Monday, July 04, 2016

Another One Hundred Foreigners in Morelos: José N. Iturriaga (and Yours Truly) in Cuernavaca's Historic Jardín Borda

[[ The two volume anthology by José N. Iturriaga,
a collection of writings by foreigners in Morelia,
from the 16th to the 21st century. ]]
To see one's own country through the scribbles of foreigners can be at once discomfiting and illuminating. Out of naiveté and presumption, foreigners get many things dead-wrong;  they also get many things confoundingly right. Like the child who asked why the emperor was wearing no clothes, oftentimes they point to things we have been blind to: beauty and wonders, silliness, perchance a cobwebby corner exuding one skanky stink. And of course, there are things to point at in all countries, from Albania to Zambia.

>>CONTINUE READING THIS POST ON THE NEW PLATFORM WWW.MADAM-MAYO.COM

As an American, I have to admit it's rare that we pay a whit of attention to writing on the United States by, say, Mexicans, Canadians, the Germans or the French. True, we have the shining example of Alexis de Tocqueville's Democracy in Americawhich every reasonably well-educated American may not have waded through but has at least heard of (and if you haven't, dear reader, now you have.) But de Tocqueville's tome is a musty-dusty 181 years old (the first of its four volumes was published in 1835, the last in 1840-- get the whole croquembouche in paperback here.)

>> Dear reader, what am I missing? Do write with your suggestions.


[[ José N. Iturriaga,
signing copies of his anthology,
July 1, 2016
Centro Cultural Jardin Borda ]]
This past Friday, July 1, 2016, I participated in the launch of novelist and historian José N. Iturriaga's anthology Otros cien forasteros en Morelos [Another One Hundred Foreigners in Morelos], the companion volume to Cien forasteros en Morelos [One Hundred Foreigners in Morelos], from the 16th to the 21st century.

(For those rusty on their Mexican geography, Morelos is a large state in central Mexico that includes Cuernavaca, "the city of eternal springtime," which it actually is, and Tepoztlán, a farm town surrounded by spectacular reddish bluffs that, despite an influx of tourists from Mexico City and abroad, still has a strong indigenous presence, and has been designated by Mexico's Secretary of Tourism as a "pueblo mágico." The most famous resident of the state of Morelos was Revolutionary leader Emiliano Zapata.) 

The launch was held in the Centro Cultural Jardín Borda (Borda Gardens Cultural Center), an historic garden open to the public in downtown Cuernavaca-- about an hour and a half's drive from Mexico City. 



[[ Jardín Borda, entrance patio ]]

As Iturriaga said in his talk, for almost forty years he has been studying the writings of foreigners on Mexico, precisely for the fresh, if not always kind nor necessarily accurate, perspective they offer on his own country. 

I admire Iturriaga's work, and his curiosity, open-mindedness, and open-heartedness more than I can say. It was a mammoth honor to have had an excerpt from my novel included in his anthology, and to have been invited to participate on the panel presenting his anthology. The other two panelists, whose work is also in the anthology, were poet, novelist and essayist Eliana Albala and journalist and poet María Gabriela Dumay, both of whom came to live in Cuernavaca in the early 1970s, political exiles from Pinochet's Chile.

Mexican book presentations tend to be more formal affairs than those in US (the latter usually in a bookstore with, perhaps, a brief and informal introduction by the owner or a staff member. I have war stories.) In Mexico, in contrast, there is usually a felt-draped dais, always a microphone, and two to as many as five panelists who have prepared formal lectures about the book. The author speaks last, and briefly. Another difference is that the Mexican reporters, photographers, and oftentimes television cameras crowd the dais, lending the affair a glamor and gravitas rare for a US book presentation. Afterwards, there is a party with white-gloved waiters pouring "vino de honor"-- in this case, for Iturriaga's  Otro cien forasteros en Morelos, whoa, mezcal. 


[[ C.M. Mayo, Eliana Albala, María Gabriela Dumay, José N. Iturriaga,
July 1, 2016, Centro Cultural Jardín Borda,
Cuernavaca, Morelos, Mexico ]]

>> Where to buy Otros Cien Forasteros en Morelos? I hope to be able to provide a link shortly.

Here is my talk for the panel, translated into English.


Dear José Iturriaga; fellow panelists, Eliana Albala and María Gabriela Dumay; everyone in this beautiful Centro Cultural Jardín Borda who made this event possible; Ladies and Gentlemen:

First of all, heart-felt congratulations to José Iturriaga on this extraordinary anthology in two volumes, a magnificent and opportune cultural contribution that, no doubt, required endless hours of reading, not to mention the tremendous labor of love that went into selecting and then translating so many writers. 

Between the covers of this second volume, Otros cien forasteros en Morelos, I find my fellow Americans Jack London, Katherine Anne Porter, and John Steinbeck-- among the most outstanding figures in US literature. There is also the great novelist who arrived, so mysteriously, from Germany: B. Traven; and artists such as Pedro Friedeberg; and distinguished historians such as John Womack, author of Zapata and the Mexican Revolution, Michael K. Schuessler, biographer of the eccentric poetic genius Pita Amor; and the Austrian Konrad Ratz, whose meticulous research on Maximilian von Habsburg was essential, in fact a parting of the seas, in our understanding of the personality, education, and politics of the Archduke of Austria.

In three words, José Iturriaga's anthology is eclectic, fascinating, and illuminating.

It is a great honor for me to participate in this presentation and an even greater honor that this second volume, Otros cien forasteros en Morelos, includes excerpts from my novel, The Last Prince of the Mexican Empire. [In the anthology, excerpts are taken from the Spanish translation by Mexican novelist and poet Agustín Cadena, El último príncipe del Imperio Mexicano.]

My novel is about the grandson of Agustín de Iturbide,* Agustín de Iturbide y Green (1863-1925) whom Maximilian "adopted" in 1865, making this half-American two-year old, briefly, Heir Presumptive to the Mexican throne. 

*Agustin de Iturbide (1783-1824) led the final stage of Mexico's war for independence from Spain, and supported by the Catholic Church, was crowned Emperor of Mexico in 1822, deposed in 1823, and executed in 1824. 


In the winter of  1866, Maximilian brought his court here, to the Jardín Borda. And since we are within those very walls and surrounded by those very gardens, in celebration of José Iturriaga's work, I would like to invoke those foreigners of the past, that is to say, I would like to read the few very brief excerpts from the novel, The Last Prince of the Mexican Empire, as they appear in this anthology. 

This is the point of view of José Luis Blasio, a Mexican who served as Maximilian's secretary:



Depend on it: Maximilian is shepherding Mexico into the modern world— so José Luis Blasio, His Majesty’s secretary, has told his family and tells himself. And this is no small task when His Majesty must grapple not only with our backwardness and ingratitude, but that thorn in his side, General Bazaine. The rumor is that, abetted by his Mexican wife’s family, Bazaine schemes to push aside Maximilian; they aim to have Louis Napoleon make Mexico a French Protectorate with himself in charge—  not that José Luis would give that a peso of credence. But José Luis does consider it an outrage, the latest of many, that he would wire a complaint that Maximilian has removed his court to Cuernavaca, rather than “attend to business in the capital.”
Yes, they are here in the Casa Borda amongst gardens and fountains, fruit trees, palm trees, parrots of every size and color—  a world away from Mexico City. But does not Louis Napoleon go to Plombières and Biarritz? Queen Victoria, who has sterner blood, travels as far as Balmoral in the Scottish Highlands. Dom Pedro II of Brazil retires to his villa in Petropolis. And did not the empress’s late father, Leopold, absent himself from Brussels in the Château Royal at Laeken? It is natural that for the winter, His Majesty should hold court in a healthier clime.
But even here where he siestas in a hammock, drinks limeade from a coconut shell, and wears an ecru linen suit with an open-necked blouse, Maximilian’s work never ceases. It is a wide, rushing river that José Luis can only hope will not overspill its banks. In the past year, José Luis has come to appreciate the uncompromising necessity of working long hours; indeed, his eyesight, never strong, has deteriorated from so much reading in the dim of early mornings. Maximilian arises at four; his valet attends him, and though he might linger over breakfast, by no later than six, he is at “the bridge,” as he says, that is, his desk—  or, as here in Casa Borda, a folding table on the veranda. His Majesty’s dispatch box is heavy, and growing ever heavier... 

And now Pepa de Iturbide, daughter of the Emperor Agustín de Iturbide, godmother to Agustin de Iturbide y Green, and member of Maximilian's court:


It is a holy miracle that she got a wink of sleep at all! So appalled she is by Maximilian’s whim to uproot the court to this hamlet two bone-jarring days travel up and down the sierra— good gracious, this is no time to abandon the capital, and go gallivanting about with butterfly nets and beetle jars! Matamoros is under siege; the whole state of Guerrero, from Acapulco to Iguala, is in thrall to guerrillas. And Pepa got it from Frau von Kuhacsevich, who got it from Lieutenant Weissbrunn, that whilst the empress was in Yucatan, Maximilian fancied a visit to Acapulco, but General Bazaine nixed it because it would have been impossible to maintain security for his person. That is the sum of things!
Oh, but in Mexico City Maximilian felt cramped, “an oyster in a bucket of ice,” he said. Over the past two months, the few times Pepa chanced to see Maximilian, he had spoken of the empress’s dispatches from Yucatan proudly but with— Pepa recognized it when she saw it— a glint of green. If Maximilian could not have his expedition to Yucatan, by Jove, he was going to go some place tropical! And Maximilian could not be outshone by his consort, oh no. A mere visit to Cuernavaca would not do; he had to serve himself  the whole enchilada with the big spoon: an Imperial Residence with landscaping, fountains, an ornamental pond stocked with exotic fish, and furnishings and flub dubs aplenty, comme ça and de rigueur. Whom did he imagine he was impressing with this caprice? Poor Charlotte, exhausted after Yucatan.  And as if the von Kuhacseviches were not already foundering in their attempts to manage the Imperial Household in Mexico City! As if the Mexican Imperial Army could offer its officers anything approaching a living wage! Or keep its depots stocked with gunpowder! It is a monumental waste of time, of effort, of money, and to boot, Casa Borda is a-crawl with cockroaches, beetles, earwigs, and moths—  a bonanza for Professor Bilimek!

And now the Austrian Frau von Kuhacsecvich, Mistress (chief administrador) of the Imperial Household: 
On the steps to the next patio, Frau von Kuhacsevich must pause to fan herself. Cuernavaca is not the Turkish bath of the hot lands, more, as Maximilian put it, an Italian May. Pleasant for the men, and Prince Agustín, perhaps, but a trial for those who must encase themselves in corsets and crinolines. Oh, poor Charlotte that her father has died, but Blessed Jesus, what would Frau von Kuhacsevich have done had she been obliged to wear mourning black! The thought simply wilts her. She is afraid her face has gone red as a beet. Her back feels sticky, and under her bonnet, she can feel her scalp sweating. Taking the bonnet off is out of the question: her roots have grown in nearly an inch— in all the rushing to and fro, there has not been a snatch of time to touch up the color.
An Italian May: in that spirit, for luncheon, Tüdos has concocted an amuse-gueule of olives, basil, and requeson, a cheese too strong to pass for mozzarella, but toothsome. In addition to coffee, he will be making a big pot of canarino: simply, the zest of lemons steeped as tea. Well, here it has to be made of limes, ni modo, no matter, as the Mexicans say.
>> Read the entire scene here.
Finally, Maximilian himself:

Here, this moment in Cuernavaca, one is happy: perfumes in the air, colors from the palette of Heaven, birds, flowering trees and vines and oranges, the music of the orchestra and of the fountains, this bone-warming sunshine...

Thank you.




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Monday, June 20, 2016

Top 21 Surfing Faves: Marginal Revolution, Scott Adams, Holding the Light, Root Simple, Apifera Farm, Book Man's Log, Kevin Kelly, and More

Yes, it is true that most blogs, never better than mediocre, end up abandoned as their authors migrate over to Facebook, Twitter, Instagram, and the like. Nonetheless, there are many worthy, richly fascinating, and consistently updated blogs out there, some old, many new. Herewith, I share with you, dear reader, a my top 21 surfing faves as of this month.

CRUNCH-CH-CH-Y ECON & ROARINGLY ECLECTIC WHATNOT


Marginal Revolution



DILBERTERIE AND PERSUASION FILTER-O-RAMA

Scott Adams 
By the way, if at first glance Adams' blog appears pro-Trump, look again, it is not. Over the past months Adams has been analyzing and explaining some of the more esoteric techniques that Trump employs in his speeches and debates and even Tweets. Long before any of the op-ed crew in major media, Adams predicted the rise of Trump. His blog is fascinating reading, and it's worth the trouble to read many of his previous posts. And yes, this is the cartoonist who came up with Dilbert. And no, I am not for Trump. Hey, I live in Mexico.

SOUTH OF THE BORDER, SOMETIMES


Mexico Cooks!

Rachel Laudan

David Lida

Sam Quinones 
> Read my review of his latest book, Dreamland, for Literal Magazine.



TEXAS, HIS TEXAS

The Rambling Boy 
Read or listen to my interview with Lonn Taylor here.



AMIGAS ARTISTAS

Holding the Light 
Patricia Dubrava, translator, poet, writer

Work-in-Progress 
Leslie Pietrzyk, writer

One 
Sarah Zalan, photographer



ART & ANIMALS

Apifera Farm 
> Read my 2011 post about this blog here.

God of Wednesday



RARE BOOK BIZ

Book Man's Log



DESIGN & ECLECTIC WHATNOT

Swiss Miss 
Her Friday Link Packs are always a treat. The latest included a link to this Japanese shop and this stunning video by Method Design.


Screenshot from this Vimeo video by Method Design.


IMPENDING DOOM OR, LIFE WITH HORSES PROBABLY

James Howard Kunstler 
Rolling preacher-like thunder and, on many an occasion, wackily wicked imagery.

The Archdruid Report 
His sci fi is not my cup of chai, but his skill and prolificacy as an essayist is a wonder.

Club Orlov 
Cranky sailboat doomer, but at times the language kicks samovar, e.g.:


July 19, 2016
"And there are all those who, whenever I publish something that mentions climate change, crawl out of the woodwork and gnash their exoskeletal mandibles at me, to the effect that climate=weather, and it's all a conspiracy theory. They are idiots and deserve a boathook in the eye."

July 5, 2016
"People were summoned to explore the heavens, they were promised universal prosperity, a world without borders, gender equality, and a third gender, and a fourth, and a fifth, and watermelons that taste like raccoons, and raccoons with the hair of mermaids. But people wanted a hug, warm tea, summers in the country, and to spend time with their relatives."



SETH GODIN
www.sethgodin.com

PEP TALK

Seth Godin



TECHNO WOW, WHOA, WHAT DOES IT ALL MEAN?!

kk.org 
This is Kevin Kelly, whose latest is The Inevitable: Understanding the Twelve Technological Forces that Will Shape Our Future). Several blogs in there, including Cool Tools.


YUM & FIXIT

Orangette

Root Simple (best roasted tomatoes in the galaxy and solar ovenerie!)



+ + + +

For those of you who might be wondering, my book in-progress on Far West Texas proceeds... ayyy, and having taken a karmically necessary detour to write this book review/ essay (the strangest thing I have ever written), I am still working on Marfa Mondays podcast 21. There will be blood. Of the 19th century. I invite you to listen in to the other 20 Marfa Mondays podcasts anytime here.




Your comments are always welcome.







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Monday, June 13, 2016

Monarchy in Mexico: The Super Crunchy Conversation with M.M. McAllen About Maximilian and Carlota



It has been a while since I posted the podcast of my super crunchy conversation with historian M.M. McAllen about her very fine narrative history, Maximilian and Carlota: Europe's Last Empire in Mexico. Since one of my own books, The Last Prince of the Mexican Empire, is about this same period, believe it, we got super crunchy in there. 

At long last the transcript is now available!




If you're not familiar with Mexico's most peculiarly glamorous and hyper-complex (and very violent) transnational episode, listen in, you will learn a lot. And even if you already know about Mexico's Second Empire / French Intervention, you're in for a treat yummier than champurrado.

About the Transcripts
Thanks to writer's guru Jane Friedman's wise suggestion to share transcripts of my podcasts, I have begun posting them for both my Conversations with Other Writers series and Marfa Mondays Podcasting Project. Although I do revise the transcripts, no, I don't do them myself-- if I did, I am quite sure every last brain cell would be fried like the proverbial egg on a Mexicali sidewalk! I use CLK Transcription. They do a fine and reasonably priced job, and I warmly recommend them.

About Upcoming Podcasts
So when is the next conversation with another writer? Sometime in 2017, because I am at work on a book about Far West Texas

As for those Marfa Mondays podcasts, which are apropos of the Far West Texas book, stay tuned for Marfa Mondays podcast #21... I am still working on it... Podcasts 22, 23 and 24 have been scheduled and I hope to have a complete draft of the book by the end of this year. In the meantime, I invite you to listen in any time to the previous 20 Marfa Mondays podcasts.

Multitudinous Transcripts of Yore

More transcripts from the Conversations with Other Writers series:
> Rose Mary Salum
> Sergio Troncoso
> Michael K. Schuessler
> Edward Swift
> Sara Mansfield Taber
> Solveig Eggerz
This is an ongoing occasional series. Another will be available in 2017.

Selected interview transcripts from the Marfa Mondays Podcasting Project:
> Raymond Caballero: On Mexican Revolutionary General Pascual Orozco and Far West Texas
> Israel Campos: BBQ Pitmaster in Pecos
> Greg Williams: Gifts of the Ancient Ones, the Rock Art of the Lower Pecos Canyonlands
> Dallas Baxter: This Precious Place
> Michael Stevens et al: Cowboy Songs by Cowboys
> Mary Baxter: Painting the Big Bend
> Paul Graybeal: Marfa's Moonlight Gemstones
There will be 24 in the Marfa Mondays series; 20 have been posted to date. The 21st will be posted shortly.



Your comments are always welcome.

Newsletter? Yes indeed.
It goes out every other month-ish.






Monday, June 06, 2016

Ax of Apocalypse: Strieber and Kripal's THE SUPER NATURAL: A NEW VISION OF THE UNEXPLAINED



Just posted in Literal Magazine, my review of Whitley Strieber and Jeffrey J. Kripal's THE SUPER NATURAL:  A NEW VISION OF THE UNEXPLAINED. It's a crunchier review than my usual 500 - 1,000 words; I went into detail about my own encounter with a mystical text, Francisco I. Madero's Manual espírita of 1911, plus brief discussion of Jeffrey Mishlove's The PK Man




This book is a flying ax of apocalypse. But whoa, let's first bring this identified flying thoughtform to Planet Earth: to Texas; Houston; Rice University; Department of Religion; and finally, the office of the J. Newton Rayzor Chair in Philosophy and Religious Thought, Jeffrey J. Kripal. 

Professor Kripal, who describes his work as comparing "fantastic states of mind and energy and their symbolic expressions in human history, literature, religion, and art," is one of two authors, alternating chapters, who have launched this catch-it-if-you-can metaphysical ax. The other is Whitley Strieber, a Texan internationally famous for his horror fiction and series of memoirs beginning with Communion: A True Story, the 1987 best-seller about his encounters with UFOs and entities he calls "the visitors." Whether you indulge in Strieber's shiver-worthy writings or not, you've no doubt seen the image of a "visitor" from the cover of Communion everywhere from the movies to cartoons: a bulbous rubber-like head with darkly liquid almond-shaped eyes.

If you've read this far and are tempted to stop, I urge you to take a breath—a bold breath. Should you still feel bristling hostility, as many educated readers do at the mere mention of such subjects as UFOs and "the visitors," that's normal. Soldier through the discomfort, however, and you may be able to open a door from the comfy cell of mechanistic materialism onto vast, if vertiginous vistas of reality itself
and not to the supernatural but, as Kripal and Streiber would have it, the super natural. 

That door does not open with a key but with what Kripal terms a cut—as provided by Immanuel Kant, that most emminent of bewigged German philosophers. More about the "Kantian cut" in a moment.

Never mind the remarkable contents of The Super Natural, the fact that two such authors would write a book together is remarkable in the extreme. Strieber, while building a passionate following for Communion, his many other works and esoteric podcast, "Dreamland," has also attracted widespread ridicule for his memoirs which go beyond retailing his perceptions of his abductions by "the visitors" to adventures, both in and out of body, with orbs, hair-raising magnetic fields, blue frog-faced trolls, and the dead. Nonetheless, Kripal, as one steeped in the literature of the world's religions, identifies Strieber's Communion as "a piece of modern erotic mystical literature," and indeed, nothing less than a litmus test for his own academic field:

>> CONTINUE READING on Literal Magazine




Your comments are ever and always welcome.

Newsletter? Yep. 
It might go out in July. Maybe again in September.
It will have news and new podcasts, 



Selected Book Reviews by C.M. Mayo:

by Sam Quinones

by Edward H. Miller

by Lisa G. Sharp

By Frances Calderon de la Barca


&

Monday, May 23, 2016

Peyote and the Perfect You: Some Notes (Basics, History, Links, Videos, a Hypothesis about the Heart Chakra, and an Embryonic Bibliography)

SOME NOTES & ETC ON PEYOTE FROM THE RESEARCH FOR MY BOOK IN-PROGRESS ON FAR WEST TEXAS

>> Read about my book in-progress
>> Listen in to the 20 "Marfa Mondays" podcasts (mainly interviews) posted to date
>> View my maps of Far West Texas

>>CONTINUE READING THIS POST AT WWW.MADAM-MAYO.COM


Far West Texas, an area approximately the size of West Virginia, includes a goodly patch of the territory that stretches deep into Mexico where peyote, or lophophora williamsii grows... oh so very... very... very... v-e-r-y... slowly. 
A runty, dull-gray spineless cactus with wispy white hairs, when found, peyote-- an Anglicization of the original Nahautl name, peyotl-- is usually growing in clusters. What certain indigenous peoples have done for an eon is slice off the tops-- the "buttons"-- and eat them. Calories and dietary fiber are not the point; apparently the taste is puckerlips nasty. But adepts claim that this humble-looking plant is no less than "the divine cactus," and eaten as a sacrament, as "holy medicine," it can bring one's mind into a mystical realm where psychedelic visions can help one see across time and space and heal one's thoughts about oneself and the cosmos. As one participant in a peyote ritual reported, echoing so many others, he found "profound gratitude for his life" as it was. 


PEYOTE AND THE HUICHOLS
The Huichols, who live in Mexico's Sierra Madre, are the indigenous group best known for their peyote ritual. 

>> For more about the Huichol visit the website of the  Huichol Center for Cultural Survival and 
>> See the documentary "The Last of the Medicine Men: The Huichol and Peyote".


PEYOTE IN FRAY BERNARDINO SAHAGUN'S 
GENERAL HISTORY OF THE THINGS OF NEW SPAIN
The first known written mention of peyote is in Franciscan missionary Bernardino de Sahagún's Historia general de las cosas de Nueva Españaor General History of the Things of New Spain. The original 16th century manuscript, which contains 2,468 colorful illustrations and text in both Spanish and Nahuatl (the language spoken by the Aztecs phonetically transcribed using Latin), is also known as the Florentine Codex because it is in the Medicea Laurencziana Library in Florence, Italy. 

>> To view the digitized manuscript which contains many intriguing and colorful illustrations, but, alas, not one of peyote, click here.


[[  Pages from the Florentine Codex.
(This does not show peyote, alas.) ]]
Of peyote, Sahagún reports (as quoted in Omer C. Stewart, Peyote Religion: A History):

"On him who eats it or drinks it, it takes effect like mushrooms. Also he sees many things which frighten one, or make one laugh. It affects him perhaps one day, perhaps two days, but likewise it abates. However, it harms one, troubles one, makes one besotted, takes effect on one."
Sahagún also reports that, according to his indigenous informants, the first to use peyote were the Chichimecas, a number of semi-nomadic northern tribes never completely subdued by the Mexica (or Aztecs). [See also Conflict and Conversion in Sixteenth Century Mexico: The Augustinian War on and Beyond the Chichimeca Frontier by Robert H. Jackson.]

(By the way, you may have noticed that I never link to wikipedia, aka The Maoist Muddle, unless there is absolutely, but absolutely, nothing else and a link really would be better than none. FYI: When I checked wikipedia for this post on the Florentine Codex, the images shown were from the wrong book.) 


PEYOTE ALSO MENTIONED IN DR. FERNANDO HERNANDEZ'S
DE LA HISTORIA PLANTARUM NOVAE HISPANAE
In 1570 King Felipe II sent medical doctor Fernándo Hernández (1514-1587) to New Spain to survey and report on the natural resources of the colony, including plants that might be put to medical uses. In his seven years in the Valley of Mexico (Mexico City and environs), Dr Fernández documented a multitude of plants and a long-standing and elaborate tradition of Aztec herbal medicine. Dr. Fernández's report on 3,000 plants, in various editions and languages, did not appear in print until some decades after his death. 

Amazingly, until 2002 with Simon Varey's compilation  The Mexican Treasury: The Writings of Dr Francisco Hernández, almost nothing about this veritable magnum opus could be found in English. From the catalog copy for that book:

"Hernández died before he could publish his Natural History, and the materials were placed in the Escorial, where they were extensively consulted, copied, abstracted, and translated by generations of scientists, medical specialists, and natural philosophers before they were destroyed by fire in 1671. Hernández's work was still regarded as authoritative on a number of New World botanical topics as late as the nineteenth century, and his writings remain in use in popular form in Mexico today."
I have yet to get my hands on a copy of The Mexican Treasury, but as quoted in Stewart's Peyote Religion, in turn quoting a translation from a 1916 article by William E. Safford in Annual Report of the Smithsonian Institution, of peyote Dr. Fernández writes:
"Wonderful properties are attributed to this root... It causes those devouring it to be able to foresee and predict things; such, for instance, as whether the weather will remain favorable; or to discern who has stolen from them some utensils or anything else; and other things of like nature which the Chichimecs really believe them have found out. On which account this root scarcely issues forth but conceals itself in the ground, as if it did not wish to harm those who discover and eat it."


FIRST IMAGE OF PEYOTE IN DR. HERNANDEZ'S MAGNUM OPUS, POSSIBLY... OR IN CURTIS' BOTANICAL MAGAZINE -- OR, POSSIBLY, IN THE VOYNICH MANUSCRIPT?
According to Stewart in Peyote Religion, the earliest known botanical illustration of peyote is from 1847, in Curtis' Botanical Magazine. Hat tip to peyote and cactus blogger Lophophora, here is that very illustration, a lovely one, from the Botanicus Digital Library, Missouri Botanical Garden.


[[ Lophohora williamsii, or peyote ]]

However, it is possible that an even earlier illustration is in the Voynich manuscript, which has been carbon dated as several centuries old, but has yet to be deciphered. 

>> See the utterly fascinating 2013 paper by John D. Comegys, "The Voynich Manuscript: Aztec Herbal from New Spain." Comegys also notes some possible influence from the work of Dr. Hernández. Comegy's paper is fascinating read, and I highly recommended it for anyone interested in rare book history, botany and/or Mexico.


[[ From the Voynich Manuscript. Peyote? Possibly... ]]



PEYOTE IN THE LOWER PECOS CANYONLANDS
The archaeological record shows that peyote has been used many groups and many thousands of years into the past in what is today northern Mexico and remote areas along the Rio Grande on both sides of the US-Mexico border in Texas.

>>See the forthcoming book The White Shaman Mural by Carolyn Boyd. 

>> For a novelist's take on ancient peyote ritual in what is now the Lower Pecos Canyonlands of Texas, see Mary S. Black's Peyote Fire.  

>>And for more about the Lower Pecos Canyonlands and the magnificent rock art there, see my guest-blog post for Mary S. Black here.




PEYOTE IN THE INQUISITION

It is often said that the Mexican Inquisition focused on heretics, in particular conversos secretly practicing Judaism, but not indigenous. But the Inquisition did prosecute some indigenous and their use of peyote was often the issue.

Quoted in Stewart's Peyote Religion (p. 20), in New Spain, in 16th and 17th century Catholic priests asked their parishioners:
Hast thou eaten the flesh of man?
Hast thou eaten the peyote?
Do you suck the blood of others?
Do you adorn with flowers places where idols are kept?
(For those not familiar with Mexican history, the first and third questions might seem extreme. All I can say is, read the history.)

And, according to Stewart, in 1620 "the Inquisition was brought to bear against peyote."

From American Anthropologist 44, 1942:

Irving A. Leonard, "Peyote and the Mexican Inquisition, 1620"
A quote from Leonard's translation of a Spanish document:
"We, the Inquisitors against heretical perversity and apostasy in the City of Mexico, states and provinces of New Spain, New Galicia, Guatemala, Nicaragua, Yucatan, Verapaz, Honduras, Philippine Islands, and their districts and jurisdictions, by virtue of apostolic authority, etc. Inasmuch as the use of the herb or root called Peyote has been introduced into these Provinces for the purpose of detecting thefts, of divining other happenings, and of foretelling future events, it is an act of superstition condemned as opposed to the purity and integrity of our Holy Catholic Faith. This is certain because neither the said herb or any other can possess the virtue or inherent quality of producing the effects claimed, nor can any cause the mental images, fantasies and hallucinations on which the above stated divinations are based. In these latter are plainly perceived the suggestion and intervention of the Devil, the real author of this vice, who first avails himself of the natural credulity of the Indians and their tendency to idolatry, and later strikes down many other persons too little disposed to fear God and of very little faith. Because of these efforts the said abuse has increased in strength and is indulged in with the frequency observed. As our duty imposes upon us the obligation to put a stop to this vice and to repair the harm and grave offense to God our Lord resulting from this practice, we, after consultation and conference with learned and right-minded persons, have decreed the issuing of the present edict to each of you, one and all, by which we admonish you and summon you to obedience by virtue of your holy submission [to the Church] and under penalty of anathema... and other pecuniary and corporal penalties within our discretion. We order that henceforth no person of whatever rank or social condition can or may make use of the said herb, Peyote, nor of any other kind under any name or appearance for the same or similar purposes, nor shall he make the Indians or any other person take them, with the further warning that disobedience to these decrees shall cause us, in addition to the penalties and condemnation above stated, to take action against such disobedient and recalcitrant persons as we would against those suspected of heresy to our Holy Catholic Faith."

In Peyote Religion, Stewart also includes a map (p.23) of the Inquisition hearings that specifically involved peyote, which were concentrated in Mexico City and surroundings, as well as scattered around what is now the main trunk of the Mexican republic (excluding the Baja California and Yucatan peninsulas). There were two cases in Manila (Philippines) in 1617 and 1639, as well as a case in 1632 as far north as Santa Fe. The case in Santa Fe involved someone who took peyote in order to divine who had stolen some of his clothing. 

(For those wondering, why Manila? The answer is the China trade, wherein Spanish merchants brought the Manila Galleon or Nao de China, across the ocean to Acapulco on the Pacific Coast, and from there, by burro train and tameme, brought the goods inland to Mexico City, parts elsewhere, and via Veracruz on the Gulf, across the Caribbean and Atlantic to Spain.)


Mexico City's Palacio de la Inquisition is now the Museo de la Escuela de Medicina (part of Mexico's National University). You can visit that museum, see the original building, and also an exhibition on cells used by the Inquisition.

The Inquisition on Youtube -- who needs The Texas Chainsaw Massacre when you can surf around for all that infinitely more creative and toe-curlingly wicked gross-out stuff about Inquisition torture now on the Internet? For those with blood pressure issues, may I suggest Monty Python instead:






Notable links on the Inquisition in Mexico:
>> Palacio de la Inquisición, Mexico City 
>> Museo de la Medicina Mexicana (in the Palacio de la Inquisición)

The Bancroft Library's Collection on the Mexican Inquisition
>> Rare Documents Shed Light on Grisly Mexican Inquisition
>> News from the Bancroft Library: Inquiring About the Inquisition?
>> Guide to the Mexican Inquisition Original Documents Organized by Collection and Bancroft Manuscript Classification

Mexico's Archivo General de la Nación also has a large collection on the Inquisition. Alas, at the time of this writing the website was down.


PEYOTE IN THE NATIVE AMERICAN CHURCH
North of the US-Mexico border-- into Texas and beyond-- peyote is used as a sacrament in the ritual of the Native American Church (NAC).  Is this legal? Yes, for members of the NAC, and only after a century of bitter struggle, with the 1994 amendment to the American Indian Religious Freedom Act, which protects the use of peyote in religious ceremonies. (Not that you, dear presumably non-Native American reader, can commence cultivating, selling, and scarfing down peyote as you please. For details, check out the current DEA status.)

Omer C. Stewart's Peyote Religion: A History and Edward F. Anderson's Peyote: The Divine Cactus both provide a a history of the founding of the "peyote church" on Plains Indian and other Indian reservations in the United States.


THE PEYOTE RITUAL ARRIVES FROM MEXICO IN TEXAS AND OKLAHOMA
Chevato was a Lipan Apache born in northern Mexico who, long story short, became a member of the Mescalero Apaches roaming both Mexico and Texas, and later, of the Comanches on that tribe's reservation in Oklahoma, thanks to his friendship with chief Quanah Parker. 

His 2007 biography by his grandson, William Chebahtah, and Nancy McGown Minor, Chevato: The Story of the Apache Warrior Who Captured Hermann Lehman is both a major contribution to Comanche, Lipan Apache and Mescalero Apache history, and a gem-packed fascinating read-- a must for any collection on the history of Northern Mexico and the Southwest. 

Apropos of peyote, Minor writes (p.73) that the Lipans stayed near Zaragosa (in Coahuila, northern Mexico) because of its proximity to a hill where peyote grew in abundance. "The Western Lipans had been using peyote in their ceremonies since at least the 1780s, and as the Lipans were dispered out of Coahuila and into New Mexico, they brought with them their special peyote rituals."

Apart from doing all the Wild West things Apache warriors did in those days, Chevato was a shaman and a "peyote singer," singing special songs during the all-night ritual. Chevato's great-grandfather was the first Lipan to make use of peyote in Mexico. Minor:


"Although the Mescaleros had used peyote in their religious ceremonies... it was the Lipan Apaches who created the form of ceremony practised by the Mescaleros by 1870 and the Comanches after 1875." 

Why 1875? The year prior to that the Quahada and other bands of Comanches had been defeated in a contest over "Anglos" taking the buffalo hunting grounds at The Second Battle of Adobe Walls, which was in the Texas Panhandle, prime buffalo hunting country. This defeat was the end of the end for the Comanches, and I believe that Quanah Parker's adoption of the peyote ritual needs to be seen in this context.



UPDATE: Lonn Taylor's Big Bend Sentinel column of August 20, 2015
"Comanche Chief Quanah Parker and His Quest for Peyote in Far West Texas"




So who was Quanah Parker? One cannot write about Far West Texas without writing about Comanches, and one cannot write about Comanches without writing about Quanah Parker, and one cannot write about Quanah Parker without writing about the Native American Church and peyote. So you can be sure, in my book I will be writing about them. 

It seems that everyone in Texas and Oklahoma already knows about Quanah Parker, the son of Comanche Chief Peta Nocona and Cynthia Ann Parker, who had been kidnapped as a child from her family's farm in Texas and raised as a Comanche. 


(The John Wayne / Natalie Wood  movie The Searchers is loosely based on the novel that was, in turn, loosely based on the story of Cynthia Ann Parker.) 

Although it has little to say about peyote, one of the best books on the Comanches and Quanah Parker and an all-star crunchy fun read is S.C. Gywnne's Empire of the Summer Moon. Humongously recommended.

>> Comanche Nation website
>> NYT article about Quanah Parker's Star House
>> More about the Comanches in the paradigm-smasher by Pekka Hamalainen, Comanche Empire.
>> The Last Comanche Chief: The Life and Times of Quanah Parker by Bill Neeley
>> Johnny D. Boggs interview with S.C. Gywnne about Quanah Parker.


Quanah Parker in the first two-reel western ever filmed (in 1907): "The Bank Robbery"
(zip about peyote as far as I can tell)



[Screenshot of Quanah Parker 
from "The Bank Robbery," 1908]


















UPDATE September 2, 2016

Thanks to Gene Fowler, none other, who very kindly sent me the link, I have added to that blog post this link (embed rather) to "Amada of the Gardens" a fascinating documentary on peyotera Amada Cardenas (1904-2005).





THE PEYOTE WAY CHURCH OF GOD
An offshoot of the NAC, with Mormon roots, based in Arizona.
>> Peyote Way Church of God 
>> Peyote Way Church of God testimonials
Quote from a "Marine Corps Vet": "forgiveness and acceptance of the past, and a firm commitment to a better future" and "Peyote doesn't care about your past. What Peyote does care about is allowing you to see the perfect you; free from irrational fear, shame and hang-ups."
>> See also "A Remote Arizona Church Offers Followers Peyote-Induced Psychedelic Trips" by Eric Tsetsi, Village Voice, Janary 8, 2014


ON THE SPREAD OF PEYOTE RELIGION
From the article "The Native American Church" in the Encyclopedia of the Great Plains, hosted by the Center for Great Plains Studies at the University of Nebraska-Lincoln.


"While the exact origins of the Native American Church and its incorporation of peyote as a sacrament of communion are shrouded in oral history, Native believers generally agree that it began in the Southwest and worked its way up from Mexico. Among the Plains Indians, the Omahas, Poncas, Winnebagos, and Sioux readily accepted the belief system of the Native American Church."

As I understand it, the NAC is now pan-Indian.


George Morgan had much to say about peyote and the NAC:
>>George Morgan, "The Native American Church: Recollections of the Peyote Road"




MORE MISCELLANEOUS NOTES ON PEYOTE:



>> The basics according to Texas Beyond History.

>> The basics on peyote according to NeuroSoup.


>>"With the Peyoteros" by Karen Olsson for The Texas Observer, March 2, 2001.
Strong demand, plus fences and ranches plowed over for deer hunting, make finding peyote in the wild increasingly challenging.

>>Bob Prue, "Protecting the Peyote for Future Generations: Building on a Legacy of Perseverance" 
(Excerpt from the anthology Peyote: History, Tradition, Politics and Conservation)


>> 'The Heart of the Great Spirit: The Peyote Cactus" 
By Stephen Gray, Realty Sandwich

>> Lophophora Blog
A blog all about peyote.


"AN ORDINARY ROCK COULD CURE YOU":
PEYOTE MENTIONED IN JEWEL BABB'S MEMOIR
A quote from one of my very favorite books about anyone or anything or anywhere in Far West Texas, Border Healing Woman: The Story of Jewel Babb as Told to Pat Little Dog (p. 95-96):


"Indians from Mexico would come across hunting medicine plants and, above all, the cactus peyote. Six or seven of these men would walk up to the house wanting something to eat or water. The Indians were great beggars and always wanted you to give them anything that they could carry off. Sometimes they'd show me the different medicine plants they'd gathered and what each plant was for in curing. I learned lots from them and also from the old men and women that were my neighbors living in Mexico that came to see me at different times. One bunch of Indians came to see me from Oklahoma. They were looking for the cactus peyote. And as we talked, one said, "If you have faith, an ordinary rock could cure you."



PEYOTE TESTIMONY: YOUTUBERIE AND MORE

"Sacred Peyote": a short documentary film about peyote and the Native American Church.





GERMAN-MEXICAN AMIGO GIVES TESTIMONY 
My friend Hans Lens' memoir. More about this anon.


GRINGOS GIVE TESTIMONY
Tara from "40BelowFruity" on her experience ingesting peyote
"Not as easy experience... I was feeling a lot of nausea... deep-seated, buried issues... I was resisting it... I started to become overwhelmed... peyote brought [memories] to the surface...I felt like I had been completely ripped apart and put together again... like a new person, reborn... It has the power to heal people." 



"The Mind Divided" shares his reflections on his peyote experience 

and what he believes was the beautiful lesson: "Lighten up... embrace and enjoy life."





Blogger Sara Brooke shares her experience with peyote in this post. A quote


"It is conscious medicine, a consciousness that is far more intelligent than our own. It needs to be treated with respect and care and it honestly is something that isn’t for everyone. Psychologically, mentally, emotionally, physically and spiritually you have to be ready for it. It gives you an opportunity to face ALL parts of yourself, especially the shadow aspects. It is one of the most confronting, yet profound and worthwhile experiences I have ever had. I am eternally changed." 

>> "Through the Lens of Perception" by Hal Zena Bennett in Shaman's Drum: A Journal of Experimental Shamanism, Fall 1987. Adventure in a Mexican cave with peyote.

>> Related: Amber Lyon, "How Psychedelics Saved My Life" 
(Ayahuasca and mushrooms)
>> But aura reader Rose Rosetree offers a stark warning about ayahuasca.


(WHAT ABOUT CARLOS CASTANEDA? He did write about peyote in his several best-sellers. Alas, dude, not on my wavelength.)


AN ESOTERIC HYPOTHESIS 
ABOUT PEYOTE WHICH I DO NOT INTEND TO TEST
My drug is coffee! My own ventures into the esoteric have not been psychedelic but literary-- primarily by way of the Himalayas of reading I did for my most recent book, Metaphysical Odyssey into the Mexican Revolution: Francisco I. Madero and His Secret Book, Spiritist Manual. Indeed I read so much esoterica that my sense of cognitive dissonance went from geyser to sputter, then a little puddle, then, well... that dried up. So now, no problemo, I could read about oh, say, aliens tokin' peyote. That doesn't mean I am saying anything about aliens tokin' peyote. I am unaware of any such report. 

Scion of a wealthy family in Coahuila, Francisco I. Madero was the leader of Mexico's 1910 Revolution and President of Mexico from 1911-1913. I am often asked what he knew about indigenous shamanistic traditions. I did not find any evidence that Madero had any interest in or experience with peyote nor, indeed, with indigenous healing traditions other than an association, late in his short life, with his Masonic brother and fellow Spiritist and doctor, the Mexican-German spy Dr Arnoldo Krumm-Heller, aka "Maestro Huiracocha," author of a number of works, including El zodiaco de los incas en comparación con los aztecas, 1910.

Madero's personal library contained mainly French and Ango-American (some in the original, some in Spanish translation) literature on Spiritualism, Spiritism, Theosophy, hypnotherapy, French occultism, the Bhagavad-Gita, adventures into Tibet, and the like. His work that I translated, Manual espirita of 1911, references many of these works. 

Educated in France, where he discovered Spiritism and other esoteric ideas then in vogue, Madero would have been familiar with the Hindu concept, as conveyed to the West through the writings of various Theosophists, of the human body as having interpenetrating "energy bodies" and specific energy vortices known as "chakras." 
Under this paradigm, my hypothesis-- and take this with a truckload of salt, I am not sure I have a clue what I am talking about-- is that ingesting peyote removes certain neuro-filters in the pineal gland and actives a chakra so that one can clearly perceive blockages and other auric debris, and one's own emotional body. Which chakra might that be? Heart-- I guess. Just a guess. 


Continuing to follow my understanding of what could have been Madero's hypothetical paradigm for understanding peyote, there may also be one or more conscious and intelligent astral entities / spirit guides associated with the plant. This concept is eloquently articulated in Eliot Cowan's Plant Spirit Medicine.

Most modern doctors and scientists would focus on peyote's botanical, chemical, medicinal pharmacological aspects, and specifically, their measurable effect on the brain and body. Several chapters are devoted to these topics in Anderson's Peyote: The Divine Cactus.



AN EMBRYONIC PEYOTE BIBLIOGRAPHY

Anderson, Edward F. Peyote: The Divine Cactus.

Chebahtah, William, and Nancy McGown Minor. Chevato: The Story of the Apache Warrior Who Captured Hermann Lehman.


Cobb, Russell, "Texas' Peyote Hunters Struggle to Find a Vanishing, Holy Crop" Dallas Observer, February 14, 2008.

Cowan, Eliot. Plant Spirit Medicine.






Furst, Peter T. Rock Crystals and Peyote Dreams: Explorations in the Huichol Universe

Lens, Hans. Una visita a los huicholes.


Michaux, Henri. Miserable Miracle. 



Melville, Michael J. Peyote Ceremony (thesis).

Morgan, George. "The Native American Church: Recollections of the Peyote Road"

Myerhoff, Barbara G. Peyote Hunt: The Sacred Journey of the Huichol Indians.


Shaefer, Stacy B. and Peter T. Furst, eds. People of the Peyote: Huichol Indian History, Religion and Survival.

Shaefer, Stacy B. Amada's Blessings from the Peyote Gardens of South Texas.

Stewart, Orner Call. Peyote Religion: A History. 





> Your comments are always welcome. Write to me here.