# The Library

An article from the Sareoso Library, seemingly related to
Diagram 21: Liburutokia Handia:

There are basically three things Man is forced to do. The central stack deals with these three and is the general index:

INDIVIDUAL             COMMUNICATION               UNIVERSE
VESICA PISCIS
PROGENERATIVE
or CREATIVE

Man deals with communication between the individual and the universe and covers; conduct, action, prayer, meditation and contemplation.

Liburutokia Handia has 7 stacks which we can index as follows:

|                       (6x-3) + (6x-2) + (6x-1) + (6x) + (6x+1) + (6x+2) + (6x+3)
| and label     (6x-1) + (6x+1) as MEMORY (yin yang – individual and general)
|                       (6x-2) + (6x+2) as CHOICE (4 trees)
|                       (6x-3) + (6x+3) as ACTION or REPRODUCTION (Maltese Cross –
|                       Consequential Origination)

Each stack has 9 shelves:

1. INSPIRATION (SOURCE)
2. CONCEPTS (ORIGINAL IDEA)
3. APPLICATIONS
4. POSSIBILITIES
5. LIMITATIONS
6. SUBJECT AREA
7. TEACHING
8. SKILL
9. COGNITION
10. CONDUCT

The Library has 7 stacks and each stack has 9 shelves.
The central stack is the index stack and its 9 shelves contain indexes to the stacks.
The stacks are divided to left and right.
All left stack contain individual or practical subjects, all right stacks contain general speculative or theoretical divisions of these subjects.
The six subsidiary stacks are labelled by Yin and Yang, Tree Left and Right, Cross Left and Right as follows:

LEFT             LEFT            LEFT          CENTRAL STACK         RIGHT        RIGHT          RIGHT
CROSS 1/9    TREE 1/9      Y/Y 1/9             INDEX 1/9               Y/Y 1/9       TREE 1/9      CROSS 1/9
6x-3               6x-2              6x-1                         6x                      6x+1            6x+2            6x+3

They have further divisions of shelves which are labelled as
6nx ± 1         6nx ± 2         6nx ± 3      where n is a series of numbers

The Y/Y series deals with all cyclical matters e.g. vibrations
The Tree series deals with all logical matters or choices
The Cross series deals with all actions of behaviour matters

|                                     -12                                                                  dual
| -9         -8         -7        -6        -5         -4        -3                   x = -1    unique
| -3         -2         -1         0          1         2          3                   x = 0
|  3          4          5         6          7          8         9                    x = +1   unique
|  9          10       11        12       13        14       15                                dual
|                                      18

You can get to -27 one way, but +27 several ways
-52 that would be in the future
x is any number index, n is integers

form    flow     force    field     force    flow     form

We need a group to work on all academic subjects under these classifications and to organise Liburutokia Handia.

# Saroi

Some articles on ‘Saroi’, ‘Saroe’ or ‘Sarobe’ – the enclosures or pastures around a shepherds hut,  octagonal stone circles found in the Basque country.

The name of the ‘Sarobia’ animation on the Sorginerratza page of the main Sareoso website may be related to ‘Sarobe’.

• An extract on ‘Saroi’ from José Miguel de Barandiaran’s Dictionnaire Illustre de Mythologie Basque translated by Byron Zeliotis: Saroii pdf
• The geometry of pastoral stone octagons: the Basque sarobe., Roslyn M. Frank and Jon D. Patrick. pages 77-91 in Archeaoastronomy in the 1990s, ed. Clive Ruggles.

# Discovery

A story from the Sareoso library…

I found myself in a huge market full of customers. It stretched from east to west, south to north. People of all colours surrounded me all seeking different vegetables and fruits, nuts, grains and pulses, all sort of clothing and tools and artefacts. The crowds gathered in clumps, mixed up, separated and joined again in groups, and I felt myself pushed and pulled and propelled into the midst and forced from one crowd to another until I came to a halt.

There on the pavement before me lay a heap of limbs clothed all in green, with a green hat: a Robin Hood hat, with a jaunty feather – at least it was once, but now it was draggled, its fronds squashed and muddied.

I helped the person to his feet. He was laughing uncontrollably. He picked up his hat and the feather off the ground and reached into the sack that he was carrying and took out a small comb, with which he began to smooth out the plume. It began to perk up and appeared more like an ostrich feather and looked like an adornment again. He put it into his hat where it began to look like a flag as it waved in the breeze made by the crowds and his own movements. He grabbed and held me by the right forearm and said urgently “Come on, we’re going now,”

For some reason I followed him, and he dived through the throngs of people in the market place. The people parted as if they were snow and we were water, and then we reached the gates out of the market. Before us lay the road which stretched into the distance.

“Come on,” he said, “come on.” I followed; I did not know why, I just followed. He came to a sudden stop and from his side he produced a 3-part stick which he spread out and reaching into his bag he drew out a circular frame and placed it on the top of the 3-part stick. He then pulled from his bag 3 counters: black crowned on one side, white shell shapes on the other, and after shaking them in a small leather bag laid them out in a row. The three pointed the way – – – which ever colour predominated, one took a turn in that direction. If all black, one stopped. If all white, started again. He did this so seriously I was quite impressed. His performance was spoilt by the dance he performed in the end. He giggled, turned to the left, giggled and turned to his front, giggled again turned again, did a backward flip and a forward somersault, packed up his table-top and folded his stick and put it on his back and without hesitation he followed the direction indicated by the counters along what was the coast road. It followed the path between the reed beds and the coast. We were surrounded by hordes of insects and as dusk fell, flock of birds alighted which seemed to spend their sleeping time in the reed beds.

We were met by a shore-dweller carrying a bag of scallops, and he offered them to us when he saw our preparations to spend the night under the starry moon. The idiot had stopped, and he reached into his bag and took out a stone. He took dried leaves from the reeds and struck a rock with his knife. The spark lit the fire on his dried grass. From this he started a blaze and he laid the shellfish on top of the fire, and after a few breaths, they were cooked and ready to eat. Then the fool asked to look into my shoulder pack and pulled out red gossamer cloak which I did not own and said, “You will need this”. I put it around me and indeed I felt warm immediately and as I covered my head, all sights and sounds disappeared. I was blind and deaf and fell asleep straight away.

Some time later I became aware of the birds in the reeds waking, and found that the cloak was not covering my head. I awoke with a start and found that I was establishing my world again.

The shellfish gatherer was also awake and had gathered a heap of dried reeds and was making a fire, with the fool’s help. He put more shellfish on the fire and they were soon cooked. We broke our fast and planted the shells on the edge of the path. They were soon surrounded by insects and the awakened birds – who also broke their fast on the insects, and then they flew off in groups until they formed huge cloud-masses in the sky so that the waking sun was darkened.

The fool took out his 3-part stick, his counters and the tabletop, and taking his lead from them, he took the left fork in the trail which led up over sand hills clothed in samphire and spinach, which the fool gathered and put in his pack. He passed birds nests on the ground which contained eggs and he put these in his pack, dancing along and chuckling as he went. He stopped still and held his arm out. A sudden silence fell.

There before us were gathered a group of fifteen people with a central figure who was painted blue all over. She was fat and seemed to be asleep and naked except for a rabbit skin loincloth and rabbit skins draped over her shoulders. One of the group took her a leaf filled with snails’ eggs and snakes’ eggs. She rubbed them into her breasts and began to chant.

As she chanted a great snail appeared, and also a snake. The snail split into two and the snake danced with its double. The snakes’ eggs split and small snakes made their appearance. Meantime the snakes shot each other with arrows and made eggs where the arrows had pierced the other.

There was a roar, the sea rolled over the sand hills and we three were left standing on a tall sand hill, alone and surrounded by sea, which drained away, leaving us on the sand hill with a possible path to go forward.

The shellfish gatherer was shaking with fright and ran off, leaving the fool to throw his counters again. This time the path led up to higher ground where a great tree lay buried, its branches in the earth.  Its roots looked up to the sun and it was surrounded by little huts.

In each hut were two people, male and female, who sat worshipping the upside down tree.

The fool laughed again: “They will do it, and think it’s their choice. It is, but it’s no choice – it is their nature and they will flock together”.

In the west a bank of heavy clouds formed up, the sky was heavy and overcast. The clouds began to turn in on themselves.

“Quick, wrap your cloak around you”. With the cloak wrapped around me came the first large splatter of rain which was followed by hail falling by the bucketful making the earth respond like a drum, then there fell rain. It was like being under a waterfall under the cloak. I was untouched by the rain, and the following wind which lifted the plants out of the ground. Even the earth moved – it lifted underneath and stood on its end. It seemed to be like a dog shaking the rain off itself.

Then the world stood still and silent for a spell.

Then out of the sky there fell a rain of fish and strawberries, and strangely a rain of crabs, all pregnant with their clumps of eggs clinging to their legs.

I took off my cloak. The wind and rain had stopped and left the sand hills bare of vegetation but it left the sea as far as one could see – only where the hills had stood, there were just jagged rooks on end dividing the sand hills into a bay of pools. “Let’s go,” said Fool, splashing merrily thro’ the pools left by the storm. I protested to Fool “Where shall we go? It’s all sea and pools”.

“Don’t worry, the path will clear,” he said and danced on, getting us both very wet. The bay seemed to be draining itself and where a bay stretched before us, land appeared, a stretch of small hills and jagged rocks with odd creatures lay before us in each fold of the earth.

There now was a sort of animal like a seal whose flippers had become arms and legs and they inhabited the folds of land between the rocks and the caves they formed in the earth beneath.

Then there was a very loud bark and all the creatures turned their heads toward it. They then raised their heads and barked in response. Then there followed a horrible mixed up caterwauling which gradually subsided into a long sustained sound, and this faded into a sound of many voices breathing in and out together.

Eventually there was a silence, in and out breath in unison, and silence… The main barker gave a very loud bark and the individual creatures resumed their varying sounds as though they were talking and gossiping together in groups of families, even seeming to be quarrelling among themselves, singing and chorusing together in opposition to one another.

The fool set up his table and threw his counters. He laid them out and we set off on the path that went up onto high ground.

Small trees appeared along the path and we were soon walking in a forest, with bigger trees appearing in the woods. We followed what looked like an animal track through the wood: it seemed to be between glades or clearings under the trees, and the fool appeared to be following a strange copy of himself, but where he was clumsy and accidental, her figure was elegant and neat. Her headdress was a shroud of dragonflies and butterflies, but because the clouds of them were in motion one could not see her properly and she was too far away. She flitted though the trees between the clearing in the wood as a Will-o’-the-Wisp, giving me just a glimpse of her as the sun shone on her through the shadows. She seemed to be the epitome of nature, combining the elegance of a cat with the artful movements of a preening bird. His responses to her were not obvious – he became more serious, his movements more controlled. At her most elegant movements he became more soldierly, more self-disciplined. She looked like a reverse mirror of him: when he was at his most disconnected her movements became neater, more elegant, but who was copying whom I could not see.

As we progressed through the forest, for such it had become, the clearings became more obvious – wider, and they looked more ominous; they started as containing heaps of dried bodies, dead ants and dead grass-hoppers, then became the bones of rats and mice and progressed from ants to sheep and cattle, then on to foxes, cats and bigger predators.

In each clearing there was a proper body of the creature made up in dried clay, very lifelike and having a very real presence in the air surrounding it and as one progressed through the woods one found a person made up in its likeness and as you moved through to the predators each inhabitant became more menacing in his/her/its make up – the teeth became more terrifying, the horns more threatening and the scales more impressive, and all the while the fool and his counterpart carried out their endless dance.

I was getting very tired. The idiot seemingly had endless energy and made his way following the trail of the dancer.

We reached what seemed to be the depth of forest and found ourselves in a cathedral of trees and we became aware that all the occupiers of the clearing – bones, bodies and all – were in some sense accompanying us. There was a whole skeletal world following us and forming an edge to the clearing we found ourselves in.

For some reason I obeyed him, as through the tangle of low branches and low-lying plants a lion showed himself, followed by a mighty eagle and a magnificent bull, then a winged man – by which time I had covered my head completely – and all external impressions faded into silence. In my mind’s eye (for I had no sight, no hearing) the eagle had become a man, the lion became a bull, and a voice thundered, “From great to small and back, the cycle continues, and so it shall be to time’s end.”

I felt the tug of my cloak being removed and found the idiot had removed it.

I came to and he was operating his table again. The clearing was empty, the female had gone and there was a hole in the vegetation big enough for us to walk through.

A cloud of bats flew out of the gap, and another entered the space. We found ourselves walking between rocks down into the depths of the earth. A hoard of bats were flittering in and out, their high-pitched squeaks surrounding us with sound.

Then the path ended in a large cavern, so high and wide it looked as though it contained the whole world. The fool produced from his bag a large candle which, after many attempts, he lit. The walls of the large cavern contained a picture of the woodland glade, with the difference that here the heaps of bodies and bones were as though they were living. The artist that drew them drew them as living.

Most of the forms we recognised, but there were monsters which I did not recognise, though they did remind me of creatures I had known. The artist had included sea creatures, of which I had been told, but had not seen myself, and could not at present comprehend – only vaguely.

I found myself with a small light and an obsidian sheet, and could see a whole world in this light which flickered and waxed and waned and as it did so the walls of the cave were reflected on the sheet of black glass.

As the light shifted and changed, the substance of the reflector altered and a new vision of the cave came into view, and what with the sights and their accompanying sounds, smells and tastes, my mind was overwhelmed by its varying visions and senses.

I could see the heaps of spoil which each produced, all of which fell into a deep pit and descended into the earth of its world, only to disappear into the great chasm and joined the great void as though it were all water falling into an underground cave where all the forms which they once possessed became one. Each world which emerged by viewing the shadows on the black sheet became by turns the burial grounds and the history of its world before it fell into the depths of the great Sink.

The fool roughly pulled the cloak off me and said, “Stop dreaming, it’s getting serious!” and laughed uproariously.

He perched on a rock and took out his counters and his makeshift table. He said, “It’s make your mind up time – what do you really want from all this? Gamble!” He made me throw them. He numbered the 6 from 1 to 12 and named them as the ‘Sigils of Being’, and then he started on the path out of the cave.

As we climbed upward it be came unbearably hot. He made signs that we should wear our cloaks and the heat diminished. It got colder and colder… then colder, and yet more cold, until it was a cold cutting wind that blew between the worlds.

We were on a mountain that stood amongst peaks in a world of ice and snow and overlooked a deep bowl which was the mouth of a volcano. A dead volcano.

We went down into the depths of this bowl, slipping and sliding until we had descended to the bottom, where there was a lake made of the melt water from the ice and snow which surrounded us. On the edge of this lake, we laid out to dry all 12 of the Sigils. The fool said, “Take the Sigil you have thrown.”

That I did.

“Take up the garment. Is it flexible?”

“No!”

“Then dip it into the lake again and lay it out on the ice bank. Keep doing it until it is flexible.”

I had to do this many times. Eventually it became flexible and it contained no ice. I showed it to the Fool. He disappeared laughing, and all disappeared, only the marketplace remained, with all its would-be customers all paying on credit provided by the market manager – for all the products on sale were provided by the customers’ labour and expertise, and the source for all the raw materials was fire, water, air and earth, which was continually recycled via black holes and z.p.e. – the transformers of m.e.s.t. the eternal compost heap.

The active form = life.

# Myths of British Ancestry

“Everything you know about British and Irish ancestry is wrong. Our ancestors were Basques, not Celts. The Celts were not wiped out by the Anglo-Saxons, in fact neither had much impact on the genetic stock of these islands. …

Myths of British Ancestry,  Stephen Oppenheimer, Prospect Magazine, 2006.

# The Saros Series

Ok, so you’ve got the sun, the moon and the earth…

Very difficult to see these in the correct proportions, because the earth and moon are so tiny compared to the sun, which is so very far away. Note how far the earth and moon are from each other as well.

Anyway, an eclipse happens when the moon gets in the way of the sun’s light, as seen from the earth. What a very long way to throw a shadow!

In the diagram above, if you were standing on the earth in the place where the red lines touch it and you were looking towards the sun, you wouldn’t be able to see it because the moon would be in the way:

The disc of the moon as seen from earth strangely happens to be exactly the right size to exactly block out the disc of the sun. The sun is very much bigger but because it’s so far away it seems smaller. (Stars of course are suns as well, but they are ever so far away, so they look really tiny.)

If you weren’t standing on the earth where those red lines converge, you wouldn’t see the eclipse- the shadow of the moon is only cast on a small area, and this area moves around the surface of the earth in a very long-term pattern, which can be described thus:

Each eclipse belongs to a family of eclipses.

Each family will have an eclipse somewhere on the earth every 18.03 years.

The place where this eclipse occurs on the surface of the earth will move down in latitude a bit and round the earth by 120 degrees longitude (that’s a third of the way round the whole 360 degrees).

Each family starts with a partial eclipse at one of the poles and spirals round the earth having an eclipse in another place every 18.03 years until it reaches the equator, where the eclipses will be total, and then the pattern carries on round the other side of the earth, spiralling round until it reaches the other pole.

The eclipses also occur in a particular pattern around the zodiac.  Every eclipse pattern starts in a particular place in the zodiac. Each new eclipse (18.03 years later, remember) occurs 10 degrees further round the zodiac. So halfway through the pattern’s cycle – that is, after 650 years – the eclipses have gone once round the zodiac.

They go twice round the zodiac during the whole cycle.

If you put the zodiac around the equator and looked at the earth,

you could see all the eclipses in the pattern would look a bit like this:

There are around 70 to 72 eclipses in each family of eclipses

There are about 42 of these families all at different points of their cycle at any time, half going from North to South, and half from South to North.

# Meditation, Music and Kabbalah

An extended comment by Byron Zeliotis on diagram 11, Zerrenda Zazpi Aurka Zazpi

The Sareoso diagrams are founded on the energy of oneness moved and moving the three forces and they reveal the many ways in which these interact in a visual way .
One traditional way in which these three forces can be experienced is through the play of meditation, chanting and gesture.

In Kabbalah one often meditates on the ‘name’ (in Hebrew letters) which from a Sarosean point of view is expressed as a particular combination of the three forces: I U _ U

One of the strengths but also weakness of mantric meditation is its hypnotic effect on the mind. The reverberating sephirah Hod can produce many a Yesodic dream!.. but I think we would all agree that this type of sleep is not the aim of meditation.

I have perceived a similar thing in my training as a musician. I have noticed how students are also hypnotised by their own habitual way of playing a piece of music on the guitar. So much so that they literally become deaf to the actual sound that they are actually producing. And so they will keep on repeating the same mistakes or ugly sound year after year and be oblivious to the fact that they are doing this. The mind can be a great liar and always plays tricks on us. (When Hod behaves as thief and liar the energy of Netzah also runs down and so Yesodic dreams rule supreme)
So it is the job of the mentor or guide to encourage slow or fast practice of the music with great attention to detail and to counteract sleepiness rhythm games are often introduced.

I’ll digress here and talk about rhythm now. What is rhythm?
It is not the beat or the pulse – this is the monotonous, foot tapping and steady clock ticking part -. Rhythm is the stress or accent that happens when you group beats in singles, doubles, triples or quadruples. That is why musicians use time signatures such as 2/4, 3/4 or 4/4. More elaborate rhythms such as 7/4 are combinations of 3 and 4 groupings.

So to illustrate 4/4 one would put a strong accent every four beats.
So imagine a steady monotone repeating pulse or beat (each beat is shown here as a ‘o’: oooooooooooooooooooooooooooooo…….)

To make a fourfold rhythm (4/4 counted with an accent on the ‘one’ : 1,2,3,4, 1,2,3,4…) you accent every fourth beats like this: …….0ooo0ooo0ooo0ooo0ooo….(the accented beat ‘o’ is shown as a ‘0’ )

To make a threefold rhythm (3/4 counted as 1,2,3,, 1,2,3,…) you place an accent every third beat like this: …….0oo0oo0oo0oo0oo…

To make a twofold rhythm (2/4 counted as 1,2,,, 1,2,,…) you place an accent every second beat like this: …….0o0o0o0o0o….

A rhythm of ‘one’ (1/4 counted as 1, 1, 1, 1 is in fact the same as the pulse or beat : …. o,o,o,o,o,o,o,o,o,o…….

Using the same technique of accent placing in mantric meditation one could experiment with the following:

Let us assume ‘the name mantra’ of : I U _ U when it is repeated endlessly it is ….. I U _ U I U _ U I U _ U I U _ U I U _ U I U _ U I U _ U I U _ U I U _ U ….

Grouped in a fourfold rhythm it is the ‘longest breath’ (4beats long) : inbreath: I U _ U outbreath I U _ U, inbreath: I U _ U outbreath I U _ U ….

Grouped in a three fold rhythm it is the ‘longer breath’ (3 beats long): inbreath: I U _ outbreath U I U, inbreath: _ U I outbreath U _ U .
If you join all these up you’ll see that it is the same mantra repeated three times (I U _ U I U _ U I U _ U)

Grouped in a two fold rhythm it is the ‘shorter breath’ (2 beats long): inbreath: I U outbreath _ U, inbreath: I U outbreath _ U ….
Again if you join all these up you’ll see that it is the same mantra I U _ U in a twofold rhythm.

Grouped in a rhythm of ‘one’ it is the ‘shortest breath’ (1 beats long): inbreath: I outbreath U, inbreath: _ outbreath U , inbreath: I outbreath U, inbreath: _ outbreath U ….
Again if you join all these up you’ll see that it is the same mantra I U _ U in a ‘single’ rhythm.

Finally when the mantra is established and repeats by itself -or not at all- then one need not impose any rhythm at all. One simply ‘settles’ in to the meditation.

So what I have suggested is a practical way of improvisation without changing one’s own meditation.

Also if one were to also alter the lengths of breath as I have shown above (not necessary), one could observe how the mind operates in different emotional states. (Emotions and states of mind are directly linked to the length of breath). So one meditation session could include all of the above by starting off with the longest breath (4 beat count), move on to the longer breath (3 count), then to the shorter breath of duple or twofold rhythm (2 count), then to the shortest breath to the count of 1 and finally into the settling where the breath and the mantra are not interfered with at all. Then one reverses the steps from the shortest to the longest to come out of meditation.

I’m sure many of you will also recognise the obvious similarities with Samatha or ‘calm abiding’ meditation even though the counts are different.

The aim of all this is to contact within oneself the reality which makes the three forces possible and how the three forces combine in their journey from the one to the many and back.

Byron Zeliotis

# Kabbalah and Taoism

Here is a link to an article in the Sareoso library by Byron Zeliotis on Kabbalah and Taoism: “Recently I was struck by the similarities between the Tree of Life and some Taoist diagrams. I’d like to compare some of these and draw some parallels from their philosophy and various practices.”

Kabbalah and Taoism

# The Fool Said

A story from the Sareoso Library

I found myself in a huge market full of customers. It stretched from east to west, south to north. People of all colours surrounded me all seeking different vegetables and fruits, nuts, grains and pulses, all sort of clothing and tools and artefacts. The crowds gathered in clumps, mixed up, separated and going again in groups, and I felt myself pushed and pulled and propelled into the midst and forced from one crowd to another until I came to a halt. There, on the pavement before me lay a heap of limbs clothed all in green with a green hat. A robin hood hat with a jaunty feather – at least; it was once a beauty, now it was bedraggled, its fronds squashed and muddied.

I helped the person to his feet. He was laughing uncontrollably. He picked up his hat and the feather off the ground and reached into the sack that he was carrying and took out a small comb with which he began to smooth out the plume. It began to perk up and appeared more like an ostrich feather and looked like an adornment again. He put it into his hat where it began to look like a flag as it waved in the breeze made by the crowds and his own movements. He grabbed and held me by the right forearm and said urgently, “Come on, we are going, now!”

For some reason I followed him and he dived through the throngs of people in the market place. The people parted as if they were snow and we were water, and then we reached the gates out of the market. Before us lay the road which stretched into the distance.

In the west a bank of heavy clouds formed up, the sky was heavy and overcast. The clouds began to turn in on themselves. “Quick, wrap your cloak around you.”

With the cloak wrapped around me, there came the first large splatter of rain, which was followed by hail falling by the bucketful, making the earth respond like a drum, then more rain fell. It was like being under a waterfall under the cloak. I was untouched by the rain and the following wind, which lifted the plants out of the ground, and even the earth moved; it lifted up from underneath and stood on end; it seemed to be like a dog shaking the rain off itself. Then the world stopped still and silent for a spell. Then out of the sky there fell a rain of fish and strawberries, then a rain of  crabs all pregnant with their clumps of eggs clinging to their legs. I took off my cloak. The wind and rain had stopped and left the sand hill bare of vegetation, but it left the sea as far as one could see, with only, where the hills had stood, just jagged rocks on end dividing the sand hills into a bay of pools. “Let’s go,” said Fool, splashing merrily thro’ the pools left by the storm. I protested to Fool “Where shall we go? It’s all sea and pools.”

I was getting very tired. The idiot seemingly had endless energy and continued to make his way following the trail of the dancer. We reached what seemed to be the depth of forest and found ourselves in a cathedral of trees and we became aware that all the occupiers of the clearings, bones boles and all were in some sense accompanying us. There was a whole skeletal world following us, and it formed an edge to the clearing we found ourselves in. “Quick, cover your head with the cloak,” the fool said. For joy’s reason I obeyed him as through the tangle of low branches and low-lying plants a lion showed himself, followed by a mighty eagle and a magnificent bull, then a winged man, by which time I had covered my head completely and all external impressions faded into silence. In my mind’s eye, for I had no sight and no hearing, the eagle had become a man, the lion became a bull, and a voice thundered, “From great to small and back, the cycle continues and so shall it be to time’s end.”

I felt the tug of my cloak being removed and found the idiot had removed it. I came to and he was operating his table again. The clearing was empty, the female had gone and there was a hole in the vegetation big enough for us to walk through.

# Makila

EUSKAL HERRIKO ORITZAPENA

### MAKILA

ARTESANIA VASCA

The makila is the Basque stick, used either as fellow traveller or sign of authority.

It is an entirely hand-made and elegant stick whose manufacturing process has been maintained over various centuries.

The reliefs of the piece of wood proceed from incising the wild medlar in the forest. This operation causes the sap that rises through the tree branch to swerve round the cuts and to form the designs that characterise the makila.

The branch is cut in winter, peeled in a furnace, stained with quicklime and heat straightened.

The so prepared rod is adorned at the bottom with a brass, alpaca or silver ring carefully hand-engraved with Basque motifs.

The other end of the rod is topped with a horn grip fixed by means of a threaded sleeve covered with plaited leather.

For the so-called makila of honour, the grip is entirely of silver or alpaca.

It is a custom to offer a makila to anybody one wishes to honour and who visits Euskal Herria (the Basque Country).

The art of making Makila is still kept alive, for example by the Alberdi family in Irun: http://www.alberdimakila.com/en/alberdi-makila.html

# Euskaldunak

This is a translation of one of the stories on the Sareoso Website, Euskaldunak.
The translation is also available as a Word document here.

# ARISING OF THE BASQUE PEOPLE

In the country of the unformed, before there is time and space, before there is name and form, the three go through beginningless, endless change.  Nothing is stable, nothing has any relationship in their changing.  Mari arises and because she has arisen, Buruda comes.  She looks at him and says to him “Mirror, mirror.”  He looks at her and says to her “Mirror, mirror.”

She is the lady of persistence: He, the master of change.  She is the source of all: He, the centre around which all change arises, the master of necessity.  Some call him death, but they only see beginning and end here and there, small and large.

They are fed by the worms of chaos and they produce out of chaos two forms from which the worlds begin, the world which is and the world which might be.  The maker sits between as the sun sits between the stars.  It looks at the stars and says to them “Mirror, mirror!” and they look at him and say “Mirror, mirror.”  From the mirrors come other beginnings and the earth comes into being and they are made by the makers into the forms and the names having the time and the space of the maker.  The serpents of air, earth and water and that serpent which is all of them, the Heren-Suge.  He chews up the earth and excretes it and it comes into being.  The teeth of the Heren-Suge tear up the heavens and thunder and lightning come.  It chews up the oceans – storms and floods arise.  It grinds up the earth – volcanoes and earthquakes happen.  The daughters of Mari mate with the sons of Buruda and when they are with child they come to their mother and say “What is to do?”

“You will experience sorrow and joy.  You will know pleasure and pain.  You will feel empathy and sympathy.  You will know in your bones the feelings of others, their helplessness under their lives’ load and the strength that will enable them to hold to spirit even to the end.”

The Lamiak came into physical being, each carrying within it the spirit which had yearned for it but still it had no understanding of the physical, but the sons of Mari took the nail which their father had given them and hammered holes into body and tied spirit to them and the living beings arose, and when its body`s time had come they took their knives and cut the cord that bound spirit to body.  That which was body returned to the visible world and spirit returned to the invisible, bearing the marks of experience.  Some of the Lamiak stayed the same over many years.  Some of them changed and their forms began to reflect the experiences which had impressed them the most.  The Lamiak which had started simply as ghosts began to acquire hair and horn, teeth and tusks, feathers and fins, stingers and suckers, for when experience infected them they became more and more dedicated to their desires and when their cords were cut and they had no memory, only these desires remained in spirit form.

The Heren-Suge continued its task of grinding up the substance of the earth making finer and finer substance for the spirits to inhabit, and where it wandered the earth was cracked and the mountains and the valleys appeared.  The lamiak were attracted to these valleys, birth and death were strong there, change ruled and new shapes of matter came about .  Then came the time when the sons of Buruda began to challenge him and claim for themselves the powers of life and death.  They began to mould the substance of the earth to make it more attractive to spirit but as desire began to substitute for necessity so creatures grew bigger and the Lamiak came to desire size and rulership.  Mari said to Buruda “Keep your sons in order!”  He said to her  “That is the work for your daughters.”  So they both called their children before them saying to them “Do you want perfection?  Do you want anarchy?  Do you want dominion?  Which shall it be?”  And the children being of their parents after much arguments accepted their nature and began their tasks again. The sons accepted co-operation and competition and the daughters perpetuation and survival as their roles, and in order that they should be reminded they began amongst themselves to grow a creature that might become to them a challenge.

Along the cracks in the earth where birth and death were in turmoil they allowed the Heren-Suge to create combinations that would bring into existence three-brained beings having memory, experience and forecasting.  Recall feelings and desires motivated them. Necessity became to them just another spirit.  Power was to them only an idea which was a tool of their desire, but these creatures began to develop within themselves a possible fourth brain having its existence in the insubstantial world that is the field of Mari and Buruda, and in the unfolding of possibility this caused giants to appear in the world of the Lamiak and the four-brained beings began to appear upon the earth and they began to give form to the spirit world which they embodied without being aware of it.

The three-bodied beings began to concern themselves with death and afterwards right and wrong, and agreed rules amongst themselves as to what to do about them.  The earth at this time appeared like a ball of clay which dried in the sun, and along the cracks the likeness of man came to be, there were many beginnings before the nature of man settled itself into its present form.  In ancient day man was as he is today, a creature of habit, but in those times habit was the way he learned new things and he was very, very slow to change.  In one area it appeared as if ocean had taken a great bite out of the earth and on the shores of this land a tribe of the elder race had its existence.  For them life was comfortable.  The tribe had remained in its form for a long time and divided itself into those which were valuable to it and those which it found to be trouble to it.  The Nahas males were separated from the rest and were always given the dangerous and difficult tasks.  Amongst the females the Nahas aunties lived apart from the men, women and children.  Some became Sorginak, others experimented with plants, roots, insects, but the males left them alone and would not mate with them, they were not safe.  In common with the rest of the tribe they celebrated the great festivals but they had to make them apart.

There came a time when they heard from travelling men that a new tribe of people had arisen in the south and were spreading over the world, they were called Katagorri for they were very clever and fast.  The tribe took warning and posted sentinels to warn the people by lighting green fires, for smoke can be seen from a far distance, and indeed there came a day when smoke could be seen rising from the hills in all directions.  They brought the mothers and young children from outlying districts and the warriors encircled them and prepared to defend themselves, but the Katagorri did not fight, they found places to live and because they liked making and trading they became useful to the tribe, but they were much too changeable to be accepted as people so that they lived apart from the real people.  They did not celebrate the festivals but would mate at any time of the year and it was a further cause for separation.

This did not apply to the Nahas aunties, but it became evident that mating with the Katagorri was full of danger.  There were many still-births and deaths amongst the women who did, but this did not deter them overmuch for they liked the idea of danger.  In general these women, after very many generations, had settled into a stable community, a community with hunters, gatherers of roots and seeds, and had begun to become gardeners.  Their children possessed the cleverness of the Katagorri and the innate conservation of real people and over very many generations begun to take over the land of the Heren-suge.  They, like their ancestors, knew the Lamiak and the spirits of the land and allowed them room in their lives.  They defended the land against all invaders.  They took their strategy from the flow of water retreating to the hills and woods under pressure, then surging back when the pressure slackened.  Their males having been brought up by women had no fear of them, and took their place in this culture based upon what they could do, not upon whose son they were.  They were argumentative but not aggressive.  In due course they were surrounded by other arrivals but they remained separate because of their customs and their way of speaking.  They were fond of dance and singing and they liked to entertain each other by the telling of tales.  They were not afraid of witches and wizards and herbalism and far seeing because that is how they began. Whenever they travelled to new countries the stability of their culture served them in good stead, but the anarchic Katagorri thread of their origins enabled them to prosper in new situations.