my dog & I attempt to enter the underworld.

After writing about my cryptid sighting in 2017, my dog & I then decided to take a short hike in 2018 to look at the quarried out pit area on the east side of "A" Mountain. Most nights we'd hear bands of coyotes yipping and howling as though in a red toothed revel over their latest capture of a cat who'd wandered too far from home, imagining them tossing about streamers of feline entrails, celebrating as if they'd somehow reclaimed a natural dominance over the land that will never be theirs again.

As we topped the rise and looked down we saw a startlingly unexpected thing, something displaced from pre-Conquista Mexico, a thing more belonging to the architecture of Tenochtitlán: an Aztec portal into the earth.

What. Is. That?!?, I thought, my mind reeling.

The sun maybe gave us about 15 minutes of light left, and we shuffled circuitously around and down, but then we couldn't locate what we'd seen, somehow finding ourselves in a different pit, as though the mountain itself had folded its atemporal secret up into an extra-spacial pocket to hide it away from us that day. The light guttered out over the mountain, and we decided to come back another time.

Digital homework that night confirmed that the two distinct hollows were quarries and, much later, earmarked for a mountain architectural housing enclave proposal that never got off the ground (which by today would be worth quite the fat stack of cash in the comparatively gentrified Menlo Park/Sentinal Peak area). Now, these two pit-like arenas seemed to be this weird no man's land, the lower North hollow strewn with large rubbish, mattresses, blankets, empty food tins, snack bags, and other signs of regular vagrant occupation, while the upper South hollow shows signs of Thunderdome-like motocross activity, bike treads & donut circles a testament to something larger going on, maybe a local chapter of The Lost Boys daring each other to feel alive again during their long nights of immortality between victims, along with the mysterious Mesoamerican doorway in the northeast wall.

[Of course I read this as a kid.] 

What took us so long to follow up on the weirdness we'd seen those couple years ago, I'm not quite sure (well, actually my Map of Midgard project), but last weekend was when we finally decided to get to the bottom of this strangeness. We'd texted this girl to come with us because who wouldn't want to join Team Handsome at the MSA Annex for slightly overpriced Japanese food served out of a reclaimed train car as a possible last meal, followed by a possibly fatal foray into the unknown depths of the earth? But she proved unresponsive (she's a pretty busy bee, really [though we'd later learn that she didn't actually understand our super-daring but obtusely-worded invitation -- I totally blame my dog's lax editing skills]). And she might've just held us back, or been the restrictive voice of reason and tried to talk us out of it, so maybe that was for the best. Her loss anyhow during a life-less-lived in her journal version of the afternoon because there was no way she or anyone else was doing something so fearlessly bold as we: Buddy & I would return rich with treasure, or crowned with the glory of experience, or be too dead to care, having fought & bit our way into Valhalla together instead!

Armed with my 68-pound American Bully, a cruelly edged tactical flashlight, and an oversized griptape wrapped meat tenderizer I usually keep in the car "just in case", we sallied forth like the true duo of adventurers we are. And again, even approaching the area from the east, nonchalant & uncaringly passing the "no trespassing/24-hour camera surveillance" signs on the way towards that foothill, we still got directionally confused and ended up meandering through the lower northern quarry first anyhow where a young but crazy looking woman stood in a strange pose at the rim, while a half-seen male chopped at a thick palo verde and its undergrowth with a machete, probably making evening shelter for them both. Or maybe a hiding spot for her soon to be dead body. Keeping a watchful eye on each one of them, we came up and out over another lip of the south pit to get our bearings.

Going up another grade, we noticed light dirtbike tracks going forward, and given that's something we'd spotted before, we followed them into the upper southern quarry. And there the doorway that evaded us so long ago appeared:


Like a brightly coloured flower meant to lure insects into a carnivorous mouth of no return, there it was, this thing that defied belonging, or at the very least implied possible Central to North American merchant trade stops half a millennium ago. As we got closer, we saw no ancient pigments but modern spraypaint, yet to select this motif as opposed to the usual artless tags or bubble letters or profanities was still startling. And there was the roundstone:

This sinister Aztec-styled roundstone with a dismembered woman on it is based on an actual archaeological find, the Great Coyolxauhqui Stone, excavated at the base of the Templo Mayor, Tenochtitlan, which was the ground zero for major Aztec sacrifices. The mythology goes thusly: Coyolxauhqui, the moon goddess, rallies 400 of her star brothers to kill their shamefully now-pregnant by unknown means mother, but one of the stars warns the unborn child beforehand. When they show up for the matricide, the unborn child springs to his mother's defense from the womb, the fully grown & armed war god Huitzilopochtli. Huitzilopochtli butchers his siblings, grabs his now decapitated sister's head, and tosses it into the sky where it becomes the moon.

There quite possibly were ceremonial re-enactments of this myth at the temple, complete with human sacrifices to show the bloody triumph of the newborn war god. And the duplicate of this roundstone in front of this portal at a site out of anyone's direct view makes one wonder if it's employed in similar surviving or revived religious circumstances. (Wait ... were the hacking bladed man & posturing woman in the other hollow a priest & priestess of Huitzilopochtli?)

Looking closely at the roundstone, I spotted no blood, nor did Buddy take an interest in the stone, and he probably would've smelled any sanguinary traces which I might not have been able to see, given his 5 million more olfactory receptors at work, plus his bloody martial past as a would-be fighting dog by his first owner. The stone turned out to be a steel banded round of concrete, like a still connected springform cake pan.

And then we finally approached the portal:

I turned on the flashlight, took a firm hold of my hammer, and went inside. The truth of all my above anticipation is that my imagination is usually far more baroque that what I tend to encounter. There was a single room with rough irregular raw black rock walls, a pair of "Dress Code" clothing store stickers on the inside of each doorpost, and the unfortunately common unreadable urban bubble tag at the rear of the room.

Not wanting to give up in the face of general appearances, for twenty minutes I pulled & prodded at black rocks in the walls, gazed hard to see if light or vision made it through the cracks, looked for a secret switch to activate the counterweight inside the rock wall to swing open the secret door, or a pressure plate step to plunge us through a chute into a party of kobolds to fight.

Barring a chthonic encounter, I then took a long second examination of the room for the treasure I'd hoped for. Peering down, a single Lincoln head penny awaited my scooping it up. I figured one copper piece from our adventure beats none, so I took it home to the silver piggy bank retirement horde.

Having gone, I now know what's there. Yet this experience raises some questions.

So our great underworld adventure wasn't there on that day ... but then, if you think about it, blasting out one little 6' x 6' room on the other side of an actual door frame someone bothered installing and decorating in naïve Mexica-revival ... it's alot of trouble to go through, right? For what or whom? Deal is, seeing the site, it feels like a front door, a sort of hideous welcome mat. Maybe through some metaphysical peephole they saw me fearlessly armed with meat mallet and the bully dog and weren't going to open, no sir, no how, that Buddy & I were more trouble than we were worth, that we would've taken the dwarven gold, or charmed away their dark elven princesses, or made off with a priceless magic item that they couldn't afford to lose under any circumstances.

So yes, there's still something suspect about that tucked away portal and the possibilities it implies in tandem with the other underground legends regarding subterranean networks under Tucson. Maybe next weekend we'll find a way in. Stay tuned.

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While a mostly happy bookstore fixture for over two decades, Guillermo Maytorena IV is currently willing to entertain your serious proposals for employment as a literary/cinema critic, goth journalist, castellan, airship pilot/crewperson, investigative mythologist, or assisting in a craft brewery. Should you be connected to any of the above or equally interesting endeavours, do contact him.

the arc of mythology.

Since I was seven I'd intended to read the source texts. I remember checking the Eddas out of the public library, big blue hardbacks, alternate potential bibles for living clutched to my chest as though I was the first to discover them. Compared to Catholicism with its guilt and its faceless god, his nearly passive son, and inexplicable holy spirit, the three-in-one trio of whom were content to just be self-satisfied watchers, there was an allure in distinct polytheism, a group of gods that were do-ers: lovers, warriors, sowers, movers and earthquakers, embodiments of worldly forces, involved in the lives of their creations, gifting favour to those who earned it in their lifetime.

The infinite paths of other reading led me away from that intention, finding the Eddas inaccessible to my gifted but young mind. As yet unschooled in poetry or archaic language structures found in Dante or Shakespeare, instead I started reading the staples of fantasy -- Tolkien, Leiber, Moorcock -- but still knew at root of all that high adventure, mythology was that genre's foundation, and that base would one day await me when I was ready. And while I was ready decades ago it's only now I've since walked the labyrinth, drank mead in Valhalla, witnessed geneses and apocalypti, and have much to report of unexpected disappointment, ancient wonder, and the revelations of the gods themselves in these first-hand sources.

Enuma Elish
(~7000-1100 BCE)
Possibly the earliest mythology, there's precedent of the flood, a washing away that occurs in many other myth cycles, but may very well be remembered from a flooding of the Tigris and Euphrates, or even Mediterranean tidal waves. The Elish is moreso a Babylonian story of creation and generational change that ends in fire god Marduk's victory over a more primal Tiamat, his grandmother and ancient she-dragon/water-serpent bent on revenge and destruction. Reading of sky-god Anu (Ah-nu) and company feels representational and there's alot of speculative prehistory that speaks of these deities being ancient aliens or advanced astronauts, but if it's really there it's not overtly apparent. We could possibly spend the same amount of millenia guessing what else may have been at play behind these stories, but we may never know short of finding The Tablets of Destiny hidden away somewhere next to a lightning gun and levitation harness.

The Library of Greek Mythology
(~100-200 CE)
Less a storybook and more of a primer, it's like reading a genealogy with addenda interspersed in the family lists. As a reader this was rather disappointing, though it delivered small delights for me from time to time in versions and variants of tales I'd read about before. Historically this document's priceless and lends itself to comparing with other surviving classical works, like the royal dramas of Sophocles and Aeschylus, or the Homeric epics and hymns. The Greek writers and scholars saw no difference between history and mythography. To them, it was the same, sacred as if automatically channeled from a muse, and given the overall consistent structure of the stories it may very well have been. 

Prose Edda
(~1200 CE)
The big surprise here is the recontextualization of Norse myths into classical Greek works by stating that the Aesir were descended from the house of Ilium at the beginning of the book(!). Given then-Christianity's recent ascent in Scandinavia one might imagine the author as ruler of Iceland had to cover his hind by couching the Norse beliefs in an already accepted body of ancient religion or otherwise be branded a heretic. Pragmatically he did it to gain favour with the regional rulers in Denmark by adding a genealogy to tie their royal house to the Aesir's lines of descent, granting them a legendary legitimacy and thus cementing his alliances to the Danes by presenting the work. But all this effort in setting down these stories also raises the question if he still believed in the Norse deities. Sturlusson died in a basement, discovered while hiding from his enemies. He was 70, which was quite old for a man in the 13th century. Maybe he had a cane in one hand, but I hope he had a sword in his other when they found him waiting for them, which would be answer enough.

Poetic Edda
(~1200 CE)
This Edda's made up of surviving verse poems, much of which is retold and filled in more completely by the aforementioned Prose Edda.

Odin's "Sayings of the High One" could easily be repackaged for contemporary management and business schools, the same way one reads Sun Tzu's "Art of War" or Musashi's "The Book of Five Rings". The God of Wisdom's advice holds to this day, a timeless counsel for handling negotiations of any sort.

The 19 spells of Odin could have be metaphors for social and leadership skills, but I'd like to think of its runes, magick swords, and elixirs as literal. In our quantum world the truth is that they are both at once.

A scientific rationalization of Ragnarök (the Norse end of the universe) implies that the all-consuming fire of Surt over the Nine Worlds may have been a volcanic cataclysm that happened in Iceland, which would seem a final soot black sunblotting winter and rolling lava fire over nearly everyone and everything on the small island nation.

What's startling is how recently the Codex Regius (the Edda's manuscript) comes to us, only widespread into English in the mid-1800s, possibly on the coattails of the Gothic literary movement with its taste for doom and grim tragedy.

The tragedy seems to be that it isn't inevitable external forces that bring about the end: It's an internal lack of integrity and honour. Over and over the lays (especially in the Sigurd/Völsung/Nibelung cycles where family strife destroys whole kingdoms) show that dishonesty and oath-breaking not only weaken the operational fabric of society but show a decay in the fiber of the world wrought by the gods through compacts and agreements, and when these given words are rendered worthless the resulting existential void proves real and the world seals its own physical destruction.

The Zohar
(~1300 CE)
Not really the occult tour-de-force I'd expected from "The Book of Splendour", or a hidden pre-genesis account, but more of a secretive religious commentary on the Torah. It's insight comes from an edgy exploration of the nature of YHVH, and its emanations from spirit to material as it flows through its ten aspects in the kabbalistic tree of life. These ten Sephiroth are somewhat akin to a pantheon, but are also rungs in the overall ladder to the Ein Sof (the Infinite). The heart of YHVH's divinity is that it needs us to manifest, to actively hold the four-fold meanings of the Torah in our hearts so we may share completeness with our partners, families, and selves to reclaim the illumination that was lost but can be refound through the practice of kabbalah. That sounds rather mamby-pamby but it's really a pretty profound approach to actively connecting to the divine. One could spend a lifetime delving into the workings of this body of knowledge and many scholars throughout the generations have.

Codex Boturini
(~1500 CE)
In the wake of The Conquista, the Spaniards burn the codices, condemning them as books of black magick and idolatry. More significantly they were the repositories of Mesoamerican culture and learning, the myths, academia, astronomy, religious ritual, and histories, and, to finalize their conquest, the Spaniards destroyed them to subordinate the surviving Aztecs and other peoples of the Mexica Empire.

Of the innumerable codices crafted by the scribe class (yes! A whole class of writers from which I'm descended!), a mere 500 (only 15 of these authentically being pre-conquest) survive, the conquest's subordination even now reflected in many of them being named after whichever European's collection they ended up in. The Borturini would more accurately be called "The Migration of the Aztecs", and was probably made during the early Spanish colonial period just after the conquest. 

A codex was originally painted on a shredded and pressed sacred fig tree bark paper (called amatl) horizontal scrolls, which were then folded accordion-style and bonded to a top and bottom cover.

The "Migration" is the legendary pictographic history of the Aztecs leaving their lagoon homeland at the behest of their deity Huitzilipotchtli, the hummingbird god of war, whereafter they wandered for 100+ years! One always thinks of the Aztecs being the gloriously ascendant rulers of the central Mexican valley, but here is a tale of faith, separation, ritual, disease, defeat, and perseverance that is truly epic. The unfortunate bit of this story is that on page 23 it ends in a torn page! We obtain the rest of the story from other records, fragments, and ethnographic accounts, but "The Migration" reveals a wandering nation's long quest for hard-earned dominance.

Codex Borgia
(~1500 CE)
This 76 plate codex of stunningly painted panels is at its simplest a 260-day perpetual calendar made of 13-day weeks, with 20-day signs, but if you think of our calendar with its seasons, equinoxes, holidays (holy days), astrological breakdowns, and other annual periods, this codex reveals cycles in the lives of the Aztecs.

This tonalpohualli (book of days/destiny) presents the calendar in repeated forms and fashions, associating the weeks and days by turns with cardinal directions, particular deities, trees, offerings, celestial bodies, or legendary and supernatural events and locations, all interchangeably, compatibly, astrologically and prognosticatorially. And given the accordion form of the codex it can be opened as wide or compressed and tesserated into many different page combinations, adding even more complexity into how it could be read.

While much of the pictography is subject to interpretation, like tarot, tea leaves, dreams and visions, all these permutations not only prescribe ritual for the individual and society, but also actually divine the future. One is named in Aztec culture after the day they where born, and from this one's tonal (soul/spirit/self) is given direction.

Academically, alot of supposition by linguists and anthropologists has been put together in figuring out the Borgia. Odds are that the meanings in these arrangements are for the initiated priests of the particular temple the codex was housed in, and this codex may very well have been a regional or even one-of-a-kind document.

Depicted in bright iconographic colors were the gods and goddesses of the Aztec pantheon: god of games Macuilxochitl, goddess of flowers Xochiquetzal, and the messianic Quetzalquatl, the feathered serpent, who stood for civilization itself.

And like an ancient graphic novel, eight pages host the enigmatic adventures of initiate "Stripe Eye" and the black priest "Smoking Eye" as they cross sacred boundaries, interlope through temple districts, and deal with a curious bag full of supernatural darkness. Also mentioned in a few places is Chalchiuhtotolin, "turkey of the precious stone" (WTF?), along with other compelling and unexplained references.

From this and other sources, the Aztecs lived in a dream of beautiful horror where sacrifice wasn't just representational, it was literal as there are illustrations of bratty children being drowned to make it rain, noble kings piercing their genitals to show they had a pair tough enough to lead, and devout priests cutting hearts out of many, many, many human sacrificial offerings. The universe didn't provide for us, we provided for it -- or the sun didn't rise, the gods turned against us, and the cosmic gears that ran on blood & hearts would just stop. Which begs the question of 2012 ... and the coming of the sixth world. Perhaps Quetzalquatl will return to save us all. Or god of sorcery Tezcatlipoca will show up to save us from him.

[Tezcatlipoca vs Quetzalcoatl.
Credit to Patrick Charles.]

After reading through these seven mythologies what hurts most are their implications of greater bodies of myth that have been lost through conquest, fire, and genocide, these tales of irreplaceable insight that might never be found again. But what has come down to us might yet serve as models for other value systems, other rituals, different worldly goals and heavenly rewards, showing us that the modern secular world we smugly think we know may reveal a hands-on pro-active divinity in it yet. And since that divinity is as varied as the stars are numbered, those same divinities still cast their shine & shadow through us.


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Addenda from 9/4/2012 response to inclusion of other mythological sources:

Thanks for the praise.

Outside of Budge's pieced together interpretations, there doesn't seem to be much Egyptian source material, plus when one goes to Egypt you find out alot of the stories tend to be socio-political metaphors for Upper versus Lower Nile conflicts and resource squabbles, and more attention's focused on the dynastic legacies of the pharaohs which makes it all much less compelling, but I find their death-centric architecture & design of deities aesthetically wondrous. Just scored a Set statue this week, which is way weird because in Egypt he's really nowhere to be found, except in relief at Abu Simbel.

The Indian Mahabharata, Upanishads, and Vedic literatures just seem to be a daunting & lifetime undertaking. And where even to start such a bottomless body of study? And with whose translations? A girl recently told me a terrific story from Upanishads where a boy, via his father's offhanded dismissal, unintentionally gives his son to Yama, the lord of death. That narrative's totally my flavour of ice cream, but unsure if the overall system speaks to me on an intuitively truthful level, truth being personal and relative, (oooh, big cans of worms there. Yeah.) or it could just be it's just so outside of my cultural bias that I can't wrap myself around it spiritually. Am watching a Bollywood movie featuring re-incarnation as a central plot-point mechanism, so maybe it'll learn me something.

Right now I'm drawn again toward Norse Reconstruction, which I gather you're also curious about with your Odin post. There's some really good podcasts out there where they discuss modern paganism and the ancient lore. Ravencast's done by a well spoken East Coast professional couple who do a nice job of presentation, and Raven Radio's an unedited technical glitchfest but nearly every show there's some great perspective being issued forth from a Kindred in New Mexico with members who have completed all the serious mythology homework and aren't afraid to apply it to the now. They're all about drinking as ritual, too. Got mead?

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While a mostly happy bookstore fixture for over two decades, Guillermo Maytorena IV is currently willing to entertain your serious proposals for employment as a literary/cinema critic, goth journalist, castellan, airship pilot/crewperson, investigative mythologist, or assisting in a craft brewery. Should you be connected to any of the above or equally interesting endeavours, do contact him via LinkedIn or G+.