Feeds:
Posts
Comments

Archive for the ‘Christian’ Category

I toss the same general post up every year. I don’t care. No need to search my brain for heartfelt spiritual metaphors from Daily Life™. When we have the Monkees!

Riu riu chiu, la guarda ribera;
Dios guardo el lobo de nuestra cordera,
Dios guardo el lobo de neustra cordera.

El lobo rabioso la quiso morder,
Mas Dios poderoso la supo defender;
Quisola hazer que no pudiese pecar,
Ni aun original esta Virgen no tuviera.

Riu, riu chiu…

Este qu’es nacido es el gran monarca,
Christo patriarca de carne vestido;
Hemos redemido con se hazer chiquito,
Aunqu’era infinito, finito se hiziera.

Translation:

River, roaring river, guard our homes in safety,
God has kept the black wolf from our lamb, our Lady.
God has kept the black wolf from our lamb, our Lady.

Raging mad to bite her, there the wolf did steal,
But our God Almighty defended her with zeal.
Pure He wished to keep Her so She could never sin,
That first sin of man never touched the Virgin sainted.

River, roaring river…

He who’s now begotten is our mighty Monarch,
Christ, our Holy Father, in human flesh embodied.
He has brough atonement by being born so humble,
Though He is immortal, as mortal was created.

River, roaring river…

Here’s a helpful video that someone put up with subtitles. 

And the Kingston Trio:

More from Fr. Steve Grunow on the song and the feast.

Here’s my book on Mary, available in a Kindle version for .99:

 And for even more substance from a homily hB16 gave in 2005 on the feast – it was also the 40th anniversary of the closing of the Second Vatican Council.  It’s lengthy but SO worth it, an excellent reflection of what he has written elsewhere on it (for example, in this book):

But now we must ask ourselves:  What does “Mary, the Immaculate” mean? Does this title have something to tell us? Today, the liturgy illuminates the content of these words for us in two great images.

First of all comes the marvellous narrative of the annunciation of the Messiah’s coming to Mary, the Virgin of Nazareth. The Angel’s greeting is interwoven with threads from the Old Testament, especially from the Prophet Zephaniah. He shows that Mary, the humble provincial woman who comes from a priestly race and bears within her the great priestly patrimony of Israel, is “the holy remnant” of Israel to which the prophets referred in all the periods of trial and darkness.

In her is present the true Zion, the pure, living dwelling-place of God. In her the Lord dwells, in her he finds the place of his repose. She is the living house of God, who does not dwell in buildings of stone but in the heart of living man. She is the shoot which sprouts from the stump of David in the dark winter night of history. In her, the words of the Psalm are fulfilled:  “The earth has yielded its fruits” (Ps 67: 7).

She is the offshoot from which grew the tree of redemption and of the redeemed. God has not failed, as it might have seemed formerly at the beginning of history with Adam and Eve or during the period of the Babylonian Exile, and as it seemed anew in Mary’s time when Israel had become a people with no importance in an occupied region and with very few recognizable signs of its holiness.

God did not fail. In the humility of the house in Nazareth lived holy Israel, the pure remnant. God saved and saves his people. From the felled tree trunk Israel’s history shone out anew, becoming a living force that guides and pervades the world.

Mary is holy Israel:  she says “yes” to the Lord, she puts herself totally at his disposal and thus becomes the living temple of God.

The second image is much more difficult and obscure. This metaphor from the Book of Genesis speaks to us from a great historical distance and can only be explained with difficulty; only in the course of history has it been possible to develop a deeper understanding of what it refers to.

It was foretold that the struggle between humanity and the serpent, that is, between man and the forces of evil and death, would continue throughout history.

It was also foretold, however, that the “offspring” of a woman would one day triumph and would crush the head of the serpent to death; it was foretold that the offspring of the woman – and in this offspring the woman and the mother herself – would be victorious and that thus, through man, God would triumph.

If we set ourselves with the believing and praying Church to listen to this text, then we can begin to understand what original sin, inherited sin, is and also what the protection against this inherited sin is, what redemption is.

What picture does this passage show us? The human being does not trust God. Tempted by the serpent, he harbours the suspicion that in the end, God takes something away from his life, that God is a rival who curtails our freedom and that we will be fully human only when we have cast him aside; in brief, that only in this way can we fully achieve our freedom.

The human being lives in the suspicion that God’s love creates a dependence and that he must rid himself of this dependency if he is to be fully himself. Man does not want to receive his existence and the fullness of his life from God.

He himself wants to obtain from the tree of knowledge the power to shape the world, to make himself a god, raising himself to God’s level, and to overcome death and darkness with his own efforts. He does not want to rely on love that to him seems untrustworthy; he relies solely on his own knowledge since it confers power upon him. Rather than on love, he sets his sights on power, with which he desires to take his own life autonomously in hand. And in doing so, he trusts in deceit rather than in truth and thereby sinks with his life into emptiness, into death.

Love is not dependence but a gift that makes us live. The freedom of a human being is the freedom of a limited being, and therefore is itself limited. We can possess it only as a shared freedom, in the communion of freedom:  only if we live in the right way, with one another and for one another, can freedom develop.

We live in the right way if we live in accordance with the truth of our being, and that is, in accordance with God’s will. For God’s will is not a law for the human being imposed from the outside and that constrains him, but the intrinsic measure of his nature, a measure that is engraved within him and makes him the image of God, hence, a free creature.

If we live in opposition to love and against the truth – in opposition to God – then we destroy one another and destroy the world. Then we do not find life but act in the interests of death. All this is recounted with immortal images in the history of the original fall of man and the expulsion of man from the earthly Paradise.

Dear brothers and sisters, if we sincerely reflect about ourselves and our history, we have to say that with this narrative is described not only the history of the beginning but the history of all times, and that we all carry within us a drop of the poison of that way of thinking, illustrated by the images in the Book of Genesis.

We call this drop of poison “original sin”. Precisely on the Feast of the Immaculate Conception, we have a lurking suspicion that a person who does not sin must really be basically boring and that something is missing from his life:  the dramatic dimension of being autonomous; that the freedom to say no, to descend into the shadows of sin and to want to do things on one’s own is part of being truly human; that only then can we make the most of all the vastness and depth of our being men and women, of being truly ourselves; that we should put this freedom to the test, even in opposition to God, in order to become, in reality, fully ourselves.

In a word, we think that evil is basically good, we think that we need it, at least a little, in order to experience the fullness of being. We think that Mephistopheles – the tempter – is right when he says he is the power “that always wants evil and always does good” (J.W. von Goethe, Faust I, 3). We think that a little bargaining with evil, keeping for oneself a little freedom against God, is basically a good thing, perhaps even necessary.

If we look, however, at the world that surrounds us we can see that this is not so; in other words, that evil is always poisonous, does not uplift human beings but degrades and humiliates them. It does not make them any the greater, purer or wealthier, but harms and belittles them.

This is something we should indeed learn on the day of the Immaculate Conception:  the person who abandons himself totally in God’s hands does not become God’s puppet, a boring “yes man”; he does not lose his freedom. Only the person who entrusts himself totally to God finds true freedom, the great, creative immensity of the freedom of good.

The person who turns to God does not become smaller but greater, for through God and with God he becomes great, he becomes divine, he becomes truly himself. The person who puts himself in God’s hands does not distance himself from others, withdrawing into his private salvation; on the contrary, it is only then that his heart truly awakens and he becomes a sensitive, hence, benevolent and open person.

The closer a person is to God, the closer he is to people. We see this in Mary. The fact that she is totally with God is the reason why she is so close to human beings.

For this reason she can be the Mother of every consolation and every help, a Mother whom anyone can dare to address in any kind of need in weakness and in sin, for she has understanding for everything and is for everyone the open power of creative goodness.

In her, God has impressed his own image, the image of the One who follows the lost sheep even up into the mountains and among the briars and thornbushes of the sins of this world, letting himself be spiked by the crown of thorns of these sins in order to take the sheep on his shoulders and bring it home.

As a merciful Mother, Mary is the anticipated figure and everlasting portrait of the Son. Thus, we see that the image of the Sorrowful Virgin, of the Mother who shares her suffering and her love, is also a true image of the Immaculate Conception. Her heart was enlarged by being and feeling together with God. In her, God’s goodness came very close to us.

MORE

Read Full Post »

Some related images from my books.

 

More on the root of Jesse here. 

More on the books here. 

Read Full Post »

Another great saint.

 B16 spoke about him at a General Audience in 2009.

It’s very appropriate that John’s feast falls during Advent, during our preparation for the Feast of the Incarnation.

(I have re-paragraphed it for ease of reading. Also bolded some key points.)

John, born into a wealthy Christian family, at an early age assumed the role, perhaps already held by his father, of Treasurer of the Caliphate. Very soon, however, dissatisfied with life at court, he decided on a monastic life, and entered the monastery of Mar Saba, near Jerusalem. This was around the year 700.

He never again left the monastery, but dedicated all his energy to ascesis and literary work, not disdaining a certain amount of pastoral activity, as is shown by his numerous homilies. His liturgical commemoration is on the 4 December. Pope Leo XIII proclaimed him Doctor of the Universal Church in 1890.

In the East, his best remembered works are the three Discourses against those who calumniate the Holy Images, which were condemned after his death by the iconoclastic Council of Hieria (754). These discourses, however, were also the fundamental grounds for his rehabilitation and canonization on the part of the Orthodox Fathers summoned to the Council of Nicaea (787), the Seventh Ecumenical Council. In these texts it is possible to trace the first important theological attempts to legitimise the veneration of sacred images, relating them to the mystery of the Incarnation of the Son of God in the womb of the Virgin Mary.

John Damascene was also among the first to distinguish, in the cult, both public and private, of the Christians, between worship (latreia), and veneration (proskynesis): the first can only be offered to God, spiritual above all else, the second, on the other hand, can make use of an image to address the one whom the image represents. Obviously the Saint can in no way be identified with the material of which the icon is composed. This distinction was immediately seen to be very important in finding an answer in Christian terms to those who considered universal and eternal the strict Old Testament prohibition against the use of cult images. This was also a matter of great debate in the Islamic world, which accepts the Jewish tradition of the total exclusion of cult images. Christians, on the other hand, in this context, have discussed the problem and found a justification for the veneration of images. John Damascene writes, “In other ages God had not been represented in images, being incorporate and faceless. But since God has now been seen in the flesh, and lived among men, I represent that part of God which is visible. I do not venerate matter, but the Creator of matter, who became matter for my sake and deigned to live in matter and bring about my salvation through matter. I will not cease therefore to venerate that matter through which my salvation was achieved. But I do not venerate it in absolute terms as God! How could that which, from non-existence, has been given existence, be God?… But I also venerate and respect all the rest of matter which has brought me salvation, since it is full of energy and Holy graces. Is not the wood of the Cross, three times blessed, matter?… And the ink, and the most Holy Book of the Gospels, are they not matter? The redeeming altar which dispenses the Bread of life, is it not matter?… And, before all else, are not the flesh and blood of Our Lord matter? Either we must suppress the sacred nature of all these things, or we must concede to the tradition of the Church the veneration of the images of God and that of the friends of God who are sanctified by the name they bear, and for this reason are possessed by the grace of the Holy Spirit. Do not, therefore, offend matter: it is not contemptible, because nothing that God has made is contemptible” (cf. Contra imaginum calumniatores, I, 16, ed. Kotter, pp. 89-90).

We see that as a result of the Incarnation, matter is seen to have become divine, is seen as the habitation of God. It is a new vision of the world and of material reality. God became flesh and flesh became truly the habitation of God, whose glory shines in the human Face of Christ. Thus the arguments of the Doctor of the East are still extremely relevant today, considering the very great dignity that matter has acquired through the Incarnation, capable of becoming, through faith, a sign and a sacrament, efficacious in the meeting of man with God. John Damascene remains, therefore, a privileged witness of the cult of icons, which would come to be one of the most distinctive aspects of Eastern spirituality up to the present day. It is, however, a form of cult which belongs simply to the Christian faith, to the faith in that God who became flesh and was made visible. The teaching of Saint John Damascene thus finds its place in the tradition of the universal Church, whose sacramental doctrine foresees that material elements taken from nature can become vehicles of grace by virtue of the invocation (epiclesis) of the Holy Spirit, accompanied by the confession of the true faith.

John Damascene extends these fundamental ideas to the veneration of the relics of Saints, on the basis of the conviction that the Christian Saints, having become partakers of the Resurrection of Christ, cannot be considered simply “dead”. Numbering, for example, those "amy welborn"whose relics or images are worthy of veneration, John states in his third discourse in defence of images: “First of all (let us venerate) those among whom God reposed, he alone Holy, who reposes among the Saints (cf. Is 57: 15), such as the Mother of God and all the Saints. These are those who, as far as possible, have made themselves similar to God by their own will; and by God’s presence in them, and his help, they are really called gods (cf. Ps 82[81]: 6), not by their nature, but by contingency, just as the red-hot iron is called fire, not by its nature, but by contingency and its participation in the fire. He says in fact : you shall be holy, because I am Holy (cf. Lv 19: 2)” (III, 33, col. 1352 a).

After a series of references of this kind, John Damascene was able serenely to deduce: “God, who is good, and greater than any goodness, was not content with the contemplation of himself, but desired that there should be beings benefited by him, who might share in his goodness: therefore he created from nothing all things, visible and invisible, including man, a reality visible and invisible. And he created him envisaging him and creating him as a being capable of thought (ennoema ergon), enriched with the word (logo[i] sympleroumenon), and orientated towards the spirit (pneumati teleioumenon)” (II, 2, pg 94, col. 865a). And to clarify this thought further, he adds: “We must allow ourselves to be filled with wonder (thaumazein) at all the works of Providence (tes pronoias erga), to accept and praise them all, overcoming any temptation to identify in them aspects which to many may seem unjust or iniquitous, (adika), and admitting instead that the project of God (pronoia) goes beyond man’s capacity to know or to understand (agnoston kai akatalepton), while on the contrary only he may know our thoughts, our actions, and even our future” (ii, 29, pg 94, col. 964c).

Plato had in fact already said that all philosophy begins with wonder. Our faith, too, begins with wonder at the very fact of the Creation, and at the beauty of God who makes himself visible.

The optimism of the contemplation of nature (physike theoria), of seeing in the visible creation the good, the beautiful, the true, this Christian optimism, is not ingenuous: it takes account of the wound inflicted on human nature by the freedom of choice desired by God and misused by man, with all the consequences of widespread discord which have derived from it. From this derives the need, clearly perceived by John Damascene, that nature, in which the goodness and beauty of God are reflected, wounded by our fault, “should be strengthened and renewed” by the descent of the Son of God in the flesh, after God had tried in many ways and on many occasions, to show that he had created man so that he might exist not only in “being”, but also in “well-being” (cf. The Orthodox Faith, II, 1, pg 94, col. 981).

With passionate eagerness John explains: “It was necessary for nature to be strengthened and renewed, and for the path of virtue to be indicated and effectively taught (didachthenai aretes hodòn), the path that leads away from corruption and towards eternal life…. So there appeared on the horizon of history the great sea of love that God bears towards man (philanthropias pelagos)”…. It is a fine expression. We see on one side the beauty of Creation, and on the other the destruction wrought by the fault of man. But we see in the Son of God, who descends to renew nature, the sea of love that God has for man. John Damascene continues: “he himself, the Creator and the Lord, fought for his Creation, transmitting to it his teaching by example…. And so the Son of God, while still remaining in the form of God, lowered the skies and descended… to his servants… achieving the newest thing of all, the only thing really new under the sun, through which he manifested the infinite power of God” (III, 1, pg 94, col. 981c-984b).

We may imagine the comfort and joy which these words, so rich in fascinating images, poured into the hearts of the faithful. We listen to them today, sharing the same feelings with the Christians of those far-off days: God desires to repose in us, he wishes to renew nature through our conversion, he wants to allow us to share in his divinity. May the Lord help us to make these words the substance of our lives.

More from Ellyn von Huben at Word on Fire

Read Full Post »

Blessed Miguel Pro is in the  Loyola Kids Book of Saints under, “Saints are people who create.”

(Click on images for readable versions)

From our 2018 visit to Mexico City and Puebla – the church where Miguel Pro’s relics can be found – except it was Holy Thursday morning that we stopped by, so while the church was open, the museum was not:

 

 

Read Full Post »

….$4 for the both of us.

(Not counting the extras – hot chocolate and cheesecake)

So…

Morning, school as per usual.  He seems to be making progress, and what he’s doing is certainly equivalent to a couple of months of American high school Spanish II. So…I just put it all in the “I could be paying this in tuition” column.

After class, we refreshed, then went to Buena Baleada – a fast-food place (w/the appearance of a chain, but I don’t know if it is or not) – centered on the typical Honduran food called, well – a Baleada – a flour tortilla spread with beans, with the addition of your choice of meat, cheese, and a sauce or two. Served with pickled carrots. $1/each plate, plenty for lunch.

IMG_20191113_124645

We then found a mototaxi driver to take us out to Las Sepulturas, return in 90 minutes, and then take us a bit further out to another ruins site – El Rastrojón –wait for us while we looked around (it’s small) and then take us back (cost, $15 USD for his time and driving)

On Las Sepulturas:

The site has a very long history of occupation, including a house dating from the Early Preclassical period. In the Middle Preclassical period, great platforms of cobblestone were constructed and several elaborate burials were made. By the year 800AD, the complex consisted of about 50 buildings arranged around 7 large squares.

At this time, the most important building was the Bacabs’ Palace, the residence of a powerful nobleman in the time of Yax Pasaj Chan Yopaat. The exterior of the building has high quality sculpted decorations and a stone bench with carved glyphs inside. One part of the complex formed a sub-district, or neighborhood, occupied by inhabitants who were not Mayans, but natives of central Honduras, involved in the commercial network that brought goods from that region.

On El Rastrojon:

In Rastrojón, the ancient Mayas built two impressive architectural groups of residences. One of them has been under continuous investigation since its discovery. It has buildings with rooms built with stone blocks. Part of the decorations was stuccoed benches with finely carved exteriors as if the inhabitants of the site had belonged to members of the Copan nobility.

Research reveals that the Mayan complex presents architectural collapses never before seen throughout the Copan valley. This is because El Rastrojón was built on the slopes of the hill with unstable terrain and geological faults. Researchers believe that the Maya knew of the danger present to their buildings, however, the religious significance of the place, its altitude, and the water springs that it possessed perhaps motivated them to build there regardless.

Although most architectural monuments of the Rastrojón are destroyed, the site is unique and important because of its excellent location and the vast array of archaeological material to be found. Buildings, sculptures, mosaics, spears, arrowheads and an impressive temple are believed to have been built in honor of the twelfth Mayan ruler “Smoke Jaguar”, the main propeller of the development of the Mayan state.

The location of the site in a strategic place in the Copan valley, together with archaeological material (spearheads and arrows) and sculptural themes, suggests that Rastrojón was a place designed for the defense of the city during the time of the greatest political conflicts for the kingdom of Copan and to honor the memory of one of the most important rulers in the dynastic history of the city.

There was a nice nature trail that takes you around the first site – loads of birds, a toad and an agouti were spotted. (There are no monkeys in this part of Honduras, in case you are wondering – there were when Stephens came in the mid 19th century, but it’s too populous now). It was good to get a sense of how this residential group was situated in relation to the main ruins, and to see the Scribe’s House, in particular, but the main palace was mostly under tarp cover and was being actively excavated and restored – which was interesting to see happening – the digging, the sifting, the cataloguing. Also visible were (I understand from reading around) benches/surfaces with original plaster still intact.

El Rastrojon was a quick trip – the site is on a hill right next to the property of a Clarion hotel, situated up a road and behind a gate – I’m glad we didn’t stay there, so far from town!

As the excerpt above indicates, El Rastrojon is important because of its location and theorized role in relation to the main site – for current visitors, it’s fascinating to see the building, split in parts, half slid down the hill, as well as the image (on the right) of the leader emerging from the mouth of the puma.

Mototaxi driver dropped us back off at the square, where we found the Municipal Building, which is now housing an exhibit of photographic prints (in a space shared, as you can see, with Christmas Decor Central)  from the late 19th century Harvard’s Peobody Museum-funded excavations. You can read about these photographs and see the images here. 

IMG_20191113_151335

One of the largest and most valuable collections in the Peabody archives contains more than 10,000 19th-century glass plate negatives. The earliest images in this unique collection were taken at Copan, Honduras, and are part of this exhibition, “Fragile Memories.”

The Copan glass plate negatives are “dry plate,” a process introduced in the 1870s of coating glass plates with a light-sensitive gelatin. As long as the fragile plate itself was not broken, the medium was hardy—relatively resistant to temperature and humidity fluctuations. Indeed, for more than 115 years the Copan negatives have endured, surviving the tropical climate of Central America, where they were shot, as well as transportation to and storage in the United States.

The digitization of the Peabody Museum’s glass plate negatives, which took two years, has opened a new chapter in the investigation of Copan by revealing new archaeological details and information…

….The United States’ fascination with Latin America’s cultural heritage in the late 19th century grew simultaneously with its economic and political interests in the area. By the time Peabody Museum Director Frederick Putnam first dispatched an expedition to Copan in 1891, scholars and the public alike were intrigued by ancient Maya writing, sculpture, and architecture.

The young expedition explorers were barely prepared for the tropical environment and cultural differences they were to encounter. Their initial enthusiasm often dashed by illness and even death, it is remarkable that they returned with anything at all.

The 600 glass plate negatives, paper molds, stone sculptures, ceramics, maps, and notes they carried back established the Peabody Museum and Harvard University as forerunners in Maya and Central American archaeology and ethnology.

You can go to the site and see the images – very instructive and even startling to see the “before” of the ruins and compare them to the “after” of the present and consider the process for pulling these structures together in a way faithful to their original construction…

You might be particularly interested in this shot of the community gathered with the visiting priest for the celebration of the feast of San Jose. 

It was about four by that time, so back for about an hour rest, then catch a mototaxi up to The Tea and Chocolate Place – the family business of our Sunday ruins guide, retired archaeologist David Sedat. You can read about it here.

In 2003, David Sedat and his family started the Copán 2012 Botanical Research Station (or 2012 Project, named so because the year 2012 marked the next cycle of the ancient Maya calendar) to regenerate the steepest, most eroded landscape in Copán Ruinas, Honduras, and helping mitigate poverty and nutritional issues in the area. This experiment was founded on 20 acres of very steep, badly eroded and ruined farmland overlooking the Mayan Ruins of Copan, Honduras. Here, the utilization of simple soil-conservation techniques (no burning, preservation of native species of plants, living hedgerows, and micro-terraces) along with the planting of many different kinds of trees and shrubs has demonstrated the viability of regenerating the landscape with useful permanent crops.

The first self-sustaining endeavor to come from the Copán 2012 Botanical Research Station was Noni Maya Copán, a family business (also established in 2003) that began to process and market natural, sustainably grown products (the Plumed Pyramid Products) from both new and old crops found suited to the area, among them the Noni tree (Morinda citrifolia).

Today, from the vantage point of the Copán 2012 Botanical Research Station overlooking the Ruins of Copán, visitors can see first-hand the effects of both ancient and modern populations in shaping the landscape.

On the outskirts of Copán where we live, we have built what it is now our Visitor Center (The Tea & Chocolate Place), a peaceful, garden-like setting where you can enjoy a healthful tea or chocolate beverage (along with a traditional local snack) while watching the sun go down. The Tea & Chocolate Place is not a traditional coffee shop nor restaurant but a state-of-the art showcase for natural herbal products grown at the nearby Copán 2012 Experimental Botanical Research Station.

 

Enjoyed hot chocolate and chocolate cheesecake, bought some items, communed with a friend, and then walked back, stashed the purchases, and went to the street place we ate at the previous evening, this time just to share (not with the dog, sorry)  three tacos al pastor – $2 for the plate. Delicious and just enough.

Today – after class, probably (I hope) some hiking in an area up on one of the hills above the town….

 

 

 

 

 

Read Full Post »

Tuesday began as every weekday here will – with four hours of Spanish for someone (not me). After that, we gave into someone’s  (not mine) pizza craving and had lunch at a place recommended by our tour guide on Sunday – a spot that seems to be owned by an aged American fellow with Honduran family members. And yes, the pizza was good.

We then caught a mototaxi back to the ruins – son wanted to take a more leisurely look, as well as see some features we’d missed on Sunday.

 

What you might be able to see from some of these photos is the impact of the vegetation on these structures. If you can dig up a map somewhere of all of the Mayan structures in Honduras up through the Yucatan, you will see thousands …most in overgrown, dense forest. Stephens says that they had to cut down trees around the stelas in order for Catherwood to get enough light to be able to see to sketch. Basically, everywhere you see a mound scattered with stones and trees growing out of it – you’ve got a Mayan structure.

 

Macaws have been released in the park, and they make a real racket – they also swoop and caw in great numbers, which I couldn’t capture on video, but believe me, is quite a sight. Macaws are so strange – they are not sexually dimorophous, so male and female bear that same stunning coloring – so vividly patterned that it seems as if they are pieces of art, not from nature – as beautiful as nature is!

 

We ended up walking back to town – it’s only a bit over a mile, although we would have taken a mototaxi if we’d have seen one. A bit of a rest, then out to eat. So here’s where we went, and boy am I dumb. I had seen this place twice before on our evening walks, and was determined to eat there. But then I could never find it again. I knew it was on one of the three or four cross streets on the way to the square, and every time I traveled those paths, I looked, but couldn’t find it. After we returned from the ruins, I left my son in the room and set out again, determined.  I was going to find this place – and came back, dispirited. Maybe, I told myself, they just set up on certain days.

And then out we went for dinner – just deciding we’d do whatever struck us on the way – we turned a corner – and there it was. And once I finally registered the location, I finally understood – it’s right across the way from the main market, in a space that, during the day, functions as another wing of the market. So no, it’s not there during the day, only in the evenings. And now I know exactly where it is.

 

Because we’ll probably return. I had a skewer of cerdo (pork) with various accompaniments, son had a torta (sandwich). They cook on a fire and a flattop grill close to the street, a long table is set up behind in the market space, and beside the folks coming and going are, of course, the ever present dogs – three sat mournfully around us, waiting…

IMG_20191113_073925Afterwards, it was over to Cafe Welchez, for a piece of cheesecake for someone (not me) and a glass of wine. All together – the meal, dessert and wine – I paid about $13 USD.

Something I read indicated that about 100,000 tourists a year visit Copan – not bad for a place that is not super easy to get to. To illustrate the extent of the tourism, here are my breakfast companions this morning – both Guatemalan tour guides, one leading a group from France, the other from Italy. So…be not afraid! Come on down!

Read Full Post »

Coming to you from this morning’s office:

Sorry, not a coffee drinker, and a helpful young man in the convenience store dug behind all the regular bottles to find me a couple of Sabor Ligero – Coca-Cola Light, which is what you find outside the US instead of Diet Coke. You can also find Coke Zero, but I prefer the non-sweetness of this – which is not as perversely satisfying as the metallic mouth feel of Diet Coke, but hey. #GratitudeNovember or whatever.

Today’s the second day of Spanish school. I stayed at the school all morning yesterday, but there’s no need – so here I am back at our B & B, watching French tourists come and go.

All right – let’s do Monday:

Refresher: Kid #5, about to turn 15 next week has a long-standing interest in MesoAmerican civilizations, especially the Maya. It inspired past trips to the Yucatan and Guatemala. He is homeschooled, studied Spanish in 8th grade in school, has been doing his best on his own at home (mostly via this Great Courses and other random videos and reading, at the moment, El Hobbit.) But of course he needs more, and it seemed to be a good idea to combine the two interests – see a set of ruins he’s long wanted to visit and take a week of intensive Spanish study.

I had originally looked into Antigua, Guatemala, simply because I wanted to go there, but after thinking about it and considering options, it seemed as if the setting of Copan would give us more opportunities for after-school activities in the afternoons. There is a IMG_20191111_084415.jpglot to do around Antigua (not so much archaeological sites, but natural and cultural), but most of them seem to call for more than an afternoon. So, I was thinking, “We can do a week in Antigua, and then go to Copan”…I thought…why not just go to Copan for the week? As it turns out, there are a couple of well-regarded and reviewed Spanish language schools here, and so far – on day 2 – it seems to be working out well.

Monday morning, we rose, ate the typically well-prepared breakfast here at the B & B, then walked the six blocks or so to the school, located off the central square. It’s on the rooftop of a building housing a restaurant, a dental practice and some other businesses. He was introduced to a teacher, took a placement test, and then spent the next few hours learning how much he had to learn!

Humbling…

We then dropped our stuff off at the B & B, and ate lunch at a place recommended to us by our Copan guide – Cafe San Rafael – a lovely space centered on locally-made cheeses, as well as coffees (of course). It was more expensive than the typical local fare (full meal, for example, the previous night, for  both of us for 135 Lempira – about $5.50 USD), but worth it.

Then we took a mototaxi – what you’d know, more generally, as a “tuk-tuk” – they don’t Screenshot 2019-11-12 at 10.36.09 AMcall them that here – the prevalent mode of transportation in these parts – up  about 2 km to Macaw Mountain, a nature reserve originally started for birds that had served their usefulness to their owners as pets. You can read about it here. It was a good break from the hustle and bustle of town – we’d seen the flock of Macaws that fly freely at the ruins (and will see them again today) – and these guys are mostly in cages because they are being bred and trained to fly (those hatched in captivity), but still, it was a pleasant afternoon.

Back to town in a mototaxi, a rest, then out to get tickets for a Saturday excursion (we were originally going to leave Saturday, but decided this day-long excursion would be worth it), then dinner here – it was good – I had chicken, son had beef, with typical accompaniments. Monday Night Football en espanol on television, a cat wandering about. I prefer the more street-food stuff – the dishes cooked under tents in nooks and crannies  throughout town – and we have and will have plenty of that – but it’s nice to have a break from that to eat an actual enclosed space, as well!

Then a stroll into the center where we saw the pernicious influence of the USA in…Christmas decorations! On November 11! Ah, well…then to this small archaeological museum to fill out our Copan knowledge. Across the way, the church doors were open, so we went over to peek in and saw a man speaking to a fairly large group of folks – some sort of educational or mission activity I suppose. Children were racing around outside and since we obviously do not look native to these parts, were shouting, “Hello!” to us – one little boy (and I mean little – he was probably no more than 6 or 7) – was especially determined, so we took a few minutes for him to practice his English  – of which he was very proud – with us –  he could count to twelve, he knew all the greetings, and could tell me, when I asked him – gato? CAT! perro? DOG!

Back to the room…homework time for one of us, and me, reading John Lloyd Stephens on Copan. I have at home, for some reason, just the second volume of his great work – I think I got it when we first started on this path, and it’s the second volume that deals with the Yucatan. What I hadn’t realized was that Copan was actually the first ruins he encountered, the first place that revealed to him that maybe everything we thought we knew about this part of the world is wrong….It’s absolutely fascinating reading. 

Off-topic – Older Son is working his way through Billy Wilder’s oeuvre. Check it out here. 

Later!

(Don’t forget Instagram!) 

 

Read Full Post »

Older Posts »

%d bloggers like this: