Aztec Icon #3 – CHALCHIUHTOTOLIN, The Jade Turkey

It’s been long enough now that Aztec Icon #2: Chalchiuhtlicue, The Jade Skirt, has been hanging out here in the ether waiting for someone to look at her.  So I’ll gently retire her to the YE GODS!  THE AZTEC ICONS coloring book pasture along with Atl, God of Water .  If you care to, you can still see or download them through the links.

Now take a gander at this strange bird.  To download this icon as a pdf file with a page of caption and model images from the Aztec Codices, just right click here and select “Save Target (or Link) As.”  You can also download it in freely sizable vector drawings from the coloring book page.

ICON #3:  CHALCHIUHTOTOLIN

(The Jade Turkey)

Chalchiuhtotolin, The Jade Turkey

Chalchiuhtotolin, The Jade Turkey

CHALCHIUHTOTOLIN (Jade Turkey or Jewelled Fowl) {chal-chewh-to-to-leen} is a nagual of TEZCATLIPOCA.  Often called the Green Tezcatlipoca, he’s the magnificent patron of the Jaguar warriors of the night and of power and glory for warriors in general, cleansing them of contamination, absolving them of guilt, and overcoming their fates.  Appropriately he’s the patron of the deified day Tecpatl (Flint), the sacramental knife.  (Besides for political domination, Aztec wars were waged to harvest food for the gods—human hearts.)  A powerful sorcerer, he’s also a trickster who plays a flute in the night to lead people astray.  Whoever chances to see him should make bold to seize him and demand to be granted a wish.  Significantly, he’s also god of disease and pestilence.  (The Aztec civilization, like that of the Inca, was destroyed more directly by plagues than by the military conquests of the Spaniards.)

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New Aztec Icon – CHALCHIUHTLICUE

Well, I haven’t heard anybody squawk about my going another couple weeks without a new posting.  Site stats show very few visits to this blog, though a respectable number of visitors every day to my earlier Aztec deity and calendar images.  Usually somebody even takes a look at my Indian mound photos or drawings of Pre-Columbian artifactsI guess this erratic blog is simply a matter of writing, as we used to say, to hear myself talk.  So be it.

This time I’ve been quiet for other than busy-ness, though there’s been plenty of that in any case.  Now I’ve simply not been able to spend much time online because my grandson visited a couple weeks ago and in one evening of YouTube managed to use up most of the monthly data allotment on my wireless connection—a subject you don’t want to read about, I assure you.

Writing on my memoir is moving along into Chapter 5, so that’s progress.  Drawing for the free coloring book is proceeding at its usual slow pace.  For sanity’s sake, I try to switch back and forth between the subjects every week or so and am now closing in on the sixth Aztec icon of Huehuecoyotl, the Old Coyote.  There are only a few vignettes and musical details to finish.  The problem is not thinking about the next icon for Huitzilopochtli, the Hummingbird of the South, which will also show the legendary migration of the Aztecs from Aztalan to Tenochtitlan.  Please be patient, all you colorists out there.  I’m working as fast as I can.

Meanwhile, here’s the second icon for the coloring book:  CHALCHIUHTLICUE, the goddess of flowing (fresh) water as in rivers, streams, and lakes.  (The goddess of the sea or salt water is Huixtocihuatl.)  To download this icon as a pdf file with a page of caption and model images from the Aztec Codices, just right click here and select “Save Target (or Link) As.”  You can also download freely sizable vector drawings from the coloring book page.

ICON #2:  CHALCHIUHTLICUE

(She of the Jade Skirt) {chal-chewh-tłee-kwe}

Chalchiuhtlicue, The Jade Skirt, Goddess of Flowing Water

Chalchiuhtlicue, The Jade Skirt, Goddess of Flowing Water

CHALCHIUHTLICUE is goddess of flowing water, rivers, and streams, as well as of youthful beauty and ardor with a birth day-name of Ce Atl (One Water).  She is patron of women in labor, childbirth, children, and motherhood.  Certain of her purification rites struck Spanish clergy as similar to the sacrament of baptism.  As goddess of storms and forces of nature, she can be dangerous.  She is the 6th lord of the night (which has 9 hours), and the 3rd lord of the day (of the 13-day week).  The wife of TLALOC and/or possibly XIUHTECUHTLI and mother of TECCIZTECATL and/or the twins QUETZALCOATL and XOLOTL, she destroyed the Third Sun (Four Rain) and ruled the Fourth Sun (Four Water).

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FREE COLORING BOOK

YE GODS!  THE AZTEC ICONS

­An Outrageous Coloring Book

Icons of Aztec Deities and Commentary

By Richard Balthazar

ICON #1  ATL – GOD OF WATER

For free download as a pdf file, right click here and select “Save Target (or Link) As.”

ATL, Aztec God of Water

ATL, Aztec God of Water

ATL {atł} is the deified element of water, and is a nagual (manifestation or bodhisattva) of TLALOC, the ancient God of Storms (Rain).  In the tonalpohualli or ceremonial count of days, also called the Turquoise Year, Atl is 9th of the 20 named days in the month, a lucky day.  As above, Nahui Atl (Four Water), the 4th of the 13 numbered days in one of the weeks, is the day-name of the Fourth Sun, a previous world ruled by CHALCHIUHTLICUE and destroyed by Water.  Its humans were turned into fish.  The four dots are the Aztec numeral 4.  The extended upper lip (harelip?) has been traditional for Mesoamerican water deities ever since the Olmec.

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 Rather long ago for my book CELEBRATE NATIVE AMERICA, I originally drew the Aztec deities for the ceremonial calendar.  Now I’m redrawing in the digital medium and expanding them into full-scale icons.  And believe it or not, the YE GODS!  THE AZTEC ICONS coloring book is offering you these amazing neo-Aztec icons for FREE.  That’s right—at no risk—not even any postage.

Color them in as you wish with my compliments.  The wrinkle is that this coloring book will be posted serially as each icon is completed.  That could well take the next couple years—a good reason to keep checking back with me.  At the moment only one is available, but there are four more almost ready for posting, and a sixth is well on the way.

The Aztec deities are a fascinating crowd of inter-related personalities involved in a soap-opera mythology of creation/destruction, love/strife, and life/death that makes the gods of Olympus look like wimps.  Perhaps the confusing dramas, frequent aliases, and surreal images are due to the fact that the Aztecs and their deities indulged in psychoactive drugs like alcoholic pulque, peyote, hallucinogenic mushrooms, and other psychedelic herbs.  So hold on to your hats for some challenging images to color, such as the current posting above.

Using only a bit of my artistic license, I’m basing YE GODS!  THE AZTEC ICONS on extant Aztec artifacts and their surviving picture-booksYou can use these almost authentic Aztec icons as cartoons for large-scale murals, smaller-scale tattoos, needlepoint patterns, and other design or illustration needs.

YE GODS!  THE AZTEC ICONS should also be seen as a free and unique teaching tool for classes not only in art, but also in cultural and historical studies.  In addition, YE GODS!  THE AZTEC PANTHEON is an illustrated encyclopedia of Aztec deities that comprises a crash course in Aztec cosmology, mythology, ritual, society, and history.

Don’t be shy.  Make lots of copies to experiment on.  You’ll need to.

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Free Book on AZTEC CALENDAR

CELEBRATE NATIVE AMERICA!

An Aztec Book of Days

By Richard Balthazar (Five Flower Press, 1993, out of print)

CNA cover

For free download as a pdf file, right click here and select “Save Target (or Link) As.” 

I recently announced  that I’ve put my old out-of-print book on the Aztec ritual or ceremonial calendar up for free download.  Anyone with interest in art, mythology, history, or horoscopy will find it an unusual experience.  You’ll learn some weird stuff you never ever imagined, money-back guarantee.

The book presents the 260-day sacred Turquoise Year, which was used for divination and prophesy, in color plates of their 13 ‘months’ of 20 days spread over 20 ‘weeks’ of 13 days.  My weekly illustrations also include their patron gods or goddesses in images based on surviving Aztec books, primarily the Codices Borbonicus, Borgia, Nuttall, Fejervary-Mayer, Kingsborough, and Vindobensis.

For free download as a pdf file, right click here and select “Save Target (or Link) As.” 

If you don’t want the book itself, all its illustrations are up for individual free download from my galleries of godsdays, and weeks on this site.  Do whatever with them with my blessing.

The Turquoise Year was an evolution of the earlier Mayan calendar of similar structure with roots among the even earlier Olmec.  It was the ancient Mesoamerican horoscope.  The birth day-name was a person’s ceremonial and official name, and the deities who ruled the numbers, days, weeks, and months, each with light and dark sides, controlled individual and societal fates.

By the way, you can quickly find out your Aztec name by going to azteccalendar.com, and while there, you can even pick up your Aztec horoscope, which I admit will be much more detailed than what you’ll find in my old book.

For free download as a pdf file, right click here and select “Save Target (or Link) As.” 

READERS: Please disregard the final chapter and its mind-boggling concordance.  My hubristic attempt to start up a new Sixth Sun at the fall of Tenochtitlan was at best poetic, but that calendar has now run out anyway.  Forget about it.

Another note:  I exercised my artist’s license on the 20th week, One Rabbit, naming as its patron a far more appetizing deity, Xochipilli, the Prince of Flowers.  The actual patron was a quasi-deity called Tecpatl (Flint—the sacrificial knife).  Feeling like a nagual (or bodhisattva) of Xochipilli, I’ve dared to use his image in the banner on this website.

Free Book on Indian Mounds

GIVEAWAY #1

REMEMBER NATIVE AMERICA! The Earthworks of Ancient America

By Richard Balthazar

Five Flower Press, 1992

I’m pleased and proud to announce that I’ve now scanned the pages of this long out-of-print book for digital distribution.  It’s available now for free download as a pdf file.  All you have to do is right click here and select “Save Target (or Link) As.”

Surveying the periods and traditions of earthworking in Eastern North America, the book is an album of more than 120 monumental earthworks in 20 states:  conical burial mounds, embanked circles and geometrical figures, animal effigies, platforms, and pyramids.

These earthworks are shown in rare surveys, maps, drawings, and photographs, many reprinted from “Ancient Monuments of the Mississippi Valley” (1841), by E. G. Squier and E. H. Davis, which is itself now available online.  Others come from “Report on the Mound Explorations” by Cyrus Thomas (in the 1890-91 Annual Report of the Bureau of Ethnology) which is also now available online.  One of my favorite Squier surveys is the map of Newark works in Ohio:

Newark Works, Ohio

Newark Works, Ohio

Some of the photographs of mounds are my own, and those and many others I’ve taken of mound sites since are included on this website in my Gallery of Indian Mounds.  Here’s one of the newer ones, a shot of the splendid Pocahontas Mound, a pyramid in Mississippi.

MS Pocahontas pyramid

MS Pocahontas pyramid

In addition, the book presents a bunch of my line-drawings of artifacts found in mound excavations.  They and many more are up for easy individual download in my Gallery of Pre-Columbian Artifacts.  One of my favorites, albeit disturbing, is a curiously Toltec-looking warrior about to behead a captive.

Warrior, Spiro OK

Warrior, Spiro OK

For free download of REMEMBER NATIVE AMERICA! as a pdf file, just right click here and select “Save Target (or Link) As.”

Now I’m going to steal this opportune moment and bore you with my rant about earthworking, which I believe is a truly primordial human instinct.  Man, the animal who makes things, had to start somewhere.  Originally, of course, things could only be made out of animal material, plant material, stone, or earth, and most of that only after first making the tools or utensils necessary for the manufacture.  Since anything that worked, even plain old stones and sticks, would suffice for the job of moving dirt around, I suspect that the first implements (besides clubs for bonking folks and things) were probably whatever could be used to dig up food roots or enlarge shelters.

It’s but one short step from moving dirt around to piling it up.  As far as we know, people started constructing earthworks several thousand years ago in most parts of the world.  Everywhere you look, they raised piles of dirt in one form or another, often as tomb monuments.  The ziggurats of Sumer were simply piles of mud bricks.  Did the ancient Egyptians build in stone because you can’t effectively pile up sand?  Just wondering.

The impetus to heap up piles of dirt may well have come from observing nature.  Anthills and all that.  Also, it stand to reason that if you’re digging a hole for some reason, you’ve got to put the dirt somewhere.  What’s more, the primordial mind probably saw hills and mountains as the handiwork of some deity or other, and so raising earthen mounds likely had religious purpose, sympathetic magic and such.  Piling the dirt in special shapes would only add to the symbolism, and it seems that the very location and orientation of the piles often was astronomically or socially significant.

I’ll end this rant by noting that ceramic technology is also in fact earthworking, another part of Man’s artistic relationship with the Earth.

 

 

 

 

 

Reading a Chasuble

You may recall my recent post about an embroidered scene of the Last Supper, which I presented there with no context.  Sorry about that.  In a consignment store recently I bought a chasuble which I consider a masterpiece of ecclesiastical embroidery.  It’s labeled “Fraefel & Co., St. Gall., Switzerland established 1888.”  An over-vestment worn by priests in celebrating Mass, the chasuble has a treasure of fine embroidered details on the frontal columnar design and on the cruciform design on the back.

Oddly, on the narrower front are framed scenes from the Old Testament, at the top an angel, in the middle Abraham  preparing to sacrifice his son Isaac, and at the bottom a ram waiting to take the boy’s place on the altar.  I personally think the ram is one of the most magnificent details on the piece.

Angel, Fraefel & Co.

Angel, Fraefel & Co.

 

Abraham Sacrificing Isaac, Fraefel & Co.

Abraham Sacrificing Isaac, Fraefel & Co.

Ram for Sacrifice, Fraefel & Co.

Ram for Sacrifice, Fraefel & Co.

I really wondered about this Old Testament thing on the front of a Catholic vestment.  Then, when I looked at the broader back again and managed to tear my eyes away from the riveting Last Supper scene, I found the two details on the lower part of the cross even more intriguing.

Melchisedech, Fraefel & Co.

Melchisedech, Fraefel & Co.

The imposing fellow is identified in his “halo” as Melchisedech.  When I checked him out, I discovered that he was basically the first priest of the Elohim back in Genesis times.  The name actually means the Righteous (or Rightful?) King, and it was the title of successive priest-kings of the Semitic peoples, including King David.  The iconic ritual of these priests of the order of Melchisedech was the sharing of bread and wine.

Incidentally, according to the Bible, it was a Melchisedech who blessed Abraham after the Battle of the Kings (which may have happened around 2000—1800 BC).  This is something I’ve long been intending to look into.  The late and oft disputed writer Sitchin offered an interpretation of Abraham’s Sumerian origins which begs serious consideration.

The depiction of this primordial priest of the Elohim just beneath the sacramental Last Supper scene I take to symbolize that Jesus (of the House of David) was a priest of the High God in direct line from the first Melchisedech appointed by the Elohim as Rightful King.  This message is an unusual twist on Christianity in that it weaves the Christ into the divine myths in the Old Testament.  Similarly, the Jesus story is another strand in the long tradition of dying gods.

Pelican Piercing Breast, Fraefel & Co.

Pelican Piercing Breast, Fraefel & Co.

The other little detail, the pelican piercing its breast to feed its young, has long been seen as a Christian emblem of self-sacrificing love.  So what if pelicans don’t really do that?  It’s the thought that counts.  However, I recently discovered that this altruistic pelican is also a powerful symbol in Masonic rites.  Only they show seven little chicks, having something to do with the planets or other mystical concordance.  Does the “hidden” symbol indicate a Masonic element in this deep historical perspective on the Christ?  Might this stunning chasuble be a secret and wondrous heresy?

Before I let this go, I’ve really got to exclaim some more about the exquisite needlework on this chasuble.  The embroidery’s delicate shadings and the almost spider-web threads used (by motivated nuns) for details like lips and the irises of eyes is in a word, phenomenal.  Can you imagine any human being sewing this amazingly 3-D floret in a two-inch square?

Embroidered Floret, Fraefel & Co.

Embroidered Floret, Fraefel & Co.

 

Another Masterpiece Last Supper

Roll over, Da Vinci!  Not to sound pretentious, but I’ve just discovered another masterwork of the Last Supper.  Apparently from the late 19th century, this one is probably the artistry of an anonymous nun in a Swiss convent, and it wasn’t painted on a wall but embroidered on a liturgical vestment.  Take a look at this baby:

Last Supper embroidery by Fraefel & Co.

Last Supper embroidery by Fraefel & Co.

The photo is high-resolution, so you can probably zoom in to see the incredible delicacy of the stitchery and execution of the figures.

Of course, it immediately begs comparison with Leonardo’s own masterwork.  I’m not sure what similarities there are beyond the groupings on either side of Jesus, with Mary Magdalene on his right.  Both works show “The Twelve” counting her, and the Judas figure clutches a bag (of silver pieces) in both, though less clearly in the painting.

The Disciples are presented as quite different physical types in the two artworks.  (Check out their incredible faces in those almost microscopic threads!)  You can’t really see eye color in the Da Vinci painting, but in the embroidery, most of the figures’ eyes are incongruously blue, and if not grey, in both works most of them have brown or russet hair.  Definitely a Eurocentric view of this crowd of ethnically Semitic types.

As well, the energies of the dinner groups are vastly different.  Da Vinci’s garrulous, talkative, argumentative apostles surround a resigned, pensive, very human Jesus is seated at a table covered with the remnants of the meal.  It is the eloquently human aftermath of the Communion, and just about time to go to the garden of Gethsemane.  The painting is a poignant personal moment in the passion of Jesus the man.

In the embroidery they cluster reverently around the table where a divine Jesus stands (in a glorious aura and halo) to bless their Communion of bread and wine.  This is the sacramental moment when Jesus the god says, “Take this and eat—this is my body.”  This is why I’d really rather call this artwork the New Covenant.

How does all that sound from a life-long fanatical agnostic?  Actually, whether you hold by it or not, you’ve got to respect a big honking myth that’s hung on for many thousands of years.  The myth of the dying and resurrecting god has been, if you will, resurrected several times in as many parts of the world since mankind began.  Often the divine deaths have been much more gruesome than a straight-forward crucifixion.  And at least one goddess came back:  Inanna/Ishtar/Astarte.

In my humble opinion, it’s human nature to try to explain the inexplicable, to embody the ineluctable, to describe the indescribable, to understand the incomprehensible, and to delimit the infinite—by creating myths.  Okay then, if you want to split hairs—by creating religions.

Often beautiful and inspiring (like the present masterpiece of embroidery), these imaginings or faiths, if you prefer, have provided the fabric of all human civilizations, guidance for people to live with one another (or not), answers for life’s unanswerable questions, a focus for spiritual growth and fulfilment, and a sense of the individual’s place (insignificant though it may be) in the cosmos.  You’ve got to give them that.  But please, we must also weigh those blessings against the immeasurable oppression, death, and destruction that reputedly enlightened faiths still cause in the name of merciful, loving deities.  Is that a fair trade?  But then life, like trade, isn’t always fair.

In any case, for purposes of encompassing the divinity, I agnostically think that any faith you care to concoct will be no more effective than spitting in the sea.

 

 

 

FALCON WARRIORS IN TENNESSEE

After those last two effusions about Latin and Greek music, I was planning to write about one of my true loves, classical music.  All in good time.

Instead, I feel like writing something about another, my love for the subject of pre-Columbian Native America.  There’s a piece of Mississippian shell art, a gorget from Hamilton County, Tennessee (AD 1200-1400), that I personally consider the most evocative image I’ve ever found from that lost world.

I gather that the gorget now resides at the McClung Museum at the University of Tennessee, but I made bold to do a line drawing of it for my old book, which I’ve included in my Gallery of Artifacts.  It presents a pair of “falcon” warriors.

Falcon warriors - Tennessee

Falcon warriors – Tennessee

So what if it’s rendered in a rather “primitive,” or better, unsophisticated, manner.  The original artist was working with the tools and materials available and did a remarkable job.  It’s the concept behind the image that fascinates me.  So much so that almost thirty years ago, I re-visioned these warriors as a bas relief in modeling clay in a, shall we say, more modern or sophisticated manner.

Falcon warriors

Falcon warriors

The model has lurked around (actually quite prominently) on my bookshelves, desks, etc. ever since, suffering a tiny bit of damage to the antlers and the seashell pendants, and growing an intriguing darkened glaze on its still soft surfaces.  That just makes it more existentially real.

Still in love with the underlying concept, I recently played around with the above photo on my freeware program (GNU Image Manipulation Program) to try and bring out the image better.  Apologies that I love purple and amethysts.

Falcon Warriors from Tennessee

Falcon Warriors from Tennessee

I rather like the depth of the figures and wings, don’t you?  It’s great to contemplate the details, like the pattern on the feathers, reminiscent of the barred pattern of the peregrine falcon.  The claw-feet are quite like those frequently found in early Mexican iconography, and their flint “swords” have apparently been unearthed at many archaeological sites.  The bun hairstyle and beaded forelock would seem to be standard fashion as they’re found in images from all over the Southeast and even on shell art from the Spiro site in Oklahoma.  The deer-antler headdress is also rather frequent and may just possibly relate to the Celtic horned god of nature and fertility, Cernunnos.

Most intriguing is the fact that these warriors have each seized hold of a lock of the other’s hair.  It’s tempting to think of this as perhaps a form of “counting coup” on each other in a battle, but I’m inclined to think it’s more of an affectionate connection, maybe between twin brothers who comprise the falcon.  You could run on about duality and all that, I guess, but whatever.

And in that case, I really have to wonder if this warrior pair might possibly be a faint, distant echo of the Maya Hero twins Hunahpu and Xbalanque.  Just saying.

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The Gin Mill, a Greek Sailor Bar

Once an elegy gets going, it’s not easy to shut off.  I can’t help but reminisce about another sailor bat in New Orleans.  I danced for years in the early 60’s in the Gin Mill, a supremely dissolute Greek sailor bar on the second block of Decatur across from the monumental Customs house.  For a change of tone, we carousers would stagger nightly up the street from La Casa de los Marinos to this Dionysian temple of dance.  The ancient place won’t be found anymore, even on the Internet.  If you remember, upstairs was the Acropolis Restaurant.  Maybe that’s still there. (To visit this lost temple, check out my autobiographical novel DIVINE DEBAUCH.)

You entered the Gin Mill between a long bar and a row of booths, past a bellowing juke box, and then came to the larger room with more booths and tables around the dance floor.  Only ghostly traces of a former grid of tiles remained on the worn concrete floor.  The place was generally overflowing—if a ship was in port, and there usually was one—with swarthy sailors, friendly ladies of the night, and at least one equally friendly faerie.  Yours truly. Recently I found an ancient polaroid photo of me and my beautiful dear Jane with fellow debauchees:

gin mill bunch

Jane and Rich (center) with the Gin Mill Bunch

The landmark of the Gin Mill was its barmaid (and bouncer), Jackie, who weighed in at well over 300 pounds and had a lover on every Greek ship.  (Greek sailors loved fat women—and skinny boys.)  Jackie kept a motherly eye out for the safety of my skinny Tulane student body, but I still managed to put it in many delicious positions of jeopardy.

The great attraction of the Gin Mill, besides the seafood offerings, was the fact that Greek sailors would dance alone—or with each other.  Even before the incredible “Zorba the Greek”  hit the big screen, I was doing those fantastic Greek dances and feeling like a gay Melina Mercouri, but I’d do it on Sunday too.

The song I found most poignant for some reason was “Thessaloniki mou, but just those first evocative notes of Mikis Theodorakis’ Zorba suite can bring me to tears.  (I’d give a link to it, but the computer god won’t let me.)

I learned so long ago in the Gin Mill to cut that rope and soar free.  In La Casa I was initiated into the ecstasy of dance, but it was in the Gin Mill that I learned its philosophy and experienced its liberation.

This seems to have turned into an elegy for the fantastic New Orleans that once was, that bawdy old river port with its international culture of sailor dives along waterfront Decatur.  In my own time, the river still ran right behind the levee at the front of Jackson Square, and there were wharves along behind the French Market.  The beautiful Jax Brewery was in full, fragrant brew right across from my beloved La Casa de los Marinos.  The Gin Mill just up the street…

How terrifically blessed I was to carouse then in those legendary dives, how privileged to know the joy of pristine debauchery worthy of a novel by Jean Genet Back then I felt just like Our Lady of the Flowers.  But that wild world has been swept off away down the eternal river.  Sigh.  During the 70’s the glorious old city finally got transmogrified by twentieth century commerce, and the historic waterfront became one huge shopping mall.

A few years ago, for old times’ sake, I escaped from the cold New Mexico winter and spent a few warm months in a slave quarter apartment in the Vieux Carré.  It was just up St. Peter Street from what used to be Dixie’s Bar of Music, a legendary gay bar where I’d met a number of paramours (now a deafening karaoke palace).  Only later did I learn that while I was there, Miss Dixie herself passed on at 101. The sentimental sojourn proved very graphically and painfully that the past only exists in my mind, and it’s uniquely my own.  That’s what makes it so precious.

La Casa de los Marinos

Friday night I went out to what was billed as PACHANGA, an evening of Latin dance at the Blue Rooster.  It promised me pachanga, cumbia, merengue y más, la música de mi juventud.  And it delivered magnificently—to a room of young folks who knew what they were doing.

It was almost overwhelming to watch them dancing with expressions of glee, passion, and beauty, and to relive the rapture of those rhythms of so long ago.  Fifty years…  My eyes flooded with the body memory of all those wild dances with my beautiful Jane.

Though only couples were dancing, just as I’d do back then, I started dancing by myself to a splendid cumbia, and soon some other exuberant guys joined me.  I wanted to shout out my joy.  There followed some heart-rending merengues and a boisterous pachanga that almost did me in.

Once, the DJ called out something about la casa de música, and for a blessed moment I was back in La Casa de los Marinos   I was again a demented dervish in the House of the Sailors in that ruinous building at Toulouse and Decatur, a waterfront dive aka La MarinaVamos a La Casa!

La Casa de los Marinos - New Orleans

La Casa de los Marinos – New Orleans

Sorry, but I feel an elegy coming on.  For the legendary La Marina was swept away by the relentless tides of years.  Many others besides me must still remember the glory of that dark and disreputable Latin sailor bar, that temple of dance lost forever. (I’ve celebrated that long-lost glory in my autobiographical novel DIVINE DEBAUCH.)

I don’t know when the bar first opened, but my blessed time to carouse in its three mystical rooms was the early 60’s.  By the later 60’s I heard it had been written up in some big magazine as the chic lowlife place to go, and very soon thereafter La Marina ceased to be.

Those three rooms were steeped in darkness and wrapped in music, tremendously loud Latin music, and the roar of voices and laughter.  High above the crush of carousers and dancers, in deep shadows by the ceilings, blades of fans slowly swam around like circling sharks.

The three rooms were each special shrines.  In the first more or less civilized one, you’d socialize with drinks and shouted talk.  The second room was the place for group celebrations, being less crowded than the third and better for a formal dance like the pasa doble or the leaping pachanga.

The third room had its own even more powerful juke box and a hallucinatory mural on the walls over the crowd.  Around the room in a dreamlike swirl ran a dark flood of writhing nudes, racing motorcycle, matador with sword, and charging bull.  As above, so below.

It was here in the dense throngs of the third room that the ecstasy happened, the Dionysian transports of merengues and cumbias.  The clock was forever stopped at ten of three, though that was usually an early hour in an evening’s revelry.  We’d dance till dawn, even after.

A few years ago, when I visited New Orleans again, I lunched in the stylish Café Maspero  that used to be La Casa and sat in what once was the be back corner of the second room.  I told the waitress about its history, and she remarked that they had thought it had been a pirate joint before.  In a way it was.