it does point to possibilities.

This was a year where almost daily notice was given about the changing climate. For a change, it seems that people are heeding the warnings, as islands disappear, and glaciers evaporate. Locally, more people are on bikes, and electric vehicles are becoming a common occurrence.

I want to thank all of my friends, across the world from Europe to Australia for their love and good wishes. I am blessed, truly blessed by the community that is unfolding across the globe. Thank the good Goddesses and Gods for that most interesting human invention; ‘The Internet’ which made this possible.

With that said, I hope you all have a wonderful new year. As it picks up steam, remember to be a part of the change that we all want to see.

Bright Blessings,

Gwyllm

On The Menu:

Our Beloved Bard From Brittany: Alan Stivell

The Links

Celtic Cosmogony

Loreena McKennitt- The Mummers Dance

Poetry For The Land And Sea…

From Galacia: Milladoiro – O bruxo da montaña/The wizard of the mountain

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(Our Beloved Bard From Brittany: Alan Stivell)

_______

The Links:

Graham Hancock on Art Bell

Science told: hands off gay sheep

Gateway to the Next Mexican Revolution? :A Year of Unprecedented Turmoil

The Other Mystery of Easter Island

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Celtic Cosmogony

IN the beginning was the boundless Lir, an infinite depth, an invisible divinity, neither dark nor light, in whom were all things past and to be. There at the close of a divine day, time being ended, and the Nuts of Knowledge harvested, the gods partake of the Feast of Age and drink from a secret fountain. Their being there is neither life nor death nor sleep nor dream, but all are wondrously wrought together. They lie in the bosom of Lir, cradled in the same peace, those who hereafter shall meet in love or war in hate. The Great Father and the Mother of the Gods mingle together and Heaven and Earth are lost, being one in the Infinite Lir.

Of Lir but little may be affirmed, and nothing can be revealed. In trance alone the seer might divine beyond his ultimate vision this being. It is a breath with many voices which cannot speak in one tone, but utters itself through multitudes. It is beyond the gods and if they were to reveal it, it could only be through their own departure and a return to the primeval silences. But in this is the root of existence from which springs the sacred Hazel whose branches are the gods: and as the mystic night trembles into dawn, its leaves and its blossoms and its starry fruit burgeon simultaneously and are shed over the waters of space. An image of futurity has arisen in the divine imagination: and Sinan, who is also Dana, the Great Mother and Spirit of Nature, grows thirsty to receive its imprint on her bosom, and to bear again her offspring of stars and starry beings. Then the first fountain is opened and seven streams issue like seven fiery whirlwinds, and Sinan is carried away and mingled with the torrent, and when the force of the torrent is broken, Sinan also meets death.

What other names Connla’s Well and the Sacred Hazel have in Celtic tradition may be discovered later, but here, without reference to names, which only bewilder until their significance is made known, it is better to explain with less of symbol this Celtic Cosmogenesis.

We have first of all Lir, an infinite being, neither spirit nor energy nor substance, but rather the spiritual form of these, in which all the divine powers, raised above themselves, exist in a mystic union or trance. This is the night of the gods from which Mananan first awakens, the most spiritual divinity known to the ancient Gael, being the Gaelic equivalent of that Spirit which breathed on the face of the waters. He is the root of existence from which springs the Sacred Hazel, the symbol of life ramifying everywhere: and the forms of this life are conceived first by Mananan, the divine imagination. It throws itself into seven forms or divinities, the branches of the Hazel; and these again break out endlessly into leaves and blossoms and fruit, into myriads of divine beings, the archetypes and ancestral begetters of those spirits who are the Children of Lir. All these are first in the Divine Darkness and are unrevealed, and Mananan is still the unuttered Word, and is in that state the Chaldaic oracle of Proclus saith of the Divine Mind: “It had not yet gone forth, but abode in the Paternal Depth, and in the adytum of god-nourished Silence.” But Mananan, while one in essence with the Paternal Lir, is yet, as the divine imagination, a separate being to whom, thus brooding, Lir seems apart, or covered over with a veil, and this aspect of Lir, a mirage which begins to cover over true being, is Dana, the Hibernian Mother of the Gods, or Sinan in the antique Dinnshenchus, deity first viewed externally, and therefore seeming to partake of the nature of substance, and, as the primal form of matter, the Spirit of Nature. Mananan alone of all the gods exists in the inner side of this spirit, and therefore it is called his mantle, which, flung over man or god, wraps them from the gaze of embodied beings. His mantle, the Faed Fia, has many equivalents in other mythologies. It is the Aether within which Zeus runs invisibly, and the Akasa through which Brahm sings his eternal utterance of joy. The mantle of Mananan, the Aether, the Akasa, were all associated with Sound as a creative power, for to the mystic imagination of the past the world was upsung into being; and what other thought inspired the apostle who wrote, “In the beginning was the Word”?

Out of the Divine Darkness Mananan has arisen, a brooding twilight before dawn, in which the cloud images of the gods are thronging. But there is still in Lir an immense deep of being, an emotional life too vast, too spiritual, too remote to speak of, for the words we use to-day cannot tell its story. It is the love yet unbreathed, and yet not love, but rather a hidden unutterable tenderness, or joy, or the potency of these, which awakens as the image of the divine imagination is reflected in the being of the Mother, and then it rushes forth to embrace it. The Fountain beneath the Hazel has broken. Creation is astir. The Many are proceeding from the One. An energy or love or eternal desire has gone forth which seeks through a myriad forms of illusion for the infinite being it has left. It is Angus the Young, an eternal joy becoming love, a love changing into desire, and leading on to earthly passion and forgetfulness of its own divinity. The eternal joy becomes love when it has first merged itself in form and images of a divine beauty dance before it and lure it afar. This is the first manifested world, the Tirnanoge or World of Immortal Youth. The love is changed into desire as it is drawn deeper into nature, and this desire builds up the Mid-world or World of the Waters. And, lastly, as it lays hold of the earthly symbol of its desire it becomes on Earth that passion which is spiritual death. In another sense Angus may be described as the passing into activity of a power latent in Lir, working through the divine imagination, impressing its ideations on nature in its spiritual state, and thereby causing its myriad transformations. It is the fountain in which every energy has its birth, from the power which lays the foundations of the world, down through love and every form of desire to chemical affinity, just as Mananan is the root of all conscious life, from the imperial being of the gods down to the consciousness in the ant or amœba. So is Dana also the basis of every material form from the imperishable body of the immortals to the transitory husk of the gnat. As this divinity emerges from its primordial state of ecstatic tenderness or joy in Lir, its divided rays, incarnate in form, enter upon a threefold life of spiritual love, of desire, and the dark shadow of love; and these three states have for themselves three worlds into which they have transformed the primal nature of Dana: a World of Immortal Youth: a Mid-world where everything changes with desire: and which is called from its fluctuations the World of the Waters: and lastly, the Earth-world where matter has assumed that solid form when it appears inanimate or dead. The force of the fountain which whirled Sinan away has been spent and Sinan has met death.

The conception of Angus as an all-pervading divinity who first connects being with non-being seems removed by many aeons of thought from that beautiful golden-haired youth who plays on the tympan surrounded by singing birds. But the golden-haired Angus of the bards has a relation to the earlier Eros, for in the mysteries of the Druids all the gods sent bright witnesses of their boundless being, who sat enthroned in the palaces of the Sidhe, and pointed the way to the Land of Promise to the man who dared become more than man.

But what in reality is Angus and what is Dana, and how can they be made real to us? They will not be gained by much reading of the legendary tales, for they are already with us. A child sits on the grass and the sunlight falls about it. It is lulled by the soft colour. It grows dreamy, a dreaminess filled with a vague excitement. It feels a pleasure, a keen magnetic joy at the touch of earth: or it lays its head in a silent tenderness nigh a mother or sister, its mood impelling it to grow nearer to something it loves. That tenderness in the big dreamy heart of childhood is Angus, and the mother-love it divines is Dana; and the form which these all-pervading divinities take in the heart of the child and the mother, on the one side desire, on the other a profound tenderness or pity, are nearest of all the moods of earth to the first Love and the Mighty Mother, and through them the divine may be vaguely understood. If the desire remains pure, through innocence, or by reason of wisdom, it becomes in the grown being a constant preoccupation with spiritual things, or in words I have quoted before where it is better said, “The inexpressible yearning of the inner man to go out into the infinite.”

Of Dana, the Hibernian Mother of the gods, I have already said she is the first spiritual form of matter, and therefore Beauty. As every being emerges out of her womb clothed with form, she is the Mighty Mother, and as mother of all she is that divine compassion which exists beyond and is the final arbiter of the justice of the gods. Her heart will be in ours when ours forgive.

_______

(Loreena McKennitt- The Mummers Dance)

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Poetry For The Land And Sea…

Traditionary Ballad – Mannanan Beg Mac y Leirr

The following is a translation of the lines as they stand in the Manx song, without regard to any poetry in English

If you would listen to my story,

I will pronounce my chant

As best I can; I will, with my mouth,

Give you notice of the enchanted Island.

Who he was that had it first,

And then what happened to him;

And how St. Patrick brought in Christianity,

And how it came to Stanley.

Little Mannanan was son of Leirr,

He was the first that ever had it;

But as I can best conceive,

He himself was a heathen.

It was not with his sword he kept it,

Neither with arrows or bow,

But when he would see ships saving,

He would cover it round with a fog.

He would set a man, standing on a hill,

Appear as if he were a hundred ;

And thus did wild Mannanan protect

That Island with all its booty.

The rent each landholder paid to him was,

A bung e of coarse meadow grass yearly,

And that, as their yearly tax,

They paid to him each midsummer eve.

Some would carry the grass up,

To the great mountain up at Barrool;

Others would leave the grass below,

With Mannanan’s self, above Keamool.

Thus then did they live;

O l think their tribute very small,

Without care and without anxiety,

Or hard labour to cause weariness.

Land of Legends

by Stephen Lewis Ingham Pettit

Some say in the distant dawn the giant hand

of Finn MacCumhal (+) once hurled this land –

(a tiny clod of earth, to him)

and missed his Scottish foe;

so here it lies, an island given birth

by superhuman force, between old kingdoms.

But how grand, to us, this realm of mountain shapes

and sunset skies and racing shadows!

A place of faery pastures,

of golden gorse,

of cairns of olden tyme and tales of long ago.

Yet we who dwell here know

we set our feet where once immortals trod,

who left their magic here. Here –

is the sometime throne of the ocean god,

Mannanan,

by which his cloak of mists invisible became

a plaything of his starry will- Here,

every mountain rill

whispers enchantment still,

murmurs the old god’s name.

(+Pronounced MacCool)

—-

The First That Had Her

From Mylechairane,1859

“Manannan beg va Mac y Leirr,

Shen yn chied er ec row rieau ee.”(+1)

HAST thou not heard the feats of Man’nan (+2) sung,

Who o’er this Isle a silver mist-shroud flung,

To veil the treasure from Sea-rovers’ eyes,

Searching the waters for his fairy-prize ?

This Merchant Manxman of the solemn smile,

First legislator of our rock-throned Isle,

Dwelt in a fort (withdrawn from vulgar sight),

Cloud-capp’d BAROOLE (+3) upon thy lofty height.

From New-year-tide round to the ides of Yule,

Nature submitted to his wizard rule:

Her secret force he could, with charms, compel

To brew a storm or raging tempests quell;

Make one man seem like twenty in a fray,

And drive the Stranger (+4) over seas away.

But they who read our Island lore aright,

Know that this curious Myth the fact bedight,

How that one Manxman, erst, was worth a score

Of savage Warriors from rude Scotia’s (+5) shore.

+1 Translation Manannan the little was son of Leirr,

He was the first man that ever had her.” Meaning the Island. Island is feminine in Manx.

+2,The Manx believe Mannan Mac Lear, to have been their first legislator, and hold him in great reputation for his wisdom.” SACHEVEREL.

+3 ,On the highest point of South Baroole are the ruins of walls of most unusual magnitude. On the steepest and least accessible side the walls are of inferior strength, but on the northern side they are 27 feet in thickness.”- KERRUISH’S Guide, p. 186.

+4 ” Our most Gratious and excellent Lord, Sir John Stanley, King of Man and the Isles. In the Vigill of your Lady Set. Mary, Anno Domini 1422, att his Castle of Rushen, &C., &C., gave for Law, that ‘Alsoe that all Scotts avoid the Land with the next Vessell that goeth into Scotland, upon Paine of Forfeiture of their Goods, and their Bodys to Prison.’ “-Ordinances and Statutes of the Isle of Man previous to the Revestment (MILLS), p. 27.

+5 In the “good old times,” the Manx law permitted a native of the Isle to kill a Scotchman, provided he afterwards went over to Scotland and stole a white skin, meaning a white goat, and so giving the Scotch an opportunity of retaliating (by killing him) ; or he was to forfeit three white goats-plentiful in those days as sheep are in these.

_____

(From Galacia: Milladoiro – O bruxo da montaña/The wizard of the mountain)

_____

Friday Offering

The world is now far too dangerous for anything less than Utopia.—Buckminster Fuller

Cold Days in Portland. Half my plants are living in the basement. The sun comes and goes… yet no heat or relief.

Everything can be a prayer, a meditation it seems. These quiet days I am struck by the struggle of life, and how we try to swim against the stream. Even the struggle can be a meditation. Let it go, let it go.

Here is a small entry for the ending of the week…

Blessings,

Gwyllm

On The Menu

The Links

2 Koans

Poetry: Hafiz

Art: William Morris

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The Links:

Nigerian Christmas without ‘evil’ Santas

Indian state gripped by fear of witches: report

From Doug: FBI Considered “It’s A Wonderful Life” Communist Propaganda

French space agency to publish UFO archive online

____________

2 Koans:

The Gates of Paradise

A soldier named Nobushige came to Hakuin, and asked: “Is there really a paradise and a hell?”

“Who are you?” inquired Hakuin.

“I am a samurai,” the warrior replied.

“You, a soldier!” exclaimed Hakuin. “What kind of ruler would have you as his guard? Your face looks like that of a beggar.”

Nobushige became so angry that he began to draw his sword, but Hakuin continued: “So you have a sword! Your weapon is probably much too dull to cut off my head.”

As Nobushige drew his sword Hakuin remarked: “Here open the gates of hell!”

At these words the samurai, perceiving the master’s discipline, sheathed his sword and bowed.

“Here open the gates of paradise,” said Hakuin.

______

The Giver Should Be Thankful

While Seisetsu was the master of Engaku in Kamakura he required larger quarters, since those in which he was teaching were overcrowded. Umezu Seibei, a merchant of Edo, decided to donate five hundred pieces of gold called ryo toward the construction of a more commodious school. This money he brought to the teacher.

Seisetsu said: “All right. I will take it.”

Umezu gave Seisetsu the sack of gold, but he was dissatisfied with the attitude of the teacher. One might live a whole year on three ryo, and the merchant had not even been thanked for five hundred.

“In that sack are five hundred ryo,” hinted Umezu.

“You told me that before,” replied Seisetsu.

“Even if I am a wealthy merchant, five hundred ryo is a lot of money,” said Umezu.

“Do you want me to thank you for it?” asked Seisetsu.

“You ought to,” replied Uzemu.

Why should I?” inquired Seisetsu. “The giver should be thankful.”

________

Poetry: Hafiz

Teaching Of Hafiz XXIV

NOT one is filled with madness like to mine

In all the taverns! my soiled robe lies here,

There my neglected book, both pledged for wine.

With dust my heart is thick, that should be clear,

A glass to mirror forth the Great King’s face;

One ray of light from out Thy dwelling-place

To pierce my night, oh God! and draw me near.

From out mine eyes unto my garment’s hem

A river flows; perchance my cypress-tree

Beside that stream may rear her lofty stem,

Watering her roots with tears. Ah, bring to me

The wine vessel! since my Love’s cheek is hid,

A flood of grief comes from my heart unbid,

And turns mine eyes into a bitter sea!

Nay, by the hand that sells me wine, I vow

No more the brimming cup shall touch my lips,

Until my mistress with her radiant brow

Adorns my feast-until Love’s secret slips

From her, as from the candle’s tongue of flame,

Though I, the singèd moth, for very shame,

Dare not extol Love’s light without eclipse.

Red wine I worship, and I worship her–

Speak not to me of anything beside,

For nought but these on earth or heaven I care.

What though the proud narcissus flowers defied

Thy shining eyes to prove themselves more bright,

Yet heed them not! those that are clear of sight

Follow not them to whom all light’s denied.

Before the tavern door a Christian sang

To sound of pipe and drum, what time the earth

Awaited the white dawn, and gaily rang

Upon mine ear those harbingers of mirth:

“If the True Faith be such as thou dost say,

Alas! my Hafiz, that this sweet To-day

Should bring unknown To-morrow to the birth!”

XXV

THE days of absence and the bitter nights

Of separation, all are at an end!

Where is the influence of the star that blights

My hope? The omen answers: At an end!

Autumn’s abundance, creeping Autumn’s mirth,

Are ended and forgot when o’er the earth

The wind of Spring with soft warm feet doth wend.

The Day of Hope, hid beneath Sorrow’s veil,

Has shown its face–ah, cry that all may hear:

Come forth! the powers of night no more prevail!

Praise be to God, now that the rose is near

With long-desired and flaming coronet,

The cruel stinging thorns all men forget,

The wind of Winter ends its proud career.

The long confusion of the nights that were,

Anguish that dwelt within my heart, is o’er;

‘Neath the protection of my lady’s hair

Grief nor disquiet come to me no more.

What though her curls wrought all my misery,

My lady’s gracious face can comfort me,

And at the end give what I sorrow for.

Light-hearted to the tavern let me go,

Where laughs the pipe, the merry cymbals kiss;

Under the history of all my woe,

My mistress sets her hand and writes: Finis.

Oh, linger not, nor trust the inconstant days

That promised: Where thou art thy lady stays–

The tale of separation ends with this!

Joy’s certain path, oh Saki, thou hast shown–

Long may thy cup be full, thy days be fair!

Trouble and sickness from my breast have flown,

Order and health thy wisdom marshals there.

Not one that numbered Hafiz’ name among

The great-unnumbered were his tears, unsung;

Praise him that sets an end to endless care!

XXVI

THE secret draught of wine and love repressed

Are joys foundationless–then come whate’er

May come, slave to the grape I stand confessed!

Unloose, oh friend, the knot of thy heart’s care,

Despite the warning that the Heavens reveal!

For all his thought, never astronomer

That loosed the knot of Fate those Heavens conceal!

Not all the changes that thy days unfold

Shall rouse thy wonder; Time’s revolving sphere

Over a thousand lives like thine has rolled.

That cup within thy fingers, dost not hear

The voices of dead kings speak through the clay

Kobad, Bahman, Djemshid, their dust is here,

“Gently upon me set thy lips!” they say.

What man can tell where Kaus and Kai have gone?

Who knows where even now the restless wind

Scatters the dust of Djem’s imperial throne?

And where the tulip, following close behind

The feet of Spring, her scarlet chalice rears,

There Ferhad for the love of Shirin pined,

Dyeing the desert red with his heart’s tears.

Bring, bring the cup! drink we while yet we may

To our soul’s ruin the forbidden draught

Perhaps a treasure-trove is hid away

Among those ruins where the wine has laughed!–

Perhaps the tulip knows the fickleness

Of Fortune’s smile, for on her stalk’s green shaft

She bears a wine-cup through the wilderness.

The murmuring stream of Ruknabad, the breeze

That blows from out Mosalla’s fair pleasaunce,

Summon me back when I would seek heart’s ease,

Travelling afar; what though Love’s countenance

Be turned full harsh and sorrowful on me,

I care not so that Time’s unfriendly glance

Still from my Lady’s beauty turned be.

Like Hafiz, drain the goblet cheerfully

While minstrels touch the lute and sweetly sing,

For all that makes thy heart rejoice in thee

Hangs of Life’s single, slender, silken string.

Premature Illumination

Logical Argument is what destroys Poetry because Poetry is beyond Logic.

– Robert Graves

Argh… Running Late and I put waaaay to much time trying to formulate this, though I am happy with the results.

Below freezing this morning. So much for the warm winter we were supposed to have here in the Northwest. Maybe snow by the weekend?

Preparing for the new year, got your wishes all lined up?

Gwyllm

________

On The Menu

The Links

The Quotes

Premature Illumination

Poetry: Father & Son

Art: Warwick Goble

Warwick Goble (1862 – 1943) was a Victorian illustrator of children’s books. He specialized in fairy tales, and exotic scenes from Japan, India, and Arabia. He illustrated H.G. Wells’ The War of the Worlds.

I have seen Warwick’s art over the years, and am happy to present it to Turfing at this point. He blew hot and cold, sometimes it was great, other times…. not so much. Yet on the whole he has a great body of work, and we may visit it again in the future…

G

____________

The Links:

NRA’s Secret Graphic Novel Revealed!

The Museum of Unworkable Devices…

Idiot of the Year Award?

Gibbons Defend Against Predators With Song

Crocheted Chaos

___________

The Quotes

“Today’s scientists have substituted mathematics for experiments, and they wander off through equation after equation, and eventually build a structure which has no relation to reality.”

“With most men, unbelief in one thing springs from blind belief in another.”

“Freedom of the press is limited to those who own one.”

“Never go out to meet trouble. If you will just sit still, nine cases out of ten someone will intercept it before it reaches you.”

“No one travelling on a business trip would be missed if he failed to arrive.”

“Never try to tell everything you know. It may take too short a time.”

“I never lecture, not because I am shy or a bad speaker, but simply because I detest the sort of people who go to lectures and don’t want to meet them.”

“The only reason I made a commercial for American Express was to pay for my American Express bill.”

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Premature Illumination

Robert Anton Wilson, the iconoclastic genius behind the famed ‘Illuminatus! Trilogy,’

has a few thousand things he’d like to teach you

By Bill Forman

Decades before the crossover cult film What the Bleep Do We Know!? popularized the idea that the principles of quantum mechanics could be applied to the world at large, Robert Anton Wilson had laid out much the same theory in his book, Prometheus Rising. Venture further into Wilson’s oeuvre and you’ll find equally prescient material on longevity research; you’ll likely even stumble across source materials that inspired Dan Brown to write The DaVinci Code.

“I think I’m the most ripped-off artist of our time,” says Wilson, seated in the living room of a modest Capitola apartment adorned with an array of pookahs, Buddhas and at least one Loch Ness monster. “People keep coming out with books 30 years after — books on things I wrote about — and they all become bestsellers.

“I wrote about them too early,” says Wilson, raising a thin arm and shaking his finger to emphasize his point: “Don’t be premature.”

Lance Bauscher agrees. “This whole DaVinci Code thing with Dan Brown, I mean, that’s all Bob’s material,” says Bauscher, who directed a film about Wilson called Maybe Logic and also runs an academy through which Wilson’s online course, “Tale of the Tribe,” begins on Aug. 14. “Dan Brown has probably read Bob’s books. But Bob doesn’t really compromise his storytelling — not that Dan Brown does — but it’s for a general audience, and Bob just doesn’t go there.”

Maybe that’s because Wilson can’t helping throwing his audiences so many curve balls, mixing esoteric facts with wild flights of imagination — and rarely revealing which is which. From self-destructing mynah birds to world domination enterprises determined to grant immortality to Adolf Hitler, the irascible Wilson’s Illuminatus! Trilogy (written in the ’70s with co-author Robert Shea) is a fun-house ride through every conspiracy theory under the sun — as well as a few that appear to have been hatched in some far distant solar system.

At age 73, Wilson’s body and voice have both been weakened by post-polio syndrome, but his brain and his humor are as sharp as ever.

“His humor is constant and people are never sure if he’s being serious,” says Bauscher of Wilson’s intellectual gymnastics. “I mean, the Illuminati: is it a joke or serious? And Discordianism: is it a joke disguised as a religion, or a religion disguised as a joke?”

All of which helps explain why Wilson’s name doesn’t frequent bestseller lists, nor is he routinely credited for the insights that are beginning to capture the public imagination decades later.

In fact, one day this past spring, after Santa Cruz moviegoers had lined up to see What the Bleep Do We Know!? in sufficient numbers to justify its three-month run, Robert Anton Wilson was lying alone, conscious but unable to move, on the floor of this one-bedroom Capitola apartment for 30 hours.

“It really didn’t seem that long,” says Wilson of his collapse, which ended when his daughter arrived and broke down the door. “And I remember thinking, as I’m lying there trying to move and unable to move: Hey, I may be dying now. And it didn’t frighten me or bother me at all.”

Wilson’s subsequent trip to the hospital, the first of his adult life, was a different story altogether.

“The worst thing about hospitals,” says Wilson, who was rescued when his daughter managed to break into the apartment, “is that all the rights guaranteed in the first 10 amendments are immediately canceled. You have no civil rights whatsoever. And the second thing is, all the ordinary rules no longer apply–you are no longer a person deserving of kindness, you’re a disobedient child who has to be reprimanded and herded around. My God, I don’t know why people put up with such treatment.” Wilson, we can presume, doesn’t particularly like being told what to do.

“Not by people who treat me like an idiot. Not when I’m 73 years old, I have 35 books in print, I supported a wife and four kids for most of my life. I do not appreciate being treated like a disobedient 4-year-old, the way they treat everybody in the hospital.”

Of course, you don’t have to go to a hospital to be treated like that, but Wilson’s on a roll …

“I was an editor of Playboy, for chrissake,” he cries, as though that, if nothing else, should carry some weight in this culture. “I’ve had plays performed in England, Germany and the United States; my books are in print in a dozen countries. Why the hell do they treat me like a child? I refuse to tolerate it. If they won’t treat me with dignity, I won’t go anywhere near them, especially with all the goddamned germs they got floating around there. CNN did a report on it — the number of people who are killed by diseases picked up in hospitals is much greater than the number who are killed by cars.

“I’m never going to a hospital again. Never, never, never, never! I will lie on the floor and die before I go back to a hospital.”

Maybe, Baby

A presumably less opinionated Robert Anton Wilson was born into this world — Brooklyn or Long Island, he claims not to remember which — on Jan. 18, 1932. Raised in an Irish-Catholic ghetto, he attended a Catholic school whose strict dogma and not exactly cheerful nuns helped inspire future rebellions. When he was 7 or 8, Wilson recalls in Bauscher’s film, they told him there was no Santa Claus.

“I kept waiting for them to admit there’s no God,” says Wilson. “They never did.”

Wilson attributes the curing of his childhood case of polio at the age of 4 to the Sister Kenny method of physical therapy, which in those days was regarded by the medical community as so much quackery.

Such formative events left Wilson with a high regard for experimentation and research, as well as a decided antipathy for faith-based and conventional wisdom.

“Faith-based organizations say we don’t need any more research, we know enough now, we can be dogmatic, whereas researchers say we don’t know enough now, investigate, research,” argues Wilson. “Faith is a reason to become stupid: ‘From this point forward, I will remain stupid.’ To me, faith-based organizations are responsible for everything I see wrong with this planet. Research-based organizations are responsible for everything I like about it. Before the French Revolution, the average life expectancy was 37 years. Now it’s 78 years. All due to research-based organizations. Not at all due to faith-based organizations. All faith-based organizations give you is George Bush. Research-based organizations give you cures for disease.”

At age 17, Wilson was planning a career in electrical engineering when he came across a copy of Alfred Korzybski’s Science and Sanity while perusing the library bookshelves at Brooklyn Technical High School. Korzbyski — who will be featured in the “Tale of the Tribe” class along with other seminal thinkers like Giordano Bruno, Giambatista Vico, Friederich Nietzsche, Ernest Fenollosa, Ezra Pound, James Joyce, Buckminster Fuller, Claude Shannon and Marshall McLuhan had as profound an influence on Wilson’s young mind as his work would have on that of later generations.

Wilson was particularly taken with the Polish semanticist’s critique of newer European languages. “Korzybski suggested dozens of reforms in our speech and our writings, most of which I try to follow. One of them is if people said ‘maybe’ more often, the world would suddenly become stark, staring sane. Can you see Jerry Falwell saying: “Maybe God hates gay people. Maybe Jesus is the son of God.’ Every muezzin in Islam resounding at night in booming voices: ‘There is no God except maybe Allah. And maybe Mohammed is his papa. Think about how sane the world would become after a while.”

Maybe it would.

“Well, yeah,” says Wilson. “Maybe.”

Some of It Has Got to Be True

The opening of the American mind, or at least the one belonging to Robert Anton Wilson, continued more-or-less unabated throughout the ’50s and ’60s. In 1958, he married Arlen Riley — who had worked as a scriptwriter for an Orson Welles radio show — and she went on to introduce Wilson to the work of Alan Watts. Friendship and collaborations with Timothy Leary followed, as well as experimentation with an array of drugs and mystic traditions. But it was in the decidedly secular surroundings of the Playboy editorial office, back in the late ’60s, that two associate editors would hatch the idea of the Illuminatus! Trilogy, which remains Wilson’s best-known work to this day.

“I’m sorry to disappoint you, but it was much like working at any other magazine,” says Wilson, who never even got to visit Hef’s grotto. “I mean, you went into the office, you did your job and you went home. The difference is that all the girls were good-looking. Of course, I was happily married and not fucking all the secretaries, I’m sorry to say.”

Wilson and co-conspirator Robert Shea did borrow a few ideas from letters to the editor they received at Playboy, but most of the influence on their collaboration came from the broader gestalt of an era that was obsessed with esoteric arcana and increasingly paranoid about all manner of conspiracies.

“He and I were talking one night over bloody marys and peanuts,” recalls Wilson, “and he says, ‘What if every conspiracy theory is true?’ It began as satire, but a lot of people were really scared by it. Which makes sense, because some of it has got to be true.”

Careening wildly from detective story to first-person rant, from twisted history to apocryphal speculation, the Illuminatus works continue to influence the oddest assortment of young minds. Camper Van Beethoven were outspoken fans, as were the Seattle Posies, who paid tribute to Wilson on their first album. (Wilson says Guns ‘N’ Roses were also fans, but it’s probably unfair to hold him responsible for them,) Author Tom Robbins is a Wilson devotee, as is Bay Area author R.U. Sirius, who took his name from Wilson’s book, Cosmic Trigger, and went on to found Wired magazine precursor Mondo 2000. (Sirius is also one of the instructors at the Maybe Logic online academy, as are Dice Man author Luke Rhinehart; chaos magic godfather Peter Carroll; DePaul professor Patricia Monahan, who is also Robert Shea’s widow; and several others.)

Wilson has also inspired at least two religions, or send-ups thereof: Discordianism took root in the immediate wake of the trilogy, while the Church of the Subgenius enshrined Wilson — in the form of pipe-clenching icon Bob Dobbs — as its figurehead some two decades later.

While introducing him at a convention, Subgenius founder and high priest Ivor Stang called Wilson “the Carl Sagan of religion, the Jerry Falwell of quantum physics, the Arnold Schwarzenegger of feminism” and “the James Joyce of swingset assembly manuals.”

As the years went on, Wilson continued to write and speak with relentless energy. After he and his wife moved up to Capitola in the early ’90s, he used an early incident here as a way to explain quantum physics.

“When I moved from Los Angeles I moved into what I thought was Santa Cruz,” Wilson told a European audience during footage included in Bauscher’s film. “Then we had something stolen from our car and we called the police, and it turned out we didn’t live in Santa Cruz, we lived in a town called Capitola. The post office thought we lived in Santa Cruz, the police thought we lived in Capitola. I started investigating this and a reporter at the local newspaper told me we didn’t live in Santa Cruz or Capitola, we lived in a unincorporated area called Live Oak.”

“Now quantum mechanics is just like that,” Wilson continues, “except that in the case of Santa Cruz, Capitola and Live Oak, we don’t get too confused because we remember we invented the lines on the map. But quantum physics seems confusing because a lot of people think we didn’t invent the lines, so it seems hard to understand how a particle can be in three places at the same time and not be anywhere at all.”

The League of Armed Marijuana Patients

After 41 years of marriage, Wilson’s wife and co-conspirator, Arlen, passed away in 1999, leaving Robert to continue on his own. The onset of post-polio symptoms has all but eliminated his speaking engagements, while making him a fervent proponent of the medical marijuana movement. “I’m a member of WAMM [Wo/Man’s Alliance for Medical Marijuana] and of LAMP,” says Wilson. “LAMP is the League of Armed Marijuana Patients. And also the Guns & Dope Party.”

It was under the auspices of the latter party that Wilson ran as a write-in alternative to Arnold Schwarzenegger in the recall election, putting forth a platform that included the replacement of capitol legislators with ostriches. More seriously, he made a rare public appearance at a medical marijuana rally in Sacramento last month. “You know, at that WAMM rally the week before last, I was sitting up there and thinking, suppose some right-wing nut gets in and throws a bomb? Well, what the hell, I’d rather die for a cause then die for nothing. It didn’t bother me at all. I can’t frighten myself anymore.”

But he can tire himself out. Not only is Wilson’s mobility limited by post-polio symptoms, they also make him experience temperatures as 20 to 40 degrees colder than they actually are. “I was bitching to Lance about how post-polio problems are making it harder and harder to lecture, and he said, ‘Well, why don’t you start teaching online?’

“I enjoy feedback,” says Wilson. “Intelligence is function of feedback. The more feedback you get, the more intelligent you become. The less feedback you get, the stupider you become.”

Now, Wilson can use his iMac to communicate with the world outside–including students, fans and colleagues. Among the latter category are people like Albert Hoffman, the inventor of LSD as well as a drug called Hydergine, which Wilson describes as his “current panacea.”

“It’s a dendrite stimulant,” explains Wilson. “Your nervous system has more dendrites than muscles. I may be walking naturally again someday if it works as well as some claim. Albert Hoffman is going to have his 100th birthday in January after 25 years on Hydergine, and everybody says he looks as healthy as a 60-year-old.”

Through the years, Wilson and Hoffman have stayed in touch. “He’s a fan of my books,” says Wilson, “and I’m a fan of his drugs.”

Yes, but Are You Serious?

In spite of his physical infirmity, Wilson is extremely generous with both his time and his wisdom. Still, even after hours of conversation, there remains one mystery he has yet to address. Maybe it’s like asking a magician to give away the tricks of his trade, but when exactly is Wilson kidding and when is he, you know, serious?

The question causes Wilson to pause for the first time in our conversation, and then — is it by chance or conspiracy? — his phone rings.

The caller asks for Arlen Wilson, wanting to know if “he” is available to come to the phone. Wilson says no, and the caller asks to whom she’s speaking.

“This is Boris Karloff,” says Wilson.

“I’m sorry,” says the caller, “did you say Boris Karloff?”

“Yes, what can I do for you?”

“Is Mr. Wilson available?”

“No, he moved to Shanghai a few years ago.”

The phone conversation comes to an abrupt end shortly thereafter.

A telemarketer? I ask.

No, jury duty, he answers.

OK, so at what point is Wilson kidding and at what point is he serious?

“The older I get, the less seriously I take anything,” says Wilson. “The Chinese say the wise become Confucian in good times, Buddhist in bad times and Taoist in old age. I’m old enough to be a Taoist. I don’t see anything very seriously.” Not even, as it turns out, mortality.

“I know I’m going to die sometime soon: five weeks, five months, five years,” says Wilson. “I don’t know, maybe 50 years if stem cell research moves along. But I don’t know and I don’t care. And I can’t take it seriously anymore. If George Bush is president of the free world, who can take anything seriously?”

_________

Poetry: Father & Son

The Son: Robert Ranke Graves

The Welsh Incident

“But that was nothing to what things came out

From the sea-caves of Criccieth yonder.”

“What were they? Mermaids? dragons? ghosts?”

“Nothing at all of any things like that.”

“What were they, then?”

“All sorts of queer things,

Things never seen or heard or written about,

Very strange, un-Welsh, utterly peculiar

Things. Oh solid enough they seemed to touch,

Had anyone dared it. Marvellous creation,

All various shapes and sizes, and no sizes,

All new, each perfectly unlike his neighbour.

Though all came moving slowly out together.”

“Describe just one of them.”

“I am unable.”

“What were their colours?”

“Mostly nameless colours

Colours you would like to see; but one was puce

Or perhaps more like crimson, but not purplish

Some had no colour.”

“Tell me, had they legs?”

“Not a leg nor foot among them that I saw.”

“But did these things come out in any order?”

What o’clock was it? What was the day of the week?

Who else was present? How was the weather?”

“I was coming to that. It was half past three

On Easter Tuesday last. The sun was shining.

The Harlech Silver Band played Marchog Iesu

On thirty-seven shimmering instruments,

Collecting for Caernarvon’s (Fever) Hospital Fund.

The populations of Pwllheli, Criccieth,

Portmadoc, Borth, Tremadoc, Penrhyndeudraeth,

Were all assembled. Criccieth’s mayor addressed them

First in good Welsh and then in fluent English.

Twisting his fingers in his chain of office,

Welcoming the things. They came out on the sand,

Not keeping time to the band, moving seaward

Silently at a snail’s pace. But at last

The most odd, indescribable thing of all,

Which hardly one man there could see for wonder,

Did something recognizably a something.”

“Well what?”

“It made a noise.”

“A frightening noise?”

“No, no.”

“A musical noise? A noise of scuffling?”

“No, but a very loud, respectable noise –

Like groaning to oneself on Sunday morning

In chapel, close before the second psalm.”

“What did the mayor do?”

“I was coming to that.”

—-

The Persian Version

Truth-loving Persians do not dwell upon

The trivial skirmish fought near Marathon.

As for the Greek theatrical tradition

Which represents that summer’s expedition

Not as a mere reconnaisance in force

By three brigades of foot and one of horse

(Their left flank covered by some obsolete

Light craft detached from the main Persian fleet)

But as a grandiose, ill-starred attempt

To conquer Greece – they treat it with contempt;

And only incidentally refute

Major Greek claims, by stressing what repute

The Persian monarch and the Persian nation

Won by this salutary demonstration:

Despite a strong defence and adverse weather

All arms combined magnificently together.

______

The Father: Alfred Perceval Graves

The Isle Of The Happy

(From the Early Irish)

Once when Bran, son of Feval, was with his warriors in his royal fort,

they suddenly saw a woman in strange raiment upon the floor of the

house. No one knew whence she had come or how she had entered, for the

ramparts were closed. Then she sang these quatrains of Erin, the Isle of

the Happy, to Bran while all the host were listening:

A branch I bear from Evin’s apple-trees

Whose shape agrees with Evin’s orchard spray;

Yet never could her branches best belauded

Such crystal-gauded bud and bloom display.

There is a distant Isle, deep sunk in shadows,

Sea-horses round its meadows flash and flee;

Full fair the course, white-swelling waves enfold it,

Four pedestals uphold it o’er the sea.

White the bronze pillars that this Fairy Curragh,[A]

The Centuries thorough, glimmering uphold.

Through all the World the fairest land of any

Is this whereon the many blooms unfold.

And in its midst an Ancient Tree forth flowers,

Whence to the Hours beauteous birds outchime;

In harmony of song, with fluttering feather,

They hail together each new birth of Time.

And through the Isle glow all glad shades of colour,

No hue of dolour mars its beauty lone.

‘Tis Silver Cloud Land that we ever name it,

And joy and music claim it for their own.

Not here are cruel guile or loud resentment,

But calm contentment, fresh and fruitful cheer;

Not here loud force or dissonance distressful,

But music melting blissful on the ear.

No grief, no gloom, no death, no mortal sickness,

Nor any weakness our sure strength can bound;

These are the signs that grace the race of Evin.

Beneath what other heaven are they found?

A Hero fair, from out the dawn’s bright blooming,

Rides forth, illuming level shore and flood;

The white and seaward plain he sets in motion,

He stirs the ocean into burning blood.

A host across the clear blue sea comes rowing,

Their prowess showing, till they touch the shore;

Thence seek the Shining Stone where Music’s measure

Prolongs the pleasure of the pulsing oar.

It sings a strain to all the host assembled;

That strain untired has trembled through all time!

It swells with such sweet choruses unnumbered,

Decay and Death have slumbered since its chime.

Thus happiness with wealth is o’er us stealing,

And laughter pealing forth from every hill.

Yea! through the Land of Peace at every season

Pure Joy and Reason are companions still.

Through all the lovely Isle’s unchanging hours

There showers and showers a stream of silver bright;

A pure white cliff that from the breast of Evin

Mounts up to Heaven thus assures her light.

Long ages hence a Wondrous Child and Holy,

Yet in estate most lowly shall have birth;

Seed of a Woman, yet whose Mate knows no man

To rule the thousand thousands of the earth.

His sway is ceaseless; ’twas His love all-seeing

That Earth’s vast being wrought with perfect skill.

All worlds are His; for all His kindness cares;

But woe to all gainsayers of His Will.

The stainless heavens beneath His Hands unfolded,

He moulded Man as free of mortal stain,

And even now Earth’s sin-struck sons and daughters

His Living Waters can make whole again.

Not unto all of you is this my message

Of marvellous presage at this hour revealed.

Let Bran but listen from Earth’s concourse crowded

Unto the shrouded wisdom there concealed.

Upon a couch of languor lie not sunken,

Beware lest drunkenness becloud thy speech!

Put forth, O Bran, across the far, clear waters.

And Evin’s daughters haply thou may’st reach.

[Footnote A: Plain or tableland such as the Curragh of Kildare.]

—-

The Wisdom Of King Cormac

(From the Early Irish)

THE DEPTHS OF KING CORMAC’S HEART

CARBERY

“Cormac, Conn’s grandson, and son of great Art

Declare to me now from the depths of thy heart,

With the wise and the foolish,

With strangers and friends,

The meek and the mulish,

The old and the young,

With good manners to make God amends–

How I must govern my tongue,

And in all things comport myself purely,

The good and the wicked among.”

CORMAC

“The answer thereto is not difficult surely.

Be not too wise nor too scatter-brained,

Not too conceited nor too restrained,

Be not too haughty nor yet too meek,

Too tattle-tongued or too loth to speak,

Neither too hard nor yet too weak.

If too wise you appear, folk too much will claim of you,

If too foolish, they still will be making fresh game of you,

If too conceited, vexatious they’ll dub you,

If too unselfish, they only will snub you,

If too much of a tattler, you ne’er will be heeded,

If too silent, your company ne’er will be needed,

If overhard, your pride will be broken asunder,

If overweak, the folk will trample you under.”

Indoctrination

The shaman seers of the Fourth World generally agree that those who tenaciously cling to the past will fall into mass insanity.—John Hogue

Rowan picked up an interesting book for me for the holidays, ‘Poets on the Peaks’ (Gary Snyder, Philip Whalen & Jack Kerouac in the North Cascades) Wonderful book. Working my head a bit and how much I have missed mountain life. Been in the city… to long. I like the mountains, and I like the Ocean side. Ideal place is somewhere in-between. Gets my mind working. There is nothing like the depths of a mountain range. The folds, the mist. No motors, just the silence. Laying on a peak at night starring up at the sky, with the milky way uncurling above…. added bonus: the peak is above the ocean. The curve of the earth, unfolding like the Event Horizon

This book reminds me of those moments.

It takes me back to the early poetry of Snyder, and the writings of Kerouac, especially ‘The Dharma Bums’ with his take on Gary Snyder as ‘Jaffe Ryder’, young Zenster up in the Cascades… I have very fond memories of Dharma Bums. A must for everyone I would hope.

Hope the days are treating you nicely…

Must hop, working on a magazine.

Talk later,

G

The Menu:

The Links

DCD – Indoctrination

The Strange Stone Discs of Baian-Kara-Ula

Poetry: Gary Snyder

________

The Links:

I’ll take a tab on New Year’s Eve

Methamphetamine May Trigger Ischemic Stroke

Brazil Catches World Ecstasy Dealer

‘Warning: Dangerous Cat – has attacked 13 people in the last six years’

Ben Stiller’s bad, bad trip on mind-bending acid

_________

DCD

_________

The Strange Stone Discs of Baian-Kara-Ula

Unearthed from a remote mountain cave in 1938, these grooved stone discs defied translation until 1962. Researchers claim the discs tell an astounding story of alien visitors who survived their spaceship’s crash-landing in China 12,000 years ago.

Philip Coppens

Just before the outbreak of the Second World War, Chinese archaeologists stumbled upon a cave containing small skeletal remains. Alongside the bodies they found stone discs that were only deciphered 20 years later. They seemed to tell of an extraterrestrial craft that had crash-landed in the mountain range of Baian-Kara-Ula 12,000 years ago. The Western media treated the news with the usual attitude of “communist propaganda—do not believe a word of it”. But Hart wig Hausdorf recently returned from China with a different tale to tell. The discs exist—and do indeed seem to indicate that representatives from a space-faring alien race visited the Chinese mountain area in antiquity.

Slowly, the mountains of Baian-Kara-Ula, along the Chinese-Tibetan border, were starting to reveal their secrets. Scientists had stumbled upon an intricate network of connecting caves. In one of them they came across the neatly ordered graves of a race that appeared most peculiar, strange even: short bodies, except for the skull which was unproportionately large. At first, the scientists believed the caves had been the habitat of monkeys; but their leader, archaeologist Professor Chi Pu Tei, pointed out he had never heard of monkeys burying their dead.

During the unearthing of the bodies, an archaeologist recovered a stone disc from the bottom of a grave. All the archaeologists gathered around the artefact and turned it in every direction, trying to figure out what it had to mean. A circular hole in the middle and a groove spiralling inward or outward, however you wanted to look at it, were the only apparent features. Had they stumbled upon a Stone Age LP? Did “The Flintstones” really exist?

Closer inspection showed that the grooves were actually a line of small carvings or signs. Each disc was a book, but, upon their discovery in 1938, nobody possessed the dictionary so no one was able to read them. All the discs were collected and stored along with the other findings made in the area. There was no reason to consider these stone discs special or important; perhaps just odd.

The discs were kept in Peking, where, for the next 20 years, a line of experts tried to decipher the writing. Nobody succeeded. But, in 1962, Professor Dr Tsum Um Nui did succeed, and learnt of the astonishing message the discs contained. He announced his findings to a small group of friends and colleagues, but the public remained unaware of his discovery. The public was purposefully kept in the dark, for the authorities felt it wise not to announce the professor’s findings. The Peking Academy of Prehistory forbade the professor from publishing anything about the discs.

After two years of probably utter frustration, the professor and four of his colleagues were finally allowed to publish the conclusions of their research. They decided to call it “The cartelled script relating to the spaceship that, as is written on the discs, descended on Earth 12,000 years ago”. The discs, 716 of which were retrieved from one cave, told the story of inhabitants of another world stuck in the mountains of Baian-Kara-Ula. The peaceful intentions of these people had not been comprehended by the local population. Many extraterrestrials had been chased and killed by members of the Han tribe, living in nearby caves.

Professor Tsum Um Nui offered a few lines of his translation:

The Dropa came out of the clouds in their aeroplanes. Before sunrise, our men, women and children hid in the caves ten times. When they finally understood the sign language of the Dropa, they realised the newcomers had peaceful intentions…

Another part of the text stated the Han tribe regretted that the Dropa had crashed in this remote area and that they were unable to build a new spaceship so the Dropa could return to their home planet.

Tsum Um Nui’s colleagues laughed: the good professor had clearly lost his marbles. How could such a thing be true? Their ungrateful reception made the professor decide to move to Japan, where he died the following year.

Since the discs’ discovery more than 25 years before, other archaeologists had learnt more about the history of the area. That newly acquired knowledge indicated that the story, as it appeared in Tsum Um Nui’s translation, could be correct. Legends circulating even at that time spoke of short, skinny, yellow men that “had come out of the clouds a very long time ago”. These people had big, knobby heads and small bodies and were a terrible sight to see, according to the locals who had chased these people away on horseback. The description of these people is identical to the bodies Professor Chi Pu Tei had recovered in 1938.

Mural paintings were found inside the cave. They depicted sunrise, the Moon, unidentified stars and the Earth—all connected with dotted lines. The discs and the cave’s contents were dated at about 10,000 BC.

The caves were still inhabited by two tribes, calling themselves the Han and the Dropa, the latter people of strange expression. Barely 1.3 metres (4 feet) tall, they were neither Chinese nor Tibetan. Even an expert could not indicate their racial background.

The report on the translation of the discs, published in 1964, did not signal the end of this mystery. Obviously other people and organisations were interested.

Enquiries came from the Soviet Union, with scientists requesting some of the discs to be sent to them for study, which the Chinese did. The Soviets removed pieces of ‘dirt’ and made various chemical analyses. The Soviet scientists were surprised to learn that the discs contained fairly high amounts of cobalt and other metals.

Dr Viatcheslav Saizev reported in the Soviet magazine, Sputnik, which he had put the discs on a special machine which was somewhat like a gramophone. When turned on, the discs “vibrated” or “hummed” as if some kind of special electric charge had been pushed through the discs in a particular rhythm; or, as one scientist stated, “as if they formed a part of an electric circuit”. Somehow, at one time they had been exposed to high electric charges.

Such findings, however, had little to do with the other discs that stayed behind in China. Shortly after Tsum Um Nui’s decoding, the Cultural Revolution of the late 1960s swept over China, and there was no public concern over the discs’ fate or their message.

In 1974, an Austrian engineer, Ernst Wegerer, stumbled upon two discs in the Banpo Museum at Xian and photographed them. The Swiss “ancient astronauts” author, Erich von Däniken, learnt of the discs and Wegerer’s photographs, and wrote about the discs in one of his books. Few believed von Däniken reported a true discovery; most felt he had made it up.

It was German tour operator, Hartwig Hausdorf, who changed the situation. In March 1994, he and Peter Krassa, a friend of von Däniken, left for China. Hausdorf said later:

In Xian we visited the Banpo Museum searching for the discs that Wegerer had photographed two decades earlier. But our optimism was not rewarded. Nowhere could we find any trace of the discs. Had Wegerer really made up the entire story? That seemed unlikely.

We asked our guides and Professor Wang Zhijun, director of the museum. At first, they denied the discs even existed! Within an hour of our having shown them the photographs, Zhijun stated that one of his predecessors had indeed given Wegerer permission to photograph the discs, that the discs did indeed exist or had at least existed. Shortly after having given Wegerer permission to photograph the discs, that director was ‘asked’ to resign. We learnt that, ever since, not a single trace of the director had been found.

Krassa, a compatriot of Wegerer, had managed to collect all four of Wegerer’s photographs.

Director Zhijun showed us—when he realised we would not leave without knowing all there was to know—a book on archaeology in which photographs of the discs could be seen.

Afterwards, he took us to a nearby centre, the location where the museum’s artefacts were cleaned and catalogued. On one chair stood an enlarged copy of a stone disc. He hinted that, a few years ago, word had come down ‘from above’, from his superiors, that all traces of the discs had to be wiped out, and that he was to go on record as saying everything was one big lie. Such attitudes are of course not benevolent for anyone who wants to find the truth.

Had Hausdorf and Krassa been less obstinate, they might have classed Wegerer as a hoaxer.

Krassa and Hausdorf also came across the story of an Englishman, Dr Karyl Robin-Evans, who had travelled to China in 1947. Before his arrival, a Professor Lolladorff had shown him a stone disc which he believed to have been found in northern India. The object appeared to have belonged to a tribe, the “Dzopa”, who had used the discs during religious ceremonies. Dr Robin-Evans stated the discs had a radius of 12 centimetres and were about five centimetres thick.

The professor put the disc on a balance and connected the balance to a typewriter. He illustrated how the disc, over a period of three and a half hours, apparently gained and lost weight! After one day, this change in weight created a printed line on the paper in the typewriter. The change in weight had allowed the typewriter to print, leaving characters on the paper. The discs could sort of type! Though it was easy to explain what had happened, how it had occurred was basically impossible. How could a stone disc change weight?

Apparently Dr Robin-Evans was unwilling to lose face over this stunning experiment. Though his report had been written in 1947, it was only published in 1978, four years after his death (see Dr David Agamon [ed.], Sungods in Exile, Sudbury, 1978).

After his meeting with Prof. Lolladorff, Dr Robin-Evans set course for the Chinese mountains in search of the Dzopa tribe. First, he passed through Lhasa, Tibet, where he was welcomed by the 14th Dalai Lama, who was 12 years old at the time. In 1947, Tibet was still independent. Only in 1950, when the Dalai Lama fled to northern India, did the Chinese take possession of the country. As mentioned, Baian-Kara-Ula is situated along the Chinese-Tibetan border but it suffered little, being a remote mountain range.

Once in the high mountains, Robin-Evans1 Tibetan carriers decided to stay behind. They were afraid. The landscape had that sinister look and they wanted to return home. Their unwillingness illustrates how the Baian-Kara-Ula area was scarcely explored up until 1947, save the scientific expedition a decade earlier.

Dr Robin-Evans managed to reach his destination and gain the confidence of the Dzopa people. He was provided with a language instructor who taught him the basics of the Dzopa language.

Then, Lurgan-La, the religious leader of the Dzopa, told him the history of the tribe. He stated that their home planet was in the Sirius system. Lurgan-La explained that two expeditions had been sent to our Earth: the first, more than 20,000 years ago; the second in 1014 AD. During the 1014 AD visit, a few spaceships crashed; the survivors were unable to leave Earth. He said that the Dzopa are the direct descendants of those people.

Among the estate of Robin-Evans was a most remarkable photograph: the royal couple Hueypah-La and Veez-La. They measured 1.2 and 1.07 metres! Not only was their height small; their entire appearance could only be described as strange.

The important question was whether the “Dropa” and the “Dzopa” were one and the same tribes or different tribes. But Robin-Evans had apparently been aware of some controversy regarding that subject. Though “Dropa” was the correct spelling, “Dzopa” or, rather, “Tsopa” was closer to the correct pronunciation of the word. He felt it would be better to write “Dzopa”, as that was closer to the correct pronunciation (see Agamon [ed.], Sungods in Exile).

There were only two remaining problems. The date on the stone discs, 12,000 years ago, did not coincide with the statements of the religious leader: 20,000 years ago and 1014 BC. Furthermore, the discs appeared to contain statements by non-Dropa tribesmen describing the Dropa, but the stone discs were apparently written by the Dropa. Did some locals intermingle with the Dropa? Or was the information somewhat garbled? Though Hausdorf, Krassa and Robin-Evans have been unable to explain these contradictions, more research in the future might shed new light on that aspect of this intriguing case.

Hartwig Hausdorf hopes he will receive permission to enter the Baian-Kara-Ula mountain range to search for the Dzopa tribe people, should they still exist. But since the tribe was still in existence in 1947, there are probably living descendants today—except if the order of 1965 to “do away with all traces of the stone discs” has ended the tribe’s existence.

Hausdorf looked into the latest, 1982 list of recognised national minorities in China and learnt that the Dzopa are not recognised as a minority in their home province, Qinghai. Might they therefore no longer exist? The list does specify that 880,000 people are not recognised as ethnic minorities. They make up 25 tribes. Hence they might not be recognised, or they might be listed under a different name, as the Hanyu-Pinyin transcription ‘translated’ certain names completely differently from what they were before.

Another mystery with which Hausdorf battled was the name of Tsum Um Nei, a name that wasn’t Chinese. This fact had led to rumours that the man had never existed and was a figment of someone’s imagination. But an Asian friend of Hausdorf told him that “Tsum Um Nei” was a mixture of Chinese and Japanese. The Japanese pronunciation of the name had been written down in Chinese, just like any German named “Schmidt” would be named “Smith” in America. “Obviously the guy was Japanese,” Hausdorf realised, which would explain why the professor was able to return to Japan to retire.

Hartwig Hausdorf was able to prove that the stone discs and the Dzopa tribe really did exist. His next task is to find out whether their legend has come down accurately— and whether it might be true.

This article originally appeared in Nexus New Times Magazine, in 1995.

________

Poetry: Gary Snyder

At Tower Peak

Every tan rolling meadow will turn into housing

Freeways are clogged all day

Academies packed with scholars writing papers

City people lean and dark

This land most real

As its western-tending golden slopes

And bird-entangled central valley swamps

Sea-lion, urchin coasts

Southerly salmon-probes

Into the aromatic almost-Mexican hills

Along a range of granite peaks

The names forgotten,

An eastward running river that ends out in desert

The chipping ground-squirrels in the tumbled blocks

The gloss of glacier ghost on slab

Where we wake refreshed from ten hours sleep

After a long day’s walking

Packing burdens to the snow

Wake to the same old world of no names,

No things, new as ever, rock and water,

Cool dawn birdcalls, high jet contrails.

A day or two or million, breathing

A few steps back from what goes down

In the current realm.

A kind of ice age, spreading, filling valleys

Shaving soils, paving fields, you can walk in it

Live in it, drive through it then

It melts away

For whatever sprouts

After the age of

Frozen hearts. Flesh-carved rock

And gusts on the summit,

Smoke from forest fires is white,

The haze above the distant valley like a dusk.

It’s just one world, this spine of rock and streams

And snow, and the wash of gravels, silts

Sands, bunchgrasses, saltbrush, bee-fields,

Twenty million human people, downstream, here below.

Felix Baran

Hugo Gerlot

Gustav Johnson

John Looney

Abraham Rabinowitz

Shot down on the steamer Verona

For the shingle-weavers of Everett

the Everett Massacre November 5 1916

Ed McCullough, a logger for thirty-five years

Reduced by the advent of chainsaws

To chopping off knots at the landing:

“I don’t have to take this kind of shit,

Another twenty years

and I’ll tell ‘em to shove it”

(he was sixty-five then)

In 1934 they lived in shanties

At Hooverville, Sullivan’s Gulch.

When the Portland-bound train came through

The trainmen tossed off coal.

“Thousands of boys shot and beat up

For wanting a good bed, good pay,

decent food, in the woods — “

No one knew what it meant:

“Soldiers of Discontent.”

second shaman song

Squat in swamp shadows.

mosquitoes sting;

high light in cedar above.

Crouched in a dry vain frame

— thirst for cold snow

— green slime of bone marrow

Seawater fills each eye

Quivering in nerve and muscle

Hung in the pelvic cradle

Bones propped against roots

A blind flicker of nerve

Still hand moves out alone

Flowering and leafing

turning to quartz

Streaked rock congestion of karma

The long body of the swamp.

A mud-streaked thigh.

Dying carp biting air

in the damp grass,

River recedes. No matter.

Limp fish sleep in the weeds

The sun dries me as I dance