Caveat: Improbable Possibilities

There’s an artist named Ward Shelley, who does this interesting thing where he makes hand-made “timelines” and data visualizations – the kind found in history books, but sometimes on strange or unusual or unexpected topics. I really like his stuff. Here’s a timeline of the history of science fiction:

picture

He calls these things “diagrammatic paintings.” Also, here’s an interesting quote,

The relationship of science fiction to belief is ambiguous but in some
way essential. Science fiction deals with improbable possibilities. It
has that in common with religion and patriotism, except SF is much more
candid about it.

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Caveat: Just Walking Around

Just Walking Around

What name do I have for you?
Certainly there is not name for you
In the sense that the stars have names
That somehow fit them. Just walking around,

An object of curiosity to some,
But you are too preoccupied
By the secret smudge in the back of your soul
To say much and wander around,

Smiling to yourself and others.
It gets to be kind of lonely
But at the same time off-putting.
Counterproductive, as you realize once again

That the longest way is the most efficient way,
The one that looped among islands, and
You always seemed to be traveling in a circle.
And now that the end is near

The segments of the trip swing open like an orange.
There is light in there and mystery and food.
Come see it.
Come not for me but it.
But if I am still there, grant that we may see each other.

– John Ashbery

Caveat: cosecha de renuncias

Ateo

Dame
minuto perdido
tu sentido entero.

Dame
nube olvidada
tu hermosa tristeza sin arraigo.

Dame
Vida mía única
tu imposible verdad.

Dame
mi soledad
tu repleta cosecha de renuncias.

Dame
muerte mía
tu relámpago de abrasado total.

Y tu -electrón terrible,
y tu -velocidad de la luz,
y tu -vértigo de distancias,
y tu -infinitud de guarismos
:y tu -secreto goce germinal de las pequeñas larvas que bucean hacia el sol,
y tu -lindo caballito de cartón de mis sueños de niño destripador,
dadme en seguro trance
vuestro centro inexorable
de palpitar dulcísimo;
entregadme en éxtasis deslumbrado
el devenir ciego de tanta primavera tronchada.
A ver si así
solo y con todo
compongo de mi sed indecible
el tremendo suceder de la Totalidad.

- Miguel Labordeta, de "Punto y aparte" (pag. 86) Editorial Ciencia nueva 1967

Tal vez ligeramente relacionado, por la temática ateísta.

picture

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Caveat: Bob Knob’s Daddy-O

Someone attempted to comment on a recent blog entry of mine – the one about PSY’s “Gangnam Style” song. The commenter was what I would I consider a troll – mostly by virtue of the fact that he (or she, but I suspect he, since he called himself Bob Knob – a very troll-like name, too) declined to provide a means for contacting him (i.e. the email address provided was invalid).

Because of the troll-like nature of the comment, I didn’t approve it. Yet I feel compelled to address his criticism, which struck me as nevertheless having some validity. Here is what Bob Knob wrote:

Ehhh… 오빠 (oppa) is what young Korean girls call guys that are slightly
older, in particular their boyfriends. The literal translation is “big
brother” (but guys don’t use it to refer to their older brothers), so
“Daddy-O” isn’t all that accurate.

First and foremost: duh. I know what 오빠 [oppa] means. I suspect that Bob Knob doesn’t know what ‘Daddy-O’ means. ‘Oppa’ literally means a woman’s older brother, but it’s used to address older men affectionately and also (and this is important) it’s used to address boyfriends. Daddy-O is not really current American slang, but in the 1960s it meant someone in authority but who was being addressed informally, and it also was used by some “hip” women to refer to their boyfriends. I seem to remember seeing it a lot as a form address between prostitutes and clients (and or pimps) during a particular epoch, too.

The term ‘Daddy-O’ thus means “informal flirtatious term of address directed by a woman toward a man, with vaguely incestuous connotations.” Which is exactly how I would define ‘oppa,’ too.

In that way, by translating ‘oppa’ as ‘daddy-o’ I try to capture that same semantic field (since in Anglophone culture there is nothing that resembles calling a boyfriend “brother”); but also, because the term ‘oppa’ is clearly being used somewhat ironically (same as the ‘manly man’) in the song in reference to the middle aged man singing it, I figured using an out-of-date slang term like daddy-o would serve that purpose well.

I was tempted to use the term ‘papi’ which is used in hispanic culture to address older men and espeically boyfriends – ‘oppa’ works similarly in Korean culture.

Well, anyway. I doubt the troll named Bob Knob will read this, but I felt compelled to respond with this cultural/linguistic observation. I should also note that this same “Gangnam Style” video has gone sufficiently viral in the US that there’s an extensive write-up about it at one of my favorite US news websites, The Atlantic. Max Fisher, the article’s author, himself pointed to an extensive write up by Jea Kim at her blog My Dear Korea (a blog which looks interesting enough in general to be someplace I may return to regularly). She further returns with a comment on Fisher’s article, in which she takes issue with just how revolutionary the video’s satire is – and in that, I’m inclined to agree with her – to see the video as revolutionary in a Korean context is to be rather myopic vis-a-vis Korean cultural history.

I’ll conclude with this fascinating bit of Americana. Watch it through to the end for some original Daddy-Os.

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Caveat: Aargh’s New Career

Oh this looks truly entertaining.

pictureThe blurb from the video:

Aargh. Once a successful actor and a true shooting star in Japan. Today he is beginning his new job at the Berlin zoo. What has happened? He is accompanied by the film crew on his first day of work at the Zoo where he is faced with new colleagues and challenges on the one hand and fighting prejudice and overcoming obstacles on the other.

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Caveat: 일월오봉도 (日月五峰圖)

In the Korean art history book I’ve been reading (in English), I ran across the following painting. I don’t think I knew about this – it’s not just a painting, but a many-times-repeated symbol: it’s the image that goes behind the Joseon throne, and thus symbolizes the Joseon kings. Joseon was the dynasty of kings that ruled Korea for 600 years, ending in 1910 with the Japanese annexation.
Anyway, I did an image search for it and found many, many versions. But here’s the one that I saw in my book, that I liked enough to try to find.
picture
It’s almost VanGoghish. It’s called: Sun, Moon and Five Peaks (일월오봉도 (日月五峰圖)). It’s overladen with symbolism.
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Caveat: It’s just a dying fiction

The sky dawned grey and overcast. I feel a sort of impending stress, about some things due for work. But I did a little bit of meditation when I woke up, and I feel better now. And I just heard the most awesome song, that came trundling along on my mp3 shuffle. It’s from 1973! Can you even believe it? It sounds so contemporary.

What I’m listening to right now.

Brian Eno, “Dead Finks Don’t Talk.” The video is a recent attachment to the song, though, I think.

Lyrics.

Oh cheeky, cheeky
Oh naughty sneaky
You’re so perceptive
And I wonder how you knew

But these finks don’t walk too well
A bad sense of direction
And so they stumble ’round in three’s
Such a strange collection

Oh you headless chicken
Can those poor teeth take so much kicking?
You’re always so charming
As you peck your way up there

And these finks don’t dress too well
No discrimination
To be a zombie all the time
Requires such dedication

Oh please sir, will you let it go by
‘Cause I failed both tests with my legs both tied
In my place the stuff is all there
I’ve been ever so sad for a very long time

My, my they wanted the works, can you this and that?
I never got a letter back
More fool me, bless my soul
More fool me, bless my soul
More fool me, bless my soul

Oh perfect masters
They thrive on disasters
They all look so harmless
Till they find their way up there

But dead finks don’t talk too well
They’ve got a shaky sense of diction
It’s not so much a living hell
It’s just a dying fiction

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Caveat: Woful Ere

Youth and Age

Verse, a breeze ‘mid blossoms straying,
Where Hope clung feeding, like a bee—
Both were mine! Life went a-maying
With Nature, Hope, and Poesy,
When I was young!
When I was young?—Ah, woful When!
Ah! for the change ‘twixt Now and Then!
This breathing house not built with hands,
This body that does me grievous wrong,
O’er aery cliffs and glittering sands,
How lightly then it flash’d along—
Like those trim skiffs, unknown of yore,
On winding lakes and rivers wide,
That ask no aid of sail or oar,
That fear no spite of wind or tide!
Naught cared this body for wind or weather
When Youth and I lived in ‘t together.

Flowers are lovely! Love is flower-like;
Friendship is a sheltering tree;
O the joys, that came down shower-like,
Of Friendship, Love, and Liberty,
Ere I was old!
Ere I was old? Ah, woful Ere,
Which tells me, Youth ‘s no longer here!
O Youth! for years so many and sweet,
‘Tis known that thou and I were one;
I’ll think it but a fond conceit—
It cannot be that thou art gone!
Thy vesper-bell hath not yet toll’d—
And thou wert aye a masker bold!
What strange disguise hast now put on,
To make believe that thou art gone?
I see these locks in silvery slips,
This drooping gait, this alter’d size:
But springtide blossoms on thy lips,
And tears take sunshine from thine eyes!
Life is but thought: so think I will
That Youth and I are housemates still.

Dewdrops are the gems of morning,
But the tears of mournful eve!
Where no hope is, life ‘s a warning
That only serves to make us grieve,
When we are old!
That only serves to make us grieve
With oft and tedious taking-leave,
Like some poor nigh-related guest
That may not rudely be dismist.
Yet hath outstay’d his welcome while,
And tells the jest without the smile.

– Samuel Taylor Coleridge, 1823

He wrote this when he was about my age (a few years older). It struck a chord in me, I guess, just now. Loudly.

The best part: “Life is but thought: so think I will / That Youth and I are housemates still.” I just wish my housemate would do his share of the chores, sometimes.

Sigh.

Caveat: Olvido

RUMBO AL OLVIDO

¡Oh pobres almas nuestras
que perdieron el nido
y que van arrastradas
en la falsa corriente del olvido!

Y pensar que extraviamos
la senda milagrosa
en que se hubiera abierto
nuestra ilusión, como perenne rosa.

Pudieron deslizarse,
sin sentir, nuestras vidas
con el compás romántico
que hay en las músicas desfallecidas.

Y pensar que pudimos
enlazar nuestras manos
y apurar en un beso
la comunión de fértiles veranos.

Y pensar que pudimos,
al acercarse el fin de la jornada,
alumbrar la vejez en una dulce
conjunción de existencias,
contemplando, en la noche ilusionada,
el cintilar perenne del Zodíaco
sobre la sombra de nuestras conciencias…

Mas en vano deliro y te recuerdo,
oh virgen esperanza,
oh ilusión que te quedas
en no sé qué lejanas arboledas
y en no sé qué remota venturanza.

Sigamos sumergiéndonos… Mas, antes
que la sorda corriente
nos precipite a lo desconocido,
hagamos un esfuerzo de agonía
para salir a flote
y ver, la última vez, nuestras cabezas
sobre las aguas turbias del olvido.

– Ramón López Velarde (poeta mexicano)

No he estado escribiendo lo usual, ni para este blog ni para los varios proyectos novelísticos. Me siento sumergido en un verano de cansancio y melancólico. Espero recuperar esfuerzos.

[Daily log: walking, 3 km]

Caveat: Macaronic

“Macaronic” means a text that mixes languages for comedic effect. It’s deliberate, pun-based code-switching, in linguistics terms. My students do it, when they hear English that “sounds funny” to them in their Korean ears, and they will suddenly start repeating some random word or phrase that I’ve said and laughing, no doubt because it sounds like something in Korean that’s funny. I can’t think of an example at the moment, but I have these moments constantly in my classes.

I ran across a macaronic poem mixing Latin and English while browsing the Language Log blog – a commenter had posted a poem by A.D. Godley entitled “Motor Bus” to an original posting about the syllabuses/syllabi debate. It’s a play on the fact that “motor” and “bus” are both words of Latin origin (although truncated and changed) and therefore they might be required to participate in the complex Latin morphology in a multilingual discussion of motor buses.

pictureWhat is this that roareth thus?
Can it be a Motor Bus?
Yes, the smell and hideous hum
Indicat Motorem Bum!
Implet in the Corn and High
Terror me Motoris Bi:
Bo Motori clamitabo
Ne Motore caedar a Bo—
Dative be or Ablative
So thou only let us live:—
Whither shall thy victims flee?
Spare us, spare us, Motor Be!
Thus I sang; and still anigh
Came in hordes Motores Bi,
Et complebat omne forum
Copia Motorum Borum.
How shall wretches live like us
Cincti Bis Motoribus?
Domine, defende nos
Contra hos Motores Bos!

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Caveat: Antipoeta Test

Test

Qué es un antipoeta:
un comerciante en urnas y ataúdes?
un sacerdote que no cree en nada?
un general que duda de sí mismo?
un vagabundo que se ríe de todo
hasta de la vejez y de la muerte?
un interlocutor de mal carácter?
un bailarín al borde del abismo?
un narciso que ama a todo el mundo?
un bromista sangriento
deliberadamente miserable?
un poeta que duerme en una silla?
un alquimista de los tiempos modernos?
un revolucionario de bolsillo?
un pequeño burgués?
un charlatán?

un dios?

un inocente?

un aldeano de Santiago de Chile?
Subraye la frase que considere correcta.

Qué es la antipoesía:
un temporal en una taza de té?
una mancha de nieve en una roca?
un azafate lleno de excrementos humanos
como lo cree el padre Salvatierra?
unespejo que dice la verdad?
un bofetón al rostro
del Presidente de la Sociedad de Escritores?
(Dios lo tenga en su santo reino)
una advertencia a los poetas jóvenes?
un ataúd a chorro?
un ataúd a fuerza centrífuga?
un ataúd a gas de parafina?
una capilla ardiente sin difunto?

Marque con una cruz
la definición que considere correcta.

– Nicanor Parra

Para si quisiera saber…

ay ¡estoy cansado! y apenas comienza el día. Voy a estudiar el coreano y después a trabajar.

Caveat: yon gray blank of sky

Cheerfulness Taught By Reason

I THINK we are too ready with complaint
In this fair world of God’s. Had we no hope
Indeed beyond the zenith and the slope
Of yon gray blank of sky, we might grow faint
To muse upon eternity’s constraint
Round our aspirant souls; but since the scope
Must widen early, is it well to droop,
For a few days consumed in loss and taint?
O pusillanimous Heart, be comforted
And, like a cheerful traveller, take the road
Singing beside the hedge. What if the bread
Be bitter in thine inn, and thou unshod
To meet the flints ? At least it may be said
‘Because the way is short, I thank thee, God.’
– Elizabeth Barrett Browning

Below is a scan of a photo I took in 1985. I believe it’s from the top of Notre Dame in Paris, looking north (?) – I suppose I could figure it out using googleearth if I worked at it. Note the yon gray blank of sky. That’s how I remember my time in Paris that year.

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Caveat: Tiger underneath a pine tree

pictureI’m reading a book by Oh Ju-seok about Korean Choson Dynasty painting. It’s translated into English, of course.

pictureThere’s a chapter dedicated to a painting called 송하맹호도 (which is translated as Tiger underneath a pine tree, but I have no idea how the title translates more perfectly). It’s by an 18th century artist called Kim Hong-do (김홍도 / 金弘道 [1745∼1806?]). I like the painting and can see why the author talks about it a lot. A close-up of the tiger’s face is the cover of the edition of the book that I have:

I enjoy art history – I should read more of it.

金弘道(1745∼1806?)

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Caveat: Be a Trail

I was in the Gyeongbokgung subway station yesterday and happened to notice this piece of inspirational poetry posted on the “anti-suicide” doors (there are doors in many subway stations now along the platform edges, which prevents people from falling or jumping into the track area before the train comes – so I think of them as anti-suicide doors, though I’m sure they have other justifications as well). I snapped a picture.

picture

The poem is by an American, Douglas Malloch, apparently a Freemason and lumberjack, among other things. The text on the door is in English on the right, translated to Korean on the left.

The tone and message of the poem is so “Korean” I can see why it was selected for inspirational subway poetry. There is a lot of subway poetry, these days, but most of it is Korean, of course – as is only appropriate.

Oddly, there is no wikipedia entry about Malloch – doesn’t anyone who ever wrote a book have a wikipedia entry? But I googled a masonic website with a page dedicated to his work. Here’s the poem from the subway door.

Be the Best of Whatever You Are

If you can’t be a pine on the top of the hill,
Be a scrub in the valley — but be
The best little scrub by the side of the rill;
Be a bush if you can’t be a tree.

If you can’t be a bush be a bit of the grass,
And some highway happier make;
If you can’t be a muskie then just be a bass —
But the liveliest bass in the lake!

We can’t all be captains, we’ve got to be crew,
There’s something for all of us here,
There’s big work to do, and there’s lesser to do,
And the task you must do is the near.

If you can’t be a highway then just be a trail,
If you can’t be the sun be a star;
It isn’t by size that you win or you fail —
Be the best of whatever you are!

It’s preceded by this quote:

“We all dream of great deeds and high positions, away from the pettiness and humdrum of ordinary life. Yet success is not occupying a lofty place or doing conspicuous work; it is being the best that is in you. Rattling around in too big a job is worse than filling a small one to overflowing. Dream, aspire by all means; but do not ruin the life you must lead by dreaming pipe dreams of the one you would like to lead. Make the most of what you have and are. Perhaps your trivial, immediate task is your one sure way of proving your mettle. Do the thing near at hand, and great things will come to your hand to be done.”

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Caveat: ya no siento el corazón

YO VOY SOÑANDO CAMINOS

Yo voy soñando caminos
de la tarde. ¡Las colinas
doradas, los verdes pinos,
las polvorientas encinas!…
¿Adónde el camino irá?
Yo voy cantando, viajero
a lo largo del sendero…
-la tarde cayendo está-.
“En el corazón tenía
la espina de una pasión;
logré arrancármela un día:
“ya no siento el corazón”.

Y todo el campo un momento
se queda, mudo y sombrío,
meditando. Suena el viento
en los álamos del río.

La tarde más se oscurece;
y el camino que serpea
y débilmente blanquea
se enturbia y desaparece.

Mi cantar vuelve a plañir:
“Aguda espina dorada,
quién te pudiera sentir
en el corazón clavada”.

– Antonio Machado

I hadn’t thought about Machado in quite a while, then out of nothing a line of his poetry popped into my head. I don’t think of him as one of my “main poets” – he doesn’t occupy those recurring thoughts of poetry like Jeffers or García Lorca or Neruda or Stevens. But I guess he must have made an impression at some point, or his line would not have appeared in my mind.

[Daily log: nevermind]

Caveat: E por que hei de negar?

“Caminho Monótono”

E por que hei de negar?…Ah! o encanto da estrada
abrindo em cada curva um leque de paisagem,
e o mistério da casa escondida e encantada
que mora sob a sombra amiga da folhagem

E por que hei de negar? Se isso é a vida passada;
se o fastio espantou o encanto da miragem
Hoje – o olhar distraído, e a alma já cansada
repetem todo dia e sempre a mesma viagem

E por que hei de negar? Ah! Aquelas ânsias loucas
dos beijos que cantavam sempre em nossas bocas
e das mãos, não sabendo nunca onde pousar…

Hoje… por mais que venhas, sempre estou sozinho…
E por que hei de negar? Se teu corpo é um caminho
onde de olhos fechados posso caminhar?…

– J. G. de Araujo Jorge

I love the Portuguese language. Maybe someday I will study it more deeply.

Caveat: Xanthic Dream

I dreamed a Xanth novel last night. This might require some background in order to be understandable to most people, I suspect – probably more background than I'm really willing to give… so perhaps you could spend some time on the topic using the wikithing if you're really interested (and who, reading this blog, is really interested?). My feeling about Piers Anthony's Xanth novels is that they're not as good as they seemed to me at the time when I read most of them, but they're not bad, either. They are good, optimistic, teenage boy nerd-lit.

OK. The dream. There was this dwarf or hobbit-looking character, who wore blue pajamas, and his special magic power was that his presence intensified the feelings of community and togetherness and the social cohesion of the people around him. A lot. But it worked very subtly, and in a way that did not make it obvious at all that his presence was the cause. Somehow I was on a quest – possibly to figure out my own magic power. All very typically Xanthian. There were weird espionage things going on, and I was peripheral to the central plot, more of an observer than a participant.

We sailed off across some sea, Dawn Treader style (see CS Lewis's Narnia series – and by the way, that's the only Narnia book I genuinely liked – and no, I've never seen any of the Narnia movies). The details of the dream have faded quickly since waking up, and so … I don't know exactly what happened. We landed on some new continent. There was a distraught princess who felt threatened by the dwarf character – perhaps she was aware of his magic power and was threatened. There was a fractious community that resembled an English hagwon that slowly became more harmonious because of the dwarf's secret magic. But then the dwarf was assissinated by a mule that had George W's face, and while the princess held the dead dwarf's hands and cried, I woke up.

Setting aside the annoying, brutalist symbolism toward the end, I'm genuinely interested in the narrative potential of the aspect regarding a "magic power" that intesnsifies communitarianism. I've long been intrigued by – and drawn to – concepts of intentional communities. I was deeply influenced by my "borderline hippy commune" childhood, no doubt. I suspect if there is a character in my real life that resembles this peculiar blue-pajama-wearing dwarf, it might be my mother – someone who sometimes seems better at creating community around herself than being in that community. I was struck by the aspect in which my role in the dream was as a spectator of community being built by others, rather than as a participant, myself. I wish I wasn't like that, but I accept that it's my natural role, maybe.

Caveat: Sucede que me canso de ser hombre

    Walking Around

Sucede que me canso de ser hombre.
Sucede que entro en las sastrerías y en los cines
marchito, impenetrable, como un cisne de fieltro
Navegando en un agua de origen y ceniza.

El olor de las peluquerías me hace llorar a gritos.
Sólo quiero un descanso de piedras o de lana,
sólo quiero no ver establecimientos ni jardines,
ni mercaderías, ni anteojos, ni ascensores.

Sucede que me canso de mis pies y mis uñas
y mi pelo y mi sombra.
Sucede que me canso de ser hombre.

Sin embargo sería delicioso
asustar a un notario con un lirio cortado
o dar muerte a una monja con un golpe de oreja.
Sería bello
ir por las calles con un cuchillo verde
y dando gritos hasta morir de frío

No quiero seguir siendo raíz en las tinieblas,
vacilante, extendido, tiritando de sueño,
hacia abajo, en las tapias mojadas de la tierra,
absorbiendo y pensando, comiendo cada día.

No quiero para mí tantas desgracias.
No quiero continuar de raíz y de tumba,
de subterráneo solo, de bodega con muertos
ateridos, muriéndome de pena.

Por eso el día lunes arde como el petróleo
cuando me ve llegar con mi cara de cárcel,
y aúlla en su transcurso como una rueda herida,
y da pasos de sangre caliente hacia la noche.

Y me empuja a ciertos rincones, a ciertas casas húmedas,
a hospitales donde los huesos salen por la ventana,
a ciertas zapaterías con olor a vinagre,
a calles espantosas como grietas.

Hay pájaros de color de azufre y horribles intestinos
colgando de las puertas de las casas que odio,
hay dentaduras olvidadas en una cafetera,
hay espejos
que debieran haber llorado de vergüenza y espanto,
hay paraguas en todas partes, y venenos, y ombligos.
Yo paseo con calma, con ojos, con zapatos,
con furia, con olvido,
paso, cruzo oficinas y tiendas de ortopedia,
y patios donde hay ropas colgadas de un alambre:
calzoncillos, toallas y camisas que lloran
lentas lágrimas sucias.

– Pablo Neruda

A veces me siento así igual. Mas en el momento me siento sólo solo, y cansado – pero no cansado de ser ser humano.

[Daily log: walking 5 km; running 3 km]

Caveat: The Vulgate of Experience

pictureWallace Stevens is possibly my favorite poet. At the least, he’s in a list of “10 most important” for me. I was reading a poem called “An Ordinary Evening in New Haven” – there are places where you can find the text online (though not copy-and-pastable – what’s below, I re-typed myself – pardon any typos).

It’s a longer poem (about 23 pages), which I can’t reproduce in total, but here is the starting canto and a pair of cantos farther along that stood out for me.

An Ordinary Evening In New Haven

                                I
The eye’s plain version is a thing apart,
The vulgate of experience. Of this,
A few words, an and yet, and yet, and yet–

As part of the never-ending meditation,
Part of the question that is a giant himself:
Of what is this house composed if not the sun,

These houses, these difficult objects, dilapidate
Appearances of what appearances,
Words, lines, not meanings, not communications,

Dark things without a double, after all,
Unless a second giant kills the first–
A recent imagining of reality,

Much like a new resemblance of the sun,
Down-pouring, up-springing and inevitable,
A larger poem for a larger audience,

As if the crude collops came together as one,
A mythological form, a festival sphere,
A great bosom, beard and being, alive with age.

                                XVII
The color is almost the color of comedy,
Not quite. It comes to the point and at the point,
It fails. The strength at the centre is serious.

Perhaps instead of failing it rejects
As a serious strength rejects pin-idleness.
A blank underlies the trials of device,

The dominant blank, the unapproachable.
This is the mirror of the high serious:
Blue verdured into a damask’s lofty symbol,

Gold easings and ouncings and fluctuations of thread
And beetling of belts and lights of general stones,
Like blessed beams from out a blessed bush

Or the wasted figurations of the wastes
Of night, time and the imagination,
Saved and beholden, in a robe of rays.

These fitful sayings are, also, tragedy:
The serious reflection is composed
Neither of comic nor tragic but of commonplace.

                                XVIII
It is the window that makes it difficult
To say goody-by to the past and to live and to be
In the present state of things as, say, to paint

In the present state of painting and not the state
Of thirty years ago. It is looking out
Of the window and walking in the street and seeing,

As if the eyes were the present or part of it,
As if the ears heard any shocking sound,
As if life and death were ever physical.

The life and death of this carpenter depend
On a fuchsia in a can–and iridescences
Of petals that will never be realized,

Things not yet true which he perceives through truth,
Or thinks he does, as he perceives the present,
Or thinks he does, a carpenter’s iridescences,

Wooden, the model for astral apprentices,
A city slapped up like a chest of tools,
The eccentric exterior of which the clocks talk.

                                XIX
The moon rose in the mind and each thing there
Picked up its radial aspect in the night,
Prostrate below the singleness of its will.

He writes very philosophically, of course. The poem is about religion and life and death and Jesus (the carpenter). His conclusion, at the end of canto XXXI:

It is not in the premise that reality
Is a solid. It may be a shade that traverses
A dust, a force that traverses a shade.

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Caveat: TLIs not TLAs

How is it at all possible that I reached the age of 46 without realizing that there are pedants out there who like to distinguish between the concepts of acronym (a pronounciable grouping of first letters and sounds, e.g. NASA) and initialism (an unpronounciable grouping of first letters, e.g. FBI)? And to think that I was a literature major!

According to the wiktionary, there are 3 meanings for acronym:

1. An abbreviation formed by (usually initial) letters taken from a word or series of words, that is itself pronounced as a word, such as RAM, radar, or scuba; sometimes contrasted with initialism.
2.  A pronounceable word formed from the beginnings (letter or syllable) of other words and thus representing the phrase so formed, e.g. Benelux = the countries Belgium, Netherlands and Luxembourg considered as a political or economic whole.
3.  Any abbreviation so formed, regardless of pronunciation, such as TNT, IBM, or XML.

I always, always thought that definition 3 was the main definition. For me, it was the only definition. But a usage note says, “The third sense is often criticized by commentators who prefer the term initialism for abbreviations that are not pronounced like an ordinary word.” So it turns out that these anonymous commentators would have judged me to be wrong, all these years.

My absolute favorite acronym, therefore, turns out to actually be an initialism (unless you are good at pronouncing the /tl/ cluster, as in the Nahuatl language): TLA = three-letter acronym. Properly speaking, it should instead be TLI = three-letter initialism. Somehow, it seems less compelling, that way. But that’s just because it shakes up my long-held habit. I’ll try to adapt.

Here’s a lingering question, however. Some potential acronyms are nevertheless typically “pronounced” as initialisms. Anyone could say /ukla/ for UCLA, if they wanted (and, in fact, Spanish speakers generally do exactly that, for example), but people typically spell it out in English, U.C.L.A. So is it an acronym or an initialism?

What I’m listening to right now.

pictureCat Stevens (AKA Yusuf Islam), “My Lady d’Arbanville.” He looks so very 70’s in that video.

But I’ve been realizing, when I heard it came around on the mp3 shuffle… Cat Stevens has been more consistently a part of my “life soundtrack” than any other composer or singer in my life – he was part of my parents’ soundtrack when I was child growing up, he was a major component of my own listening, as an adolescent, and unlike other musical manias and fads I’ve had, he’s always been on the short rotation. If I had to guess a single album that I’ve listened to more times than any other, it would almost undoubtedly be Mona Bone Jakon (the disturbing origin of this album title is slightly NSFW – interestingly, this latter term is an acronym [pardon me, initialism] which was being written about by Alan Jacobs at the Atlantic wherein I first learned of this aforementioned acronym/initialism distinction – thus, full circle).

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Caveat: Lego Movies

pictureMy friend Bob sent me a link to a Lego movie on the Lego website. He has son who is fascinated by these things, which is why he sent me the link. I watched Lego movies – I’d embed one here, but they don’t let you embed their movies (which is poor marketing, in my opinion). But here’s the link.

I like the episode where the prisoners escape by jumping into the prison toilet with scuba gear on. The prison administrators try to get the prisoners back using a toilet plunger. See screenshots.

picture

I think these videos would be extremely useful in an elementary language classroom, because there’s something salient about them – they’re produced without any dialogue whatsoever. Thus they could be used as prompts for story-writing, similarly to wordless comic-strips.

[Daily log: walking, 1 km]

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Caveat: 이야기책A1

pictureMy current children’s-book-in-progress is 이야기책A1 – it’s a 1st grade “reader” and the title means “A1 Storybook” (cover picture at right). The stories are fairly easy to read. The second story is about why the cat washes his face after eating, but not before (which is what Korean children learn to do almost universally, I think – though that doesn’t mean they actually do it).
pictureIt’s told in an “oral tradition” style. Here’s how it goes:

여러분, 고양이가 세수하는 것을 본적이 있나요? 고양이는 항상 밥을 먹고 나서 세수를 한답니다. 왜 먹기 전에 하지 않고 먹은 후에 하는 걸까요?
[Hey, everyone, have you ever seen a cat washing himself? Cats always wash themselves after eating. Why do they do that after eating but not before eating?]

And so it goes. It turns out the cat got tricked one time by a sparrow.
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Caveat: pereat mundus, fiat philosophia, fiat philosophus, fiam!

I have been re-reading Nietzsche’s Geneology of Morals. I first read it maybe two decades ago in Spanish, but I consider it a very important work, for me. So I go back to it occasionally.

In his third essay, he writes about the ascetic ideal. I have felt the wierdly unascetic yearning to find this idea. I recognize the hypocrisy of it, as with most “purity narratives” as I like to call them. Here, Nietzsche rejects (or seems to be on the path to rejecting) Buddha’s ascetic idea, specifically.

pictureEvery philosopher would say, as Buddha said, when the birth of a son was announced to him: “Rahoula has been born to me, a fetter has been forged for me” (Rahoula means here “a little demon”); there must come an hour of reflection to every “free spirit” (granted that he has had previously an hour of thoughtlessness), just as one came once to the same Buddha: “Narrowly cramped,” he reflected, “is life in the house; it is a place of uncleanness; freedom is found in leaving the house.” Because he thought like this, he left the house. So many bridges to independence are shown in the ascetic ideal, that the philosopher cannot refrain from exultation and clapping of hands when he hears the history of all those resolute ones, who on one day uttered a nay to all servitude and went into some desert; even granting that they were only strong asses, and the absolute opposite of strong minds. What, then, does the ascetic ideal mean in a philosopher? This is my answer—it will have been guessed long ago: when he sees this ideal the philosopher smiles because he sees therein an optimum of the conditions of the highest and boldest intellectuality; he does not thereby deny ‘”existence,” he rather affirms thereby his existence and only his existence, and this perhaps to the point of not being far off the blasphemous wish, pereat mundus, fiat philosophia, fiat philosophus, fiam!

At the opening sentence of the next section (section 8), he makes his point explicitly. “These philosophers, you see, are by no means uncorrupted witnesses and judges of the value of the ascetic ideal.”

Indeed. These philosophers are, in fact, coopted by the purity meme. What’s the alternative?

What I’m listening to right now.

Röyksopp, “Vision One.”

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Caveat: Kuerajpiri

pictureSurfeaba un sitio de cultura y lengua p´urhépecha (idioma y pueblo de la región del estado de Michoacán en México, donde pasaba un medio año muy importante y formativo de mi juventud), y encontré esta leyenda sobre la creación del mundo.

De la primera gran explosión emergieron cuatro grandes rayos de luz, que se extendieron en cuatro direcciones distintas, en cuatro caminos con horizontes luminosos, dando lugar a los cuatro puntos cardinales. Nació así Tata-cuate y Nana-cuate principio dual, también llamado o llamada Kuerajpiri y le dio forma con sus manos de lumbre a un gran astro de luz y de calor; lo colocó en el centro de nuestro espacio y le dio la misión de alumbrar el universo. Le puso por nombre Tata-Juriata (Señor Sol) también llamado Kuri-kaueri.

Kuerajpiri (principio dual creador y destructor) decidió entonces darle una esposa a Tata-Juriata para que no estuviera tan solo, para que no se quedara fijo en el cielo, sobre un día eterno, sin contrastes ni movimiento. Le dio nacimiento a Nana-kutzi (Señora Luna). Pero él sólo aparecía de día y ella sólo de noche, de manera que estaban separados por el tiempo. De manera que decidieron verse alternativamente, una vez a la luz de él, otra vez a la luz brillante y redonda de ella. Y fue así como surgieron los eclipses de sol y de luna.

De esta unión nació Kuerahuaperi, también llamada Nana-Kuerari (nuestra madre tierra) que con el paso del tiempo se convirtió en una hermosa doncella. K’uri-kaueri se enamoró de ella. Le mandó cuatro rayos, que se posaron respectivamente en la frente, en el vientre, en la mano derecha y en la mano izquierda.

La doncella se convirtió en Nana-kuerari (la madre creadora), quien, en medio de una tempestad furiosa, dio a luz a las cosas naturales: la tierra seca, los montes, los ríos, los árboles, las flores, los lagos, los llanos, los vientos.

Tuvo luego un segundo parto, del cual nacieron todos los seres en movimiento, pero sin razón, sin emociones, sólo con instinto: los animales. Fue hasta el tercer parto que salieron a la luz los hombres y las mujeres, a los que dotó del saber, de manera que pudieran distinguir las cosas buenas de las malas. Se les dio el sonido y el habla para que se comunicaran entre sí.

Pero los hombres andaban errantes; no sabían medir el tiempo; no construían nada y peleaban entre sí. Nana-kuerari invocó a K’uri-kaueri y le pidió ayuda. El gran dios le entregó una caja de madera tallada. Le dijo que adentro estaban todas las cosas bellas que el hombre podía apreciar, y estaban también todos los oficios que podían aprender, y las líneas y los límites para organizar y medir el tiempo y el espacio. Pero también, le dijo, estaban los castigos, las maldades y la negrura del sufrimiento eterno. Debían usarla con sabiduría y sensatez.

De la caja también brotaron las estaciones del año. Los hombres aprendieron a construir casas, a cultivar la tierra, a transmitir conocimientos a las siguientes generaciones, a crear cultura y enriquecerla con el tiempo.

El sitio incluso tiene un streaming de una radiodifusora p´urhépecha. La escuchaba durante varias horas.

[Daily log: walking, 4 km]

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Caveat: deseo satisfecho

picture“La memoria es el deseo satisfecho.” – Carlos Fuentes.

El escritor mexicano falleció. A la derecha, una foto de Fuentes con el gran escritor colombiano, Gabriel García Márquez.

Una de las primeras novelas que leí en español fue La muerte de Artemio Cruz, que me influyó profundamente no sólo literaria sino también políticamente:

“Las revoluciones las hacen los hombres de carne y hueso y no los santos, y todas acaban por crear una nueva casta privilegiada.” – Carlos Fuentes.

Otra novela que recuerdo vívidamente es La región más transparente. Me brindó un entendimiento sobre las dinámicas complejas de lo sociopolítico en México.

La novela corta, Aura… la leí como poema en prosa. Esta novela es mi favorita, y es el único ejemplar del uso de la segunda persona en literatura que nunca me pareció torpe y carente de elegancia. Cuando hice un web-search sobre este tema, encontré que existe una traducción en coreano (imágen, izquierda debajo). La cita siguiente presenta el momento en que el protagonista – el extraño “tú-narrador,” Felipe – encuentra a la fantasma Aura en la habitación de Consuelo.

picturepicture“Sólo tienes ojos para esos muros de reflejos desiguales, donde parpadean docenas de luces. Consigues, al cabo, definirlas como veladoras, colocadas sobre repisas y entrepaños de ubicación asimétrica. Levemente, iluminan otras luces que son corazones de plata, frascos de cristal, vidrios enmarcados, y sólo detrás de este brillo intermitente verás, al fondo, la cama y el signo de una mano que parece atraerte con su movimiento pausado.”

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Caveat: Diarios de Corea

I’ve been trying to read a book. It’s called Diarios de Corea, by the Argentinian (or is he a Spaniard? I can’t quite figure it out) journalist Bruno Galindo (I was unable to figure out if there’s an English translation available – a cursory search online seems to suggest there isn’t). I thought it would be interesting to get a non-Anglosphere perspective on Korea, but so far, I don’t much like the book. I’m reading it in my usual non-linear fashion. I’ve read maybe 15% of it, skipping back and forth between the two parts – it’s divided into a section on the North and a section on the South, the author having spent time on both sides.

pictureI suppose I can’t criticize the part on the North – I know next to nothing about the North. But his sections on the South, there is a sort of vaguely gonzo myopia (is there such a thing as gonzo myopia? Of course – perhaps that’s the point?) which can be summed up with a simple declaration, on my part: “Itaewon is not Korea, nor is it an accurate cross-section of Korea.” For those who don’t know, Itaewon is Seoul’s historically “foreign” neighborhood. It’s a zone of immigrants, of off-duty US soldiers, of hustlers and bars, of prostitutes and gray-market wholesalers, and of numerous excellent shops selling international goods. But Itaewon is hardly an accurate picture of Korea, or South Korea, or Seoul, or Korean culture, or anything at all. And Galindo’s diary, at least what I’ve seen of it so far, seems to consist largely of encounters with various Itaewonites, supplemented by extractions from the yellowest of the Korean English-Language press (which is mostly yellow).

Imagine if a foreigner came to the U.S., and stayed at a hotel on Canal Street in New York City, and then went off to write a “perspective on the U.S.” type book. Would it be an accurate picture of the U.S.? Would it even be an accurate picture of lower Manhattan?

I hate to leap to judgment. I’ll keep reading the book. But his misapprehensions with respect to the South cause me to distrust what would otherwise be fascinating portrayals of life in the North. How accurate is it, really?

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Caveat: Coneix l’ala la tristesa dels núvols de seda

LA CIUTAT DE LA TARDOR

    Et vull
    color de rosa en la tardor
    – Betül Tariman

Coneix l’ala la tristesa dels núvols de seda,
les fulles dels ocells que niuen a les moreres
de l’avinguda del dolor.
Sap de la tempesta i el devessall de les aigües
l’aiguavessant de l’espill bombejat per la febre de l’alba,
l’argent viu de tots els desvaris del termòmetre
dels amors vells.
La tristesa: “en la cara de la mort tot es veu”
Els meus ulls s’han rentat en els teus
La meua sang s’ha mudat al teu cor,
però mai no m’arribarà la llum a la boira.

– Pere Bessó, de "Aigües turques", 2010

Poesía en catalán. Encontrado aquí (con traducción al español). Al azar, encontré una red de sitios algo prolífica que exploraba durante varias horas. Valdrá la pena volver.

Con la excepción de esas horas perdidas, pasaba mi domingo fuera del internet. A pesar de la primavera, he sentido un ligero cansansio. Pues no hice nada.

[Daily log: walking, 1 km]

Caveat: mensaje de un pueblo libre y soberano

Uno de los conjuntos musicales mexicanos que más me gusta es Molotov – a pesar de su preocupación por temática de drogas y violencia, también muestran una clara inteligencia política y cultural. Surfeaba teh youtubes pa encontrar algunos buenos tracks. Éste siguiente me tiene una resonancia – tan lírica como políticamente, ofrece mucho. 

Lo que estoy escuchando ahora mismo.

pictureMolotov, “Gimme Tha Power.”

Cuando era chico quería ser como superman
pero ahora ya quiero ser un diputado del PAN
o del PRI o del PRD
o cualquier cosa que tenga un poco de poder
quiero convertirme en músico político
y construirle un piso al periferico
quiero acabar con el tráfico
tengo que entrar en la historia de México
y luego miro al pecero que va medio pedo
jugando carreras con los pasajeros
pero el tiene que pasar primero
sin luces sin frenos junto al patrullero
aunque no sepa leer
no sepa hablar
el es el que te brinda la seguridad
asi lo tienes que respetar
porque el representa nuestra autoridad

(Coro)
So you think you goona hit me
but now We gonna hit you back

Te metera en el bolsillo una sustancia ilegal
y te va a consignar al poder judicial
y ahí seguro que te ira muy mal
porque te haran cocowash con agua mineral
porque en ti creiamos todos los mexicanos
te dimos trabajo pagado y honrado
te dimos un arma para cuidarnos
y el arma que usas la usas para robarnos
y aunque quieras quejarte con papa gobierno
les pides ayuda y te mandan al infierno
porque tendremos que tirar buen pedo
solo te van a dar atole con el dedo
y en la fila del departamento de quejas
toparas con un mar de secretarias pendejas
el siguiente en la fila y asi te la pelas
pero algunos al final nunca se traspapela

(Coro)

México solidario acabo a los tiranos
sin la necesidad de ensuciarnos las manos
no podemos pedir resultado inmediato
de un legado de 75 años
todos unidos pedimos un cambio
piedra sobre piedra y peldaño a peldaño
solo poder expresarnos es palaba de honor
de nuestro jefe de estado
te arrepentiras de todo lo que trabajas
se te ira la mitad de todo lo que tu ganas
manteniendo los puestos de copias piratas
que no pagan impuestos pero son más baratas
veo una fuerte campaña de tele y de radio
promoviendo la union entre los ciudadanos
mensaje de un pueblo libre y soberano
IGUAL QUE TU MOLOTOV TAMBIEN ES MEXICANO!!!!!

(Nos quieren pegar pegar)
So you think you gonna hit me
(y nos la van a pagar)
but now we gonna hit you back

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Caveat: Raw Rats


Wow, sagas!

Solo’s deed, civic deed.
Eye dewed, a doom-mood.
A pop …
Sis sees redder rotator.
Radar eye sees racecar X.
Dad did rotor gig.
Level sees reviver!
Solo’s deified!
Solo’s reviver sees level …
Gig rotor did dad!
X, racecar, sees eye.
Radar rotator, redder, sees sis …
Pop a doom-mood!
A dewed eye.
Deed, civic deed.
Solo’s sagas: wow.

"The text is a palindrome by Nick Montfort that briefly retells 'Star Wars Episode IV: A New Hope,' making Han Solo central. The palindrome is a revised version of the one Montfort wrote in 75 minutes for the First World Palindrome Championship, held in Brooklyn on March 16, 2012." – Posted at a site called Machine Libertine.

I love palindromes.

What I'm listening to right now.

Japanese Pop Stars, "Let go." The video is pretty cool. I had some tricolor penne with pesto and broccoli for dinner. I'm feeling tired – this new (old) exercise habit I'm trying to re-start is kind of … tiring.

[Daily log: walking, 4 km; running, 4 km]

Caveat: ¡Se mueren de amor los ramos!

Serenata de Belisa

Por las orillas del río
se está la noche mojando
en los pechos de Lolita
se mueren de amor los ramos.

¡Se mueren de amor los ramos!

La noche canta desnuda
sobre los puentes de marzo.
Belisa lava su cuerpo
con agua salobre y nardos.

¡Se mueren de amor los ramos!

La noche de anís y plata
relumbra por los tejados.
Playas de arroyos y espejos
anís de tus muslos blancos.

¡Se mueren de amor los ramos!

– Federico García Lorca

Caveat: Niebla

    NIEBLA

La niebla ha ido adensándose
en forro azul-ceniciento
y cegando el mar nos hurta
la nidada de archipiélagos:
hembra tramposa y ladina
que marcha con pasos lerdos.

Difumina a Chiloé,
llega hasta Tierra del Fuego
y trueca en malabaristas
lomos de niño y de ciervo,
y mi bulto escamotea
sólo porque lloren ellos.

Ya las trampas le conozco
de Redondear el cerco
y hacer "la gallina ciega"
con el pastor o el arriero.
Ella ahora está jugándonos
el su sempiterno juego
y urde ballenas y pulpos
de un vago mar hechicero.
Nos da por bien ahogados,
perdidos y prisioneros,
aunque estarnos bajo de ella,
como Dios nos hizo: enteros.

Les cuchicheo a mis críos
que no es bulto, que es resuello,
que no es brazo de ahogarnos,
que es, no más, bostezo muerto,
que no peleamos con héroe
sino con blanco esperpento.
Y el huevo azul entreabrimos
a lancetadas de acentos
y se lo desbaratamos
con los dos calientes cuerpos.

En el acuario de niebla,
acribillado de engendros,
el remador de tres mares
se ha puesto a contar sucesos;
dice los lentos canales,
romances los estrechos
como quien devana mundos
con las manos y los gestos.

Ahora el viejo está contando
el largo relato añejo,
de las costas masticadas
por el mar de duros belfos
y está diciendo a la Antártida
que habemos y que no habemos…

La Antártida de su boca
sube como alción en vuelo,
el blanco animal divino
engolado y soñoliento.
Así con ella dormimos
fraternales y mansuetos,
la bestezuela del símbolo
y el indio calenturiento.

Nos acabamos en donde
se acaba igual que en los cuentos,
la Madraza que es la tierra
y acaba en santo silencio;
pero los tres alcanzamos
el apretado secreto,
el blancor no conocido,
el intocado Misterio.

– Gabriela Mistral, de su Poema de Chile

Caveat: Star Trek: Planet Pollutus

pictureI was watching old episodes of Star Trek: Voyager – because I’m something of a trekkie, and I’m feeling yucky and therefore doing absolutely nothing productive with my time. And there was an episode called “Workforce” from season 7, in which the crew of the starship are all abducted by a society with a labor shortage. They’re brainwashed and put to work. There were some scenery tableaux in that episode that seemed to evoke, in my mind at least, the aesthetic of one of the singularly most influential children’s books in my own past: Bill Peet’s Wump World.

Here’s a scene from the episode.

picture

Here’s a scene from the old children’s classic that, while obviously not identical, bears some striking resemblance at least in my mind.

picture

You might call it the “Pollutian Aesthetic” – since the Wump World has been taken over by the Pollutians from the Planet Pollutus. In the Star Trek episode, there’s a dash of Orwell’s 1984 (or successor aesthetics like the movie V, for example), too. You might call it retro-futuristic dystopianism.

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Caveat: …ca mucho auie grandes cuydados


De los sos oios tan fuerte mientre lorando

Tornaua la cabeça e estaua los catando:
Vio puertas abiertas e vços sin cannados,
Alcandaras uazias sin pielles e sin mantos,
E sin falcones e sin adtores mudados.
Sospiro Myo Çid ca mucho auie grandes cuydados.
Ffablo Myo Çid bien e tan mesurado:
Grado a ti Sennor Padre que estas en alto,
Esto me an buelto myos enemigos malos.


pictureLeí El Cantar de Mio Cid por primera vez en 1986, apenas todavía aprendiendo bien el español. Así desde el principio, mi experiencia con el idioma se radicaba en sus aspectos poéticos e históricos. Y desde aquel principio. me fascinaba lo medieval. Este poema data del siglo 12. Tiene 800 años y todavía es comprensible.

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