θεὸς ἅπαν ἐπὶ ἐλπίδεσσι τέκμαρ ἀνύεται,
θεός, ὃ καὶ πτερόεντ' αἰετὸν κίχε, καὶ θαλασ-
δελφῖνα, καὶ ὑψιφρόνων τιν' ἔκαμψε βροτῶν,
ἑτέροισι δὲ κῦδος ἀγήραον παρέδωκε.
Píndaro. Pítica II 49-53. Tradução minha.
Deus atinge sempre o objecto das suas esperanças.
Deus, que ultrapassa a águia alada, que o mar-
supera, já derrotou também muitos dos arrogantes mortais,
enquanto que a outros concedeu glória sem idade.
Cattle die, kindred die,
Every man is mortal:
But the good name never dies
Of one who has done well.
Cattle die, kindred die,
Every man is mortal:
But I know one thing that never dies,
The glory of the great dead.
Edda Poética. Ditos do Grande Odin [76-77].
I shall leave my scrolls, like the potter's cup and the sculptor's marble, for what they're worth. Marble can break, the cup is a crock thrown in the well; paper burns warm on a winter night. I have seen too much pass away. So when they come to me, as they do from King Hieron down, asking about the days before they were begotten, I tell them what deserves remembrance, even if it keeps me up when I crave for bed. The true songs are still in the minds of men.
Mary Renault. The Praise Singer.The Pitman Press (1979)
Neste momento releio o Hipérion de Hölderlin, o esquizofrénico. Que fervor na condução da luz pessoal! Destino: o mito grego. A correria do preceptor por todos os lados da incandescência! E a passagem por casa do banqueiro Gontard desenha o trágico tumulto luminoso que é o trânsito do poeta pelos círculos da treva. Da casa, do banco, da noite — dos arraiais pequeninamente contentes, com suas assustadas iluminações de castiçal — emerge a cabeça fulgurante e mortal de Diotima. Entretanto, Hipérion entrega-se obsessivamente aos trabalhos de recuperação da unidade, ele (Hölderlin), que «a miséria espiritual do mundo ocidental moderno» empurrou para trinta e sete anos de Grécia completa interior, também no caso dita esquizofrenia. Morta Diotima, quem o acompanha na viagem a tais Grécias excessivamente centrais? Digo que o mundo não estaria louco se houvesse afinação nervosa para decifrar esses fundos arquipélagos da escrita hölderliniana.Herberto Helder. Photomaton & Vox. Porto Editora (2015).
The action and development of that mysterious force which is the seed of all creation is, according to the Zohar's interpretation of the Scriptural testimony, none other than speech. "God spoke — this speech is a force which at the beginning of creative thought was separated from the secret of En-Sof." The process of life in God can be construed as the unfolding of the elements of speech. This is indeed one of the Zohar's favorite symbols. The world of divine emanation is one in which the faculty of speech is anticipated in God. Varying stages of the Sefiroth-Universe represent, according to the Zohar, the abysmal will, thought, inner and inaudible word, audible voice, and speech, i. e. articulated and differentiated expression.
The same conception of progressive differentiation is inherent in other symbolisms of which I should like to mention only one, that of the I, You and He. God in the most deeply hidden of His manifestations, when he has as it were just decided to launch upon His work of creation, is called He. God in the complete unfolding of his Being, Grace and Love, in which He becomes capable of being perceived by the "reason of heart," and therefore of being expressed, is called "You." But God, in His supreme manifestation, where the fullness of His Being finds its final expression in the last and all-embracing of his attributes, is called "I." This is the stage of true individuation in which God as a person says "I" to Himself. This divine Self, this "I", according to the theosophical kabbalists —and this is one of their most profound and important doctrines— is the Shekhinah, the presence and immanence of God in the whole of creation. It is the point where man, in attaining the deepest understanding of his own self, becomes aware of the presence of God. And only from there, standing as it were at the gates of the Divine Real, does he progress into the deeper regions of the Divine, into His "You" and "He" and into the depths of Nothing. To gauge the degree of paradox implied by these remarkable and very influential thoughts one must remember that in general the mystics, in speaking of God's immanence in His creation, are inclined to depersonalize him: the immanent God only too easily becomes an impersonal God-head. In fact, this tendency has always been one of the main pitfalls of pantheism. All the more remarkable is the fact that the Kabbalists and even those among them who are inclined to pantheism managed to avoid it, for as we have seen the Zohar identifies the highest development of God's personality with precisely that stage of His unfolding which is nearest to human experience, indeed which is immanent and mysteriously present in every one of us.Gershom Scholem. Major Trends in Jewish Mysticism. Schoken Books (1974)
Goebbels não tinha ingressado no exército por ser coxo, e tinha-se doutorado em Filologia em 1922 em Heidelberga [...]. Era um leitor apaixonado dos clássicos gregos e, no que dizia respeito ao seu pensamento político, preferia o estudo dos textos marxistas e todos os escritos contra a burguesia. Admirava Friedrich Nietzsche, recitava poemas de memória e escrevia textos dramáticos.Fernando Báez, História Universal da Destruição dos Livros (2004), Texto Editores. Maria da Luz Veloso (trad.)