Cibola 83

This entry is part 82 of 119 in the series Cibola

The Friar’s Camp: Song Contest (cont’d)

4. Owl-Meeter Shaman

a boy of ten summers
ay, ah! a boy of ten summers
I thought I knew something
when I went off into the hills
to hunt deer

*

my body lies broken
in a desolate place
far from the sound of water
our gray brother circles & keeps going
our shining-eyed companion
looks sideways without stopping

*

every spot
between you & the enemy
that can sleep a band of hunters
I can show
I know every secret thing
in this flowering land

*

what I paid
such a bitter price to learn
look out
it’s free for the asking

__________

As with many native American peoples, for the O’odham, owls are spirits of the dead. But they were not regarded with the kind of invariable dread found elsewhere. An aspiring shaman could learn songs from owl-spirits, who conveyed unique knowledge of both worlds and proffered a dangerous magic that could be turned upon enemies of the tribe. Owl-meeter shamans frequently became masters of war-making magic.

our gray brother, our shining-eyed companion: Traditional O’odham poetic euphemisms for Coyote.

Cibola 82

This entry is part 81 of 119 in the series Cibola

The Friar’s Camp: Song Contest (cont’d)

3. Martí­n Medina de Sevilla (accompanying himself on a homemade guitar)

Seven caravels set sail
from Seville, fairest of cities,
plowing seven furrows
on the Guadalquivir.

From each ship arises such
a gust, such storms of wails
& sighs & blowing of noses
that they need no other wind

to carry them out past
the Punta del Perro,
stone muzzle
frozen at point–

dog nose, they’ll need thy direction,
through storm & calm
to find the Isles
of the Bless’d.

And as they drop
below the horizon
the guitarist’s fingers canter
across the strings:

“Tell me, you who nod
or tap your cup,
these poor sinners–
who do you say they are?

Will you wager on
the last Christians, with
the Seven Cities of Antilla
rising from the salt?

Or are they Jews,
fleeing their nests
at the first cock-crow
of the Inquisition?”

__________

the last Christians: As mentioned in “Beginnings,” Spanish ballads of the late Middle Ages assumed that Christians had been driven from the Iberian Peninsula during the initial Muslim conquest in the eight century, and that some of them ended up founding idyllic, Christian colonies in “Antilla.” Thus were the utopian visions of a New World to the west bound up with the Reconquest and national-messianic dreams of recapturing the Holy Land in the east. Such ahistorical (and ageographical) propaganda helped build public support for the forced conversion or expulsion of Jews and Muslims from Spain in 1492.

Cibola 81

This entry is part 80 of 119 in the series Cibola

The Friar’s Camp: Song Contest (cont’d)

2. White-Feather Priest

straight along the western edge of the land
I went where the great birds cry
wheeling
alighting on hills of sand
on hills of sea

*

the sun just down
through the waves
a dark road opens
ai ah this pounding in my chest

*

there my guardian comes
with his white cane
there he strikes me
& drags me under

*

four kinds of water
he gives me to drink
a bitter brew I fly
on a bitter wind

*

then I hear then I hear
what the gulls are crying
then I gather
songs

*

at the still
center of the land
something pounds
something threatens to break

__________

This section draws its imagery from translations of O’odham song cycles and speeches associated with the once-annual salt pilgrimage to the Gulf of California. (I am not entirely certain who or what the spirit guardian represents.) It’s impossible to say how much of later, O’odham religious tradition echoes the priestly religion of their ancestors the Hohokam, but I imagine that basic elements of worldview have remained intact, including the notion of water as both dangerous and essential to life, and the conception of the earth as surrounded and underlain by it. This idea is too widespread in the broader Meso-American cultural region to have been derived from similar conceptions in the Hebrew Bible. And in what is now the desert southwest of the United States, such a belief system seems especially apt, given the perils of both floodwater cultivation and irrigation, which the Hohokam perfected to a degree elsewhere matched only by the desert agriculturalists of coastal Peru.

Cibola 80

This entry is part 79 of 119 in the series Cibola

The Friar’s Camp: Song Contest (cont’d)

1. El Donado Marcos de la Sierra

Day after day
the lizards dance on the sand.
When the sun climbs high
the mountains won’t
sit still. Even the tortoise
toiling as little as he can
moves in time with the maguey’s
sharp-tongued shadow.

Sun. Tree. Stone. Sky.
The will to circle in the wind.
To walk like Lucifer up
& down in the earth
or lope like Coyote, always
one meal from the end.

Let the fullness without
break the drought within–
the way all teeming
prayers & curses seem
to seed the clouds,
go stepping out with feet of rain
on a Galilee of air.

This very day I too
will begin dancing.

Cibola 79

This entry is part 78 of 119 in the series Cibola

The Friar’s Camp: Song Contest

Sated with flatbread & venison,
men & women laughing
in a half dozen languages
fall silent when the chief elder stands up
beside the newly erected cross.
He speaks in a low voice,
just above a whisper–wind
in mesquite leaves, rustle of the first
fat raindrops in the dust. The sound
of power. The crowd stops
being a crowd; listening is a thing
each person does for herself.
Hands lie still in laps. At length
the elder returns to his seat, his last
few words breathed rather than spoken.

Then the town crier–a much
younger man–gets up, wielder
of plain words. His speech takes
half the time, even allowing
for rhythmic pauses. Each phrase
passes from language to language
around the square.

Your coming has honored us.

Here although we are poor
you have made us rich in blessings.
Your god the Always-Present is generous.

Already the medicine people see
great storms approaching with wind
& rain from the east,

the little arroyos running brown,
rivers heavy with silt leaping their banks,
weaving through the fields like a man
too full of pulque.

Already the Corn Mother
bulges in the belly,
Squash & Cotton & Tobacco
make a rumbling sound in the earth.

We wish to offer, besides those
who will share your road for four times
four days & nights, our friendship–
to pledge a covenant between
our medicine & yours.

This cross
is a thing our grandfathers knew,
but we’d almost forgotten it.

When your shaman, the black man, first
approached with all his retinue,
our hearts shrank.
But he gave us this cross & we rejoiced.

Then we knew he saw
beneath its mask of stone & soil
the true face of this Land:

place where the four winds come together,
where the worlds below & above
sprout & blossom from a single stalk.

Now we wish to inquire if, in token
of our friendship, as a mere precipitate
from your overflowing medicine power,
you might favor us with the gift of a Song.

For it is only through songs
that the hearts of all creatures
open fully, flowers for night-
flying moths . . .

With this, the polyglot susurration
swells to a hum: A singing contest.
The rest of the speech is lost
in gathering excitement.

The friar’s party gathers in a knot.
A nobleman from Texcoco
agrees to join the three oblates–one
a half-breed raised in Spain, the other two
donados: given to the Order as children
for what their terrified parents assumed
would be a sacrifice.
They have between them songs enough
to challenge the town’s best.

Meanwhile the women too
have been whispering: now
a grandmother stands up & says
that since none of their number
wishes to compete, they’ll be willing
all together to act as judges,
hold the stakes.

Relieved murmurs sweep the plaza.
This way each side will be able to save face
& munificence alone will shape
the outcome, it seems,
since women have never been able to agree
on a single thing since the world began–
a fortunate thing for men
& all their whims, their roguish heads
aswarm with desires, the lice of envy
itching, itching, grown plump
with the scalp’s own blood.

* * *

Marcos slips off to begin his evening prayers
while all eyes are on the singers
gathering at one end of the plaza.
Six translators sit in a semicircle at the foot
of the cross & pass a reed cigarette.

The smoke spirals to the west:
May your words
strengthen all hearts.

(To be continued.)

Sinking Valley

The accent falls on the first syllable: Sí¬nking Valley. A place of caves and sinkholes, streams that appear & disappear. Remarkable also for what it lacks: no state highway runs through it. Some farms date back over 200 years, to the first Scotch-Irish settlers. Spring plowing turns up arrowheads a thousand years older than that. Or so the Sinking Valley kids on the school bus used to tell me. You walk barefoot through the fields after a rain, they said, & feel for the points.

Our stop was the first of the afternoon, so I never learned which farms the other kids went home to. Our mountain forms the northwest – and lowest – end of the long, V-shaped ridge that surrounds the valley on three sides. We get all the same weather, but these wooded sandstone hills hold water like a sponge. In the valley, rain percolates quickly down through the soil & disappears. The porous bedrock can break the blade of a bulldozer.

A natural stone arch – the remains of a collapsed cave – gives its name to the nearby Arch Spring Presbyterian Church. This is the way all churches should be: surrounded by generations of their dead.

The afternoon sun isn’t right for photographing gravestones, most of which are the old-fashioned, upright kind, resolutely facing the east. Some of the graves from the 19th Century have both headstones and footstones, the latter a third the height of the former, & carrying only the initials of the deceased. I’m reminded of the words of an old Scotch-Irish ballad:


Oh dig my grave both wide & deep,
Place marble stones at my head & feet,
O’er my grave, a turtle dove –
Let the world know that I died for love.

A sobering number of stones memorialize the deaths of infants & children. Some lie flat like quilts under little carved lambs. The sign hanging from the cast-iron gate expresses a sentiment not often heard these days, even in sermons: That Which Is So Universal As Death Must Be A Blessing. The operating assumption seems to be that the universe is essentially benign. It’s not hard to picture the skeletons stretched out under the sod as if for a final operation, the slow drip from God’s own rain dissolving what once had been bones, lime into lime.

we climbed down
to the birthplace of water

bloodroot
wild ginger
sang

roots stretched into crevasses

limestoned voices

inaudible over
the gasp & suck
a scum of flotsam in the gullet

we crouched in the sun
blood-colored flowers

whitewater curling back
& back we prayed
for a rain of calcium

another sky opened
impossibly high & thin

Cibola 78

This entry is part 77 of 119 in the series Cibola

Reader (12)

We lift our songs, our flowers,
these songs of the Only Spirit.
Then friends embrace,
the companions in each other’s arms.
So it has been said by Tochihuitzin,
so it has been said by Coyolchiuhqui:
We come here only to sleep,
we come here only to dream;
it is not true, it is not true
that we come to live on earth.
ANON. AZTEC, 16th century
(adapted by David Damrosch from the translation of John Bierhorst, Cantares
Mexicanos
18:39)

The honored men are singers. The man who has fought for his people gets no honor from that fact, but only from the attendant fact that he was able to “receive”–or compose, shall we say–a song. . . . What of a society where the misfit, wandering hopelessly misunderstood on the outskirts of life, is not the artist, but the unimaginative young businessman? This society not only exists but has existed for hundreds of years.
RUTH MURRAY UNDERHILL
Singing for Power: The Song Magic of the Papago Indians of Southern Arizona

All Piman songs, regardless of “way” or type, are formed in the same song language. We may draw the implication from this, that for Pimans “song language” is the lingua franca of the intelligent universe. This is a Piman manifestation of a theme common among North American Indians: In ancient times the animals and men talked the same language. Among Pimans they still do and that language is song. A further implication is that this lingua franca is now spoken in dreams, for that is how singers get their songs. Presumably the linguistic transcript of a dream, if such were possible, would be largely in song language.
DONALD BAHR et. al.
“Piman Songs on Hunting”

Confessions of a serendipper

Image Hosted by ImageShack.us

In yesterday’s post, I advocated for serendipity as a great way to find new poets. I have been unusually fortunate in this regard, I think, because the library where my father spent most of his professional career, Penn State’s Pattee Library on the University Park campus, is one of the largest libraries in the country – if not the world – to have completely open stacks. Anyone – even a ten-year-old kid with a yen for literature – can wander off in search of a call number and emerge hours later with an armload of books from the surrounding shelves. My father has often said he finds the easy browsability of Pattee Library to be one of its most patron-friendly features.

Until a recent expansion of the library led to a rearrangement, the literature was all shelved in one, big room with long, easy-to-browse aisles. All but the oldest stuff was catalogued according to the Library of Congress system, which doesn’t distinguish between poetry, fiction and plays, but I grew to love the way it grouped literature according to language – I was a fan of poetry in translation from an early age. When Vicente Aleixandre won the Nobel Prize in 1977, my parents bought me a copy of Roots and Wings: Poetry From Spain, 1900-1975, a bilingual edition edited by Hardie St. Martin – still one of my all-time favorite anthologies. Fortunately, the library had an extensive Spanish literature collection, and I spent many hours wandering the stacks and grabbing anything that looked interesting. While most kids my age were getting their first exposure to more challenging ideas through the lyrics of the more thoughtful rock bands, I was burrowing deep into Lorca, Aleixandre, Vicente Huidobro, Rafael Albertí­, and soon enough Neruda and Vallejo.

Around the same time, I stumbled across some anthologies of Japanese and Chinese literature up in the attic – texts from a class my mother had taken in college – and got hooked on Arthur Waley. That led to Donald Keene, Burton Watson and, eventually, a B.A. in comparative literature with a focus on Japanese and Chinese. So largely through serendipity I immersed myself in two of the main streams of influence upon North American poets in the second half of the 20th century.

My exposure to contemporary poets in English was less extensive and more haphazard, perhaps because it came originally under the tutelage of an elder poet with strong opinions of his own. I dutifully read the books he recommended, but other than William Carlos Williams, I didn’t really share his enthusiasm for most of the poets he idolized – wordsmiths like Hart Crane and Melvin B. Tolson. It’s only really been in the last 10-15 years, when I stopped trying to read poets that I thought I should read, and simply started acquiring whatever looked interesting in used bookstores and book sales, that I began to grasp the incredible richness of contemporary poetry in English.

These days I do prefer to buy poetry books rather than simply borrow them, again because of my fondness for the indirect, haphazard approach to reading. More often than not, if I’m in a mood to read poetry, I’ll quickly scan my shelves and grab two or three titles almost at random. Usually I will quickly lose myself in one of them, and end up dipping back into it several more times over the course of the following couple of weeks before finally returning it to the shelf.

How does one read a book of poetry? There’s no best way. Usually it’s a good idea to read it from beginning to end in one sitting at least once, but that isn’t always an ideal way to approach it for the first time. Often I’ll start in the middle and skip around for a while, reading perhaps half the poems in the book in this manner before settling down and starting from the beginning. Poems read for the second time almost always reveal more meanings and resonances than on the first go-round, but how much time should elapse between first and second readings? If you read a poem several times in quick succession, you may fool yourself into believing you’ve gotten everything out of it that’s there to get, and not read it again for another couple of years. But when you do, chances are you’ll see it in a completely different light.

My mentor always used to say that he liked to read poems first thing in the morning, and I’ve found he’s right – that is the best time. But it’s also the best time for me to do my own writing, so there’s a bit of a conflict. Many mornings, after I come in from the porch, I sit down to read a few poems from whatever book or magazine is handy and quickly find myself reaching for my pocket notebook. That’s how a lot of the material in this blog comes about. Even though I rarely discuss poetics or review books of poems, without this almost daily influence of poetry, Via Negativa would be nothing like it is.

*

Image Hosted by ImageShack.usI was going to review the most recent book of poems acquired in the manner I advocated yesterday, but this post is getting a little long, so I’ll be brief. Actually, I already did share a quote from it in a post last week. The book is Mermaids Explained by Christopher Reid (Harcourt, 2001). I picked it up last month, along with a couple others, at my favorite used bookstore, which is also where I buy my coffee. While I was standing at the counter waiting to get a pound of beans ground, I noticed a sign – “Half Price Off, All Used Books. Ends Sunday.” I wasn’t particularly in a book-buying mood, but this was too good to pass up.

Mermaids Explained was hardcover, in good shape, and whoever this Reid fellow was (the former poetry editor for Faber & Faber, it turned out) the collection was edited and selected by Charles Simic, so I figured it ought to be interesting. I opened the book and read this:

Lines from a Tragedy

Pale twin,
aren’t you ashamed
of what we have come to?
Abject crawlers,
porters of heavy flesh,
the unpretty caryatids
of a decaying house . . .

Surely you remember
the great days of our infancy?
Bewhiskered sister,
we did not always wear
such slabs on our toes,
such smoked-looking calluses;
our veins did not always
bulge like this.

Years ago,
before the fall into walking,
we knew how to play
and to touch the world
with our nakedness.
We were as tentative, then,
and as sensitive
as hands.

“The fall into walking” – how wonderful! This, it turned out, was from a collection called Katerina, poems in the voice of a fictional female poet from an unnamed country of the former Communist Bloc. Reid manages not only to create a believable voice, but to imitate the sound and feel of English translations from the Slavic – a real tour-de-force. In fact, each of the books that this selection includes samples from has a unique style; Reid is, as Simic puts it in the Foreword, “not an easy poet to characterize. He likes disguises, playing different roles, trying out different voices. While some poets seek the absolute, Reid delights in metamorphosis. He can also be unflinchingly direct.” This last is perhaps one of the hardest skills for any poet to master, schooled as we are in the art of finding meaning through multiple layers of allusion, nuance and ambiguity.

*

In a comment to yesterday’s post, Maria – herself an accomplished poet, originally from one of those Communist Bloc countries of Eastern Europe but now, like Charles Simic, an American writing in English – tells a brief story:

I gave a poetry workshop today in a library as part of a California Council for the Humanities project.

Five people showed up: one was a friend who brought along another friend; two were there because next week they are giving a workshop-discussion on another part of the anthology that had the poems I was discussing; and there was one other guy there who kept challenging me to make him love poetry, seeing how he doesn’t have the “poetry gene.”

I tried, but short of a lap dance, I don’t see how else I could have made him excited enough about poetry to go read some more. He was so determined not to like any of it….

Reading this right after another dip into Mermaids Explained got my mental juices flowing.

Bugged
the man who does not possess the gene for poetry

Rap is sheer thuggery, poetry’s buggery –
I mean, it bugs me. Half the time it ain’t
even grammatical. I still like Al Pope –
so mathematical! When the cat goes
outside of the box, you better believe
she gets her nose rubbed in it. Listen
up now, this is a metaphor! I’m serious.
What the heck is a pet for, if not
to pet? That cat puts on airs. I say
Hey, old fish-breath, furr-ball, how’s
about jumping in my lap? Then purr all
day if you want. I’m getting crotchety,
I know, but Lord – why can’t things
be a little more straightforward?
Bikes could come with locks.
They could print more recipes
on the side of the box. Dictionaries
could tell you how to tell stones
from rocks. Words should say
what they mean, & don’t you forget it.
It’s all such hugger-muggery.
I just don’t get it.

Cibola 77

This entry is part 76 of 119 in the series Cibola

Esteban (4) (conclusion)

She’s gone. He collects
his scattered clothes–through
what magic had she
recovered hers?
And
his thigh still tingles from
a sudden brush of fur.
He kicks sand
to put the fire out–to hell
with any more tracking
–& feels
his way back in the half-
dark of gibbous moonlight,
avoiding the shadows.

When he slips into camp
everyone’s asleep & the fire’s
down to coals, as if it’s been hours.
One of the greyhounds works his jaws,
whines a little. Esteban kneels,
reaches down to stroke his head

& stops, noticing that his eyes
remain shut & his feet twitch
in sequence–the unmistakable
rhythm of the chase.

Cibola 76

This entry is part 75 of 119 in the series Cibola

Esteban (4) (cont’d)

While the woman stretches curious fingers
toward the beard, the wondrous hair
like gourdvine runners trailing
down his back
& the dizzying sheen, until
they alight upon a point of interest
precisely where any woman’s gaze
would tend to end up. She gives
a strange cry. Esteban smiles
to himself, knowing she’s never
seen a circumcised penis–
purified of its female covering
as God intends: a covenant
through which this imperfect Nature
can be completed, redeemed–

but she recoils, eyes narrowing,
making the signs
for Earth / Sacrifice / Taboo.
–What? She thinks
I’m a sacrificial victim who managed
to escape?
Then with curled lip
extending her arms out straight
she claps her wrists together–
Slave–the half-clenched
fingers forming
an inadvertent heart.

No–right palm across his face,
shouting Hay una carta,
aquí­,
clutching where the brass
locket would hang on his shirt,
the hand language failing
as his vision clouds &
he lunges, clasping a forearm,
reaching for her hair.
But she twists
unexpectedly inward,
against him, plants her teeth around
a neck tendon, moaning
low in her throat in a burlesque
of pleasure, raking his back
& side with her nails while
he writhes, howling, until
she finally releases him

& he leaps back, loses
his footing, falls.