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Profane Tauschorte: die Botschaft der Dinge. Ein arabischer Suq ist der profane Tauschort par excellence. Sie sind es, die am Versammlungs- und Tauschort der Khane mit den Einheimischen zusammentreffen. Das Angebot macht auf die dem Waren-Ding eingeschriebene Botschaft aufmerksam.

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Seit dem 2. Jahrhundert v. Aber schon ab Mitte des 3. Jahrtausends v. Der Ruinenort: die Botschaft der Spur Palmyra. Volney , Jahrhunderts vor? Hier findet Volney Gastfreundschaft und Unterkommen. Zerstreut lassen wir unsere Blicke schweifen, Versunkenheit im Anblick des Ruinenfeldes stellt sich nicht mehr ein. In Europa aber werden ihre Berichte kaum zur Kenntnis genommen. Gehen so die Werke der Menschen zu Grunde? Verschwinden so Reiche und Nationen? Das Wenn Reisende des Man bedurfte der Materialisierung in Form des dinglich-konkreten Spuren-Feldes, um sich der Geschichte zu vergewissern.

Mensching , Egger, Stephan: Auf den Spuren der verlorenen Zeit. Frankfurt am Main Scheck, Frank Rainer: Jordanien. Ostfildern, 4. Aufl, Oxford University Press Preface 1. The Invention of a Ritual 2. Venues and Offerings 3. Prayers and Answers 4. A God Says No 5. Rules, Rewards, and Experts 6.

Markers and Messes 7. A Detective Story 8. The Demise of a Ritual. This book deals with a subject that evokes the slaughter of animals and the feasts of the Homeric poems and Classical Athens. Yet the most common Greek word for killing an animal for a good was thuein "to make smoke. So are Latin "fumus", or "smoke" and thus or "incense. The two leading views of Greek sacrifice say little of this smoke. One of these views, Walter Brukert's, presupposes that Greek ways of making animal offerings descended from Stone Age hunters. As implied by the title of one of Burkert's books, Homo Necans , the Greek worshipper was a prototypical killer.

The other leading view, that of Marcel Detienne and the late Jean-Pierre Vernant, supposes that Greek ways of making animals offerings, and also eating them, unified the citizenry of the Classical city-states. The Greek worshipper was the prototypical democrat. The same conclusions would hold for religions with similar rites, such as the religion of pagan Rome , or even of ancient Israel. Scholars of Greek religion had other reasons to doubt these views, and even to doubt the importance given to animal offerings.

Burkert, Vernant, and Detienne trafficked in social science with more or less staying power; and Burkert did the same with natural science. Archeologists had always known there was more to worship than animal sacrifice. Literary critics knew that the stress on rituals, coupled with a divorce of ritual from mythic antecedents, had done a kind of violence to Greek experience, which was as much about gods and heroes known though myth as it was about rites known through anthropology and sociology. And they knew that the gods of the poets and historians responded to acts of sacrifice less predictably than in the two prevailing views.

Further discussion at chapter 6 here. In contrast, Greek tuphein and its English cognate, "smoke," have no sacrificial character. I The Invention of a Ritual. When an ancient Greek prayed, he or she might burn an offering. After noticing the smoke from the fire, a god might grant the prayer and accept the offering, or he might not. Odysseus experienced both responses.


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At the start of the Illiad , when the Achaeans suffered from a plague, Odysseus brought a hecatomb of animals to the priest of Apollo, Chryses, hoping that the pries would sacrifice them and pray to Apollo for relief. Chryses was a likely intercessor, for the god had inflicted the plague after Agamemnon refused to release his daughter, a captive.

Odysseus returned the girl to her father. With this wrong righted, the priest performed the rite, and Apollo "heard him," ending the plague. After he escaped from the Cyclops, he sacrificed the ram that had carried him to safety from the monster's cave - an apt thanksgiving. When the smoke rose into the air, Zeus "paid no heed.

This time, Odysseus was at a disadvantage. Before, he was not. It did not matter what the offering was. The Achaeans gave some number of ca cattle, Odysseus a particular ram. Other worshippers in Homer gave incense and a woven dress. Odysseus and Chryses offered the hecatomb on behalf of the army, but Odysseus offered the ram on behalf of his crew. The conduct of the worshippers did matter. The Achaeans had satisfied Apollo, but Odysseus had not satisfied Zeus. The god also mattered. After Apollo granted Chryses's prayer, the Achaeans sang and danced.


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Sacrifice let the worshippers commune with the god. Or, if the god were displeased, as Zeus was, the rite failed to achieve this effect. The two sides communicated, but did not commune. The same animal: Stanford ad 9. Whence have these prejudices against you arisen? For certainly this great report and talk has not arisen while you were doing nothing more out of the way than the rest, unless you were doing something other than most people; so tell us. So listen. And perhaps I shall seem to some of you to be joking; be assured, however, I shall speak perfect truth to you.

What kind of wisdom is this? Just that which is perhaps human wisdom. For perhaps I really am wise in this wisdom; and these men, perhaps,. You know Chaerephon, I fancy. And you know the kind of man Chaerephon was, how impetuous in whatever he undertook. Now the Pythia replied that there was no one wiser. And about these things his brother here will bear you witness, since Chaerephon is dead. For I am conscious that I am not wise either much or little. What then does he mean by declaring that I am the wisest?

He certainly cannot be lying, for that is not possible for him. I went to one of those who had a reputation for wisdom,. I seem, then, in just this little thing to be wiser than this man at any rate, that what I do not know I do not think I know either. So I had to go, investigating the meaning of the oracle, to all those who were reputed to know anything. So I must relate to you my wandering as I performed my Herculean labors, so to speak, in order that the oracle might be proved to be irrefutable. For after the public men I went to the poets, those of tragedies, and those of dithyrambs,.

So, taking up the poems of theirs that seemed to me to have been most carefully elaborated by them, I asked them what they meant, that I might at the same time learn something from them. Now I am ashamed to tell you the truth, gentlemen; but still it must be told. For there was hardly a man present, one might say, who would not speak better than they about the poems they themselves had composed.

So again in the case of the poets also I presently recognized this,. And at the same time I perceived that they, on account of their poetry, thought that they were the wisest of men in other things as well, in which they were not. So I went away from them also thinking that I was superior to them in the same thing in which I excelled the public men. And in this I was not deceived; they did know what I did not, and in this way they were wiser than I.

I replied then to myself and to the oracle that it was better for me to be as I am. Therefore I am still even now going about and searching and investigating at the god's behest anyone, whether citizen or foreigner, who I think is wise; and when he does not seem so to me, I give aid to the god and show that he is not wise.

And by reason of this occupation I have no leisure to attend to any of the affairs of the state worth mentioning, or of my own , but am in vast poverty. And in addition to these things, the young men who have the most leisure, the sons of the richest men, accompany me of their own accord, find pleasure in hearing people being examined, and often imitate me themselves, and then they undertake to examine others; and then, I fancy, they find a great plenty of people who think they know something, but know little or nothing. From among them Meletus attacked me, and Anytus and Lycon, Meletus angered on account of the poets, and Anytus on account of the artisans and the public men,.

And whether you investigate. Now so far as the accusations are concerned which my first accusers made against me, this is a sufficient defence before you; but against Meletus, the good and patriotic, as he says, and the later ones, I will try to defend myself next. So once more, as if these were another set of accusers, let us take up in turn their sworn statement. It is about as follows: it states that Socrates is a wrongdoer because he corrupts the youth and does not believe in the gods the state believes in, but in other. Such is the accusation. But let us examine each point of this accusation.

He says I am a wrongdoer because I corrupt the youth. And that this is so I will try to make plain to you also. Come here, Meletus, tell me: don't you consider it. For it is evident that you know, since you care about it. For you have found the one who corrupts them, as you say, and you bring me before these gentlemen and accuse me; and now, come, tell who makes them better and inform them who he is. Do you see, Meletus, that you are silent and cannot tell? And yet does it not seem to you disgraceful and a sufficient proof of what I say, that you have never cared about it? But tell, my good man, who.

Are these gentlemen able to instruct the youth, and do they make them better? But how about this? Now that I do not lie against God I have the following proof: I have revealed to many of my friends the counsels which God has given me, and in no instance has the event shown that I was mistaken.

Once on a time when Chaerephon made inquiry at the Delphic oracle concerning me, in the presence of many people Apollo answered that no man was more free than I, or more just, or more prudent. However, do not believe the god even in this without due grounds, but examine the god's utterance in detail. Who in the world more free,—for I accept neither gifts nor pay from any one? Whom would you with reason regard as more just than the one so reconciled to his present possessions as to want nothing beside that belongs to another?

And would not a person with good reason call me a wise man, who from the time when I began to understand spoken words have never left off seeking after and learning every good thing that I could? And what shall we say is accountable for this fact, that although everybody knows that it is quite impossible for me to repay with money, many people are eager to make me some gift?

Or for this, that no demands are made on me by a single person for the repayment of benefits, while many confess that they owe me a debt of gratitude? Or for this, that while other men get their delicacies in the markets and pay a high price for them, I devise more pleasurable ones from the resources of my soul, with no expenditure of money? And now, if no one can convict me of misstatement in all that I have said of myself, do I not unquestionably merit praise from both gods and men?

Now very likely the god repulsed him from his attempt to investigate an ancient myth as though it were a painting to be tested by the touch.


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He had recently been at the shrine of Ammon, and it was plain that he was not particularly impressed by most of the things there, but in regard to the everburning lamp he related a story told by the priests which deserves special consideration ; it is that the lamp consumes less and less oil each year, and they hold that this is a proof of a disparity in the years, which all the time is making one year shorter in duration than its predecessor ; for it is reasonable that in less duration of time the amount consumed should be less.

Besides, Demetrius, not to allow that small things are indication of great stands directly in the way of many arts ; for it will result in taking away from us the demonstration of many facts and the prognostication of many others. This was what one might hear from the priests of the prophetic shrine there ; so some other rejoinder must be offered to them, if we would make for the sun the wonted order of its course immutable, in accord with the tradition of the ages.

In fact, the eclipses will prove it, as the sun more frequently casts a shadow on the moon and the moon on the earth ; the other facts are clear, and there is no need to disclose in further detail the imposture in the argument. But on the assumption that the report is true, is it not better to assign the cause to some coldness or moisture in the air by which the flame is made to languish, and so very likely does not take up nor need very much to support it? Or, quite the reverse, may we assign the cause to spells of dryness and heat? For great was the ancient repute of the divine influence there, but at the present time it seems to be somewhat evanescent.

What need to speak of others, when in Boeotia, which in former times spoke with many tongues because of its oracles, the oracles have now failed completely, even as if they were streams of flowing water, and a great drought in prophecy has overspread the land? For nowhere now except in the neighbourhood of Lebadeia has Boeotia aught to offer to those who would draw from the well-spring of prophecy. As for the rest, silence has come upon some and utter desolation upon others. All this was in harmony, as it were, with events to come ; for Mardonius was vanquished while the Greeks were led, not by a king, but by a guardian and deputy of a king 4 ; and he fell, struck by a stone j ust as the Lydian dreamed that he was struck in his sleep.

While they were wondering and questioning the mere possibility that the god had been born, not in their island, but somewhere else, the prophetic priestess told them in another oracle that a crow would show them the spot. So they went away and, when they reached Chaeroneia, they heard the woman who kept their inn conversing about the oracle with some strangers who were on their way to Tegyrae.

There have been also more recent manifestations than these at these oracles, but now the oracles are no more ; so it is well worth while, here in the precinct of the Pythian god, to examine into the reason for the change. Thucydides, v. Proceeding onward from the temple, we had by this time reached the doors of the Cnidian Clubhouse. There was quiet among the other people there because of the hour, as they were engaged in taking a rub-down or else watching the athletes.

The foundations may still be seen. Thus those maladies and emotions of the soul which it would be good to disclaim and conceal in the presence of an older man, they bring naked and exposed before the god. Moralia, e. The fact is that the man who holds that the obsolescence of such of the oracles as have ceased to function has been brought about by some other cause and not by the will of a god gives reason for suspecting that he believes that their creation and continued existence was not due to the god, but was brought about in some other way.

For prophecy is something created by a god, and certainly no greater or more potent force exists to abolish and obliterate it. Now I do not like what Planetiades said, and one of the reasons is the inconsistency which it creates regarding the god,[p. Now moderation, adequacy, excess in nothing, and complete selfsufficiency are above all else the essential characteristics of everything done by the gods ; and if anyone should take this fact as a starting-point, and assert that Greece has far more than its share in the general depopulation which the earlier discords and wars have wrought throughout practically the whole inhabited earth, and that to-day the whole of Greece would hardly muster three thousand men-at-arms, which is the number that the one city of the Megarians sent forth to Plataeae 1 for the god's abandoning of many oracles is nothing other than his way of substantiating the desolation of Greece , in this way such a man would give some accurate evidence of his keenness in reasoning.

For who would profit if there were an oracle in Tegyrae, as there used to be, or at Ptoiim, where during some part of the day one might possibly meet a human being pasturing his flocks? And regarding the oracle here at Delphi, the most ancient in time and the most famous in repute, men record that for a long time it was made desolate and unapproachable by a fierce creature, a serpent; they do not, however, put the correct interpretation upon its lying idle, but quite the reverse ; for it was the desolation that attracted the creature rather than that the creature caused the desolation.

But to-day there is one priestess and we do not complain, for she meets every need. There is no reason, therefore, to blame the god ; the exercise of the prophetic art which continues at the present day is sufficient for all, and sends away all with their desires fulfilled. In the same way, in those days, prophecy employed more voices to speak to more people, but to-day, quite the reverse, we should needs be surprised at the god if he allowed his prophecies to run to waste, like water, or to echo like the rocks with the voices of shepherds and flocks in waste places.

Herodotus, ix. But from the demigods a few souls still, in the long reach of time, because of supreme excellence, come, after being purified, to share completely in divine qualities. Peiper But I cannot brook this talk of universal destruction ; and such impossibilities, in recalling to our minds these utterances, especially those about the crow and the stag, must be allowed to revert upon those that indulge in such exaggeration. Is not that so? Either process gives forty, and when this is multiplied five times by three it gives the specified number.

Caerellium, xviii. Of all these things there are, in many places, sacrifices, ceremonies, and legends which preserve and jealously guard vestiges and tokens embodied here and there in their fabric. Moralia, c, and the lines of Empedocles there quoted. Moralia, c. Moralia, c and d. Moralia, b and e. But the greatest error in regard to the truth is that of the theologians of Delphi who think that the god[p. And as for the story which I have heard before about this flight and the removal to another place, it is dreadfully strange and paradoxical, but if it has any vestige of truth in it, let us not imagine that what was done in those days about the oracle was any slight or common affair.

Let this statement be ventured by us, following the lead of many others before us, that coincidently with the total defection of the guardian spirits assigned to the oracles and prophetic shrines, occurs the defection of the oracles themselves ; and when the spirits flee or go to another place, the oracles themselves lose their power, but when the spirits return many years later, the oracles, like musical instruments, become articulate, since those who can put them to use are present and in charge of them.

But you unwittingly take back what you concede ; for you agree that these demigods exist, but by your postulating that they are not bad nor mortal you no longer keep them ; for in what respect do they differ from gods, if as regards their being they possess immortality and as regards their virtues freedom from all emotion or sin? The father of Aemilianus the orator, to whom some of you have listened, was Epitherses, who lived in our town and was my teacher in grammar. He said that once upon a time in making a voyage to Italy he embarked on a ship carrying freight and many passengers.

It was already evening when, near the Echinades Islands, the wind dropped, and the ship drifted near Paxi. Almost everybody was awake, and a good many had not finished their after-dinner wine. Suddenly from the island of Paxi was heard the voice of someone loudly calling Thamus, so that all were amazed.

Thamus was an Egyptian pilot, not known by name even to many on board. As many persons were on the vessel, the story was soon spread abroad in Rome, and Thamus was sent for by Tiberius Caesar. Herodotus, ii. He himself, by the emperor's order, had made a voyage for inquiry and observation to the nearest of these islands which had only a few inhabitants, holy men who were all held inviolate by the Britons.

Shortly after his arrival there occurred a great tumult in the air and many portents ; violent winds suddenly swept down and lightning-flashes darted to earth. When these abated, the people of the island said that the passing of someone of the mightier souls had befallen. Moralia, a - a. What, in fact, is there to prevent our accepting an utterance that is impressive and most highly philosophical? For if it be rejected, it does away with many things which are possible but cannot be proved ; and if it be allowed as a principle, it brings in its train many things that are impossible or non-existent.

For by this reasoning Epicurus will be shown to be a worse man than Gorgias the sophist, and Metrodorus worse than Alexis the comic poet; for Alexis lived twice as long as Metrodorus and Gorgias more than a third as long again as Epicurus. For example, many of the animals that are sluggish in movement and slow in their reactions and many that are lascivious and ungovernable live a longer time than the quick and the clever. Therefore they do not well who make God's eternal existence to be the result of watchfulness and the thrusting aside of destructive agencies.

No, immunity from emotion and destruction ought to reside in the blessed Being, and should require no activity on His part. Perhaps, however, to speak thus with reference to people that are not present does not show great consideration. So it is right that Cleombrotus should resume the topic which he discontinued a few moments ago about the migration and flight of the demigods. Yet it seems to be close to the subject of natural phenomena and Plato 1 has given the key-note for it, not by an unqualified pronouncement, but as the result of a vague concept, cautiously suggesting also the underlying idea in an enigmatic way ; but, for all that, there has been loud disparagement of him on the part of other philosophers.

But there is set before us for general use a bowl of myths and stories combined, and where could one meet with more kindly listeners for testing these stories, even as one tests coins from foreign lands? It was near the Persian Gulf that I found him, where he holds a meeting with human beings once every year ; and there I had an opportunity to talk with him and met with a kindly reception. The other days of his life, according to his statement, he spends in association with roving nymphs and demigods. He was the handsomest man I ever saw in personal appearance and he never suffered from any disease, inasmuch as once each month he partook of the medicinal and bitter fruit of a certain herb.

He was practised in the use of many tongues ; but with me, for the most part, he spoke a Doric which was almost music. While he was speaking, a fragrance overspread the place, as his mouth breathed forth a most pleasant perfume. Besides his learning and his knowledge of history, always at his command, he was inspired to prophesy one day in each year when he went down to the sea and told of the future. Potentates and kings' secretaries would come each year and depart.

His power of prophecy he referred to the demigods. He made most account of Delphi and there was none of the stories told of Dionysus or of the rites performed here of which he had not heard ; these too he asserted were the momentous experiences of the demigods and so, plainly, were those which had to do with the Python. Such also, he said, were the stories about Typhons and Titans 3 ; battles of demigods against demigods had taken place, followed by the exile of the vanquished, or else judgement inflicted by a god upon the sinners, as, for example, for the sin which Typhon is said to have committed in the case of Osiris, or Cronus in the case of Uranus ; and the honours once paid to these deities have become quite dim to our eyes or have vanished altogether when the deities were transferred to another world.

In fact, I learn that the Solymi, who live next to the Lycians, paid especial honour to Cronus. Many accounts similar to these are to be had from theological history. But, as that man said, if we call some of the demigods by the current name of gods, that is no cause for wonder ; for each of them is wont to be called after that god with whom he is allied and from whom' he has derived his portion of power and honour. Moralia, b-c. Cleombrotus said nothing more, and his account appeared marvellous to all.

The inner area of the triangle is the common hearth of all, and is called the Plain of Truth, in which the accounts, the forms, and the patterns of all things that have come to pass and of all that shall come to pass rest undisturbed ; and round about them lies Eternity, whence Time, like an ever-flowing stream, is conveyed to the worlds. Opportunity to see and to contemplate these things is vouchsafed to human souls once in ten thousand years if they have lived goodly lives ; and the best of the initiatory rites here are but a dream of that highest rite and initiation; and the words of our philosophic inquiry are framed to recall these fair sights there — else is our labour vain.

He had ranged widely in literature and was no foreigner, but a Greek by birth, and replete with Greek culture to a high degree. Of these he leaves two to be held in common, the earth for all below and Olympus for all above, and the three that lie between were assigned to the three gods. Enough of legends! Plato, however, is very far from calling the five different divisions of the world five different worlds ; and in those passages again, in which he contends against those who postulate an infinite number of worlds, he says that his opinion is that this world is the only-begotten and beloved of God, having been created out of the corporeal whole, entire, complete, and sufficient unto itself.

Wherefore one might well be surprised that he, in stating the truth himself, has supplied others with a source for a doctrine that is unconvincing and lacking in reason. We will not spend much time on it, but only touch upon it long enough to inquire into its plausibility ; and then we will follow up the original proposition. Then again it is more consistent with reason that the world should not be the only-begotten of God and quite alone. For He, being consummately good, is lacking in none of the virtues, and least of all in those which concern justice and friendliness ; for these are the fairest and are fitting for gods.

Nor is it in the nature of God to possess anything to no purpose or for no use. Therefore there exist other gods and other worlds outside, in relation with which He exercises the social virtues. For not in relation with Himself nor with any part of Himself is there any exercise of justice or benevolence or kindness, but only in relation with others. Thus it is not likely that this world, friendless, neighbourless, and unvisited, swings back and forth in the infinite void, since we see that Nature includes individual things in classes and species, like seeds in pods and envelopes.

For there is nothing in the whole list of existing things for which there is not some general designation, nor does anything that does not possess certain qualities, either in common with others or solely by itself, obtain such an appellation. Now the world is not spoken of as having qualities in common with others.

If in all creation such a thing as one man, one horse, one star, one god, one demigod does not exist, what is there to prevent creation from having, not one world, but more than one? For he who says that creation has but one land and one sea overlooks a matter which is perfectly plain, the doctrine of similar parts 1 ; for we divide the earth into parts which bear similar names, and the sea likewise.

A part of the world, however, is not a world, but something combined from the differing elements in Nature. For if there are more worlds than one, and each of them has received, as its meet portion, substance and matter having a restricted measure and limit, then there will be nothing left unplaced or unorganized, an unused remnant, as it were, to crash into them from the outside. For the law of reason over each world, having control over the matter assigned to each, will not allow anything to be carried away from it nor to wander about and crash into another world, nor anything from another world to crash into it, because Nature has neither unlimited and infinite magnitude nor irrational and disorganized movement.

For if each of the bodies has its own particular place, as he asserts, the earth must of necessity turn toward the centre from all directions and the water be above it, settling below the lighter elements because of its weight. If, therefore, there be more worlds than one, it will come to pass that in many places the earth will rest above the fire and the air, and in many places below them ; and the air and the water likewise, in some places existing in positions in keeping with nature and in other places in positions contrary to nature.

As this, in his opinion, is impossible, the inference is that there are neither two worlds nor more, but only this one, composed of the whole of matter and resting firmly in keeping with Nature, as befits the diversity of its bodies. All this, however, has been put in a way that is more plausible than true. And if a man could force himself, by reasoning, to dare the concept of a violent motion of the infinite, what difference, if referred to this, is created for the bodies in their movements?

For in the void there is no power in the bodies, nor do the bodies have a predisposition and an impetus, by virtue of which they cling to the centre and have a universal tendency in this one direction. It is equally difficult, in the case of inanimate bodies and an incorporeal and undifferentiated position, to conceive of a movement created from the bodies or an attraction created by the position.

Thus one conclusion is left : when the centre is spoken of it is not with reference to any place, but with reference to the bodies. For in this world of ours, which has a single unity in its organization from numerous dissimilar elements, these differences necessarily create various movements towards various objects. Evidence of this is found in the fact that everything, when it undergoes transformation, changes its position coincidently with the change in its substance.

For example, dispersion distributes upwards and round about the matter rising from the centre and condensation and consolidation press it down towards the centre and drive it together. Moralia, b and b. Because one may postulate as the author of these occurrences and changes, that cause will keep each of the worlds together within itself; for each world has earth and sea, and each has its own centre and occurrences that [p. In what lies beyond, whether it be nothing or an infinite void, no centre exists, as has been said; and if there are several worlds, in each one is a centre which belongs to it alone, with the result that the movements of its bodies are its own, some towards it, some away from it, and some around it, quite in keeping with the distinctions which these men themselves make.

But anyone who insists that, while there are many centres, the heavy substances are impelled from all sides towards one only,1 does not differ at all from him who insists that, while there are many men, the blood from all shall flow together into a single vein and the brains of all shall be enveloped in a single membrane, deeming it a dreadful thing in the case of natural bodies if all the solids shall not occupy one place only and the fluids also only one place.

Such a man as that will be abnormal, and so will he be who is indignant if everything constituting a whole has its own parts, of which it makes use in their natural arrangement and position in every case. For that would be preposterous, and so too if anybody called that a world which had a moon somewhere inside it2; as well call that a man who carries his brains in his heels or his heart in his head!

For the land and the sea and the heavens in each will be placed to accord with nature, as is fitting ; and each of the worlds has its above and below and its round [p. Moralia, a-b. Demosthenes, Oration vii. For that would be preposterous, and so too if anybody called that a world which had a moon somewhere inside it 2 ; as well call that a man who carries his brains in his heels or his heart in his head! For how is it either to remain fixed, if it has weight, or to move towards the world like other heavy substances when it is no part of the world and has no place in the order of its being?

Land embraced in another world and bound up with it ought not to raise any question as to how it comes about that it does not break away from the whole and transfer itself to our world, because we see the nature and the tension under which each of the parts is held secure.

Moralia, b. For, in the first place, if it is preposterous that there should be many supreme gods bearing this name, then surely these persons' ideas will be far more preposterous ; for they make an infinite number of suns and moons and Apollos and Artemises and Poseidons in the infinite cycle of worlds. But the second point is this : what is the need that there be many gods bearing the name of Zeus, if there be more worlds than one, and that there should not be in each world, as pre-eminent governor and ruler of the whole, a god possessing sense and reason, such as the one who among us bears the name of Lord and Father of all?

Or again, what shall prevent all worlds from being subject to the Destiny and Providence of Zeus, and what shall prevent his overseeing and directing them all in turn and supplying them all with first principles, material sources, and schemes of all that is being carried out? Yet such an organization is altogether appropriate for the gods. In fact, the Deity is not averse to changes, but has a very great joy therein, to judge, if need be, by the alternations and cycles in the heavens among the bodies that are visible there.

Infinity is altogether senseless and unreasoning, and nowhere admits a god, but in all relations it brings into action the concept of chance and accident. But the Oversight and Providence in a limited group and number of worlds, when compared with that which has entered one body and become attached to one and reshapes and remodels it an infinite number of times, seems to me to contain nothing involving less dignity or greater labour. Having spoken at this length, I stopped. It happens, however, that they do not all have one form of construction, nor have they all a similar origin, but the pyramid is the simplest and smallest, while the dodecahedron is the largest and most complicated.

Of the remaining two the icosahedron is more than double the octahedron in the number of its triangles. For this reason it is impossible for them all to derive their origin from one and the same matter. Hence it follows that the only primal body is the pyramid, and not one of the others, since by their nature they are outdistanced by it in coming into being. But for us it will suffice to acquire the knowledge in brief form. Since air is formed when fire is extinguished, and when rarefied again gives off fire out of itself, we must observe the behaviour of each of the generative elements and their transmutations.

Therefore one element of air is produced from two corpuscles of fire combined and united ; and that of air again, when divided, is separated into two corpuscles of fire, and again, when compressed and condensed, it goes off into the form of water. Moralia, d. For he insists that all the five shall not undergo construction at the same time, but the simplest always, which requires the least trouble to construct, shall first issue forth into being.

Then, as a corollary to this, and not conflicting with it, he lays down the principle that not all matter brings forth the simplest and most rudimentary form first, but that sometimes the ponderous and complex forms, in the time of their coming into being, are earlier in arising out of matter. But apart from this, five bodies having been postulated as primary, and on the strength of this the number of worlds being put as the same, he adduces probability with reference to four only ; the cube he has taken off the board, as if he were playing a game with counters, since, because of its nature, it cannot transmute itself into them nor confer upon them the power of transmutation into itself, inasmuch as the triangles are not homologous triangles.

For in the others the common triangle which underlies them all is the half-triangle ; but in this, and peculiar to it alone, is the isosceles triangle, which makes no convergence towards the other nor any conjunction that would unify the two. So that a thousand hearts Inchned themselves to him. And the glad gospel Upward waxed Branching a thousandfold. But yet short time After the singer passed, The precious life Became a sacrifice For the deep fall of man- Young in years he died, Tom away From the loved world, From the weeping Mother, From his friends. The holy mouth Emptied the dark cup Of untold sorrow.

In dreadful anguish Drew nigh to him the birth hour Of the new world. Hard wrestled he with the horrors Of ancient death. Heavy upon him lay The weight of the old world. Once more he gently looked upon the Mother- Then came the loosening hand Of eternal love— And he fell asleep.

Few were the days Hung a deep veil Over the roaring sea, over the dark heaving land. Uncounted tears Wept the beloved ones. Awaked to new godlike glory He ascended to the heights Of the rejuvenated, new-bom world. And the old world Which with him had died. With his own hand he bm'ied In the forsaken cave.

And with almighty strength he laid above The stone which thence no power should ever move. Still weep thy loved ones Tears of joy, Tears of emotion. And unending thanks Before thy grave— And ever still With shock of joy See thee ascend. Themselves with thee— See thee with ardor sweet Weep on the Mother's bosom And on the friends' true hearts. Hasten, filled with longing, Into the Father s arms, Bringing the young Childlike humanity And the inexhaustible draft Of the golden future.

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The Mother followed thee soon In heavenly tTiim:iph. She was the first In the new home At thy side. Long ages Have flowed by since then. Thousands from pain and grief Draw nigh to thee Full of faith, longing, And fidehty, And rule with thee And the heavenly Virgin In the kingdom of love. And serve in the temple Of the heavenly death. Uplifted is the stone. Mankind is now arisen, We chng to thee alone, And feel no bond of prison. Death to the marriage calls, The lamps are shining steady. The virgins all are ready, No lack of oil befalls.

Far distances are ringing With tidings of thy train! And stars the summons singing With human tongue and strain! To thee, Maria, lifteth Of thousand hearts the plea. Whose hfe in shadow drifteth They long to come to thee. Consumed with bitter pain, This dreary earth-world spuming. Have turned to thee again. Their aid to us was given When pain and want befell. We join them now in heaven And ever with them dwell.

For none with faith who careth On grave need sorely grieve, The treasure that he loveth From him will none bereave. For angels true of heaven His heart in safety keep. His longing grief to leaven Inspireth night his sleep. Our life with courage ending Eternal life draws near, With inner glow expanding Transfigured sense grows clear. The star-world now is flowing As living golden wine, Its joys on us bestowing, Ourselves as stars shall shine. For love is freely given And partings ne'er may be. The flood of life is driven Like an unbounded sea- Unending night delights us.

Eternity's romance. And all the sim that lights us Is God's own countenance. Within a narrow boat we come And hasten to the heavenly home. All hail, then, to eternal night, All hail, eternal sleeping, Warmed have we been by daily light. Withered by grief's long weeping. Strange lands no longer joys arouse. We want to reach our Father s house. In this world's hfe what shall we do With love and faith devoted?

What should we care about the new? The old is no more noted. Ohl lonely stands he, deeply sore. Whose love reveres the days of yore. The days of yore when, himian sense High flaming, brightly burning. The Father's hand and countenance Mankind was still discerning. Many of higher senses ripe Resembled still their prototype. The days of yore, when ancient stem Bore many youthful flowers. And children craved the heavenly home Beyond life's anguished hours. And e'en when hfe and pleasure spake Love caused full many a heart to break.

The days of yore, when God revealed Himself, young, ardent, glowing; To early death his life he sealed. Deep love and courage showing. Sparing himself no painful smart, He grew still dearer to our heart. We must repair to heavenly place If we would see those sacred days. What then doth hinder our return? The loved ones long have slumbered, Their grave enfolds our life's concern, With anxious grief we're cumbered.

We have no more to seek down here. The heart wants naught, the world is bare. Eternal and from hidden spring A sweet shower through us streameth; An echo of our grief did ring From distance far, meseemeth; The loved ones have the same desire. And with their longing us inspire. O downward then to Bride so sweetl To Jesus, the Beloved! A dream doth break our bonds apart. And sinks us on the Father's heart. Abwarts wend ich mich Zu der heiligen, unaussprechlichen Geheimnis- vollen Nacht— Fernab liegt die Welt, Wie versenkt in eine tiefe Gruft, Wie wiist und einsam ihre Stelle! Tiefe Wehmut Weht in den Saiten der Bnist.

I Fernab liegt die Welt Mit ihren bunten Geniissen. Muss immer der Morgen wieder kommen? Endet nie deS Irdi- schen Gewalt? Zusam- men floss die Wehmut in eine neue unergriindUche Welt— du Nachtbegeisterung, Schliunmer des Himmels, kamst iiber mich. Die Gegend hob sich sacht empor— iiber der Gegend schwebte mein entbundner, neugebomer Geist. In ihren Augen ruhte die Ewigkeit— ich fasste ihre Hande, und die Tranen wurden ein funkelndes, unzerreissliches Band. Jahrtausende zogen abwarts in die Feme, wie Ungewitter. An ihrem Halse weint'ich dem neuen Leben entziickende Tranen— das war der erste Traum in dir.

Er zog voriiber, aber sein Abglanz blieb, der ewige, unerschiitterliche Glauben an den Nachthimmel und seine Sonne, die Geliebte. IV Nun weiss ich, wenn der letzte Morgen sein wird— wenn das Licht nicht mehr die Nacht und die Liebe scheucht, wenn der Schlummer ewig, und ein unerschopflicher Traum sein wird.

Himmlische Miidigkeit verlasst mich nun nicht wieder. Wessen Mund einmal die kristallene Woge netzte, die, gemeinen Sinnen unsichtbar, quillt in des Hiigels dunkelm Schoos, an dessen Fuss die irdische Flut bricht, wer oben stand auf diesem Grenzgebirge der Welt und hiniibersah in das neue Land, in der Nacht Wohnsitz; wahrlich, der kehrt nicht in das Treiben der Welt 2:iiriick, in das Land, wo das Licht regiert und ewige Unnih haust. Oben baut er sich Hiitten, Hiitten des Frie- dens, sehnt sich und liebt, schaut hiniiber, bis die willkommenste aller Stunden hinunter ihn— in den Brunnen der Quelle zieht.

AUes Irdische schwimmt obenauf und wird von der Hohe hinab- gespiilt, aber was heilig ward durch der Liebe Beriihrung, rinnt aufgelost in verborgnen Gangen auf das jenseitige Gebiet, wo es, wie Wolken, sich mit entschlummerten Lieben mischt. Aber du lockst mich Von der Erinnerung Moosigem Denkmal nicht. Kannst du mir zeigen Ein ewig treues Herz? Hat deine Sonne Freund- liche Augen, Die mich erkennen? Fassen deine Sterne Meine verlangende Hand? Geben mir wieder Den zartlichen Druck?

Oder war sie es, Die deinem Schmuck Hohere, liebere Be- deutung gab? Zu geben Menschlichen Sinn Deinen Schopfungen. Noch reiften sie nicht, Diese gottlichen Gedanken. Noch sind der Spuren Unsrer Gegenwart Wenig. Umsonst ist deine Wut, Dein Toben. Reich an Kleinoden Und herrlichen Wundern. Seit Ewigkeiten Stand ihr geheimnisvoller Ban.

Ein alter Riese Trug die sehge Welt. I Gesetze wurden. Bald sammelten die kindlichsten Gemiiter, Von allmachtiger Liebe Wundersam ergriffen, j Sich um ihn her. Im Tode ward das ew'ge Leben kund, Du bist der Tod und machst uns erst gesund. Der Sanger zog Vol! Entsiegelt ward das Geheimnis. Gehoben ist der Stein. Die Menschheit ist erstanden. Wir alle bleiben dein Und fiihlen keine Banden. So manche, die sich gliihend In bittrer Qual verzehrt Und dieser Welt entfliehend Nur dir sich zugekehrt; Die hilfreich uns erschienen In mancher Not und Pein— Wir konimen nun zu ihnen, Um ewig da zu sein.

Nun weint an keinem Grabe Fiir Schmerz, wer liebend glaubt. I Der Liebe siisse Habe Wird keinem nicht geraubt. I Wir kommen in dem engen Kahn Geschwind am Him- melsufer an. Wir miissen nach der Heimat gehn, Um diese heil'ge Zeit zu sehn. Was halt noch unsre Riickkehr auf— Die Liebsten ruhn schon lange.

Ihr Grab schliesst unsern Lebenslauf, Nun wird uns weh und bange.

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Zu suchen haben wir nichts mehr— Das Herz ist satt, die Welt ist leer. Die Lieben sehnen sich wohl auch Und sandten uns der Sehn- sucht Hauch. Though all are faithless growing. Yet will I faithful be. That one on earth is showing His thankfulness to Thee. For me Thou cam'st to suffer For me Thou had'st to smart. And now with joy I offer To Thee my thankful heart.

Forgot and passed Thee by. With naught but love unsparing Thou cam'st for them and me. They let Thee die, uncaring. And thought no more of Thee. Yet true love ever winneth, At last the world will see. When weeping each one cHngeth, A child before Thy knee. When now at last I find Thee, O leave me not alone!

But ever closer bind me And let me be Thine ownl My brothers too, beholding, Will soon in Heav'n find rest. And then Thy love enfolding Will sink upon Thy breast. Wenn alle untreu werden, So bleib ich dir doch treu, Dass Dankbarkeit auf Erden Nicht ausgestorben sei. Oft muss ich bitter weinen, Dass du gestorben bist Und mancher von den Deinen Dich lebenslang vergisst. Von Liebe nur durchdrungen, Hast du so viel getan, Und doch bist du verklungen, Und keiner denkt daran.

Du stehst vol! Ich habe dich empfunden, OI lasse nicht von mir; Lass innig mich verbunden Auf ewig sein mit dir. So heavy grows our cheer. When all from far o'erpowers Our hearts with ghostly fear. There come wild terrors creeping With stealthy silent tread, And night's dark mantle sweeping O'erweighs the soul with dread. Our pillars strong are shaking. No hold remaineth sure, Our thoughts in whirlpools breaking Obey our will no more. Then madness comes and claims us And none withstands his will, A senses' dullness maims us, The pulse of life stands still. Who raised the Cross, bestowing A refuge for each heart?

Who lives in heaven all-knowing And healeth pain and smart? Go thou where stands that Wonder And to thy heart give ear. His flames shall force asunder And quell thy nightmare fear. An angel bendeth o'er thee And bears thee to the strand. And, filled with joy, before thee Thou seest the Promised Land. Der Wahnsinn naht und locket Unwiderstehlich bin. Der Puis des Lebens stocket, Und stumpf ist jeder Sinn.

Wer hat das Kreuz erhoben Zum Schutz f iir jedes Herz? Wer wohnt im Himmel droben Und hilft in Angst und Schmerz? Ein Engel zieht dich wieder Gerettet auf den Strand, Und schaust vol! Freuden nieder I In das Gelobte Land. When in sad and weary hour Dark despair hath cast its gloom; When overwhelmed by sickness' power Fears our inmost soul consume; When we think of our beloved Bowed with sorrow and with grief; All our heav'ns with clouds are covered Not one hope can bring relief.

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God then bendeth to receive us. With his love he draweth near; When we long for life to leave us Then his angel doth appear; Brings the cup of life, restoring Strength and comfort from above; Not in vain our prayers imploring Peaceful rest for those we love. Brentano seems to have inherited the restlessness and effervescence of both the Brentanos and the Laroches.

His interest was probably stimu- lated by Percy's Reliques of Ancient Poetry. In Brentano married the poetess Sophie M6reau but she died only three years later. His second marriage was unhappy, and he drifted, in the course of time, toward the pious eighteen-year-old Luise Hensel, whom he wooed in vain and who brought him back to the Catholic fold His hterary activities then came to an end, save for recording the visions of the stigmatized nun Anna Katharina Emmerick.

Brentano's claim to immortality rests primarily on his sweetly cadenced lyrics and his tales, such as "The Story of the Just Casper and Fair Annie" , rich in the imaginative charm of folklore. Shall touch no child to grieve it. Simplicity hath sown the seeds, Sadness passed through it with its breath. And longing has achieved it. And is the harvest once cut down, Poverty gleans the stubble, Seeks ears that have been left unseen. Seeks love that for her long went down. Seeks love with her to rise again. Seeks love that it may love her. And has she, lonely and disdained.

Throughout the night with prayer and thanks Rubbed the corn from its casing- She reads, at cockcrow's break of day, Words that hold love, blow grief away. O echo, tell Where Hstenest thou Who understands my lay? O echoing sound, O singst thou her The dreams I Hke the most. The ballads all bring them her Whom I so early losti Deep in my heart The rustling wood Wherein my love doth stray; In sorrows slept The echoing sound.

The tunes have blown away. In woodland am 1 so alone, O dearest, come to me; Though many a song Away has flown. For everything goes by! Yet that I rose again And as her planet e'er must circle round, A spirit, whom she charmed, That goes not byl Yes, everything goes by! Only this wonder-band From out my being's deepest ground To her own spirit spanned, That goes not by! Yes, everything goes byl Yet pledge from gracious hands. Each innocent dear word of hers Follow to other lands And go not by!

Yes, everything goes by! Yet she, who understood The waiting one, with place and hour unfomid. She went not by, she stood, Gives me her hand! Yes, everything goes byl One thing alone is sure, The promise which from out her heart's deep groimd The precious child did send, That doth endure! Denn alles geht vorbeil Doch dass ich auferstand Und wie ein Irrstern ewig sie umrunde, Ein Geist, den sie gebannt, Das hat Bestandl Ja, alles geht vorbei! And the fountains plash and glistenl Music drifts in golden rains; Softly, softly let us listenl Gentle-pleading, mild desire Sweetly tells the heart its plightl Through the darkness, bright as fire, Gleams upon me— music's light.

Golden wehn die Tone nieder, Stille, stille, lass uns lau- schen! Holdes Bitten, mild Verlangen, Wie es siiss zum Herzen spricht! It told a sweeter tale When our two hearts were one. I sing; I cannot weep; I turn my wheel, and there The strand gleams pure and clear While moonbeams vigil keep. When our two hearts were one. Of joy sang the nightingale; Now all its changeful tale Is but that thou art gone. God yield us joy again! Since thou from me art gone, The ceaseless nightingale sings And restless memories brings Of how two hearts made one.

God yield us joy! No sleep Is mine; I spin while here Moonlight streams pure and clear. I sing; I fain would weep. Ich sing' und kann nicht weinen Und spinne so allein [ Den Faden, klar und rein, So lang der Mond wird scheinen. Da wir zusammen waren, Da sang die Nachtigall, Nun mah- net mich ihr Schall, Dass du von mir gefahren.

Gott woUe uns vereinen, [ Hier spinn' ich so allein, Der Mond scheint klar und rein, Ich sing' und mochte weinen! Learn its cadence from the moon. Slow in heaven drifting by. World-mystery That gladly welcomes Friendship with me! When the red of the evening has sunken. And no color speaks joyfully now.

And the garlands of quiet gleaming sparkles Night binds round her shadowing brow, Wafts holy meaning Of heavenly star To me in the distance. Waiting afar. When the tears of the moon softly soothing Release the nights' deep hidden pain, Peace breathes anew. And on little barks golden Sail spirits along on the heavenly main. Radiant ballad's Resonant flow Undulates upward. Circles below. All things profound, melancholic appear. Fhts in the darkling Friendliest play. Tranquil hghts sparkling Bright goal display. Kindly and friendly is each bound with other. Trustfully, comforting, offers the hand.

Lights have entwined through the dark nights together, All things forever are inwardly bound. In goldenen Kahnen Schiffen die Geister im himmlischen See. Alles ist freundlich wohlwollend verbunden, Bietet sich tros- tend und traurend die Hand, Sind durch die Nachte die Lichter gewunden, Alles ist ewig im Innem verwandt. Every year thy loving boimty Brings men's hearts and earth good morrow. Every year the flowers thou wakest, Wak'st in me the ancient sorrow.

Bom for light alone intended, I a thousand times must perish. Lacking thee my way has ended. Lost unless thy goodness cherish. When soft sun-filled airs are wafting And earth stirs in warm pulsation, Then stir too those other waters Bound with death and tribulation. And within my heart there shower Bitter founts, beclouded growing; When without the springtime hovers. Comes the fear-flood to fresh flowing.

Through poison's earthy layers. As in time they've ever mounted. The deep gorge I have constructed And but feeble 'tis accounted I When the soil to birth is bringing. When all round the springs are swelling, Hither come the bitter breakers Though no wit, no curse compeUing. For in me there mounts the Deluge Fills my eyes, enraged and ruthless.

Evil breeds then come before me, Seem as lambs in motley ghtter. Which I greeted, fruits of sweetness, But which ripened, gall-hke bitter. Lord, bestow on me thy mercy. And my heart-life newly fashion! For of all the earthly springtimes None has ever shown compassion. Master, when they all draw near thee, In their hands the sweet-filled vessels. Ne'er with bitter gifts down-laden Can my debt to thee be settled.

Ah, however deep I burrow. Scoop the waters, tears o'erflovnng, Never can I cleanse the torrent Till pure crystal ground is showingi Ever do the walls assail me. Lies in every layer merging. And my hands with labor bleeding Bum within the bitter surging. Woel the space forever narrows. Waves grow wilder still and rougher.

Lord, O Lordl my heart doth fail me— Send thy rainbow with its succor. Lord, I beg of thee to spare me! In my youth. Lord, they were telling That a wonderful salvation In thy blood is ever dwelling. Eirnnal nur zum Licht geboren, Aber tausendmal gestorben, Bin ich ohne dich verloren, Ohne dich in mir verdorben. Denn in mir ja steigt die grimme Siindflut, bricht aus meinen Augen. Herr, erbarme du dich meiner, Dass mein Herz neu bliihend werdel Mein erbarmte sich noch keiner Von den Friihlingen der Erde.

Herr, ich hort in jungen Tagen, Wunderbare Rettung wohne— Ach! Und so muss ich zu dir schreien, Schreien aus der bittern Tief e, I Konntest du auch nie verzeihen, Dass dein Knecht so kiihnlich riefe. Longs the butterfly for sunlight It must break its woven mansion; So art thou this house destroying That my freedom find expansion.

Such a death I pray thou grant me, Lord! Grant that, senses clear, I give my Soul again within thy keeping! For within thy hands are lying Hearts with humble meekness glowing Like the infant in the cradle Tranquil sleeping, grief unknowing! Full many a man around her To grievous shame she brought; No more could he be rescued Who in her toils was caught. The bishop sent to bid her Before his court appear; Yet must he grant her pardon She was so passing fair.

He spoke to her with tremors, "Thou poor young Lore Lay, Who then has thus misled thee To evil sorcery? My lover hath betrayed me. From me hath turned away, Gone forth on distant journey In foreign land doth stray. Eyes that are wild and timid, The red and white in cheeks. Words sounding quiet and gentle, My magic circle makes. Then let my judgment find me. As Christian let me die; For everything is empty Since he's no longer by. Thou now shalt be a novice. In black and white a nun; On earth thou shalt prepare thee For when Hfe's days are done! All three the knights go by.

And sadly in the middle The lovely Lore Lay. Once more I'd see the castle. Where my dear love did dwell. Once more to look I'm longing Into the deep Rhine flood. Then will I to the convent And virgin be of God. Precipitous its face, Yet climbed she to the summit And stood at topmost place. Then up above they clambered And rocky summit reached. Nor could the knights from summit Descend their lives to save, Up there they all must perish. With neither priest nor grave.

And who has sung this ditty? Lore Lay! As were the three my own. All boatmen passing by call out to it and enjoy the many echoes. Wer hat dies Lied gesungen? I Lore Layl Lore Lay! Als waren es meiner drei. He attended the Catholic school at Breslau and the university at Halle, in obtaining a law degree from Heidelberg. After a visit to Paris he lived in Vienna and there qualified for the civil service; he married Luise von Larisch in and occupied responsible offices in Danzig, Konigs- berg, and Berlin Following his retirement he devoted himself exclusively to his literary pursuits.

Heine called Eichendorff "the last knight of Romanticism," and indeed he was the last to sing in misty verse of wonderful melody and magic of the ancient castles of the Danube, of sighing forests and murmuring streams; and his tales, which include the delightful "Memoirs of a Good-for-Nothing" , have the same richness of mood and expression. And now along the vale Wakens the nightingale Till a gray hush again spreads over. O wonder-filled nocturnal song, Far hidden waters whisper long. Trees shiver as the moonlight gleams— Under the spell you cast My wandering song is lost And like a calling-out of dreams.

Times that are gone, griefs grovra weaker; Faint shiverings are felt and flicker Like summer lightning through the breast. As though at this selfsame hour Round the ramparts, now half -sunken, The gods made their ancient tour. Here, hid by the myrtle's splendor In the stealthy dwindling light. What jumbled dream words dost thou utter To me, mysterious Night? The stars are all sparkling on me.

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With ardent and loving gaze. From afar comes elated message As of joy in the coming days. And sinks into sleep once more. But the forest is stirring the treetops, In dream of the precipice grand. For the Lord goes over the sunmiit And blesses the silent land. Von fern nur schlagen die Glocken 0ber die Walder herein, Ein Reh hebt den Kopf erschrocken Und schlummert gleich wie- der ein. Fine gentlemen and students all, They tread the sunny highway And on their horns they play their call.

And face the world with cloudless brow: 'Et habeat honam pacem Qui sedet post fornacem. We play our tune before the door— Which always doubles thirsting— And through the happy portal pour Since our dry throats are biursting. Innkeeper, bring us each a fine Tankard of beer, or glass of wine. Our fluttering capes in rags will fall. Our thin shoes drag on highway. But on our horns we'll play our call.

Our taunting, scornful, wry way: 'Beatus ille homo. The summer-wearied earth, her blossoms going, Fills full the grapes with her last fiery glowing. The sun still scatters sparks the while he's sinking. And gives once more to earth his fire for drinking, Till, to bring passion s prey her calm wing under, Star upon star comes night in all her wonder. Now dream of heaven must. The breeze passed through the com fields. The ears made movements sHght, The forest rustled gently. So star-clear was the night. My soul stretched forth her pinions, And spread them wide to roam, Flew through the silent landscapes As if she flew toward home.

And the world breaks forth in singing. Once the magic word is found. They but bring confusion here In the waves' soft undulations. Wishes are like clouds, I find, Ships through silent spaces roving, Who can say in stealthy wind Whether thoughts or dreams are moving? Now I close my lips and heart. Saving stars from lamentations. Gently still in depths of heart Live the waves' soft undulations. Earth sleeps, the boughs half stripped where foliage sprang. Hushed are the songs that late so sweetly rang, And winter covers all with gloomy weather.

Ich habe nichts dagegen. Ich sage nur, wie es ist. Dieser Mann, U. Was ist denn los, Chandrasekhar? Wo ist denn das Geld abgeblieben? In welcher Bank? In der Schweiz oder in Indien? Jemand verdient an unserem Geld. Wir sind im Begriff, uns am Abend hinzusetzen, um uns 'Forrest Gump' anzusehen. Sie sind genau wie Julie. Haben Sie das verstanden? Sie wollen unbedingt eine Beziehung zu mir unterhalten, nicht ich zu Ihnen.

Eine eigenartige Ruhe senkt sich auf den Raum. Und ich gebe auf. Noch sieben Tage. Er braucht dazu nicht die Hilfe Ihres Intellekts. Ihre Freuden und Leiden haben nur in dem, was als 'Erfahrungsstuktur' bezeichnet wird und was Ihr Intellekt ist, ihre permanente Existenz. Wir trinken Kaffee. Ich bin ruhig. Nachdem, was gestern Abend geschehen ist, habe ich Angst davor, mit diesem Mann in Kontakt zu kommen.

Sie sind Eines. Weshalb Sie? Unterwegs halten wir, um zu tanken. Sie sind voll und ganz davon in Anspruch genommen, sich ihre Nahrung zu suchen. Sehen Sie den kleinen da unten? Das zu werden, dazu sollten Sie Ihren Kindern verhelfen. Wir gehen getrennten Weges und machen Zeit und Ort aus, an dem wir uns wiedertreffen wollen. Ich gehe in einen Buchladen. Bob sagt: "Er sieht grimmig aus. Wir fahren in die Stadt. Ich gebrauche meinen Kopf nicht, weil ich keinen habe.

Schauen Sie nur, denken Sie nicht," sagt U. Ich rufe in Bombay an. Ich wache mit pochendem Kopf auf. Das ist alles, was es gibt. Eine Form des Lebens lebt von der anderen. Kommentare von U. Alles, was der Mensch tut, macht er um des Genusses willen. Deshalb strebt man ihn an. Sie selbst sind eine Idee! Ich litt unter Dhalentzug. Das Essen selbst ist eine Sucht. Das eine zentrale Thema, das zur Zeit in seinen Reden immer wieder hervorbricht, ist: "An dem, was die Alleswisser gesagt haben, ist nichts dran.

Auch ich sage nichts. Es besteht kein Bedarf, das, was sie gesagt haben durch das, was ich gesagt habe, zu ersetzen. Der 1. August ist Valentines Geburtstag. Gleichzeitig drucken sie auch ganzseitige farbige Anzeigen mit Zigarettenreklamen. Sehen Sie hinunter auf den Tennisplatz, wie die Menschen singen und tanzen.

Wer zum Teufel erinnert sich schon an die Opfer, die man gebracht hat, wenn man einmal tot und vergangen ist? Leboyer, als U. Das ist seine Antwort auf U. Bis zu seiner Pensionierung hatte er Wir haben hier einige sehr gute Filme gesehen. Was Filme anlangt, so hat U. Ein schlechter Film ist so gut wie ein guter. Mukesh ist wieder betrunken. Sie drohen damit, ihn festzunehmen. Er hat in Vorwegnahme dessen 'Medizin' geschluckt. Ein Teil von mir schreit: "Lauf, Mahesh! Seine Worte gaben mir das Selbstvertrauen, dessen ich so sehr bedurfte.

Warum sollte ein armer Inder einem reichen Inder, wie Sie einer sind, etwas umsonst geben? Ich werfe mich eine Weile in meinem Bett hin und her und warte auf den Schlaf. Habe ich Sie geweckt, Sir? Ich glaube, wir sind aus dem Schlimmsten heraus. Das Leben eines Schriftstellers ist eine Qual. An diesem Morgen wird zwischen mir und U. Seine Augen sind geschlossen. Er sieht heute wundervoll aus. Da sie mich still dasitzen sehen, lassen sie sich auf mir nieder und haben einen Festtag. Sie lassen mich einfach nicht still sitzen. Da gibt es Deutsche, Italiener, Franzosen und auch Amerikaner.

Wissen Sie, warum sie in Ihr Land kommen? Und sie alle tauschen ihr Geld auf dem schwarzen Markt um. Die Regierung verdient gar nichts an solchen Leuten. Sie brauchen dieses Touristengeld nicht. Als U. Zum Lunch haben wir einen charmanten Besucher. Sein Name ist Donald Ingram Smith. Donald trifft sich oft mit U. Er ist, laut U. Ich lade jeden, der kommt, dazu ein, alles mitzunehmen. Donald sagt, U. Ich trage das neue Seidenhemd, das mir U. Ich bitte U. Wir sind Narren, unseren Glauben und unser Vertrauen in die Wissenschaftler zu setzen.

Wir haben heute mehr Worte in unserem Arsenal als es Shakekspeare zu seiner Zeit hatte. Sagen Sie, was Sie wollen, aber was das Leben ist, werden wir niemals wissen. Da unten in der Stadt Gstaad blasen sie einen riesigen blauen Ballon auf. Wieder einmal machen sich die Feiernden auf, weit weg in den Himmel hinein zu fliegen.

Sahne in seinen Kaffee. Wenn sie das nicht tun, wird die Foundation zusammenbrechen. Ganz offensichtlich sind sie von dem Buch von Radha Sloss betroffen. Schmerz: "Worte wandeln sich in physischen Schmerz um Erst dann, wenn Sie die Empfindung als Schmerz interpretieren, nehmen Sie diesen auch wahr.

Ansonsten gibt es keinen Schmerz. Ausnahmsweise nickt U. Also bin ich hier und habe Sex. Heute scheint er gute Laune zu haben. Bei Sonnenuntergang sitzen wir unter der Weide und plaudern. Sorry, es kann nicht sein. Der Film heute Abend ist "Thelma und Luise".

Zwei Spinnen besetzen meine Badewanne. Ich mag Spinnen nicht. Ich habe Angst vor ihnen. Also nehme ich die Dusche und versuche mit dem Wasserstrahl die schaurigen Kreaturen wegzusscheuchen. Badezimmer und Spinnen haben es auf sich. Sie war manchmal in der Wanne, manchmal an der Decke und dann wieder im Waschbecken.

musicland - Frank Apunkt Schneider

Julie mochte die Gesellschaft der Spinne. Sie ging zu U. Wenn ich den H. Alles, was ich habe, ist nur dieses Wort. Das letzte Supper:. Er ist gerade schlecht gelaunt. Ich bin wie ein Hund. Ich werde diesen Tisch hinauswerfen. Das hier ist kein Ashram. Die Pasta aus 'Engelshaar', die U. Ich liebe sein Essen. Der Film ist voll visuellen Blendwerks und voller 'Action', aber er funktioniert einfach nicht. Im Drehbuch gibt es keine innere Progression.

Der Subtext stimmt einfach nicht. Sie wollen durch Ihre Arbeit und Ihre Kinder fortleben. Bramachari Shivarama Sharma, den jedermann liebevoll 'Swamiji' nennt, ist ein heiliger Mann. Das tut sie wirklich. Er geht U. Sie verdienen ihren Lebensunterhalt von dem Schnitt, den sie dabei machen. Das ist ein Vertrauensbruch. Er kann das nicht tun. Ich habe hart gearbeitet Damals war ich ein Sannyasi von Rajneesh.

Sie sind immer noch hier, und er ist tot und vergangen," sagt U. Wir haben uns in Lausanne verirrt und suchen nach einem Restaurant, das Pizza verkauft. Es ist Sonntag, und die Stadt ist leer. Man kann jederzeit umkehren. Schauen Sie! Denken Sie nicht! Neunundzwanzigster Tag. Ende: Zeit sich aufzumachen. Ich habe meine Koffer gepackt und werde morgen nach London abreisen. Ich kann nicht schlafen. Ich gehe in die dunkle Nacht hinaus und betrachte den mondhellen Himmel. Eine seltsame Frage beginnt sich in meinem Innern zu formen.

Wer bin ich jetzt? Es ist leicht, den Faden seiner eigenen Geschichte zu verlieren. Ein Schriftsteller findet erst dann zu seinem Handwerk, nachdem er vom Leben irgendwie gebrochen wurde. Die Menschen bezahlen viel Geld, um einen Vorgeschmack auf den Tod zu erhalten. Ich habe auf den Schultern dieses Riesen, genannt U. Ich gelobe mir, das nicht zu tun. Ihr dort habt Eure Freiheit auf einem Tablett serviert bekommen. Die Inder haben kein Blut vergossen. Britannien war nach dem zweiten Weltkrieg im Chaos. Der zweite Weltkrieg gab ihrer Kriegsindustrie den entscheidenden Auftrieb. Aber genug ist genug.

Die Vereinigten Staaten und die Industrienationen haben sich nun schon zu lange gegen den Rest der Welt verschworen und ihn tyrannisiert. Aber ich halte meinen Mund. Es ist zu subversiv. Sobald man eine Erfahrung aus seinem Innern entfernt, ist sie verschwunden. Die Absicht der Auster war es nicht, sie zu bewundern, sondern etwas loszuwerden, das wehtut. Dieses Individuum namens U. Was ich sage, unterminiert die Grundlage menschlichen Denkens. Wie kann die Gesellschaft an dem, was ich sage, interessiert sein? Die Natur nimmt keine Vorbilder an. Kurz, er wird einfach verrotten.

Als ich wegschaue, sehe ich, wie der Vollmond gerade seinen Aufstieg in den dunklen, kalten Himmel beginnt. Ein schimmernder neuer Sonnenaufgang ist da.