Ignoring Warning Signs

  1. My usual corner at the gym was taken, so I had to find space in the main free-weights area, where people are coming and going.
  2. It had been three weeks since I’d done shoulder presses, and I was still a little tired from concert weekend.
  3. People kept breaking my line of sight as I warmed up, making it a little harder to concentrate and stay focused*.
  4. The weight bar felt a little “off” but I ignored it and during the first set of dead lifts, it didn’t matter.
  5. I don’t have a trainer or spotter.
  6. As I lifted the bar into position for the shoulder press, one of the plates wobbled just enough to feel.
  7. My concentration broke, and I didn’t lift perfectly evenly on the first through fourth reps. Then I caught myself and used proper form.
  8. My lower right back hurt a little as I lowered the bar to the floor.

This was almost an accident chain. I should have a) stopped the lift as soon as I thought the bar was “off,” and checked it out, then used a different bar, or b) dropped to more reps with lighter weight, or c) taken a few moments to mentally regroup. Fortunately, I didn’t do any major damage, aside from having a very stiff and sore lower right back that evening. Given my sciatica and other things, I could have hurt myself very badly, since I was at max weight.

I suspect what’s happened is that someone was dropping the bar after each set, like power lifters do. The floor and the bar are not designed for that, but some of the guys insist that “it’s part of the exercise.” [Strokes her pet, Peeve]. That might have loosened the plate, and there’s not a visible screw or other fastener for me to check. I mentioned it to the staff on my way out, so someone can take a look at it.

In aviation we talk a lot about accident chains, and breaking the links with good judgement and knowing when to say, “No, we’re not going.” That applies to other things, like shoulder presses with personal maximum weight on the bar and no spotter.

*But still not as bad as the guy that brushed against me as I lifted. Again shoulder press. He was so into his phone that he had no, zero clue were he was or who was around. After he walked into one of the big iron guys, he was invited to either pay attention to the real world, or depart feet first (or head first, without the door being opened for him.)

A Salute to the “Colonials”

As Kipling put it:

‘On the ___th instant a mixed detachment of Colonials left for Cape Town, there to rejoin
their respective homeward-bound contingents, after fifteen months’ service in the field.
They were escorted to the station by tho regular troops in garrison and the bulk of Colonel __’s
column, which had  just come in to refit, preparatory to further operations. The leave-taking
was of the most cordial character, the men cheering each other continuously.’
[Any Newspaper, during the South African War.]

 
We've rode and fought and ate and drunk as rations come to hand,
Together for a year and more around this stinkin’ land:
Now you are goin’ home again, but we must see it through.
We needn’t tell we liked you well. Good-bye—good luck to you!

You ’ad no special call to come, and so you doubled out,
And learned us how to camp and cook an’ steal a horse and scout.
Whatever game we fancied most, you joyful played it too,
And rather better on the whole. Good-bye—good luck to you!

There isn’t much we ’aven’t shared, since Kruger cut and run,
The same old work the same old skoff the same old dust and sun;
The same old chance that laid us out, or winked an’ let us through;
The same old Life, the same old Death. Good-bye—good luck to you!

Our blood ’as truly mixed with yours—all down the Red Cross train.
We’ve bit the same thermometer in Bloeming-typhoidtein.
We’ve ’ad the same old temp’rature—the same relapses too,
The same old saw-backed fever-chart. Good-bye—good luck to you!

But ’twasn’t merely this an’ that (which all the world may know),
’Twas how you talked an’ looked at things which made us like you so.
All independent, queer an’ odd, but most amazin’ new,
My word! you shook us up to rights. Good-bye—good luck to you!

Think o’ the stories round the fire, the tales along the trek—
O’ Calgary an’ Wellin’ton, an’ Sydney and Quebec;
Of mine an’ farm, an’ ranch an’ run, an’ moose an’ caribou,
An’ parrots peckin’ lambs to death! Good-bye—good luck to you!

We’ve seen your ’ome by word o’ mouth, we’ve watched your rivers shine,
We’ve ’eard your bloomin’ forests blow of eucalyp’ and pine;
Your young, gay countries north and south, we feel we own ’em too,
For they was made by rank an’ file. Good-bye—good luck to you,

We’ll never read the papers now without inquirin’ first
For word from all those friendly dorps where you was born an’ nursed.
Why, Dawson, Galle, an’ Montreal—Port Darwin—Timaru,
They’re only just across the road! Good-bye—good luck to you!

Good-bye!—So—long! Don’t lose yourselves—nor us, nor all kind friends,
But tell the girls your side the drift we’re comin’—when it ends!
Good-bye, you bloomin’ Atlasses! You’ve taught us somethin’ new:
The world’s no bigger than a kraal. Good-bye—good luck to you!

After a different conflict, he penned more somber words for the Melbourne Shrine of Remembrance.

Creative Commons Fair Use. Original Source: https://www.ibtimes.co.uk/anzac-day-2015-myth-birth-australia-travesty-history-1498191

Australia and New Zealand have answered the call to arms many times. All honor to the men and women in the ANZACs.

How Doth the Garden Grow?

Not at all, then all at once.

Columbines of various kinds. We thought they had died. Surprise!

One thing with the last few winters, you never know what made it. I’m still bracing for a storm like in 2011, where a screaming cold front hit in late April that turned everything into jerky with temps in the teens and 50 mph north winds, and no moisture.

Rain lily variants and salvia. The salvia will take over by Saturday, if not sooner.
The rose is Henry Fonda. It’s one of a few yellow roses that keeps its color under the Panhandle sun, and is mostly owner and bug resistant.

More roses have budded out, and the daylilies are towering over everything. In fact, I need to rescue Firesprite (a low-growing rose) from a hedge that has expanded the wrong direction (south instead of north.)

Tuesday Tidbit: Stone Cutter

Master Wulfgar arrives.

Harald bowed to the grey-clad man. Then he stood and extended his right hand. Master Wulfgar took it and they half-embraced. “I was paying my respects on the Eighth Day and avoiding another man’s trouble.” Harald spoke clearly, shaping the words with care as Wulfgar watched his lips.

A grunt greeted his words. “Who’s yer wood smith?”

“Ceol. His wife’s from a family,” he waved to the south and west. “Break bread with me?”

“Aye.” Wulfgar followed him into Goodman Skelly’s farmyard. They touched their forelocks to the statues of Gember and Yoorst. Harald opened the door to his room, and Wulfgar wiped his boots, then went in. Harald closed and barred the door behind them. As he did, Wulfgar shed his cloak and hung it on an empty peg. He removed a leather tankard from his back sack. Harald set the bread on the small table, then poured fresh cider for both of them as Wulfgar watched. As always, the stone cutter lifted his tankard and tipped a little of the drink onto the stone hearth and murmured under his breath. Harald waited. Rushing turned the stone cutter into a stone himself, unmoving, silent, and hard.

Wulfgar sat on the stool, so Harald leaned against the wall as they ate. “Stones are two days behind me,” Wulfgar stated after two bites of the cheese-filled bread. “Radmar and m’ Lord Scavenger willin’.” He made the Horns. Harald did as well.

“Good to hear. Everything’s ready for you when they arrive. Do you want to look today, or in the mornin’?” The sausage bun had a good weight to it. Someone had given full value on the meat weight.

“Mornin’. Want to read th’ land first, look at th’ stream. Full year?”

“Aye. Summer peak, but we get none it. Half the flow the full year, should be good for all but midwinter.” Between the ice and the lower flow, winter mills were rare this far north. He’d seen two, and one of those drew from a stream warmed underground by the Scavenger’s ovens.

Wulfgar drank from his tankard. “Lift th’ wheel or close th’ gate?”

“Close th’ gate. No pond, temples forbade it.” He still wasn’t sure why, but asking would probably answer nothing. He preferred not to know the gods’ reasons.

A grunt, then Wulfgar had a sausage bun. They’d need proper supper later, but this served. The stone cutter leaned back a little and pushed a few grey hairs back from his forehead. “Temple says no, it’s no. I rough cut the stones. I want to see the local wheat afore I do more dressin’. Just wheat?”

“Aye. And a little dinkel. The malting mill’s only twenty year?” He looked up at the ceiling as he tried to remember. “Twenty years old. Someone didn’t keep the gears greased, an’ it was a dusty summer.” The gears got too hot as they rubbed, and they had smoldered, then caught grain dust on fire. That was the end of the mill. He’d built two mills after the same thing happened in different places. The eich beams and other big wood tended to resist flame, but once the grain caught …

A snort and Wulfgar nodded. If he said twenty words in a working day, it meant he had a new apprentice, or someone was about to get a clout to the ear. Stone work and mill work had taken part of his hearing, and the master didn’t chat. Some found him hard to work with because of that, and for other reasons. He’d been born to Radmar, for the Scavenger, a restless and heavy pairing.

“I’ll see th’ mill tomorrow, then visit th’ temple. Any trouble yet?”

Harald folded his arms after drinking more cider. “Not for us. “Prentice fight didn’ quite turn riot but I’m keepin’ em’ outside the walls ’til the watch settles down. Ceol’s mindin’ his batch, smith likewise.” Should he mention Kal? Probably should. “Butcher an’ schaef raiser Kal Yarfeld thinks I’ve got an eye on his wife. If ye buy from her, don’ touch palms, ye ken?” He raised his eyebrows.

Dark grey eyes narrowed, and Wulfgar’s face folded into a deep frown. “I ken. Ye think—?”

“Aye. Me ‘n half th’ town.” It was one thing to keep order in the family, but no man had the right to terrify his womenfolk.

For a heartbeat, the stone cutter resembled one of the creatures the miners said lurked in the deep galleries, where they punished the disrespectful and unwary. The moment passed. “Stay here tonight?”

“Aye.”

#

The next morning, after both men had taken care of their needs, Harald showed Wulfgar the mill site. Mak and the other apprentices stared a little, then found things to do when Ceol and the journeymen glared. As always, Wulfgar ignored the apprentices. He’d trained a few, but how many Harald never could recall. It wasn’t his business. They started with the millwheel and shaft for the wheel and the imperial gear. Wulfgar inspected the stones of the millrace, nose almost touching the joints. Then he straightened up and nodded. They passed his judgement. Harald felt a little weight off his shoulders, then made the Horns under the cover of his cloak. One of the main beams would probably break and drop something on their heads instead. Wulfgar stomped out of the dry channel and around the building. Harald followed.

The interior had begun to look more like a mill than a barn. Mage lights provided light beyond what came in through the window openings and the doors. They’d divided the space into two levels. The top held the grain bins and storage for tools, plus a little resting space, and the pulleys and lifting gear for the stones. Under the warm scent of eich Harald caught the sharper smell of sendal and water root. They’d lined the bins with planks of water root to keep out more vermin, in case a preservation mage or beast mage could not renew the charms on the bins quickly enough. Hard sendal served for the bin lids, backed by white needle leaf. The main floor took the weight of the millstones, gears, and ground flour. It didn’t have storage for the flour beyond one day’s milling. Harald had shrugged at the request. The town had its reasons.

Black charcoal on the floor marked the space needed for moving the mill stones and mounting them. The door that gave access to the main shaft and imperial gear stood open, and the men skirted it with care. Wulfgar crouched and peered in. Harald took a mage lamp from the wall and lowered it into the space. The main shaft connected the millwheel in the stream to the imperial gear. The sleeve of the iron gudgeon strengthened that end of the shaft and kept the imperial gear from rubbing wood if something sagged. It also protected the end of the shaft from rubbing too hard on the oak mount. They’d mounted the flawed gear for now, to balance the weight of the millwheel. A heavy eich drum gear sat on the floor beside the opening. It would connect the imperial gear with the gears for the wheels, speeding the rotation of the stones. “Speed still same?” Wulfgar asked.

“Aye. Eighty stone to twelve wood.” One turn of the water wheel spun the stones six and two-thirds times. It was a good start for wheat and dinkle flours, and could be adjusted by the miller, within reason. It was only a three-stone mill, and one of those could be lifted out if that fine of a grind wasn’t wanted.

“Good. Gears and shaft?”

Harald led the way back to the carpenters’ domain. He and Wulfgar eased past men working on the big end doors and found the gears, spare gears, and stone shaft. These were of bech, durable, hard, and preferred for gears. The shaft was castana to withstand twisting. Wulfgar ran his hands over the roughed out shaft, frowning. Harald half held his breath. The stone cutter rapped the wood with his knuckles up and down the length, other hand resting on the top of the shaft. “Good.”

Harald exhaled. Ceol did as well. Castana wasn’t needle leaf to have pitch-filled voids hidden in the trunk and larger limbs, but they’d been surprised before. Like the hole in the main shaft.

Wulfgar studied the gears, lifting them and confirming the fit of the teeth. “Bech?”

“Aye.” Ceol, now standing beside Harald, folded his arms. “Fit tested with a load.”

“Huh.” The stone cutter sighted along one gear, then rested it on the work table and tried to rock it. “Huh.” It didn’t move. “Good.” He turned to Harald. “Temple.”

Harald nodded. “Aye. Avoid Coldwater Lane. Account’s at The Empty Barrel.”

“Huh.” With that, Wulfgar stomped out of the carpenter’s work area. He moved stiffly, as if he had stones for limbs, until he didn’t. A shaft had cracked while being mounted, and Wulfgar had swung it, and the stone, out of danger before the rest of the men had started to shift their feet.

Ceol unfolded his arms. “Still talkative,” he observed, one finger beside his nose.

“Heard a story once that he met a law speaker who charged a quarter-ring per word, and Wulfgar decided that a silver per word was better trade.” He shrugged. “Stones get here tomorrow or next day, Marsdaam and Radmar willin’.”

(C) 2024 Alma T. C. Boykin All Rights Reserved.

Faith and Nation? Faith of a Nation?

This isn’t exactly about religion, but nationalism in the European sense, and some things I’ve noted in folk-metal. Why all the Baltic and Norse neo-Pagan themes, and what is up, besides “shock the ‘danes and the Established church?”

So, a bit of history. Christianity arrived comparatively late in the Baltic, after AD 1000 CE, or even later, and it didn’t always take. The Northern Crusades were in part a response to aggressive tribal activity among the various peoples along the Baltic shore, and in part to the crusading spirit of the age (the main Crusades to reclaim Jerusalem et al from Islam were also in progress.) Earlier mission attempts in the eastern Baltic had failed for several reasons, and people decided that preaching backed by force was going to be required. The local tribes didn’t see any benefit in changing from paganism to Christianity. Survival, not salvation, was their concern, and they needed to keep their ancestral deities and the forces of nature placated and happy. The god of Christianity didn’t seem all that powerful. And, that faith came from outside and belonged to a different tribe, one that wasn’t always welcome in their fights and life styles.

Christianity was imposed and for several hundred years, held by force in some parts of the Baltic. The older pagan beliefs faded from view, eventually, and the Powers that Were congratulated themselves on having civilized the heathens. Alas that they were not able to civilize some of the Christian noblemen as well, but that’s history for a different time. Christianity seems to have remained something associated with the Germanic, Swedish, and Russian speakers, rather than internalized completely by the Finns, Lats, Lets, Estonians, Courlanders, and others.

Fast forward to the mid-1500s, and the Reformation. Keep in mind, there is no separation of church and state. The Baltic is, at least on the surface Catholic Christian, with the Russian Orthodox to the east. Along comes the Reformation, and Sweden’s monarchs throw in with Martin Luther for a number of reasons, some spiritual, some political. So anything under Sweden’s control needs to become Lutheran. To their credit, the Swedes were more mellow about tolerating Catholics and Orthodox than some others *coughHabsburgscough*, but the official faith was now Lutheran. No, the locals were not given much of a choice, not if they wanted to keep any rights and privileges that they had.

Come the 1700s and the region changed hands once more. “You are now Orthodox!” Came down from St. Petersberg, eventually. Again, the locals were not really consulted. Things were apparently tolerable until the late 1800s, when Russification started clamping down on non-Russian culture and faith to a greater degree.

Come the revolutions and independence, the church suffered with the state. Come the Second World War and the return of the Russians, atheism was official, and anything that smacked of nationalism was to be replaced by proper Soviet (Russian) culture unless it could be used to beat the West over the head with, like the icky Northern Crusaders. Except people paid hard currency to see the old castles and things from that time, so the icky Northern Crusaders were out but the Hansa Merchants were sort of OK. After all, they had overturned the feudal class and established the necessary preconditions for the next revolution, per Marx.*

To the surprise of religious researchers after 1989, paganism had survived. Not only survived, but continued probably almost uninterrupted since waaaaay back when. As nationalism grew and “not-Russian, not-Swedish, not-German”ness grew, paganism made more of an open return. Today, per the guidebooks and other things, paganism is going strong in the Baltics, especially Estonia.

That explains some of the patterns I’ve noticed in some genres of metal coming from that area. You’ve got the Norse neo-pagans (Viking), a few continental-Celtic neo-pagan groups, and then Baltic. Christianity, for some, is still an outside thing, not an “us thing” but one tied to unwelcome interlopers. Its … odd for me to wrap my head around, because I’m from a culture where faith is voluntary and has been since 1800 or so. So what if Christianity began as an offshoot of an older faith from a very different part of the world? Obviously, not everyone looks at it that way.

History is strange and people are stranger.

*If at this point you are scratching your head and/or rolling your eyes, I didn’t say that Marx was right, just that was the excuse/justification used to preserve and research the Hansa period in the eastern Baltic. Some of the East German books about the Hansa and how they demonstrate Marx’s laws of history are amusing, today.

Fun Poetry

I was listening to two of my coworkers discuss something funny that happened in one of their back yards, involving a bit of yard decoration that began to move under its own power (bird flipped it over and couldn’t unflip it.) I quoted a poem.

“Has anyone seen/My kitty cat?

I know, let’s ask/ This walking hat.”

The others smiled broadly, and Mrs. Hankie (the counselor) said, “I love Shel Silverstein.”

I learned one of his poems before I had ever heard of him. The Irish Rovers did “The Unicorn,” and I sang along as a kid. I had no idea who wrote it, just like I had no idea who had written “Winken, Blinken, and Nod.” (Eugene Field). I also memorized poetry young, mostly Edward Lear’s Limericks, and shorter fun poems.

Things like “Thank-you Note” by Judith Viorst:

I wanted small pierced earrings (gold).
You gave me slippers (gray).
My mother said that she would scold
Unless I wrote to say
How much I liked them.

            Not much.

Or another Silverstein:

The baby bat/cried out in fright,

“Turn on the dark! I’m afraid of the light!”

A clean but PG-13 punning Limerick I heard a decent amount growing up was:

Little Miss Muffet decided to rough it

And purchased a castle – medieval.

Along came a spider that

Plied her with cider

And now she’s the forest’s prime evil.

Light verse and humorous poems and doggerel used to be common. I’m not sure there is anyone like Shel Silverstein writing today.

Whose Was it, Anyway?

Archaeologists find someone long dead (as in, thousands of years) with lots of grave goods, some of which were very old when they were buried with the individual. One of the questions that is arising more and more often for the oldest graves is, “Where they personal goods or office goods?” Did they actually belong to the deceased, or were they group property that belonged to anyone in that office within the clan/tribe/sept/whatever they called it. For a long time, European and American archaeologists tended to assume that goods buried with someone were personal belongings, private property, that the deceased was supposed to take with him or her. Now … we’re not so certain.

Why people bury things with the deceased seemed to (and seems to) vary. If the belief is that the dead take a journey to reach another life or the place of punishment/reward, or to reach the ancestors, then sending the person with food and drink, perhaps spare shoes and things to mend worn clothes makes sense. If a person’s tools and everyday possessions can absorb a bit of the individual’s spirit, then it might be safer for the group to bury/burn those items with the dead, so the spirit doesn’t return looking for them.

Over time, it seems that some people were buried with more (or at least more durable) goods. And with more people, servants, slaves, wives, concubines, warriors to defend the dead person in the after life. The assumption had been, based on classical sources and later accounts, that these gems, chariots, horses, serving tools, jewelry, musical instruments, fancy fabrics and tapestries, and so on, belonged to the individual and so had been sent with him or her into the next world. King Tut’s tomb and Mesopotamian finds are probably some of the things that strongly pushed interpretation of other finds, like the kurgan mound burials of the steppes. Only powerful people could amass all the stuff, so if someone was buried with the stuff, it had to be their personal stuff. And a spirit that didn’t get enough stuff might come back and no one wanted that! Or so a lot of archaeological books, displays, and the like assumed.

It was probably true in some cases. But in others, archaeologists found things that didn’t fit. Why would a petite female or a male child be buried with a strong-man’s weapons? A 12-14 year old could not possibly have earned or traded for all the goods found in some of the graves. Not could the small adult woman have used a weapon that long and heavy. (In that case, the remaining bones didn’t show the changes associated with training for swordsmanship, which is another CLUE.) What if … the goods were not for the individual but for the rank? And the burial wasn’t just “send the dead on their way” but “marking our territory and showing the Ancestors that we still honor and respect them and their teachings and guidance.” Not all cultures consider the dead in the same light.

One question that bubbled up in Europe had to do with Neolithic and Chalcolithic blades and pottery being deposited in Late Bronze Age graves. Why was this spear-blade or arrow head here? Why had it been preserved? Some might have been the individual’s accidental find that he or she kept as a novelty. Others might have been associated with ritual power, something known to be ancient and magic-touched. Or it might have been a sign of the Ancestral authority that had been passed down and was now being returned to the Ancestors, or even to the gods? Think of Britain, and the tiny stone hunting points called “elf shot.” They were associated with the Good Folk, and explained certain mysterious aches and pains, or ill-fortune. This is after Christianity had taken strong root. What about pre-Christian places, or still-pagan places? Why not bury a shaman or person-of-power with things of power? Besides, it might be safer for the community not to have magic-touched goods in the hands of those who didn’t know how to channel or control the magic. (When a Comanche medicine-practitioner dies, his or her spirit bundle is immersed in running water to remove the puha before it is disposed of.)

All the neat stuff in those rich graves could well be group goods, sent along to show the other spirits, or the gods, or someone else how strong, rich, and well-connected the group was during the life of the deceased. As well as a bribe to keep him or her dead and his spirit far, far from the living.