Date: Thu, 12 Jun 2014 10:58:42 -0400
From: Jake Preston <jemtling@gmail.com>
Subject: Psychic Detective 41

Psychic Detective 40
By: Jake Preston

This is a work of erotic gay fiction, intended for readers who enjoy a
murder mystery in which fully developed characters interact sexually and in
other ways. Their sexual encounters are sometimes romantic, sometimes
recreational, sometimes spiritual, and almost always described
explicitly. My attention is equally divided between narrative, character
development, and sex scenes. If you don't care for this combination, there
are many other excellent "nifty" stories to choose from. And remember that
while nifty stories are free, maintaining a website is not. Please think
about donating at http://donate.nifty.org/donate.html

Writing is usually a solitary avocation, but not necessarily so on
nifty.org, where a longer story appears in installments. If my characters
and my story grab your attention, you can always intervene with suggestions
for improvements. All sincere comments will get a response!

Jake, at jemtling@gmail.com


       *  *  *  *  *  *


Chapter 41
Cancún


	Arcaño had unfinished business with Jésus, so he volunteered
to be his navigator on the three-hour drive to Cancún. They were an hour
behind the ambulance, but Xiu kept in touch by cellphone and assured them
that Göran was stable and the situation was under control.

	"Why drive all the way to Cancún when Mérida was so much
closer?" Jésus had asked, but Arcaño told him it was all about
politics and money. If Göran's wound had been life- threatening the
ambulance would have taken him to Mérida.

	A few minutes later, they got another phone call and this time it
was Göran. He had regained consciousness but his voice was subdued:
"Hey, buddy, I think I just fainted and the medics overreacted but we're on
our way to Cancún."

      Then Xiu took the phone. He spoke to Arcaño in Spanish so Gön
wouldn't understand: "Göran's got two knife-wounds close together. He'll
be getting some serious stitches and they've already started him on
antibiotics and a pain-killer." Xiu gave Arcaño the address of a family
they could stay with. "It's on the poor side of town but it's near one of
the beaches and you'll be with a Maya family so you'll be safe."

      Göran got his stitches at the Hospital General de Cancún and
was told that because he had gone unconscious they wanted him to stay for
two nights for observation and a continued course of antibiotics. "My
insurance is covering everything and that's why they're keeping me here,"
Göran said, when Xiu and Arcaño and Jésus gathered in his hospital
room. "But I've got a male nurse and he's a cute guy so I guess I'll stay."

      The staff on Göran's floor in the hospital seemed to become more
attentive when they realized that he was not without friends in Cancún,
or maybe it was because Salvador had called from the Policía and spoke
to his doctor and asked for an update about Göran's condition and he
mentioned that his inquiries were necessary since Göran had been
transported such a long way from Mérida.

      On the way to the Maya residence in Cancún, they stopped at a
SuperMart and Jésus loaded the trunk of the car with groceries, more
than were needed but "Our visit should be to their benefit, not to their
loss," he said. Xiu explained that their hose was a seventy-year-old man
named One-Macaw and his son was Seven-Macaw, a man in his forties. "The old
man works in his garden, growing vegetables and flowers. Seven-Macaw works
in a hardware store and is handy at repairs around the house. He does home
repairs for other people, too, mainly clients he meets at the hardware
store."

      "Does this beach have a name?" Jésus asked Seven-Macaw when they
had settled in at the Macaws' modest three-bedroom home.

      "Playa de los desnudos," Seven-Macaw replied, so the four wrapped
towels around their waists and walked to the shore for skinny-dipping,
except for One-Macaw who sat in the sand on a lawn-chair and gazed at the
others. Jésus surveyed the sea looking for reefs and shoals. Seven-
Macaw knew what was on his mind and warned him that they would have to exit
the water at dusk. "We don't see sharks often but one shark can bite a
man's leg off in two or three seconds.  They go for your legs because
that's what they see moving under water. Death by shark comes unexpected
and instantly."

	Jésus forgot about the sharks when he wrestled and groped in the
water with Arcaño and Xiu. Seven-Macaw seemed reluctant to join them
until Jéus dove for his legs and flipped him.  After a ducking and a
groping hand in his thighs, he proved that a forty-something Maya could get
as silly in horseplay as twenty-somethings, and he returned grab-ass for
grab-ass with all of them.

	Then One-Macaw called time and everyone got out of the water. He
dared them to walk the Calabash Trail back to the house. Seven-Macaw
explained: "There are two trails from our house to the beach. We took the
one on the right. The one in the left is called the Calabash Trail.  If we
take that one, we'll come to a sacred calabash tree. According to legend,
it will give us a sign that the Great Spirit has chosen one of us to
service the others in our after-hours games."

	"According to legend," Arcaño replied. "So it might not be
true."

	One-Macaw took the trail to the right and went to the house to
prepare dinner.

	"I've never actually seen a miracle from the Calabash Tree,"
Seven-Macaw said, "but One-Macaw says that the tree has performed
wonders. Let's say there's a fifty-fifty chance that the legend is true. If
there's a sign, each one of us would have a one-in-four chance of being
chosen. That comes to 12.5, or a one-in-eight chance for each of us to be
chosen to host the others for the night."

	"By that calculation, each of us has a three-in-eight chance of
getting lucky," Xiu mused.  "So in this game of chance, each of us is three
times more likely to get lucky compared to the man in our group who might
get chosen as a mariposa by the sacred calabash."

	"Except for Arcaño," Jésus said. "He's the only one of us
who's got something to lose by taking the Calabash Trail."

	The others were puzzled by Jésus's comment. "Any one of us can
veto taking the Calabash Trail, no questions asked," Seven-Macaw said.

	"Well, as for that, it's time for us to go to dinner," Arcaño
said, "so lead the way, Seven- Macaw, and we'll take the adventure."

	Seven-Macaw led the way up the trail. They came to the sacred
calabash, and it looked like any other calabash tree except for a skull
suspended from one of its branches, and it swung on a rope at the height of
a man.

	"We must look into the eye-sockets of the skull and say
'calabash'," Seven-Macaw said, and he demonstrated the ritual. For good
measure, he said 'calabash' twice.

	Xiu followed his example and said 'calabash' twide. Arcaño went
next, and neither he nor Xiu received a sign from the Calabash Tree.

	Then it was Jésus's turn. He faced the suspended disembodied
skull and said 'calabash'.  Nothing happened. Jésus smiled and said
'calabash' louder and a gob of spittle from the skull shot into Jésus's
mouth and he thought it tasted more like semen. The first gob of spittle
was followed by another that struck his uvula and went down his throat and
he was so surprised that he swallowed the rest of it while Seven-Macaw,
Arcaño, and Xiu watched in open-mouthed wonder.

	"Ah, Señores, it seems I've been chosen," Jésus said.

	"The sacred calabash brings seven years' good luck if you follow
through," Seven- Macaw said, "and seven years' bad luck if you don't."

	"I always keep my promises, but think I just gave the calabash tree
a blow-job," Jésus said, looking a little confused. The others ignored
his last remark and shook his hand to congratulate him the miracle that he
brought forth from the calabash.


      * * * * * *


      One-Macaw had prepared a light dinner of chicken burritos, refried
beans, guacamole, and Silverado tequila in a Don Carlos battle but he said
that he had distilled the tequila himself.  The old man developed an
interest in Jésus now that he had become part of Calabash Tree
legend. Everything about him was noteworthy, even his birthplace in
Stockton, California because, as One-Macaw said, it meant that Jésus was
an American citizen and also a mexicano who was seeing México for the
first time.

      Jésus talked about his family's nomadic history as farm-workers in
fields from central California to eastern Oregon and Idaho and central
Washington. He talked about growing up gay and getting bullied as an
outsider, a Mexican, a poor farm-worker, and a faggot, in almost all of the
various schools he attended. At fifteen he was taunted for being gay by a
middle-aged macho farm-worker who said he would make a man out of him by
raping him and the rape was so traumatic that Jésus never let another
man fuck him after that. His father beat him up for being gay, too, but his
brother helped him escape from home and he rode the rails as a hobo on the
route parallel to Highway 2 until he reached Superior, Wisconsin, where the
owner of Apollo's gave him a job washing dishes and made sure he finished
high school. Later he worked at Apollo's as a cook, and then he learned to
tend bar and he was so good at it that the owner gave him a one-third
partnership so he's stay. (Truth is, the owner was an older man who loved
him romantically but was willing to take him as a foster son instead.)
One-third partnership wasn't much at the time as Apollo's wasn't a business
success, until Jésus got the idea of hosting strip- shows, live music
and dancing on Thursdays through Saturdays and sometimes during the week.
Then Apollo's became a regular waterhole for gay men and lesbians in the
Twin Ports and northern Wisconsin. That's what attracted the scourge of
Albino and then he met Göran. To make Göran happy, he signed up for
college courses. Göran's encouragement and his own academic success gave
him the will-power to get a bachelor's degree. Göran was the only person
he knew who told him he had a right to earn a college degree just like the
middle-class guys he met in the bar. All this took place in the shadow of
Albino the death-angel but now Albino was a shark swimming in the Gulf of
México or maybe in the Caribbean.

	Seven-Macaw and Arcaño and Xiu were moved by Jésus's story
and Seven-Macaw offered to release him from the promise of the Calabash
Tree. "What I said before about seven years' bad luck, I made that up,"
Seven-Macaw said.

	"Just because you made it up don't mean it's untrue," Jésus
said. "We were standing on sacred ground when you said it, so it might be
true."

	One-Macaw no longer concerned himself with sexual politics but
Seven-Macaw and Xiu looked in his direction when Jésus spoke of sacred
space. "The sacred Calabash was there before the First Age and is the
Father-Mother of all other calabash trees," One-Macaw said. "It was there
in a Time before historical time when there were as yet no people and the
seven Death Lords of Xibalba preyed on gods for heart-sacrifice. The skull
in the Calabash Tree is the essence of One-Hunahpu. He is the progenitor of
all twins and his brother was called Seven- Hunaphu. One day when the twins
were making too much noise in the ball-court, the Death Lords summoned them
to Xibalba for a ball-game. After the Death-Lords defeated them, they
sacrificed them and ate their hearts. During the sacrifice, One Death and
Seven Death scrimmaged with the skull of One-Hunahpu and during their
scrimmage they kicked the skull so hard that it flew back to earth. They
couldn't recover it because it was hidden in the branches of the Calabash.

	"Time passed and there was a god named Blood-Harvest whose daughter
was called Heart-Maiden. Blood-Harvest told her the legend of the Calabash
Tree and said that according to legend its fruit was sweet, so Heart-Maiden
set out to look for the tree. When she found it and reached for the skull,
the skull asked here, 'What do you want with a round bony thing in the fork
of a tree?' and she replied, 'However that may be, I do want it'. 'Very
well, then, come closer', the skull said, and when she came closer the
skull shot saliva into her mouth and she knew right away that she was
pregnant with twins.

	"When Blood-Harvest saw that his daughter was pregnant, he
condemned her to death by heart-sacrifice and the seven Death Lords
appeared in expectation of a feast. Then Heart-Maiden explained how she got
pregnant, and Blood-Harvest changed his mind about sacrifice but it was too
late because the Lords of Xibalba were already present. So Heart-Maiden led
her father back to the Calabash Tree and they saw growing next to it a
cochineal-croton tree whose sap looks like blood. So Blood-Harvest tapped
resin from the croton and when it was partly congealed it looked like a
heart swimming in a bowl of blood. This he presented to the Lords of
Xibalba as a sacrifice. The Death Lords drank it and said they were
satisfied. One-Death and Seven-Death divided the congealed part of the
resin between them and ate it and then they went blind. This reduced the
power of the Death Lords, now that the strongest and the weakest lords were
blind, but the world was not yet fit for human habitation because the Lords
of Xibalba were still too strong.

	"Nine months later, Heart-Maiden gave birth to twins and called
them Xblanqué and Hunahpu, the sons of One-Hunahpu, and they who were
destined to complete a vow of vengeance that One-Hunahpu and Seven-Hunahpu
had taken against the Lords of Xibalba. When Xbalanqué and Hunahpu were
seven-year-old boys, they found the ball-game equipage of their father and
uncle and played and cleared a court for their ball-games. They made so
much noise that the Death Lords summoned them to Xibalba but this time the
twins got the better of them.  By their victory they reduced the power of
Death over humans (who had not yet been created), and they altogether
abolished the power of the Death Lords over the gods. Reduced to the rank
of servants among the gods, the Death Lords were no longer allowed to take
part in sacred ball- games. When their power was reduced, the world was fit
for human habitation at last."

	"So why would One-Hunahpu reveal himself now after so many ages?"
Xiu wondered.

	"Perhaps to prove to the Maya that he was still alive," One-Macaw
replied. "The Maya have other versions of his legend. According to one
version, the Lords of Xibalba hung his skull as a warning to others to keep
away from the sacred Calabash. Another version says that owls made off with
his head and dropped it in the jungle."

	"The legends contradict each other, but even so the Maya believe
that One-Hunahpu survived while his younger brother perished," Xiu said.

	Jésus listened to their diplomatic debate and then in occurred
to the others that they should listen to him. They looked at him and waited
in silence. Then he said, "One-Hunahpu impregnated me to give me strength
to impersonate Yuxun-Balam, for this house was built on the ancient Maya
place called Ox-Ahul-Eh," and now it was up to Xiu the Maya magician to
interpret his words.

	"'Yuxun-Balam' is a god known as Bird-Jaguar. He had the power of
self-decapitation, and once a year he was the first of three gods who
sacrificed himself on 'Ox-Ahul-Eh', which means
'Three-Conquests-Stairway'. The Maya had many pyramids that were called by
this name, 'Ox-Ahal-Eh', where they sacrificed three war-captives who
impersonated gods by killed themselves by means of self-decapitation. The
first captive was always an impersonation of Bird- Jaguar, or Yuxun Balam."

	"Well, as for that, we can't allow Jésus to commit suicide while
he tries to cut off his own head," Arcaña said.

	"There's no danger of that," Xiu assured him. "'Ahul' means
'sacrifice' and 'conquest but it also means 'reawakening' or
'regeneration'. The Yuxun-Balam sacrifice at Ox-Ahal-Eh must have been a
ritual intended to renew the world after the drought of winter, just the
right ceremony for Spring Equinox. And because the word 'ahul' has so many
meanings, Bird-Jaguar can accomplish three 'conquests' by letting his ass
get conquered three times.

	Jésus was too hairy to be an 'indio' but Seven-Macaw said
"That's all right, Bird Jaguar, the hair on your chest and your abdomen and
your arms and your legs will pass as feathers," and he smoothed his hands
over body parts as he named them. He named the jaguar spots, too, as he
pinched them: his tits, his navel, a birthmark on his left buttock.

	"What is Bird-Jaguar supposed to look like anyway?" Jésus asked.

	"Does it matter? He's a mythological figure. He looks like his
impersonator," Seven- Macaw said. He twisted Jésus's right arm behind
his back and said: "It's 1542 and the battle of Ichkanzihóo all over
again and your name is Francisco de Montejo el Sobrino, nephew of the
Conquistador of Mérida. And you're our war-captive you'll be Bird-Jaguar
in the Ox-Azul-Eh sacrifice." That's how Jésus became three persons,
morphed with Francisco the Nephew and Bird-Jaguar for the Three-Conquests
ritual in a revisionist history combined with mythology. His dark uncut
purply-veined caralho was prominent in his midsection and the gymnastic
tautness of his torso served as a frame that made it look even bigger than
it was.

	"Could you give us a little spreading of the cheeks, Jésus
Francisco Bird-Jaguar?" That was Seven-Macaw prompting him. Jésus
scooted forward and parted his legs and guided Arcaño's hand to his
inner thigh because he didn't want Seven-Macaw to take charge. Arcaño
and Xiu each grabbed a foot and spread his legs wide apart and now the
dark, dark brown aperture was visibly ensconced in a feathery thicket on
two sides. His cleft had been like a deep valley in which his forbidden
portal was hidden, but now it that it was smoothed out it seemed an
inviting path between two hairy supple mounds of flesh. Jésus fixed his
gaze on Arcaño and his eyes told Arcaño to run his fingers along the
cleft. His aperture was shut so tight that it matched the size of his
urethra which now emerged from pellicular folds as his foreskin retracted,
but the aureole around it was a reddish enough shade of brown to match his
tits and form a colored triangulation.

	The earlier triangulation of his tits with his navel, encouraged by
the muscled outline of abdomen, formed a Bird-Jaguar glyph like the ones
seen in painted Maya sculptures. This was now obscured by Jésus's glans,
which covered his navel and, like a sacred spring in the jungle, filled it
with bulbourous fluid, but a new triangulation took its place, like one
pyramid built atop another as Ox-Ahul-Eh had been. This new triangulation
formed a Bird-Jaguar glyph, too, and to One-Macaw it seemed that the second
one was the better one, because above it towered the legs of Francisco de
Montejo el Sobrino, straightened by Seven-Macaw and Xiu the magician, who
held onto his feet to make a V for 'victoria', one of the meanings of
'ahul', and now Arcaño was kneeling between Seven-Macaw and Xiu and his
right fuck-finger penetrated Jésus's aperture, up to Arcaño's
anterior phalanx and beyond, and the action of his phalanx, a wriggling
massage of Jésus's sphincter, loosened the aperture and brought life to
it as Jésus's sphincter relaxed and contracted, relaxed and contracted
to the patient erotic movements of the Aztec acrobat's penetrating
phalanx. The power of motion came not only to Jésus's aperture but to
the triangulation as a whole, his anal palpitations being matched by his
breasts and his abdomen, which heaved, and his nipples which perked upward
while Seven-Macaw and Xiu frotted his underarms and continued to hold his
legs in place to make a V.

	Here is the glyphic sculpture of Bird-Jaguar coming to life, his
erogenous zones set in motion and emitting fluids like a stone stele wet
with dew in a jungle at dusk or at dawn: the bulbourous pool in his navel;
sweat on his brow dripping into his eyes and his eyes welled with tears
from the salty perspiration; lips moist with saliva from his tongue; the
frothy entanglement of tragus and axillary hair in each armpit. The tragus
worked like a love potion on Arcaño, Seven-Macaw, and Xiu, the three
indios who succeeded in resurrecting Bird-Jaguar from the depths of
mythology and whose trembling cocks now throbbed with lives of their own,
quite independent of their bodies, and One-Macaw thought that this scene
was an ideal tableau for the 'Ox-Ahul-Eh Codex', a book that he had worked
on for years and to which a new chapter would now be added, about how
One-Hunahpu in the Calabash Tree brought Bird-Jaguar back to life to renew
the 'Three-Conquests' ritual.

	No words were exchanged. Everyone respected the silence that
Jésus required to concentrate on becoming Bird-Jaguar. They communicated
with their eyes and with gestures. So when Arcaño held up a lube-tube
and offered to lubricate Jésus's culo, he waved it away with his left
hand and Arcaño lubed the palpitating culo with spittle instead, and
pressed his tongue into it as far as he could, though it didn't get far
because Jésus's portal was tight. Arcaño and Seven- Macaw and Xiu
wondered if the magic saliva from One-Hunahpu had lubricated his anal canal
but that was a mystery known only to Jésus, who said nothing about it,
so whether or not this was one of the miracles of One-Hunahpu went
unrecorded in One-Macaw's 'Ox-Ahul-Eh Codex'.

	Arcaño penetrated Jésus to the hilt and Jésus swallowed
his groans and then the tears in his eyes were not caused by salty
perspiration from his brow. Nevertheless, he freed his feet from the grasp
of Seven-Macaw and Xiu and wrapped his legs around Arcaño's thighs. When
groans became moans they were the only sounds to be heard while Seven-Macaw
and Xiu frotted his tragus-frothy pits and pinched his nips. It was 'u
natal ahul', the first conquest, when Arcaño shot his seed into Jéus
and when he was spent he straddled Jésus's midsection and sat on his
cock and splattered a second load of cum on Jésus's chest and then
Seven-Macaw and Xiu spread the semen over his nips like a salve, which was
needed because they had pinched his nipples to soreness, but enough of
that, for now it was Seven-Macaw's turn in the cockpit.

	Seven-Macaw knelt between Jésus's legs and spread them wide. He
wanted to inspect Jésus's culo, and with a gesture of his index finger
and thumb he signaled to Arcaño that his penetration had gotten an anal
gape started. Then he signaled another gesture that he would widen the anal
gape and they knew that this was possible because Seven-Macaw's dick was
bigger than Arcaño's. Seven-Macaw pushed his cock deep into Jésus and
then punched-fucked him furiously. The fact that he was middle-aged worked
to his advantage, as he could fuck longer before having to cum. He flipped
Jésus and fucked from behind and if Jésus thought the punch-fucking
was severe, the fuck from behind was like breaking a wild stallion. This
was

	After Seven-Macaw shot his seed into Jésus, they inspected his
culo and determined that his anal gape was wider than before, and now
Arcaño and Xiu took an interest in this specialized form of
eroticism. Xiu didn't need to brag about widening it, because his cock was
obviously bigger than the others. He was a gentle giant and entered
Jésus slowly, facing him, but then turned him on his side and fucked
intercursally. Finally he lay on his back and Jésus straddled his
midsection and sat on his cock, facing Xiu at first, and then with his back
to him. Then Jésus turned round and faced Xiu again and this time his
orgazzed and his jizz spattered Xiu's face and he licked his lips for a
taste of it. Xiu mounted Jésus from behind and completed 'u oxal ahul',
the third conquest.

      And then there was no longer a question of triangulation, but of
circularity, or rather of a sort of ellipse, when Seven-Macaw, Arcaño,
and Xiu examined Jésus's anal gape and saw that it had widened.