joi, 2 aprilie 2009


PART I: The first trumpet is blown, the natural calamities...

I.16 Plague, famine, and war shall come at the end of the 20th century.

Faux a l'Estang joint vers la Sagitaire
En son haut auge de l'exaltation
Peste, famine, mort de main militaire
Le Siecle approcher de renovation

When the astrological sign of Estang aligns with Sagittarius
Due to man's haughty rebellion
Plague, famine, death by war shall occur
When the Great Century approaching the renewal

COMMENT: The Great Century is our century.

I.62 The Great Chastisements shall come.

La grand perte las! que feront les lettres
Avant le cicle de laton a parfait
Feu, grand deluge, plus par ignares sceptres
Que de long siecle ne se verra refait

Alas, what a great loss literally to the letters!
Before the period of chastisements coming to completion
There shall be much fire, great deluges, furthermore ignorant leaders
For a long time the world shall not recover

VI.5 The Artic wind shall bring much flood to the Northern hemisphere.

Si grand famine par une pestifere
Par pluie longue le long du Pole Artique
Samarobryn cent lieux de l'hemisphere
Vivront sans loi exempt de politique

So great famine by plague-stricken phenomena
Through long rains coming from Artic Pole
Offshore troubles (hurricanes) for hundred places throughout Northern Hemisphere
People shall live without law, indifferent toward politics

COMMENT: Artic wind shall bring much moisture resulting in prolonged rains and flooding, causing great famines. This form of calamities shall affect the Northern hemisphere only.

II.3 Extreme heat and severe shortage of food around Mediterranean.

Pour la chaleur solaire sur la mer
De Negrepont les poissons demi cuits
Les habitans les viendront entemer
Quand Rhod et Gennes leur faudra le biscuit

Due to solar heat upon the sea
By a black (metallic) bridge, fish half cooked
The inhabitants shall come to collect them
While Rhodes and Genoa shall want their biscuits

COMMENT: Extreme heat and widespread hunger shall occur around the Mediterranean due to severe drought.

V.98 118F Temperature around the world.

A quarante huit degre climaterique
A fin de Cancer si grande secheresse
Poisson en mer, fleuve, lac cuit hectique
Bearn, Bigore par feu ciel en detresse

Forty eight climatic degrees
At the end of Cancer, so great a drought
Fish in sea, river, lake shall be cooked
Bearn, Bigorre through fire from sky in great distress

COMMENT: 48 C equals to 118 F.

I.67 The universal starvation.

la grand famine que je sens approacher
Aouvent tourner puis estre universelle
Si grand et longue qu'on viendra arracher
Du bois racine, et l'enfant de mamelle

The great famine which I can sense approaching
Only spotty at first, then shall become universal
So great and long that one begins to uproot
Roots of trees and infants shall search for mother's breast

PART II: The sixth angel shall blow the trumpet...

I.80 The sixth angel shall blow the trumpet.

De la sixiesme claire spendeur celeste
Viendra tonnerre si fort en la Bourgongne
Puis naistra monstre tres hideuse beste
Mars, Avril, Mai, Juin grand charpin et rongne

From the sixth bright, celestial splendor
Thunder shall come so strong over Burgundy
Then a monster shall be born from the hideous beast
March, April, May, June, they shall debate heatedly

COMMENT: The sixth angel mentioned in the Book of Revelation is the angel of war who shall blow the trumpet to commence the Sixth Divine Chastisement in the form of many wars over Europe and France. The invasion into Europe shall be planned from March to June (of 1999).

I.91 The physical manifestation of the spiritual conflict.

Les Dieux feront aux humains apparence
Ce qu'ile seront autheurs de grand conflit
Avant ciel veu serain, espee et lance
Que vers main gauche sera plus grand affliction

The Divine enmities shall take human appearance
They shall be the true authors of the great conflict
Before the sky turns serene, sword and lance shall be seen
Who on the left (communists) shall suffer greater affliction

IV.29 The Lord shall not recognize His sinful creatures.

Le Sol cache eclipse par Mercure
Ne sera mis que pour le ciel second
De Vulcan Hermes sera faite pasture
Sol sera veu pur rutilant et blond

The Sun concealed in eclipse with Mercury
Shall not be placed any more in the second sky
For vultures, human corps shall be made into pasture
The Sun shall be viewed again more pure, shining, and golden

COMMENT: The Sun or Orient is the Scriptural language which is used to describe the Lord figuratively. And Mercury implies God's Chastisement figuratively. The second sky is the earth, vulcan vultures, and hermes human corps. The above-mentioned can be re-written as follows:

The Divine Justice shall replace Divine Mercy
The Lord shall turn His Face away from the sinful world
Human corps shall be scattered over the fields for birds
After the purification, Faith shall be more glorious than ever.

IV.67 The Divine Chastisements shall come...

L'an que Saturn et Mars eagaux combust
L'air fort seiche, longue trajection
Par feux secrets, d'ardeur grand lieu adust
Peu pluie, vent, chaud, guerres, incursions

The year that the Day of the Lord shall come as wars
(The year that Saturn and Mars shall eagerly burn)
Strong air, tidal wave, long trajection
With secret fires (warheads), vast areas shall turn to dust due to heat
Little rain, wind, extreme heat, wars, and incursions

I.56 Eastern kings shall carry out the Divine Justice

Vous verrez tost et tard faire grand change
Horreurs extremes et vindications
Que si la lune conduite par son ange
Le ciel s'approche des inclinations

Sooner or later one shall witness great change
Extreme horrors and persecutions
Shall be conducted by the moon (Eastern) through his evil angels
Heaven shall dictate the changes according to Divine Justice

X.86 Russia and Iran: The army of Divine Justice, the Beast hates the Harlot.

Comme un Gryphon viendra le roy d'Europe
Accompagne de ceux d'Aquilon
De rouges et blancs conduira grande troupe
Et iront contre le Roy de Babylon

Like a mythical warrior griffin shall come the king of Europe
Accompanied by those of Northern region
Reds and whites shall conduct a great troop
And shall fight against the king of Babylon

COMMENT: Russian army shall ally with Muslims (white) to attack the Western European countries or Babylon.

IV.68 The Harlot shall be removed.

En l'an bien proche esloingne de Venus
Les deux plus grands de l'Asie et d'Affrique
Du Ryn et Hister qu'on dira sont venus
Cris, pleurs a Malte et coste Lygustique

In the year so close to remove from the Harlot
Two most powerful ones from Asia and Africa
by Rhine and Danube where one says they shall come
Cries, tears at Malta and Lygustic coast

COMMENT: Two powerful ones from Asia and Affrica are Iran and Lybia respectively. The Muslim troops shall advance as far as Germany.

VI.24 The World War III: The European War, the Divine Scepter shall strike the earth.

Mars et Sceptre se trouvera conjont
Dessous Cancer calamiteuse guerre
Un peu apres sera nouveau Roy oingt
Qui par long temps pacifiera la terre

When the Lord imposes His Punishment as wars
There shall be great suffering and calamituous war
After a while shall come a great anointed King
Who for a long time shall pacify the earth

COMMENT: The anointed King shall be King Henry of France who shall conquer Russian and Muslim alliance. And the world-wide war in Europe shall be the Divine Chastisement.

V.77 The hand of the burning Sun Dial is now pointing south: the year of 2000AD.

Tous les degrez d'honneur Ecclesiatique
Seront changez en Dial Quirinal
En Martial Quirinal flamminique
Puis un Roy de France le rendra Vulcanal

All chronology concerning the Church
Shall change into a wrathful Sun Dial
Into the burning war after war
After that King of France shall carry out the restoration

COMMENT: The Sun Dial representing the course of the human history shall become inflammed with wars. Its shadow or hand shall point toward the south or 2000AD with the north, the reference point of the round dial, to be the year of 0AD, the Nativity of our Lord ( This Sun Dial mentioned here is the one of the New Testament. We can construct a parallel one for the Old Teastament as well. Each dial spans a period of about four thousands years.) The King of France shall defeat the enemies of the Church, bring peace and carry out the rebuilding process. He shall forge sword into ploughshare (vulcan).

IX.52 Peace for the blessed, wars for the sinful.

la paix s'approche d'un coste et la guerre
Oncques ne fut la poursuite si grande
Plaindre homme, femme, sang innocent par terre
Et ce sera de France a tout bande

Peace shall approach one side but war on the other
Never so great a pursuit
Lament man, woman, innocent blood cover the earth
And this shall be to France at all sides

COMMENT: The Northern hemisphere alone shall suffer but peace shall reign in the South.

PART III: The World War III at the beginning...

X.72 July 1999, the World War III shall begin.

L'an mil neuf cent nonante neuf sept mois
Du ciel viendra un grand Roy d'effrayeur
Ressusciter le grand Roy d'Angoulmois
Avant apres Mars regner par bonheur

The year 1999 and seven months
From the sky shall come the great king of terror
The great Mongolian King of old shall resurrect
Before and after wars shall reign at will

COMMENT: In July 1999, the World War III or to be precisely, the European war shall begin as the Chastisement from God. Like Mongolians of old, the invaders shall come from the East (Russians and Muslims) to Europe and they shall be merciless and brutal.

VI.80 Europe shall become the battle field between the East and the West.

De Fez le Regne parviendra a ceux d'Europe
Feu leur cite et lame tranchera
Le grand d'Asie terre et mer a grand troupe
Que bleux, pars, croix a mort dechassera

Arms and wars shall reach those of Europe
Fire shall burn city, sword pierce men
A powerful Asian force shall invade through land and sea
Blue bruises and pale hunger , the cross of death shall lay them to rest

COMMENT: Asian or Eastern countries such as Russia, Muslim, and China shall destroy Europe with many wars. The wrathful armies eventually shall be destroyed themselves.

I.58 Siamese twin separated and survived, on the July Fourth Italians attacked.

Tranche le ventre naitra avec deux tetes
Et quatre bras: quelques ans entiers vivra
Jour qui Aquilare celebrera ses fetes
Fossen, Turin, chef Ferrare suivra

Sliced at their belly, born with two heads
And four arms: a few years shall totally live
The day the Eagle celebrates her feast
Fossen, Turin, chief of Ferrara shall survive

COMMENT: When the world enjoys the modern medical wonders by which a Siamese twin shall be separated and survive. The recently separated Siamese twin survived only for one year in California. The latest separated Siamese twin shall survive a little longer (1995 - 1999). The Italian soil shall be invaded by Muslims and Russians on USA's holiday, the Fourth of July.

VI.21 USA and Russia shall become friends. French leader shall support Rome.

Quand ceux de Pole Artique unis ensemble
En Orient grand effrayeur et crainte
Esleu nouveau soustenu le grand temple
Rodes, Bizane de sang Barbare taints

When those of Artic become friends
A powerful one from Orient shall terrorize with fear
A new leader shall be elected who shall support the Church
Rhodes and Turkey shall be stained with Muslim blood

COMMENT: After USA and USSR become friends, the world peace shall be threatened by the Eastern countries such as Russia, China, and Muslims. A newly elected leader of France shall support Rome. The Mediterranean region shall turn bloody due to the invasion of the Eastern block on European soil.

V.27 The Eastern kings shall cross the River Euphrates to invade the Western kings.

Par feu et armes non loing de la Mer Negro
Viendra de Perse occuper Trebisonde
Trembler Pharos Methelin, Sol alegro
De sang Arabe d'Adrie couvert l'onde

Through fire and arms, not far from the Black Sea
From Iran shall come occupy Trebisonde
Trembling shall be Egypt and Greece while the Sun dances
Arabic blood shall cover Adriatic Sea

COMMENT: Arabic blood here means Middle Eastern or Muslim countries. Iranian and Russian troops shall advance from the Black Sea to attack Near East or Minor Asia region, southern Europe, and northern Africa.

V.70 The Eastern kings shall carry out the Divine Justice. Turkey shall be devastated.

Les regions suvjettes a la Balance
Feront trembler les monts par grande guerre
Captif tout sexe deu et toute Bizance
Qu'on criera a l'aube terre a terre

The regions subjected to Muslim armies
Shall cause mountains trembling with great war
Prisoners of both sexes and throughout Turkey
One shall cry at dawn from land to land

COMMENT: The Eastern kings shall carry out the Divine Chastisements to punish the Great Harlot or Western countries at an appointed time (The Book of Revelation). The brutality of Muslims on both men and women.

II.44 Western force shall no longer have the air superiority.

L'aigle poussee entour des pavillons
Par autres oiseaux d'entour sera chassee
Quand bruit des cymbres, tubes et sonnaillons
Rendront le sens de la Dame insensee

The eagle flies around the tents
It will be chased away by other birds from surroundings
While the noises of cymbals, tubes, and bells
Shall render senses back to the insane lady

COMMENT: When USA and allies lose their air superiority in the Middle East or air assault shall be proved to be ineffective, the Muslim armies shall have an upperhand and the Western world shall realize their sinfulness.

V.25 The full-scaled invasion from the sea.

Le prince Arabe, Mars, Sol, Venus, Lyon
Regne d'Eglise par mer succombera
Devers la Perse bien pres d'un million
Bisance, Egypte, ver. serp. invadera

Muslims, wars, the Day of the Lord, the Harlot, the Lioness Beast
The reign of the Church from the sea shall be succumbed
Toward Iran one shall see nearly one million troops
Turkey, Egypt, evils shall invade

COMMENT: The invasion shall occur on Mediterranean shores.

I.83 Heaven shall strike Italy who was once the daughter of the Church.

La gent etrange divisera butins
Saturne et Mars son regard furieux
Horrible etrange aux Toscans et Latins
Grec qui seront a frapper curieux

The foreign invaders shall divide lootings
Divine Justice carried out in the form of furious wars
Horrible and strange in Tuscany and Rome
Greeks shall be pondering in getting involved

COMMENT: Saturn or the Orient or the Sun is often used figuratively to describe the Lord God or His Judgment. Mars implies wars.

II.4 Muslims shall brutalize the Italian coast.

Depuis Monach jusqu'au pres de Sicile
Toute la plague demourra desolee
Il n'y aura faux-bourgs, cite, ne ville
Que par Barbares, pille soit et volee

From Monaco as far as Sicily
All the coast demolished and desolate
There shall not be any more suburb, city, nor village
That the Muslim invaders shall leave undone

COMMENT: The Muslims shall attack and destroy the Italian coasts and Rome in the most brutal fashion.

X.65 The ruin of Rome.

O vaste Rome ta ruine s'approche
Non de tes murs, de ton sang et substance
L'aspre par lettres fera si horrible coche
Fer poinctu mis a tous jusques au manche

O vast Rome thy ruin shall approach
Not thy walls but thy blood and substance
Uneven in letters shall sow horrible harvest
Pointed sword shall be immersed all to its handle

COMMENT: "Uneven in letters" here means not abiding to the Teaching of the Church. Rome shall be spiritually ruined due to the irreverence to the Holy Eucharist ( Divine Substance ) and abandonment of the Catholic Tradition among clergy and Catholics. The Sanctuary of the Lord or Vatican City shall be ruined because of the great apostasy and schism. False teaching and rebellion shall lead many Catholics astray. Blood shall be shed through persecution and wars to purify the decaying Church.

V.26 Russian troop shall advance over high mountains.

La gent esclave par un heur martiel
Viendra en haut degre tant esleve
Changeront prince, naistra un provincial
Passer la mer, copie aux monts leve

The Russians through an military good fortune
Shall be elevated to a high degree
Shall change their prince, one born in a province
Shall pass sea, troop shall climb over high mountains

COMMENT: Russia's leadership shall belong to an outsider who shall appeal to the common population. Russian troops shall attack Western Europe or more specifically Italy via two routes: from the south near the Black Sea and from the north by crossing the Alps.

VI.69 The pitiful Russian army shall carry out a great misadventure in Western Europe.

La grand pitie sera sans long tarder
Ceux qui donoient seront contraints de prendre
Nuds affamez de froid, soif, soy bander
Passer les monts en faisant grand eslandre

The great pity shall not be long delayed
Those who once gave now reluctantly receive
Naked, starved, frozen, thirsty, wounded
Shall pass mountains to carry out a great misadventure

COMMENT: Russians shall feel threatened, angry, and humiliated by NATO's decision on its expansion including installing weapons on Russian neighboring countries such as Poland, Hungary, etc. Russia who was once powerful and an international donor now has to swallow her pride to accept Western aid reluctantly. The pitiful Russian army shall go across Alps mountains to attack Western Europe alongside with Muslims.

IV.82 Through Russian hands, the old Destroyer shall destroy Romanie.

Amas s'approche venant d'Esclavonie
L'Olestant vieux cite ruinera
Fort desolee vera sa Romainie
Puis la grand flamme estaindre ne scaura

The mass shall approach coming from Russia
The ancient Destroyer shall ruin the city
Violently desolated Romanie shall see
Afterwards the great flame of war shall not be quenched

COMMENT: Russia shall start the WW III in Europe by invading its Western neighboring countries who shall recently join NATO. The war shall spread and cannot be contained.

X.32 Russian navy shall dominate only for two short years.

Le grand Empire chacun en devoit etre
Un sur les autres le viendra obtenir
Mais peu de temps sera son regne et etre
Deux ans aux naves se pourra soustenir

In the great Empire with everyone's existence hung in desperation
One over the others shall secure it
But little time shall last for his reign and existence
Two years the navy shall be rotten due to poor maintenance

COMMENT: Russia shall be in the state of desperation nationwide. Each person shall have to survive on his own without relying on his government (Verse 2). Russia's power and her very existence shall be threatened due to the European offences and later by the bloody hands of the neighboring China. Their navy shall dominate the war for the first two years then shall collapse due to the lack of spare parts and resources.

VI. Both northern and southern Europe shall be attacked.

Norvege et Dace et l'isle Britannique
Par les unis freres seront vexees
Le chef Romain issu du sang Gallique
Et les copis aux forest repoulsees

Norway and Denmark and British island
Through the united brothers shall be vexed
The Roman ( Italian) chief issued from French blood
And his troops shall be repulsed into the forests

COMMENT: The northern front of Europe including Norway, Denmark and Britain shall be attacked by Russia naval forces. In the south, Italy and Muslims shall push north starting on French soil.

V.91 Men shall learn fallacies. Albania shall attack Greece.

Au grand marche qu'on dit des mesongers
De tout torrent et champ Athenien
Seront surprins par les chevaux legers
Par Albanois, Mars, Leo, Sat, au versien

In the great market place, fallacies are debated
Great current shall flood the Athenian arena
One shall be surprised at swift invading calvaries
By Albania, wars, pope, God's Wrath all being unfolded

COMMENT: The present world is compared to an arena where falsehoods are being debated. Men learn a great deal than ever before but the Truth is hidden from them. In a narrow sense, Greece shall be attacked by the neighboring Albania.

II.96 Battles being raised in France and Greece by Iran.

Flambeau ardant au ciel sera veu
Pres de la fin et principe du Rhone
Famine, glaive, tarde le secours poreu
La Perse tourne envahir Macedoine

Burning flame in the sky shall be seen
Near the end of the principal towns along River Rhone
Famine, wars, with needed help late in coming
Iran shall repeatedly attack Macedonia

VI.53 English prelate escapes, Tunisia helps Turkey to attack Cyprus.

Le grand Prelat Celtique a Roy suspect
De nuit par cours sortira hors du regne
Par Duc fertille a son grand Roy Bretagne
Bisance a Cypres et Tunes insuspect

The great prelate of England whom the king suspects
By night through a water-way shall leave the kingdom
Through the duke who is fruitful to his great British king
Turkey in Cyprus and Tunisians unsuspected

COMMENT: American shall help an English religious leader to escape from Britain. Turkey with the help from Tunisia shall attack Greece.

III.23 Warning for French fleet not to venture into Adriatic Sea.

Si France passe outre mer Ligustique
Tu te verra en isles et mers enclos
Mahomet contraire plus mer Hadriatique
Chevaux et asnes tu rongeras les os

If France ventures beyond Ligurian Sea
You shall see yourself enclosed with islands and seas
Fight against outnumbering Muslim in Adriatic Sea
Horses and asses you shall eat them to their bones

I.73 French fleet shall be surrounded...

France a cinq parts par neglect assaillie
Tunis, Argiel esmeuz par Persiens
Leon, Seville, Barcelone faillie
N'aura la classe par les venitiens

By negligence French fleet shall be attacked by five parties
Tunisia and Algeria stirred up by Iran
Leon, Seville, Barcelonia shall fall (into Muslim hands)
Italian fleet shall not fare any better

COMMENT: At the onset of WW III or European war, Spain and Italy shall quickly fall into Muslim hands and later become Eastern allies ( We have to remember that the Muslim populations in those two countries are quite large, probably majority by now in Spain.) Tunisia and Algeria shall side with Iran. French fleet shall be sunk in Adriatic Sea leaving Marseilles naked.

IX.100 A surprised defeat to Western naval force.

Navalle pugne nuit sera superee
Le feu aux naves a l'Occident ruine
Rubriche neuve, la grand nef coloree
Ire a vaincu et victoire en bruine

In a naval combat, night shall give advantage
Fire in ships at Western ruin
With fresh red, the great ship is colored
Wrath to the defeated, victory in the mist

COMMENT: In the mist and darkest night, Western or French fleet shall be ambushed by Muslim forces.

II.86 French fleet shall wrecked in Adriatic Sea.

Naufrage a classe pres d'onde Hadriatique
La terre emeu sur l'air en terre mis
Egypte tremble augment Mahometique
L'Heraut se rendre a crier est comis

Shipwreck of a fleet near Adriatic Sea
The earth quakes, moved with the air above
Egypt trembles due to Muslim extremist faction
A public officer renders a loud cry before committing suicide

COMMENT: French fleet shall be wrecked in Adriatic Sea by a surprised attack by Muslims. The Muslim extremists loyal to Iran shall dominate all Muslim governments around the region.

III.87 French navy defeated in Mediterranean Sea.

Classe Gauloise n'approches de Corsegne
Moins de Sardaigne tu t'en repentiras
Trestous mourrez frustres de l'Aide grogne
Sang nagera catif ne me Croiras

The French fleet, do not approach Corsica
Not as far as Sardinia lest you shall repent
All shall die frsutrating as their relief still busy in grumbling
In blood the captives shall swim as you shall not believe my words

III.88 Barcelonia and Marseilles shall fall.

De Barcelone par mer si grande armee
Tout Marseilles de frayeur tremblera
Isles saisies de mer aide fermee
Ton traditeur en terre nagera

A great army from Barcelonia by sea shall attack
All Marseilles shall tremble with fear
Islands shall be seized, reinforcement from the sea halted
Traditors shall swim in land

COMMENT: After defeating French navy in Adriatic Sea, the Muslims shall advance to Marseilles through Spain. Marseilles shall be vulnerable due to no protection from French navy.

III.90 Iran shall capture Marseilles.

Le grand Satyre et Tygre d'Hycarnie
Don presente a ceux de l'Ocean
Un chef de classe istra de Carmanie
Que prendra terre au Tyrran Phocean

The grand satyr and tiger of Iran
A gift presented to those of the Ocean
One chief of the fleet shall come out from Persia
Who shall seize the territory of Marseilles

COMMENT: Those from the ocean are the Muslim invaders.

I.72 Southern France devastated, million suffered.

Du tout Marseilles des habitans changee
Course et pour fuitte jusques pres de Lyon
Narbon, Tholoze, par Bordeaux outragee
Tuez, captifs, presque d'un million

Throughout Marseilles the inhabitants shall change
French citizens shall flee as far as Lyon
Narbonne and Toulouse shall become outraged by Bordeaux
Killed, captured, almost one million French

COMMENT: The present population in Marseilles is about 900,000, Narbonne 40,000, and Toulouse 400,000. Thus the approximation of one million is amazingly accurate. That also indicates a total defeat under Muslim hands. The military French leader in Bordeaux shall decide to abandon those captured cities into their enemies's hands to consolidate the remaining French troops in order to save the rest of the country.

IX.44 The nuclear arsenal.

Migrez! migrez de Geneve trestous
Saturne d'or en fer se changera
Le contre Raypoz exterminera tous
Avant l'advent le Ciel signes fera

All migrate, migrate from Geneva !
The Lord's Justice shall change your fortune
Atomic ray shall fully exterminate
Before the event, Heaven shall give sign

COMMENT: Iran or Russian force shall destroy the financial center of Western world with a nuclear bombardment before they invade. The unusual sign shall be given to warn mankind about this total destruction. The word "gold" is well suited to described a financial institution.

IX.69 Chemical warheads upon Lyon & Vienna by Italian force.

Sur le mont de Bailly et la Bresse
Seront cachez de Grenoble les fiers
Outre Lyon, Vien, eulx si grand gresle
Langoult en terre n'en restera un tiers

Upon Mount Bailley and Bresse
Shall be hidden in Genoa fierce weapons
Beyond Lyon and Vienna, great hail upon them
Languished on the ground, less than one third shall survive

COMMENT: From northern Italy, on high mountains, the Muslim and Italian forces shall bombard Lyon and Vienna with missiles carrying the chemical warheads which shall wipe out more than two-thirds of the population. The survivors will wish to die instead.

IX.41 Avignon: New capital of France.

le grand Chyren soy saisir d'Avignon
De Rome lettres en miel plein d'amertume
Lettre ambassade partir de Chanignon
Carpentras pris par Duc noir rouge plume

The great King Henry himself shall move to Avignon
From Rome letters of sweetness and full of sadness
Documents and embassy shall depart to Caninon
Vatican shall be taken by the black duke with red feather

COMMENT: French troop shall retreat to Avignon as Muslims are advancing. The black duke with red feather is the Muslims or Iranians supported by Russians. Avignon shall become the new capital of France later on due to the total destruction of Paris.

II.85 American fleet shall be wrecked also in Lygurian Sea.

Vieux plains de barbe son le statut severe
A Lyon fait dessus l'Aigle Celtique
Le petit grand trop outre persevere
Bruit d'armes au ciel, mer rouge Lygustique

The statue of an old, plain-looking man with beard looks too severe
Made in England ( or City of Lyon) presented to USA
The mighty little shall persevere beyond limits
Noise of arms in the sky, Ligurian sea shall turn bloody red

COMMENT: The statue of Abraham Lincoln was described here in the first two verses meaning that the event concerned Americans. US ships shall be destroyed in Ligurian Sea by much smaller Muslim opponents. It would be interesting to find out the origin of President Lincoln's statue placed in Washington DC.

III.32 American casualty in Tuscany of Italy.

Le grand sepulchre du peuple Aquitanique
S'approchera aupres se la Toscane
Quand Mars sera pres du coing Germanique
Et au terroir de la gent Mantuane

The great sepulchre of American troop
Who shall approach near Tuscany
When wars shall spread close to German border
And to the territory of Mantuan people

COMMENT: When those conditions are met, American troops shall suffer a great casualty near Tuscany. It also means that Americans shall engage in combat when Italians are retreating back to Italy.

III.70 Great Britain shall suffer floods and war.

La Grande Bretagne comprise l'Angleterre
Viendra par eaux si fort inondre
La ligue neufue d'Ausonne fera guerre
Que contre eux il se viendront bander

Great Britain including England
By sea shall suffer great floods
The new league including Italy shall raise war against her
Italy herself shall dress all her wounds

COMMENT: The new league of Ausonne include Muslims (Iran-led), Italy, Russia, and Spain.

II.1 Eastern alliance shall attack England.

Vers Aquitaine par insuls Britanique
Et par aux memes grandes incursions
Pluie, gelees feront terroir iniques
Port Selyn fortes fera invasions

Toward the North, attack on England shall take place
It will have the same magnitude as any great incursion
Rain, and frost shall make the land treacherous
Muslim force shall push forward the invasion

II.51 London shall be burnt by the year of 666 x 3

Le sang du juste a Londres sera faute
Bruslez par foudres de vingt trois les six
La dame antique cherra de place haute
De meme secte plusieur seront occis

The blood of the just in London shall be demanded
Burned by lightning of condemnation by the year of 666 times three
The ancient lady shall be adored in high places
Of the same sect many shall be slain

COMMENT: By the year of 1999, London shall be destroyed and many shall die as the whole population are adoring the Harlot.

III.78 The chief of Scotland shall be captured and deported to Iran.

le chef d'Escosse, avec six d'Alemagne
Par gens de mer Orientaux captifs
Traverseront le Calpre et Espagne
Present en Perse au nouveau Roy craintif

The chief of Scotland with six of Swiss
Made captives to Oriental people from sea
Travel through Gibraltar and Spain
A present in Iran to a new fearful king

COMMENT: Muslim navy and its allies shall conquer Switzerland and part of Scotland. They shall advance through Spain, shall capture and deport important prisoners to Iran.

V.59 English commander shall fall in great bloody battle when a meteor shower shall be seen.

Au chef Anglois a Nimes trop sejour
Dever l'Espagne au secours Aenobarbe
Plusieurs mourront par Mars ouvert ce jour
Quand en Artois faillir estoille en barbe

English chief shall stop in Nimes too long
Toward Spain, Muslims shall rent assistance
Many shall die due to an open war that day
While in Artois a meteor shower shall fall

III.71 Besieged England shall face the greatest starvation in history.

Ceux dans les Isles de long temps assiegez
Prendront vigueur force contre ennemis
Ceux par behors morts de faim profligez
En plus grand faim que jamais seront mis

Those inside the Island long time besieged
Shall take up a strong counter-attack against their enemies
Those outside shall be abandoned to die of starvation
In the greatest famine ever before placed

II.68 USA rescues England by sea.

De l'aquilon les efforts seront grande
Sur l'ocean sera la porte ouverte
Le regne en l'isle sera reintegrande
Tremblera Londres par voile descouverte

USA shall exert a great effort
Across the Atlantic Ocean to open English shore
The sovereignty of England shall be reinstated
As London is trembling in discovering enemy sails

COMMENT: USA shall rescue England from the siege of Muslim and Italian league.

PART IV: The World War III at the turning point...

IV.52 Divine Providence bestowed upon French troops in defeating Muslims.

En cite obsessee aux murs hommes et femmes
Ennemys hors le chef prest a soy rendre
Vent sera fort encontre les gens-d'-armes
Chassez seront par chaux, poussiere et cendre

Upon the besieged city, upon the walls are men and women
Enemy outside, the chief decides himself to surrender
Wind shall become strong against enemy soldiers
They shall be chased away by lime, dust, and ashes

COMMENT: When everything seems lost, King Henry of France is about to surrender to the Eastern or Muslim forces, suddenly the Divine Providence shall assist them to defeat their enemies with the natural elements. This is the turning point of the European or World War III.

IX.99 Divine Assistance to King Henry.

Vent Aquilon fera partir le siege
Par murs jetter cendres, chaulx et poussiere
Par pluie apres qui leur fera bien piege
Dernier secours encontre leur frontiere

The North Wind shall break up the siege
Upon the walls shall cast ash, lime, and coal dust
After those, upon the rain, shall become their good trap
The last assistance needed to regain the frontier

COMMENT: The Divine Providence at the last minute shall assist French troops to defeat the Muslim aggressors through the natural elements. This victory shall be the turning point of the long and bloody World War.

VIII.10 Continuous Divine Assistance.

Puanteur grande sortira de Lausanne
Qu'on ne scavra l'origine du fait
L'on mettra hors tout la gent loingtaine
Feu veu au ciel, peuple etranger deffait

A great stench shall come from Lausanne
One shall not find the origin of the fact
One shall put out all invaders from the distant land
Fire seen in sky, foreign people defeated

COMMENT: Again the Divine intervention shall assist this time in the form of stench, deadly plague of an unknown origin .

III.99 Muslims shall be defeated on French soil.

Aux champs herbeux d'Alein et du Varneigne
Du Mont Lebron proche de la Durance
Camp des deux parts conflit sera si aigre
Mesopotamie defaillira en la France

In the grassy fields of Alein and Varneigne
Upon Mount Lebron near Durance
Conflict between two sides shall be very fierce
Mesopotamie shall fall on French soil

V.68 Muslims shall advance as far north as Germany, then shall be defeated by French troops.

Dans le Danube et du Rhin viendra boire
Le grand Chameau, ne s'en repentira
Trembler du Rhone et plus fort ceux de Loire
Et pres des Alpes Coq les ruinera

By River Danube and Rhine shall come to drink
The great Camel which shall not repent
Trembling is River Rhone and most violent for those near River Loire
And near Alps the Cock shall ruin them

COMMENT: Muslims shall advance as far north as Germany, shall terrorize the area between two Rivers Rhone and Loire or the southern France upon their retreat. And finally they shall be succumbed by French troops near Alps.

V.42 World War III at its climax.

Mars esleve en son plus haut beffroy
Fera retraire les Allobrox de France
La gent Lombarde fera si grand effroy
A ceux de l'aigle compris sous la Balance

War shall be elevated to its highest
Italians shall retreat from France
Inhabitants in Lombardy shall be terrified
Of those hawkish (brutal) troops who carry out the Divine Justice

I.59 Deportations of refugees to Italian islands, Christians and Jews being persecuted.

Les exiles deportez dans les Isles
Au changement d'un plus cruel Monarque
Seront meurtris et mis deux des scintilles
Qui de parler ne seront estre parques

Refugees deported into the Islands
During the reign of the most cruel Monarch
They shall be murdered and placed in two incinerators
Who shall not denounce their faith

III.31 Final battle in Middle East.

Aux champs de Mede, d'Arabe et d'Armenie
Deux grands copies trois fois s'assembleront
Pres du rivage d'Araxes la mesnie
Du grand Soliman en terre tomberont

In the fields of Media, Arabe, and Armenia
Two great armies shall assemble three times
Near the Arabic shore or Persian Gulf
The Israelites on land shall tumble

COMMENT: Western armies shall pursue the Muslim armies all the way to Iranian soil or Middle East. The Jews shall be drawn into the conflict and shall suffer greatly.

PART V: The World War III at the end.

III.93 USA, France, and England shall form a new alliance.

Dans Avignon tout le chef de l'Empire
Fera appreste, pour paris desole
Tricast tiendra l'Annbalique ire
Lion par change sera mal console

In Avignon the head of all Empire
Shall prepare as Paris desolated
Three-country Alliance shall restrain Annibalic wrath
England due to change shall not be consoled

COMMENT: French King shall be the leader of the Western Alliance which shall halt the Eastern aggression. The capital of France shall be moved to Avignon as Paris is totally desolated.

V.14 At the end of the European War...

Saturn et Mars en Leo Espagne captive
Par chef Libique au conflit attrape
Proche de Malte, heredde Prince vive
Et Romain scepter sera par coq frappe

Saturn and Mars in Leo, Spain captive
Lybian chief in the battle shall be caught
Near Malta, the heralded Prince (Henry) shall be cheered
And Roman Scepter shall be struck by a Frenchman

COMMENT: The pope shall be killed near the end of the War. Spain shall surrender. Lybian leader shall be captured. King Henry of France shall be heralded in Malta. The newly elected French Pope shall anoint him as the Roman Emperor of the world, the Charlemagne of our modern time.

III.77 The End of Iranian leardership, the End of the World War.

Le tiers climat sous Aries comprins
L'ans mil sept cens vingt et sept en Octobre
Le Roy de Perse par ceux d'Egypte prins
Conflit, mort, perte, a la croix grand opprobre

The third climate under Aries realized
The year one thousand seven hundred twenty and seven in October
The King of Iran by those of Egypt shall be captured
Conflict, death, perdition, great shame for the cross

COMMENT: Nostradamus often used the year of 325 AD ( the Ecumenical Council of Nicea) as the liturgical reference for a significant event, symbolizing the Divine Design upon that event. Thus here the year of 1700 is actually 1700 + 325 or 2025AD. Therefore, the above-mentioned quatrain cna be understood as follows:

One third of the battles still remains
On October 27th of 2025 AD
Iranian leader shall be captured in Egypt
Conflict, death, pertition, and great opprobium to the Church.

The remaining third of the worldwide conflict might be mainly between Russia, China, Japan, and USA in Asia.

IV.22 The defeat of the Eastern forces.

La grand copie que sera dechassee
Dans un moment fera besoin au Roy
La foy promise de loing sera faussee
Nud se verra en piteux desarroy

The great army shall be uprooted
In a moment shall be in need of a king
The faith and promise before shall be perverted
Naked, himself shall be seen in pitiful disarray

IX.62 The battle of Armagaddon.

Au grand de Cheramonagora
Seront croisez par rangs tous attachez
Le Pertinax Oppi et Mandragora
Raugon d'Octobre le tiers seront laschez

At the great battle of Armageddon
Shall join the crusade through rows totally attached
The pertanious army of God against the army of the evil Serpent
The Dragon shall be loosened on October third

COMMENT: Man-dragon might indicate Chinese troops. The battle begin on October third and from Quatrain III.77, Iranian leader shall be captured on October 7th 2025 indicating that this great decisive battle might be between Western allies and Muslim alliance. Also Armageddon might be the battle between Western and Chinese troops as the latter shall decide to engage in war at the end of the conflict while all parties are almost exhausted. And the national symbol of China has always been the Red Dragon.

I.49 Chinese shall attack Russia in 2025.

Beaucoup, beaucoup avant telles menees
Ceux d'Orient par la vertu Lunaire
L'An mil sept cens feront grands emmenees
Subjugant presque le coin Aquilonaire

But long, long before such a machination ( the end of the world)
Those of Orient through the Lunar moral courage
On the year of 1700 shall embark great advance
Shall subdue most Northern corner

COMMENT: This is the continuation of Quatrain II.48. Orient is China and Lunar here again means Muslim or Eastern countries. Nostradamus often used 325AD ( Nicean Council ) as the liturgical reference. Thus 1700 actually meant 2025AD. Northern here means Russia. In the year of 2025, due to the moral collapse and military exhaustion of Russian troops, China shall launch their offences across the northern border and shall occupy almost all Russia. Their occupation shall be bloody and brutal.

IV.80 The great dam and flood in China.

Pres du grand fleuve grand fosse terre egeste
En quinze part sera l'eau divisee
La cite prise, feu, sang cris, conflit mettre
Et la plus part concerne au collisee

Near the great river, a great pit land excavated
In fifteen parts water shall be divided
City taken, fire, blood, cry, conflict
For the most part, major concern is with collisions

COMMENT: About 1995, China carried out a major irrigation project along the great river in southern China. All the dams along this river shall be broken due to the damage done by the war between China against Russia, US, and Japan. The flood shall bury millions of people who live in literally underneath the river.

IV.97 A Spanish pope at the end of the War.

L'an que Mercure, Mars, Venus retrograde
Du grand Monarque la ligne ne faillir
Eleu du peuple Lusitant pres de Pactole
Que paix et regne viendra fort envillir

One year before chastisements, wars, harlotry receding
From the papacy, the successive alignment shall not fall short
Elected by Spanish people, one near Pactol River
Through him peace and reign shall be renewed vigorously

COMMENT: The Lord shall grant us a good pope probably a Spanish and orthodoxical one before the war ends.

VIII.77 After the World War, one third shall perish.

L'antechrist trois bien trois annichilez
Vingt et sept ans sang durera sa guerre
Les heretiques morts, catifs exilez
Sang corps humain eu rouge greler terre

The antichrist by strong three shall annihilate a third
Twenty seven years of blood endure the war
The heretics dead, prisoners exiled
Blood, dead body soak land with red

COMMENT: Three powerful and prosperous ones belonging to the antichrist are Western (NATO), Eastern (Muslims & Russia), and China.They shall be used to carry out God's Chastisements resulting in the loss of one third of the world population. The worldwide war which occurs mainly in Europe, northern Africa, and northern part of Asia shall last for about twenty seven years from 1999 - 2027.

POEZII- Charles-Pierre Baudelaire


Pe punţi, spre a-şi trece vremea, adesea marinarii
Prind albatroşi de mare care se-aţin nebuni
De foame, după nave, în zbor, pe când pânzarii
Plutesc pe nesfârşirea albastrelor genuni.

Abia l-au prins matrozii şi l-au lăsat pe scânduri,
Că regelui din nalturi, stingher, şovăitor,
Aripile i-atârnă ca două albe rânduri
De vâsle de corăbii târâte-n urma lor.

Înaripatul oaspe e jalnic, fără vlagă,
El care mândre aripi în cer desfăşura!
O pipă-n gură-i pune un matelot, în şagă,
Şchiopând imită altul infirmul ce zbura.

Ca prinţu-acesta falnic, domnind prin vaste locuri,
Poetul, nalt prin geniu, domină-n univers,
Dar exilat în lume, în râset şi batjocuri,
Aripile-i gigante l-împiedică din mers.

Amorul şi Craniul

Pe craniul Omenirii şade
Amorul cocoţat
Şi prostul, pe-acest tron, sloboade
C-un râs neruşinat

Băşici rotunde, pus pe glume,
Şi le înalţă-n cer
Spre-a împlini o altă lume
Ascunsă în eter.

Iar globu-n firava lucire
Din zborul larg deschis
Îşi scuipă sufletul subţire
Ca auritul vis.

Cum sar băşicile, din craniu
Aud suspin smerit:
- "Acest joc sângeros şi straniu
Când va avea sfârşit?

Căci orice-n gura-ţi crudă poate
S-arunce-n cer senin
Mi-s creier, carne, sânge - toate,
O, monstru asasin!"

Armonie în amurg

E vremea când pe lujer, în seara ce se stinge,
Vibreaz-asemeni unei cădelniţi orice floare;
Acum parfum şi sunet de-a valma-ncep să zboare,
Vals trist şi moleşeală ce farmecă şi-nfrânge!

Vibreaz-asemeni unei cădelniţi orice floare;
Vioara ca un suflet pe care-l chinui plânge;
Vals trist şi moleşeală ce farmecă şi-nfrânge!
Frumos şi grav e cerul ca bolta din altare.

Vioara ca un suflet pe care-l chinui plânge;
Un suflet blând pe care nimicnicia-l doare!
Frumos şi grav e cerul ca bolta din altare;
Şi soarele în zare s-a înecat în sânge...

Un suflet blând pe care nimicnicia-l doare
Vestigii luminoase din vremi trecute strânge!
Şi soarele în zare s-a înecat în sânge...
În mine amintirea-ţi e-o lacră de odoare!


În vechile oraşe cu străzi întortocheate
Pe unde chiar urâtul surâde-ncântător
Pândesc, purtat de toane fatale, cam ciudate
Făpturi trec garbovite, c-un ce fermecător.

Făcându-şi din durere un strop de miere-ascuns
…bătrâna dreaptă încă şi mândră stă deoparte

Cu ochii-i de acvila clipind privea departe;
De marmur fruntea-i parcă spre lauri se-nalţă!…
Astfel vă duceţi toate, răbdând şi fără plângeri
Prin hăul de oraşe, voi mame ce-aţi trăit
Cu inimi sângerate, voi curtezane-ori îngeri
Al căror nume-odată de toţi era rostit.
Voi ce-aţi trecut prin glorii, făcând din graţii jocuri
Nu vă mai ştie nimeni! Cheflii neomenoşi
V-aruncă-n treacăt vorbe de dragoste-n batjocuri;
Pe-ai voştri pasi fac schime copiii ticăloşi

De soarta ruşinate, voi umbre scorojite
Ce-n tremur mergeţi frânte, lungi ziduri dibuind
Nu vă salută nimeni, amarnice ursite!
Umane vreascuri doară-n vecie înflorind!

Ruini! Suntem un sânge! Şi-un gând, o-ngemănare
Solemn, în orice seară vă spun adio, eu!
Dar unde veţi fi mâine, voi Eve-octogenare
Pe cari cu mâna-i cruntă v-apasă Dumnezeu?


Când printr-o hotărâre a voilor din Slavă
Veni pe lume fiinţa psalmistului firavă,
Lăuză, -nspăimântată şi blestemându-şi ceasul,
Cu pumnii strânşi la ceruri îşi varsă tot necazul:

- “Cum nu-mi secaşi, Tu, sânii, ca să rămâie sterpi!
Şi nu-ncolţi mai bine în ei un cuib de şerpi!
Afurisită fie ispita trecătoare
Din noaptea când fui prinsă furiş de cingătoare.

Că m-ai ales din lume femeie de ruşine,
Să-i fie scârba tocmai bărbatului de mine,
Nu pot lepădătura s-o zvârl măcar în foc,
Ca un bilet de seară, ascuns, strâns glomotoc,

Aceeaşi ură, însă, cu care m-ai hulit,
Voi pune-o să-mi razbune greşela înzecit.
Spurcată buruiană, ieşită la lumină,
Îţi voi usca lăstarul bolnav, din rădăcină!”

Şi spumegându-şi fierea, şi împroşcând veninul,
Şi neputând pricepe ce-a întocmit destinul,
Ea singură aţâţă rugul nestins, de munci,
Păstrat, în Iad, pedeapsă ,uciderii de prunci.

Păzit din Cer, ca bezna de jos să nu-l mânjească,
Dezmoştenitul simte beţia îngerească,
Şi-n tot ce-i gustă limba,în tot ce-i soarbe gura,
Sfinţit e dumicatul şi sfântă băutura.

Se zbenguie cu luna,vorbindu-i şi cântând,
Însufleţit de pilda Golgotei pe pământ,
Şi Sfântul Duh,ce-i poartă tot pasul şi-l îmbie,
Că-l vede vesel, plânge, ca pasărea zglobie.

Cine-i e drag se teme de el, şi fiecare,
Jignit de liniştita-i cu sine împăcare ,
Şi căutând să-l cruţe şi să îl uite,parcă,
Răbdarea cu cruzime sălbatecă i-o-ncearcă.

Cu pâinea lui cinstită şi vinul din pahar
Amestecă cenuşe şi un scuipat murdar,
Faţărnicia-i face s-arunce tot ce-atinge.
Un ins îl dă în lături, şi altul îl împinge.

Femeia lui îl face-n răspântii de ocară:
-“Fiindcă mi se-nchină, şi-i sunt ca o comoară,
Îmi voi încinge fruntea, ca idolii , cu laur,
Căci vreau să-mi umple poala,silit,cu sălbi de aur.

Şi beată de tămâie, de smirnă şi căldură,
De saţiu, de metanii, de fum, de băutură,
Voi şti să iau şi locul, de la bărbatul meu,
Batjocorit al celui ce-i este Dumnezeu.

Şi când voi fi de glumă şi jocul meu sătulă,
În mâna mea gingaşă putere e destulă.
Voi pune-o apasată pe piept şi, cu cinci unghii,
Drept, inima,-n cinci locuri, prin coaste i-o înjunghii.

Ca pe un pui de mierlă ce-ncepe să se zbată,
Voi smulge-o dinlăuntru, din piept, însângerată,
Şi ca să-i dau o cină mai bună, mai aleasă,
Voi arunca.o vie caţelului subt masă”

Spre cer, unde zăreşte un jilţ şi o minune,
Psalmistul îşi ridică smerită rugăciune,
Şi lunga scăpărare a nimbului rotund
Priveliştile lumii duşmane i le-ascund.

-“Blagoslovit fii,Doamne că este cu putinţă
Un leac de curăţire adânc, prin suferinţă,
Şi că această dulce,curată doctorie
Ne dă îndrednicirea la sfânta bucurie.

Eu stiu că îl aşteaptă în văile senine,
În rând cu heruvimii prea fericiţi, la tine
Pe cântăreţ o strană la veşnicul ospăţ,
Al cetelor de îngeri,şi caut să mă-nvăţ.

Ştiu că durerea este cea mai înaltă treaptă
Spre care nici ţărâna, nici omul nu se-dreaptă,
Şi ca-mpletind cununa mea nouă, tu mă legi
Să birui lumea toată şi timpurile-ntregi.

Podoabele cu pietre de preţ şi cu metale,
Lucrate-n giuvaiere de chiar mâinile tale,
Nu-s de ajuns cereştei aprinse diademe,
Strălucitoare-n timpul de peste om si vreme.

Căci numai din lumină şi rouă s-a făcut,
Din razele din vatra de zări de la-nceput,
Faţă de care ochii nesemuiţi ,ce mor,
Sunt cioburi de oglindă,în frumuseţea lor.

Celei prea vesele

Un peisaj încântător
E-ncântătoarea ta făptură
Îţi joacă zâmbetul pe gură
Ca boarea unui vânt uşor

Drumeţul trist ce-ţi iese-n cale
îşi simte sufletul vrăjit
În clipa când i-a răsărit
Splendoarea sănătăţii tale

În armonia de culori
Ce trupul tău îl inveşmântă
Poeţii-nchipuirii cântă
Un graţios balet de flori

Vestmântul tău multicolor
Cu inima ţi-l potriveşti
Nebună, tu mă-nnebuneşti
Şi te urăsc cum te ador!

Tânjeam în vesela grădină
Când soarele, bătându-şi joc
M-a sfâşiat cu lănci de foc
Din arzătoarea lui lumină

M-au umilit ca pe-un martir
Grădina, primăvara, firea
Şi pentru-a-mi răzbuna jignirea
Am pedepsit un trandafir!

Ascuns în umbrele tăcerii
Aş vrea să mă strecor la fel
În preajma ta, ca un mişel,
La ceasul tainic al plăcerii,

Să-ţi pedepsesc frumosul trup
Să-ţi sânger carnea-nspăimântată,
Nevinovatul sân de fată
Şi-o rană-n coapsa ta să rup,

Apoi, cu dulce voluptate,
Înfrigurat aş căuta
În astă nouă gura-a ta,
Să torn veninul meu de frate.

Cum stam în noapte

Cum stam în noapte lângă o groaznică ebree,
Cum şed două cadavre pe-un singur aşternut,
Mă prinse dor, alături de acest corp vândut,
De trista frumuseţe ce-n braţe n-o să-mi stee.

Vedeam cu-nchipuirea iar măreţia dragă
Şi ochiul ei puternic, cu farmec înarmat,
Şi părul ce-i făcuse un coif îmbălsămat,
A căror amintire îmi dau amor şi vlagă.

Cu ce smerenie trupul ţi-aş săruta pe veci,
Din talpa răcoroasă la pletele cernite,
Desfăşurând comoara de rasfăţări iubite,

De ai putea, regină prea crudă! doar o seară,
Storcând din ochi de piatră o lacrimă uşoară,
Să adumbreşti splendoarea pupilei tale reci.

Departe mult de-aici

Ştiu, tainic, un iatac în care,
Gătită şi fermecătoare,
E-o fată-n veşnică-aşteptare.

Pe sân îşi face vânt cu-o mână,
În pat culcată pe o rână,
Ascultă plânsul de fântână:

E casa Doroteii, unde
S-o legene pe răsfăţată,
Din depărtări uşor pătrunde
Suspin de briză şi de unde.

De sus în jos, cu grijă mare,
Uleiuri ung fragilul trup,
Răşini frumos mirositoare. -
Leşină într-un colţ o floare.

De Profundis Clamavi

Strig, mila ta să-mi dărui tu, singura-mi iubire,
Din negre-adâncuri unde-mi stă inima pustie;
Trist univers e-acesta cu zarea plumburie,
În care-noată, noaptea, orori şi-afurisite;

Cad, şase luni, din soare sleite raze sure,
Şi, şase, stă pământul în noapte grea de smoală;
E-o ţară decât ţărmuri polare mult mai goală;
-Nici vietăţi, nici râuri, nici iarbă, nici pădure!
Mai groaznic chin nu ştie sărmana omenire
Decât cruzimea rece din îngheţatul soare
Şi noaptea, ca un Haos, căzută peste fire;

Râvnesc la soarta vitei ticăloşite, care
Să se cufunde-n somnul dobitocesc e-n stare,
Atât de-ncet vrea timpul din ghem să se deşire!

Don Juan în infern

Când Don Juan descinse spre unda subterană,
Lui Charon îi întinse obolul său, solemn;
Posomorât, moşneagul, cu faţa diafană
Dar braţ voinic, înşfacă lopeţile de lemn.

Femei cu rupte rochii şi piepturi dezvelite
Se zvârcolesc cu jale sub negrele stihii;
Şi ca o mare turmă de victime-oferite,
Gemea prelung în urmă-i cortegiul de stafii.

Râzând cu haz, valetul îşi reclama simbria,
Şi, mâniat, don Luis ţintea cu ochiul crunt,
Luând drept martori morţii ce populau câmpia,
Pe cinicul ce-şi râse de părul său cărunt.

Înfiorată, casta Elvira, sub zăbranic,
Lângă perfidu-i mire şi-amant de pe pământ,
Cerşea supremu-i zâmbet, ispititor, tiranic,
Dar cald de-nduioşare ca-n primul jurământ.

În negre valuri luntrea tăia o largă stradă,
Şi-n cale-un om de piatră la cârmă se-aţinea;
Însă, tăcut, eroul sta rezemat de spadă:
Ţinând nainte-i valul, la nimeni nu privea.

Eu n-am uitat-o încă...

Eu n-am uitat-o încă, în marginea cetăţii,
Căsuţa noastră albă, sălaş al singurătăţii,
Pomona ei de ipsos şi Venera-nvechită,
Ferindu-şi după ramuri făptura-i dezgolită;
Nici soarele, spre seară, în mantie superbă,
Părând - un ochi la pândă în cerul curios -
Că ne contemplă prânzul tăcut şi tacticos
Şi răspândind frumoase reflexe de făclii
Pe masa-ne frugală şi peste draperii.

Eu te slăvesc...

Eu te slăvesc totuna cu bolta înnoptării,
O, doamnă a tăcerii, o, vas al întristării,
Şi te iubesc, frumoaso, mai mult când îmi dispari,
Şi când, ca o podoabă a nopţilor, îmi pari
Că-ndepărtezi ironic adâncile zenituri
De braţele-mi întinse spre-albastre nesfârşituri.

Vreau să m-agăţ de tine, spre cer navală dând,
Cum viermii de-un cadavru se-agaţă mişunând,
Că-mi eşti prea scumpă, crudă jivină nemiloasă,
Chiar şi-n răceala-n care îmi pari şi mai frumoasă!

Examen la miezul nopţii

Când miezul nopţii a bătut
În râs ne punem o-ntrebare:
Anume ce-ntrebuinţare
I-am dat noi zilei ce-a trecut.
Azi, vineri, treisprezece, dată
Predestinată, pe cât ştim,
Din câte ne mai amintim
Am dus o viaţă blestemată.

Pe Crist, pe el, cel mai curat
Din dumnezei, fără-ndoială,
L-am atacat cu îndrăzneală;
Apoi la Cresus am mâncat
Şi-aici, ca bestia robustă
Să râdă şi pe plac să-i fim,
Am înjurat tot ce iubim
Şi-am lăudat tot ce dezgustă.

Noi celui slab i-am fost călău,
I-am arătat, ca toţi, trufia
Şi-am salutat adânc Prostia
Cu fruntea ei de taur rău.
Am sărutat stupida tină,
În faţă i-am îngenuncheat
Şi-apoi am binecuvântat
A lupanelor lumină.

Ca rătăcirea, în sfârşit,
S-o înecăm în nebunie,
Noi, slujitori de poezie,
Ce lucruri pure am slăvit,
Băurăm fără sete,-oriunde,
Şi fără foame am mâncat...
-Să stingem lampa, a ne-ascunde
În negură ne-ntârziat!

Făclia vie

În faţa mea merg Ochii cei de lumină plini,
Magnetizaţi de-un înger cu născociri savante;
Sânt fraţii mei avea aceşti doi fraţi divini
Ce-n ochii mei presară sclipiri de diamante.

Scăpându-mă de orice păcat copleşitor
Pe drumul Frumuseţii ei pasul mi-l imbie;
Mi-s slujitori şi totuşi eu sunt robitul lor;
Întreaga-mi fire-ascultă de-această faclă vie.

Voi răspândiţi, Ochi magici, o mistică lucire
De lumânări aprinse în plină zi; subţire,
Flacăra lor la soare păleşte dar nu moare;

Dar ele slăvesc Moartea, voi Viaţa; şi mereu
Cântaţi trezirea sfântă a sufletului meu,
Voi, aştri-a caror rază n-o stinge nici un soare!


Frumoasă sunt, cum este un vis cioplit în stâncă
Şi sânii-mi de care atâţia se striviră
Poeţilor o mută iubire le inspiră,
Materiei asemeni, eternă şi adâncă.

În larg azur ca sfinxul stau mândră şi ciudată;
Mi-i inima de gheaţă şi trupul cum sunt crinii;
Urăsc tot ce e zbucium tulburător de linii
Şi nu plâng niciodată şi nu râd niciodată.

Poeţii pe vecie ursiţi ai firii mele,
Ca-n faţa unui templu cu mândri stâlpi senini
Îşi vor petrece viaţa în studii lungi şi grele

Căci am ca să-i înduplec pe-aceşti amanţi blajini
Oglinzi în care totul mult mai frumos s-aşterne:
Adâncii mei ochi limpezi, plini de lumini eterne.


Pascal şi-avea abisul cu dânsul mişcător,
– Vâltoare, vai! E totul, – dorinţă, gest, visare,
Cuvânt! Şi peste păru-mi stând drept, în clătinare,
Am resimţit adesea cum trece groaza-n zbor.

Sus, jos, şi pretutindeni, adâncul, larga zare,
Tăcerea, nesfâşitul mă ţin în gheara lor…
Şi Dumnezeu pe noaptea-mi cu-n deget ştiutor
Schiţează lungi coşmaruri, mereu renăscătoare.

De somn m-alungă spaima ca de un puţ profund,
Plin de nelămurite orori şi fără fund;
Văd numai veşnicie prin geamurile toate.

Şi duhul meu, de-a pururi cu ameţeli luptând,
Râvneşte-a nefiinţei insensibilitate.
– Din Numere şi Forme, nu pot ieşi nicicând!

Goază plăcută

Din acest vânăt cer ciudat,
"Plin, ca şi soarta-ţi, de blesteme,
Ce gânduri, om destrăbălat,
Coboară-n tine să te cheme?"

-Iubind tot ce-i întunecat,
Greu de-aşezat în loc şi vreme,
Eu ca Ovidiu alungat
Din raiul Romei, nu voi geme.

Cer sfâşiat, plin de ruine,
Mândria-mi se-oglindeşte-n tine!
Ţi-s norii dricuri care-n ele

Duc toate visurile mele
Şi în lumina-ţi prind să joace
Luciri din Iad, şi Iadu-mi place.


Ţi-s ochii osteniţi, iubită!
Închide-i, şi pe-adâncul pat
Rămâi culcată, toropită,
Cum desfătarea te-a lăsat.
Havuzul murmură afară
Zi, noapte, şi-mprumută glas
Iubirii care-n astă seară
M-a prins în dulcele-i extaz.

Clarul snop defoaie
Mii de flori,
Phoebe le înmoaie
În culori,
Lacrimi ca o ploaie -
Stropi sonori.

Asa şi duhul tău, văpaie
De pătimaşe fulgerări,
Cutezător o cale-şi taie
Spre vaste şi vrăjite zări.
Apoi, astâmpărată undă,
Ca un izvor care-a scăzut
În inima mi se cufundă
Pe povârnişul nevăzut.

Clarul snop defoaie
Mii de flori,
Phoebe le înmoaie
În culori,
Lacrimi ca o ploaie -
Stropi sonori.

O, tu, care-mi răsai divină
În noapte, dulce mi-e-n auz
Să simt, la sânu-ţi, cum suspină
Eterna şoaptă din havuz!
Foşniri de arbori, noapte, bură
Ce sună, luna ce colinzi,
Melancolia voastră pură
Încheagă dragostei oglinzi.

Clarul snop defoaie
Mii de flori,
Phoebe le înmoaie
În culori,
Lacrimi ca o ploaie -
Stropi sonori.

Imn frumuseţii

Vii din înalte ceruri sau ieşi din adâncime,
O, frumuseţe? Reaua şi buna ta privire
Împrăştie de-a valma şi fericiri şi crime,
De aceea tu cu vinul te potriveşti la fire.

În ochii tăi stau zorii cu serile-mpreună;
Sărutul tău e-o vrajă şi-o amforă ţi-i gura;
Şi când reverşi miresme de-amurguri cu furtună
Se face laş eroul, vitează stârpitura.

Răsari din hăul negru? Cobori din lumi stelare?
Destinul ca un câine de poala ta se ţine;
Şi bucurii şi chinuri tu semeni la-ntâmplare;
Stăpână eşti şi nimeni nu e stăpân pe tine.

Calci peste morţi de care îţi râzi cu mult dispreţ
Ai juvaieruri multe şi Groaza dintre toate
Nu-i cel mai slut şi-Omorul e un breloc de preţ
Pe pântecul tău mândru săltând cu voluptate.

Orbitul flutur zboară spre tine lumânare
Slăvindu-te drept torţă când a-nceput să ardă.
Acel ce-şi strânge lacom iubita-n braţe pare
Un muribund ce-n taină mormântul şi-l dezmiardă.

Că vii din iad sau luneci din cer, ce-mi pasă mie,
O, Frumuseţe! Monstru naiv şi fioros!
Când ochii tăi, surâsul, piciorul tău mă-mbie
Spre-un infinit de-a pururi drag şi misterios?

Sirenă rea sau Înger, drăcească sau divină,
Ce-mi pasă când tu – zână cu ochi de catifea
Mireasmă, ritm, lucire, o! singura-mi regină!
Faci lumea nu prea slută şi clipa nu prea grea?

Îţi las aceste versuri...

Îţi las aceste versuri, iar dacă al meu nume,
Corabie purtată de vânturi priitoare,
Ajunge-va odată la ţărmuri viitoare,
Însufleţind pe oameni cu-n vis din altă vreme,

Să-ţi fie amintirea un basm de altădată,
Un cântec spus pe-o veche şi ostenită strună,
Cu stihurile mele-nălţându-se-mpreună,
În tainice inele frateşte-ncătuşată.

- Făptură urgisită, din Iad la Dumnezeu
Nu-i nimeni să-ţi audă strigarea decât eu.
Iar tu, uşoară umbră, alunecând fugară,

Treci peste proştii care te-au socotit amară,
Dispreţuind grămada infamă care latră, -
Arhanghel cu ochi negri şi inima de piatră !

Laudă Franciscăi mele

Noi cântări ţi-nstrun eu ţie
Ramură care adie
Peste inima-mi pustie,

Învăscută-n flori surate,
Tu, mai gingaşă din toate
Ce mă mântui de păcate,

Şi cum râul Lethe-alină
Vlagă-mi dai, fântană lină
Pururi de săruturi plină.

Când în calea mea detună
A ispitelor furtună,
Te iveşti, zeiţă bună,

Ca o stea mântuitoare
Şi mă scapi de la pierzare
Inima ţi-anin pe-altare!

Lac vrăjit, izvor ce-mparte
Tinereţe fără moarte,
Glas dă-mi buzelor deşarte.

Nimicit-ai ce-a fost putred;
Zgrunţuros ce-a fost, e neted
Şi-a dat muguri ce-a fost veşted!

Pentru foamea mea, merinde,
Foc ce-n beznă se aprinde,
Du-mă spre liman, -nainte.

Dă-mi tărie-n gânduri bune,
Scaldă dulce şi minune
De mireasmă ce supune.

Pieptul mi-l cuprinde-ndată
Cu pieptar de za curată
În agheasmă înmuiată

Talger plin cu giuvaere
O, Francisca, -pâine, miere
Vin ceresc ce dă putere.

Metamorfozele vampirului

Femeia lângă mine se zvârcolea sălbatec
Asemeni unui şarpe zvârlit pe un jăratec
Şi frământându-şi sânii molatec şi barbar
Cu gura ei de fragă rosti dulceag şi rar:

“Am buze moi şi-n ele am tainica ştiinţă
De-a pierde-n orice clipă, pe-un pat, o conştiinţă.
Adorm orice durere pe sânii mei zglobii.
Bătrânii vin la mine cu zâmbet de copii.
Şi pentru-acela care mă vede-o dată goală
Sunt cer, sunt soare, lună şi linişte astrală!
În voluptaţi atâta de pricepută sunt
Când pe-un bărbat în braţe îl strâng şi îl frământ
Sau când îmi dărui sânii să-i muşte şi să-i sugă,
Timidă sau lascivă, puternică sau slugă,
Că-n patul care geme de-ncolăciri feline
Toţi îngerii nevolnici s-ar pierde pentru mine!”

Când din ciolane vlaga şi măduva mi-a stors
Iar eu cu lenevie spre dânsa m-am întors
Să-i dau o sărutare de dragoste, zării
Doar un burduf cu pântec umflat de murdării!
O clipă-am închis ochii cuprins de-o spaimă mare,
Şi când i-am deschis iarăşi spre zările solare,
În locul unde monstrul, cu-o clipă mai-nainte,
Stătea-mbibat de sânge, puternic şi scârbos,
Văzui acum un maldăr de mucede-oseminte
Scoţând din ele-un sunet scrâşnit şi fioros,
Un scârţâit de tablă strident, ca de morişcă
Pe care vântul, iarna, în nopţi pustii o mişcă.

Moartea îndrăgostiţilor

Paturile noastre fi-vor parfumate,
Şi-adânci divane sugerând morminte,
Flori pe etajere murmurând,ciudate,
Despre alte ceruri tainice cuvinte.

Ultimă caldură risipind,curate
Inimile noastre, două făclii sfinte,
Împărţi-vor dubla lor paliditate
Sufletelor noastre năzuind fierbinte.

Fi-va roş amurgul în misterele-albastre,
Nalta fulgerare, unică spre astre
Expirarea noastră plină de-amintiri;

Mai apoi un înger va deschide uşa,
Vrând să reînvie fostele iubiri,
Din oglinzi tăcerea şi din noi cenuşa.

Pe-o noapte de catran şi zgură
Dacă vreun bun creştin smerit
Pe-ascuns lâng-o dărâmătură
Îngroapă trupul tău slăvit,

Aici, când stele sfioase
Vor clipoci, de somn buimace,
Păianjenii vor ţese plasa
Şi viperele pui vor face;

Vei auzi într-una peste
Osânda bietei tale ţeste
Hăulituri de lupi hoinari

Şi vrăjitoare costelive
Hârjoana babelor lascive
Şi sfatul sumbrilor coţcari.

Mustrare postumă

Când vei dormi de-a pururi, frumoasa mea cea brună,
În fundul unei hrube de marmură şi când
Drept pat şi drept podoabă a trupului plăpând
Vei căpăta o groapă şi-o veştedă cunună;

Când piatra peste capu-ţi sfielnic apăsând
Şi peste şoldul moale de-o leneşă minciună
Din inimă-ţi va stoarce voinţă, vis şi gând
Oprind pe totdeauna colinda ta nebună;

Mormântul, bun prieten al sufletului meu
- El care cu poeţii de mult se sfătuieşte -
În nopţi de nedormire îţi va şopti mereu:

"Neroadă curtezană, acum la ce-ţi slujeşte
Că-n viaţă, ce plâng morţii n-ai vrut să înţelegi?"
- Şi, drept mustrare, viermii te-or roade nopţi întregi.

O fantomă


În văgăuna tristă şi urâtă
În care Dumnezeu m-a surghiunit,
Şi unde nici o rază n-a zâmbit
Iar noaptea mi-este gazdă mohorâtă,

Par un zugrav de soartă osândit
Perdeaua beznei s-o picteze, oarbă;
Un bucătar funebru, pus să fiarbă
Şi să-şi mănânce inima, silit.

Din când în când, luceşte, creşte, -apare
O stafie cu trupul minunat,
Cu dulce, -orientală legănare;

Şi când întregul trup s-a-nfăţişat,
Îmi recunosc vedenia divină:
E, neagră, EA, cea plină de lumină.


Prietene, vreodată-ai respirat
Cu-adâncă şi aleasă desfătare,
Tămâia care arde în altare,
Sau moscul dintr-un scrin demult uitat?

E farmecul cu care te îmbată
Aroma re-nviatului trecut;
E floarea ce-o culegi într-un sărut,
Sorbindu-i frăgezimea de-altădată.

- Din părul ei, pe umeri revărsat,
Jertfelnic de alcov, înmiresmat,
Se răspândea un aer de savană,

Iar frăgezimea trupului ei pur,
Înveşmântat în voal şi în velur,
Plutea ca un uşor parfumde blană.


Aşa cum rama-mbracă un tablou,
Dând preţ sporit desăvârşitei arte,
Şi cum de restul lumii îl desparte,
Învăluindu-l într-un farmec nou,

Tot ce-o-nconjoară: giuvaieruri rare,
Metaluri scumpe, mobila-ncrustată,
Nu-ntunecă făptura-i minunată,
Ci ea, ca-n cadră, mai frumoasă-apare!

Şi cum îi place-adesea să se mintă
Că toate-n jurul ei o îndrăgesc,
Şi-afundă-n perne trupul tineresc,

Mătasea fină s-o dezmnierde goală...
Şi-n sprinten salt sau lunecând domoală,
Ca o maimuţă mică - se alintă.


Se mistuie în Moarte şi-n Durere
Văpaia care-n noi a strălucit...
Din ochii care-odată mi-au zâmbit,
Din gura ta, balsam de mângâiere,

Din revărsarea vie a luminii,
Din farmecul tău în care mă scăldam
Ce-a mai rămas iubirii? Ce mai am?
Un palid chip, nelămurite linii,

Pe care Timpul, gâde-al tineţii,
Îl şterge cu aripile-i haine,
În umbră-alunecându-l, ca pe mine.

- Dar, ucigaş al Artei şi al Vieţii,
Din gândul meu n-ai să mi-o smulgi pe Ea
O, desfătarea, nemurirea mea!

Ochii Bertei

Nu luaţi în seamă ochii mult lăudaţi, faimoşi,
Voi, ochi ai dragei mele, prin care-o adiere
Mai lină ca-nserarea se tulbură şi piere!
Vărsaţi asupră-mi noaptea vrăjită, ochi frumoşi!

Ochi ai copilei mele, voi adorate-arcane,
Cu magicele peşteri v-asemui într-adins
Unde comori de nimeni ştiute joacă stins,
De umbre-acoperite,-n letargice mormane!

Adânci şi mari sunt ochii copilei şi ascund,
Ca tine, Noapte-ntinsă, lungi scăpărări de foc
Cu Dorul şi Credinţa-mpletite la un loc,
Ce, pătimaş ori candid, scânteie în străfund.


Savanţi severi, plecaţi pe luneta planetară,
Ca şi amanţi frenetici, când vârsta li-e-n declin,
Iubesc voinica, blânda pisică din cămin,
Ca ei de rebegită, ca ei de sedentară.

Prietene ştiinţei şi voluptăţii vii,
Ele iubesc tăcerea şi-au spaimă de tenebre;
Le-ar folosi şi Iadul la cursele-i funebre,
De şi-ar pleca trufia felină spre-a servi.

Visând, ele s-aşază în nobilă ţinută,
Ca sfincşii ce-n deşerturi contemplă zarea mută,
Sau dorm în pacea nopţii şi-a visului etern;

Le luce magic coapsa de scînteieri mobile,
Şi pulberi, ca nisipuri de aur ce se cern,
Le scapără prin stranii şi mistice pupile.


Iubita era goală, şi după-a mea dorinţă
Asupra ei păstrase sonorele podoabe,
Purtându-le cu-un aer semeţ, de biruinţă,
Ce-l au, în zile bune, a' maurilor roabe.

Risipa de metaluri şi pietre, ce se-mbină
Şi-n scânteieri de raze tresar în joc şi cântă,
Îngemănarea-aceasta de sunet şi lumină
Privirea mi-o vrăjeşte şi inima mi-o-ncântă.

Culcată între perne, ea se lasă-ndrăgită
Şi surâdea, plăcându-i cum se-nalţă s-o scalde
Iubirea mea tăcută, ca marea liniştită
Când vrea să prindă ţărmul în braţele ei calde.

Mă urmărea cu ochii tigroaicei îmblânzite,
Şi încercând alene atrăgătoare poze,
Dădea candoare pură lascivelor ispite
Şi-un farmec nou acestor trupeşti metamorfoze.

Şi umerii, şi braţul, şi pulpele rotunde,
Mi se-mbiau privirii cu luciul lor de piele;
În mlădierea lină a lebedei pe unde,
Şi pântecul, şi sânii - ciorchinii viei mele -

M-ademeneau mai dulce ca îngerii pierzării,
Smulgându-mi bietul suflet din liniştea adâncă,
Unde-l lăsasem singur, pe-o culme a uitării,
Să doarmă în cristalul palatului din stâncă.

Mi se părea că-n voie, un meşter desenase
Pe trunchiul Antiopiei un bust ca de băiat,
Şi mijlocul, pe şolduri, uşor i-l subţiase...
Ce splendid era fardul pe chipul ei bronzat!

- Apoi cu-ncetul lampa se stinse, şi-n odaie
Zăream numai căminul cum flacara-şi răsfrânge,
Iar focul, trimiţându-şi suspinul în văpaie,
Tot trupul ei de ambră i-l îmbăia în sânge.


Cuminte fii durere,şi mai ales fii calmă...
Ce dor ţi-era de seară şi seara a venit
Eşarfa-i violetă oraşul a-nvelit
Dând unora nelinişti,altora vis,să doarmă!

Şi-n vreme ce o gloată de muritori,o turmă,
Sub bicele plăcerii-acest călău setos-
Culege-va tristeţea într-un festin hidos,
Durere tu, dă-mi mâna;rămâne-vom în urmă,

Departe priveşte cum se pleacă în haine peticite
Peste balcoane-n ceruri,toţi anii de ispite
Iscând de prin adâncuri doar un regret ardent.

Iar soarele pe moarte s-a pustiit în peşteri
Şi ca un lung linţoliu întins peste Orient,
Blândeţea nopţii-ascult-o,iubito,cum păşeşte!

Ia seama fiu al jertfei,prin lumea-n care treci
Să-nveţi din tot ce piere cum să trăieşti în veci!

Sed Non Satiata

Ciudată zeitate cu trupul brun şi plin,
Împrăştiind mireasmă de mosc şi de havană,
Făcută de vreun obi, de-un Faust din savană
Cu şold ca abanosul lucios şi mers felin,

Mai bine decât opiul sau cel mai straşnic vin
Vreau elixirul vrajei pe-a gurii tale vrană;
Când poftele-mi spre tine pornesc în caravană
Ţi-s ochii oaza-n care adoarme orice chin.

Prin aceşti doi ochi negri, ferestre-a'firii tale,
O, demon fără milă, dă-mi flăcări mai domoale;
De nouă ori în braţe nu-s Stixul să te strâng

Şi vai, nu sunt în stare, o, tu, prealibertina!
Ca să-ţi sfărâm curajul şi-avântul să ţi-l frâng,
Să fiu la fel în patu-ţi ca-n Hades Proserpina.

Sonet de toamnă

M-ai întrebat, cu ochii tăi limpezi, de cristal:
“Iubitul meu cel straniu ce daruri îmi găseşte?”
-Iubito, taci! Ţi-aş spune că inima-mi doreşte
Candoarea ce-avusese străvechiul animal!

Tu, care-mi legeni somnul cu mângâieri uşoare,
Să nu ştii niciodată cumplitu-mi nenoroc,
Nici taina scrisă-n mine cu litere de foc!
De patimă mi-e silă şi orice gând mă doare.


Vin` lângă mine, suflet veninos,
Molatec monstru, fiară adorată !
Vreau să-mi înfăşur mâna-nfiorată
În coama părului tău greu şi gros;

În rochia ta cu falduri parfumate
Vreau capu-ndurerat să mi-l scufund
Şi ca pe-un stins buchet să sorb profund
Mireasma dulce-a dragostei uitate.

Nu să trăiesc, să dorm aş vrea mereu !
În somn îţi voi aşterne fără teamă
Pe trupul tău cu străluciri de-aramă
Un nesfârşit sărut prelung şi greu.

În patul tău, abis de desfătare,
Se stinge orice gând chinuitor
Şi gura ta e-un nesecat izvor
De săruturi şi aprigă uitare.

Robit acestui crud şi drag destin,
Voi asculta poruncile-i perfide
Şi, mucenic blajin care-şi deschide
El însuşi rănile, de râvnă plin,

Voi suge-otrava binecuvântată,
Adormitoare-a vechilor torturi,
Din vârfu-acestor sâni rotunzi şi duri
În care n-a fost suflet niciodată.

Un hoit

Un hoit
O, suflete-aminteşte- i priveliştea murdară
Ce-atât de mult cândva ne-a umilit
În diminea a-aceea cu molcom cer de vară ;
Un hoit scârbos pe un prundiş zvârlit,

Îşi desfăcea asemeni unei femei obscene
Picioarele şi, puhav de venin,
Nepăsător şi cinic, îşi deschidea alene
Rânjitul pântec de miasme plin.

Putreziciunea asta se răsfăţa la soare
Care-o cocea adânc şi liniştit
Vrând parcă să întoarc Naturii creatoare
Tot ce-adunase ea, dar însutit

Şi cerul privea hoitul superb cum se desfată
Îmbobocind asemeni unei flori ...
Simţind că te înăbuşi, ai şovăit deoadată
Din pricina puternicei duhori.

Din putrezitul pântec pe care muşte grase
Zburau greoi cu zumzete-ascuţite
Curgeau oştiri de larve ca nişte bale groase
De-a lungu-acestor zdrenţe-nsufleţite.

Cu legănări de valuri şi sfârâit de foale,
Zvâcnind şi opintindu-se din greu
Părea că trupul iar şi, umflat de-un suflu moale,
Trăieşte înmulţindu-se mereu.

Şi-această lume-ntr-una vuia cântând ciudat
Ca vântul sau ca apa curg toare
Sau un grăunte care, necontenit mişcat,
Se-nvârte ritmic în vânturătoare.

Aproape ştearsă, forma acum nu mai era
Decât un vis, o schi ce tânjeşte
Pe pânza şi pe care artistul o reia
Şi doar din amintire o sfârşeşte.

Unei creole

În ţara cu miresme şi mângâieri de soare
Am cunoscut sub leasă de arbori purpurii,
De unde pică lenea pe gene-n tremurare,
O nobilă creolă cu nuri ce nu-i poţi ştii.

E cald şi pal obrazul ei; bruna vrăjitoare
Păstrează-n port mărire şi mlădieri domneşti;
Şi mândră ca Diana păşind la vânătoare,
Zâmbeşte cu ochi siguri şi calmi când o priveşti.

Dacă ai merge, Doamnă, în ţările slăvite,
Pe ţărmurile Senei şi Loarei înverzite,
Frumoasă, demnă numai de feudali pereţi,

Ai face ca, în taină de tânără umbrire,
Sonete să-ncolţească în inimi de poeţi,
Ce s-ar târâ ca negrii, robiţi de-a ta privire.

Unei mizerabile

Picioru-ţi fin ca mâna-i, iar şoldul împlinit
Ar fi de cea mai mândră din albe pizmuit;
Se-ndrăgosteşte-artistul de dulcea ta făptură;
Mai negri decât pielea ţi-s ochii de velură.
Pe ţărmul cald şi-albastru ce-ţi fu ursit de Zeu,
Ai rostul s-aprinzi pipa stăpânului mereu,
Să fie-n sticle apa şi rece şi-aromată,
Iar zarva ţânţărimii, de pat îndepărtată,
Şi când platanii cântă-n al dimineţii ceas,
De prin bazar să cumperi banane şi-ananas.
Desculţă, ziua-ntreagă te duci unde ţi-e vrerea
Şi cânţi în şoaptă arii vechi cum nu-s nicăierea;
Şi când coboară seara în mantii stacojii,
Uşor pe-o rogojină tu corpul ţi-l mlădii
Si visele-ţi sunt numai de colibri-mpânzite,
De-a pururi, ca şi tine, gingaşe şi-nflorite.

Copilă fericită, ce gânduri îţi abat
Să vezi pământul Franţei de chinuri secerat
Şi, dându-ţi viaţa-n mână de marinar vânjoasă,
Să te desparţi de scumpii tăi tamarini de-acasă?
Tu, ce pe jumătate în voal te-nveşmântezi,
Aicea, zgribulită de grindini şi zăpezi,
Cum îţi vei plânge traiul de dulce libertate
Când, coapsele fiindu-ţi brutal încorsetate,
Ar trebui ca cina să-ţi strângi din glod, şi cum
Vei vinde-al vrajei tale tulburător parfum,
Cu ochiul stins văzându-ţi prin paclele murdare
Cocotierii lipsă în năluciri fugare!

Unei trecătoare

Asurzitoare, strada în jurul meu mugea.
Înaltă şi subţire, durere maiestuoasă
În voalurile-i negre de doliu fastuoasă
Şi mândră, o femeie trecu prin faţa mea.

Cu sprinten mers şi zvelte picioare statuare.
Eu mă-mbătam privind-o şi beam, ca pe-un venin,
Din ochiul ei, cer vânăt de uragane plin
Plăcerea ce ucide şi vraja care doare.

Un fulger…apoi noaptea! – Făptură fără drum,
Tu care cu-o privire m-ai renăscut deodată,
Abia în veşnicie te voi vedea de-acum?

În alte părţi, departe! Târziu! Sau niciodată!
Căci nu-mi cunoşti cărarea, nu ştiu spre ce mergeai,
O, tu zadarnic dragă, o tu care ştiai!


Pe vremea când Natura, cu vlaga ei poznaşă
Năştea mereu ciudate făpturi şi monştri noi
Mi-ar fi plăcut alături de-o fată uriaşă
Să stau ca-n preajma unei regine un cotoi.

Mi-ar fi plăcut pe-ncetul s-o văd schimbându-şi firea
Pietrosu-i trup în jocuri cumplite înflorind
Să bănuiesc din ceaţa ce-i tulbură privirea
Văpăile ascunse ce-n sufletu-i s-aprind;

În voie să cutreier magnificele-i forme,
Să urc încet pe coama picioarelor enorme
Şi, vara, când trudită de soarele păgân

Se-ntinde pe câmpie cu mâinile la frunte
Să dorm domol la umbra vânjosului ei sân
Cum doarme-un sat în pace la poalele-unui munte.

Vinul amanţilor

Frumos e azi văzduhul! Sprinteni,
Fără căpăstru, fără pinteni,
Să ne-avântăm călări pe vin
Spre-un cer feeric şi divin!

Ca unor îngeri arşi de jarul
Lungoarei, iată, în cleştarul
Albastru-al dimineţii vraja
Mirajul ne-aruncă mreaja!

Domol alunecând împinşi
De mult isteaţa volburare,
De-un paralel delir cuprinşi,

O, sora mea, fără-ncetare
Vom alerga, scăpaţi de rele,
Spre raiul visurilor mele.

ON TRUTH AND LIES IN A NONMORAL SENSE(1 873)-By Friedrich Nietzsche

Once upon a time, in some out of the way corner of that universe which is dispersed into numberless twinkling solar systems, there was a star upon which clever beasts invented knowing. That was the most arrogant and mendacious minute of "world history," but nevertheless, it was only a minute. After nature had drawn a few breaths, the star cooled and congealed, and the clever beasts had to die. _One might invent such a fable, and yet he still would not have adequately illustrated how miserable, how shadowy and transient, how aimless and arbitrary the human intellect looks within nature. There were eternities during which it did not exist. And when it is all over with the human intellect, nothing will have happened. For this intellect has no additional mission which would lead it beyond human life. Rather, it is human, and only its possessor and begetter takes it so solemnly-as though the world's axis turned within it. But if we could communicate with the gnat, we would learn that he likewise flies through the air with the same solemnity, that he feels the flying center of the universe within himself. There is nothing so reprehensible and unimportant in nature that it would not immediately swell up like a balloon at the slightest puff of this power of knowing. And just as every porter wants to have an admirer, so even the proudest of men, the philosopher, supposes that he sees on all sides the eyes of the universe telescopically focused upon his action and thought.
It is remarkable that this was brought about by the intellect, which was certainly allotted to these most unfortunate, delicate, and ephemeral beings merely as a device for detaining them a minute within existence.For without this addition they would have every reason to flee this existence as quickly as Lessing's son. The pride connected with knowing and sensing lies like a blinding fog over the eyes and senses of men, thus deceiving them concerning the value of existence. For this pride contains within itself the most flattering estimation of the value of knowing. Deception is the most general effect of such pride, but even its most particular effects contain within themselves something of the same deceitful character.
As a means for the preserving of the individual, the intellect unfolds its principle powers in dissimulation, which is the means by which weaker, less robust individuals preserve themselves-since they have been denied the chance to wage the battle for existence with horns or with the sharp teeth of beasts of prey, This art of dissimulation reaches its peak in man. Deception, flattering, lying, deluding, talking behind the back, putting up a false front, living in borrowed splendor, wearing a mask, hiding behind convention, playing a role for others and for oneself-in short, a continuous fluttering around the solitary flame of vanity-is so much the rule and the law among men that there is almost nothing which is less comprehensible than how an honest and pure drive for truth could have arisen among them. They are deeply immersed in illusions and in dream images; their eyes merely glide over the surface of things and see "forms." Their senses nowhere lead to truth; on the contrary, they are content to receive stimuli and, as it were, to engage in a groping game on the backs of things. Moreover, man permits himself to be deceived in his dreams every night of his life. His moral sentiment does not even make an attempt to prevent this, whereas there are supposed to be men who have stopped snoring through sheer will power. What does man actually know about himself? Is he, indeed, ever able to perceive himself completely, as if laid out in a lighted display case? Does nature not conceal most things from him-even concerning his own body-in order to confine and lock him within a proud, deceptive consciousness, aloof from the coils of the bowels, the rapid flow of the blood stream, and the intricate quivering of the fibers! She threw away the key. And woe to that fatal curiosity which might one day have the power to peer out and down through a crack in the chamber of consciousness and then suspect that man is sustained in the indifference of his ignorance by that which is pitiless, greedy, insatiable, and murderous-as if hanging in dreams on the back of a tiger. Given this situation, where in the world could the drive for truth have come from?
Insofar as the individual wants to maintain himself against other individuals, he will under natural circumstances employ the intellect mainly for dissimulation. But at the same time, from boredom and necessity, man wishes to exist socially and with the herd; therefore, he needs to make peace and strives accordingly to banish from his world at least the most flagrant bellum omni contra omnes. This peace treaty brings in its wake something which appears to be the first step toward acquiring that puzzling truth drive: to wit, that which shall count as "truth" from now on is established. That is to say, a uniformly valid and binding designation is invented for things, and this legislation of language likewise establishes the first laws of truth. For the contrast between truth and lie arises here for the first time. The liar is a person who uses the valid designations, the words, in order to make something which is unreal appear to be real. He says, for example, "I am rich," when the proper designation for his condition would be "poor." He misuses fixed conventions by means of arbitrary substitutions or even reversals of names. If he does this in a selfish and moreover harmful manner, society will cease to trust him and will thereby exclude him. What men avoid by excluding the liar is not so much being defrauded as it is being harmed by means of fraud. Thus, even at this stage, what they hate is basically not deception itself, but rather the unpleasant, hated consequences of certain sorts of deception. It is in a similarly restricted sense that man now wants nothing but truth: he desires the pleasant, life-preserving consequences of truth. He is indifferent toward pure knowledge which has no consequences; toward those truths which are possibly harmful and destructive he is even hostilely inclined. And besides, what about these linguistic conventions themselves? Are they perhaps products of knowledge, that is, of the sense of truth? Are designations congruent with things? Is language the adequate expression of all realities?
It is only by means of forgetfulness that man can ever reach the point of fancying himself to possess a "truth" of the grade just indicated. If he will not be satisfied with truth in the form of tautology, that is to say, if he will not be content with empty husks, then he will always exchange truths for illusions. What is a word? It is the copy in sound of a nerve stimulus. But the further inference from the nerve stimulus to a cause outside of us is already the result of a false and unjustifiable application of the principle of sufficient reason. If truth alone had been the deciding factor in the genesis of language, and if the standpoint of certainty had been decisive for designations, then how could we still dare to say "the stone is hard," as if "hard" were something otherwise familiar to us, and not merely a totally subjective stimulation! We separate things according to gender, designating the tree as masculine and the plant as feminine. What arbitrary assignments! How far this oversteps the canons of certainty! We speak of a "snake": this designation touches only upon its ability to twist itself and could therefore also fit a worm. What arbitrary differentiations! What one-sided preferences, first for this, then for that property of a thing! The various languages placed side by side show that with words it is never a question of truth, never a question of adequate expression; otherwise, there would not be so many languages. The "thing in itself" (which is precisely what the pure truth, apart from any of its consequences, would be) is likewise something quite incomprehensible to the creator of language and something not in the least worth striving for. This creator only designates the relations of things to men, and for expressing these relations he lays hold of the boldest metaphors. To begin with, a nerve stimulus is transferred into an image: first metaphor. The image, in turn, is imitated in a sound: second metaphor. And each time there is a complete overleaping of one sphere, right into the middle of an entirely new and different one. One can imagine a man who is totally deaf and has never had a sensation of sound and music. Perhaps such a person will gaze with astonishment at Chladni's sound figures; perhaps he will discover their causes in the vibrations of the string and will now swear that he must know what men mean by "sound." It is this way with all of us concerning language; we believe that we know something about the things themselves when we speak of trees, colors, snow, and flowers; and yet we possess nothing but metaphors for things--metaphors which correspond in no way to the original entities. In the same way that the sound appears as a sand figure, so the mysterious X of the thing in itself first appears as a nerve stimulus, then as an image, and finally as a sound. Thus the genesis of language does not proceed logically in any case, and all the material within and with which the man of truth, the scientist, and the philosopher later work and build, if not derived from never-never land, is a least not derived from the essence of things.
In particular, let us further consider the formation of concepts. Every word instantly becomes a concept precisely insofar as it is not supposed to serve as a reminder of the unique and entirely individual original experience to which it owes its origin; but rather, a word becomes a concept insofar as it simultaneously has to fit countless more or less similar cases--which means, purely and simply, cases which are never equal and thus altogether unequal. Every concept arises from the equation of unequal things. Just as it is certain that one leaf is never totally the same as another, so it is certain that the concept "leaf" is formed by arbitrarily discarding these individual differences and by forgetting the distinguishing aspects. This awakens the idea that, in addition to the leaves, there exists in nature the "leaf": the original model according to which all the leaves were perhaps woven, sketched, measured, colored, curled, and painted--but by incompetent hands, so that no specimen has turned out to be a correct, trustworthy, and faithful likeness of the original model. We call a person "honest," and then we ask "why has he behaved so honestly today?" Our usual answer is, "on account of his honesty." Honesty! This in turn means that the leaf is the cause of the leaves. We know nothing whatsoever about an essential quality called "honesty"; but we do know of countless individualized and consequently unequal actions which we equate by omitting the aspects in which they are unequal and which we now designate as "honest" actions. Finally we formulate from them a qualities occulta which has the name "honesty." We obtain the concept, as we do the form, by overlooking what is individual and actual; whereas nature is acquainted with no forms and no concepts, and likewise with no species, but only with an X which remains inaccessible and undefinable for us. For even our contrast between individual and species is something anthropomorphic and does not originate in the essence of things; although we should not presume to claim that this contrast does not correspond o the essence of things: that would of course be a dogmatic assertion and, as such, would be just as indemonstrable as its opposite.
What then is truth? A movable host of metaphors, metonymies, and; anthropomorphisms: in short, a sum of human relations which have been poetically and rhetorically intensified, transferred, and embellished, and which, after long usage, seem to a people to be fixed, canonical, and binding. Truths are illusions which we have forgotten are illusions- they are metaphors that have become worn out and have been drained of sensuous force, coins which have lost their embossing and are now considered as metal and no longer as coins.
We still do not yet know where the drive for truth comes from. For so far we have heard only of the duty which society imposes in order to exist: to be truthful means to employ the usual metaphors. Thus, to express it morally, this is the duty to lie according to a fixed convention, to lie with the herd and in a manner binding upon everyone. Now man of course forgets that this is the way things stand for him. Thus he lies in the manner indicated, unconsciously and in accordance with habits which are centuries' old; and precisely by means of this unconsciousness and forgetfulness he arrives at his sense of truth. From the sense that one is obliged to designate one thing as "red," another as "cold," and a third as "mute," there arises a moral impulse in regard to truth. The venerability, reliability, and utility of truth is something which a person demonstrates for himself from the contrast with the liar, whom no one trusts and everyone excludes. As a "rational" being, he now places his behavior under the control of abstractions. He will no longer tolerate being carried away by sudden impressions, by intuitions. First he universalizes all these impressions into less colorful, cooler concepts, so that he can entrust the guidance of his life and conduct to them. Everything which distinguishes man from the animals depends upon this ability to volatilize perceptual metaphors in a schema, and thus to dissolve an image into a concept. For something is possible in the realm of these schemata which could never be achieved with the vivid first impressions: the construction of a pyramidal order according to castes and degrees, the creation of a new world of laws, privileges, subordinations, and clearly marked boundaries-a new world, one which now confronts that other vivid world of first impressions as more solid, more universal, better known, and more human than the immediately perceived world, and thus as the regulative and imperative world. Whereas each perceptual metaphor is individual and without equals and is therefore able to elude all classification, the great edifice of concepts displays the rigid regularity of a Roman columbarium and exhales in logic that strength and coolness which is characteristic of mathematics. Anyone who has felt this cool breath [of logic] will hardly believe that even the concept-which is as bony, foursquare, and transposable as a die-is nevertheless merely the residue of a metaphor, and that the illusion which is involved in the artistic transference of a nerve stimulus into images is, if not the mother, then the grandmother of every single concept. But in this conceptual crap game "truth" means using every die in the designated manner, counting its spots accurately, fashioning the right categories, and never violating the order of caste and class rank. Just as the Romans and Etruscans cut up the heavens with rigid mathematical lines and confined a god within each of the spaces thereby delimited, as within a templum, so every people has a similarly mathematically divided conceptual heaven above themselves and henceforth thinks that truth demands that each conceptual god be sought only within his own sphere. Here one may certainly admire man as a mighty genius of construction, who succeeds in piling an infinitely complicated dome of concepts upon an unstable foundation, and, as it were, on running water. Of course, in order to be supported by such a foundation, his construction must be like one constructed of spiders' webs: delicate enough to be carried along by the waves, strong enough not to be blown apart by every wind. As a genius of construction man raises himself far above the bee in the following way: whereas the bee builds with wax that he gathers from nature, man builds with the far more delicate conceptual material which he first has to manufacture from himself. In this he is greatly to be admired, but not on account of his drive for truth or for pure knowledge of things. When someone hides something behind a bush and looks for it again in the same place and finds it there as well, there is not much to praise in such seeking and finding. Yet this is how matters stand regarding seeking and finding "truth" within the realm of reason. If I make up the definition of a mammal, and then, after inspecting a camel, declare "look, a mammal' I have indeed brought a truth to light in this way, but it is a truth of limited value. That is to say, it is a thoroughly anthropomorphic truth which contains not a single point which would be "true in itself" or really and universally valid apart from man. At bottom, what the investigator of such truths is seeking is only the metamorphosis of the world into man. He strives to understand the world as something analogous to man, and at best he achieves by his struggles the feeling of assimilation. Similar to the way in which astrologers considered the stars to be in man 's service and connected with his happiness and sorrow, such an investigator considers the entire universe in connection with man: the entire universe as the infinitely fractured echo of one original sound-man; the entire universe as the infinitely multiplied copy of one original picture-man. His method is to treat man as the measure of all things, but in doing so he again proceeds from the error of believing that he hasthese things [which he intends to measure] immediately before him as mere objects. He forgets that the original perceptual metaphors are metaphors and takes them to be the things themselves.
Only by forgetting this primitive world of metaphor can one live with any repose, security, and consistency: only by means of the petrification and coagulation of a mass of images which originally streamed from the primal faculty of human imagination like a fiery liquid, only in the invincible faith that this sun, this window, this table is a truth in itself, in short, only by forgetting that he himself is an artistically creating subject, does man live with any repose, security, and consistency. If but for an instant he could escape from the prison walls of this faith, his"self consciousness" would be immediately destroyed. It is even a difficult thing for him to admit to himself that the insect or the bird perceives an entirely different world from the one that man does, and that the question of which of these perceptions of the world is the more correct one is quite meaningless, for this would have to have been decided previously in accordance with the criterion of the correct perception, which means, in accordance with a criterion which is not available. But in any case it seems to me that "the correct perception"-which would mean "the adequate expression of an object in the subject"-is a contradictory impossibility. For between two absolutely different spheres, as between subject and object, there is no causality, no correctness, and no expression; there is, at most, an aesthetic relation: I mean, a suggestive transference, a stammering translation into a completely foreign tongue-for which I there is required, in any case, a freely inventive intermediate sphere and mediating force. "Appearance" is a word that contains many temptations, which is why I avoid it as much as possible. For it is not true that the essence of things "appears" in the empirical world. A painter without hands who wished to express in song the picture before his mind would, by means of this substitution of spheres, still reveal more about the essence of things than does the empirical world. Even the relationship of a nerve stimulus to the generated image is not a necessary one. But when the same image has been generated millions of times and has been handed down for many generations and finally appears on the same occasion every time for all mankind, then it acquires at last the same meaning for men it would have if it were the sole necessary image and if the relationship of the original nerve stimulus to the generated image were a strictly causal one. In the same manner, an eternally repeated dream would certainly be felt and judged to be reality. But the hardening and congealing of a metaphor guarantees absolutely nothing concerning its necessity and exclusive justification.
Every person who is familiar with such considerations has no doubt felt a deep mistrust of all idealism of this sort: just as often as he has quite early convinced himself of the eternal consistency, omnipresence, and fallibility of the laws of nature. He has concluded that so far as we can penetrate here-from the telescopic heights to the microscopic depths-everything is secure, complete, infinite, regular, and without any gaps. Science will be able to dig successfully in this shaft forever, and the things that are discovered will harmonize with and not contradict each other. How little does this resemble a product of the imagination, for if it were such, there should be some place where the illusion and reality can be divined. Against this, the following must be said: if each us had a different kind of sense perception-if we could only perceive things now as a bird, now as a worm, now as a plant, or if one of us saw a stimulus as red, another as blue, while a third even heard the same stimulus as a sound-then no one would speak of such a regularity of nature, rather, nature would be grasped only as a creation which is subjective in the highest degree. After all, what is a law of nature as such for us? We are not acquainted with it in itself, but only with its effects, which means in its relation to other laws of nature-which, in turn, are known to us only as sums of relations. Therefore all these relations always refer again to others and are thoroughly incomprehensible to us in their essence. All that we actually know about these laws of nature is what we ourselves bring to them-time and space, and therefore relationships of succession and number. But everything marvelous about the laws of nature, everything that quite astonishes us therein and seems to demand explanation, everything that might lead us to distrust idealism: all this is completely and solely contained within the mathematical strictness and inviolability of our representations of time and space. But we produce these representations in and from ourselves with the same necessity with which the spider spins. If we are forced to comprehend all things only under these forms, then it ceases to be amazing that in all things we actually comprehend nothing but these forms. For they must all bear within themselves the laws of number, and it is precisely number which is most astonishing in things. All that conformity to law, which impresses us so much in the movement of the stars and in chemical processes, coincides at bottom with those properties which we bring to things. Thus it is we who impress ourselves in this way. In conjunction with this, it of course follows that the artistic process of metaphor formation with which every sensation begins in us already presupposes these forms and thus occurs within them. The only way in which the possibility of subsequently constructing a new conceptual edifice from metaphors themselves can be explained is by the firm persistence of these original forms That is to say, this conceptual edifice is an imitation of temporal, spatial, and numerical relationships in the domain of metaphor.

We have seen how it is originally language which works on the construction of concepts, a labor taken over in later ages by science. Just as the bee simultaneously constructs cells and fills them with honey, so science works unceasingly on this great columbarium of concepts, the graveyard of perceptions. It is always building new, higher stories and shoring up, cleaning, and renovating the old cells; above all, it takes pains to fill up this monstrously towering framework and to arrange therein the entire empirical world, which is to say, the anthropomorphic world. Whereas the man of action binds his life to reason and its concepts so that he will not be swept away and lost, the scientific investigator builds his hut right next to the tower of science so that he will be able to work on it and to find shelter for himself beneath those bulwarks which presently exist. And he requires shelter, for there are frightful powers which continuously break in upon him, powers which oppose scientific "truth" with completely different kinds of "truths" which bear on their shields the most varied sorts of emblems.
The drive toward the formation of metaphors is the fundamental human drive, which one cannot for a single instant dispense with in thought, for one would thereby dispense with man himself. This drive is not truly vanquished and scarcely subdued by the fact that a regular and rigid new world is constructed as its prison from its own ephemeral products, the concepts. It seeks a new realm and another channel for its activity, and it finds this in myth and in art generally. This drive continually confuses the conceptual categories and cells by bringing forward new transferences, metaphors, and metonymies. It continually manifests an ardent desire to refashion the world which presents itself to waking man, so that it will be as colorful, irregular, lacking in results and coherence, charming, and eternally new as the world of dreams. Indeed, it is only by means of the rigid and regular web of concepts that the waking man clearly sees that he is awake; and it is precisely because of this that he sometimes thinks that he must be dreaming when this web of concepts is torn by art. Pascal is right in maintaining that if the same dream came to us every night we would be just as occupied with it as we are with the things that we see every day. "If a workman were sure to dream for twelve straight hours every night that he was king," said Pascal, "I believe that he would be just as happy as a king who dreamt for twelve hours every night that he was a workman. In fact, because of the way that myth takes it for granted that miracles are always happening, the waking life of a mythically inspired people-the ancient Greeks, for instance- more closely resembles a dream than it does the waking world of a scientifically disenchanted thinker. When every tree can suddenly speak as a nymph, when a god in the shape of a bull can drag away maidens, when even the goddess Athena herself is suddenly seen in the company of Peisastratus driving through the market place of Athens with a beautiful team of horses-and this is what the honest Athenian believed- then, as in a dream, anything is possible at each moment, and all of nature swarms around man as if it were nothing but a masquerade of the gods, who were merely amusing themselves by deceiving men in all these shapes.
But man has an invincible inclination to allow himself to be deceived D and is, as it were, enchanted with happiness when the rhapsodist tells i him epic fables as if they were true, or when the actor in the theater acts more royally than any real king. So long as it is able to deceive without injuring, that master of deception, the intellect, is free; it is released from its former slavery and celebrates its Saturnalia. It is never more luxuriant, richer, prouder, more clever and more daring. With creative pleasure it throws metaphors into confusion and displaces the boundary stones of abstractions, so that, for example, it designates the stream as "the moving path which carries man where he would otherwise walk." The intellect has now thrown the token of bondage from itself. At other times it endeavors, with gloomy officiousness, to show the way and to demonstrate the tools to a poor individual who covets existence; it is like a servant who goes in search of booty and prey for his master. But now it has become the master and it dares to wipe from its face the expression of indigence. In comparison with its previous conduct, everything that it now does bears the mark of dissimulation, just as that previous conduct did of distortion. The free intellect copies human life, but it considers this life to be something good and seems to be quite satisfied with it. That immense framework and planking of concepts to which the needy man clings his whole life long in order to preserve himself is nothing but a scaffolding and toy for the most audacious feats of the liberated intellect. And when it smashes this framework to pieces, throws it into confusion, and puts it back together in an ironic fashion, pairing the most alien things and separating the closest, it is demonstrating that it has no need of these makeshifts of indigence and that it will now be guided by intuitions rather than by concepts. There is no regular path which leads from these intuitions into the land of ghostly schemata, the land of abstractions. There exists no word for these intuitions; when man sees them he grows dumb, or else he speaks only in forbidden metaphors and in unheard-of combinations of concepts. He does this so that by shattering and mocking the old conceptual barriers he may at least correspond creatively to the impression of the powerful present intuition.
There are ages in which the rational man and the intuitive man stand side by side, the one in fear of intuition, the other with scorn for abstraction. The latter is just as irrational as the former is inartistic. They both desire to rule over life: the former, by knowing how to meet his principle needs by means of foresight, prudence, and regularity; the latter, by disregarding these needs and, as an "overjoyed hero," counting as real only that life which has been disguised as illusion and beauty. Whenever, as was perhaps the case in ancient Greece, the intuitive man handles his weapons more authoritatively and victoriously than his opponent, then, under favorable circumstances, a culture can take shape and art's mastery over life can be established. All the manifestations of such a life will be accompanied by this dissimulation, this disavowal of indigence, this glitter of metaphorical intuitions, and, in general, this immediacy of deception: neither the house, nor the gait, nor the clothes, nor the clay jugs give evidence of having been invented because of a pressing need. It seems as if they were all intended to express an exalted happiness, an OIympian cloudlessness, and, as it were, a playing with seriousness. The man who is guided by concepts and abstractions only succeeds by such means in warding off misfortune, without ever gaining any happiness for himself from these abstractions. And while he aims for the greatest possible freedom from pain, the intuitive man, standing in the midst of a culture, already reaps from his intuition a harvest of continually inflowing illumination, cheer, and redemption-in addition to obtaining a defense against misfortune. To be sure, he suffers more intensely, when he suffers; he even suffers more frequently, since he does not understand how to learn from experience and keeps falling over and over again into the same ditch. He is then just as irrational in sorrow as he is in happiness: he cries aloud and will not be consoled. How differently the stoical man who learns from experience and governs himself by concepts is affected by the same misfortunes! This man, who at other times seeks nothing but sincerity, truth, freedom from deception, and protection against ensnaring surprise attacks, now executes a masterpiece of deception: he executes his masterpiece of deception in misfortune, as the other type of man executes his in times of happiness. He wears no quivering and changeable human face, but, as it were, a mask with dignified, symmetrical features. He does not cry; he does not even alter his voice. When a real storm cloud thunders above him, he wraps himself in his cloak, and with slow steps he walks from beneath it.