Essayists From Argentina

"A labyrinth of symbols... An invisible labyrinth of time."

"Ts'ui Pe must have said once: I am withdrawing to write a book. And another time: I am withdrawing to construct a labyrinth. Every one imagined two works; to no one did it occur that the book and the maze were one and the same thing."

"I leave to the various futures (not to all) my garden of forking paths."

"In the work of Ts'ui Pên, all possible outcomes occur; each one is the point of departure for other forkings. Sometimes, the paths of this labyrinth converge: for example, you arrive at this house, but in one of the possible pasts you are my enemy, in another, my friend."

"Thus fought the heroes, tranquil their admirable hearts, violent their swords, resigned to kill and to die."

"In a riddle whose answer is chess, what is the only prohibited word?"

"The Garden of Forking Paths is an incomplete, but not false, image of the universe as Ts'ui Pên conceived it. In contrast to Newton and Schopenhauer, your ancestor did not believe in a uniform, absolute time. He believed in an infinite series of times, in a growing, dizzying net of divergent, convergent and parallel times. This network of times which approached one another, forked, broke off, or were unaware of one another for centuries, embraces all possibilities of time. We do not exist in the majority of these times; in some you exist, and not I; in others I, and not you; in others, both of us."

"Time forks perpetually toward innumerable futures. In one of them I am your enemy."

"My undertaking is not difficult, essentially... I should only have to be immortal to carry it out."

"There is no exercise of the intellect which is not, in the final analysis, useless. A philosophical doctrine begins as a plausible description of the universe; with the passage of the years it becomes a mere chapter — if not a paragraph or a name — in the history of philosophy."

"Fame is a form—perhaps the worst form—of incomprehension."

"Thinking, meditating, imagining are not anomalous acts – they are the normal respiration of the intelligence. To glorify the occasional exercise of that function, to treasure beyond price ancient and foreign thoughts, to recall with incredulous awe what some doctor universalis thought, is to confess our own languor, or our own barbarie. Every man should be capable of all ideas, and I believe that in the future he shall be."

"The truth is that we live out our lives putting off all that can be put off; perhaps we all know deep down that we are immortal and that, sooner or later, all men will do and know all things."

"That history should have imitated history was already sufficiently marvellous; that history should imitate literature is inconceivable...."

"What one man does is something done, in some measure, by all men. For that reason a disobedience committed in a garden contaminates the human race; for that reason it is not unjust that the crucifixion of a single Jew suffices to save it."

"It's possible, but not interesting," Lonnrot answered. "You will reply that reality hasn't the slightest need to be of interest. And I'll answer you that reality may avoid the obligation to be interesting, but that hypotheses may not. In the hypothesis you have postulated, chance intervenes largely. Here lies a dead rabbi; I should prefer a purely rabbinical explanation; not the imaginary mischances of an imaginary robber."

""Maybe this crime belongs to the history of Jewish superstitions," murmmured Lönnrot. "Like Christianity," the editor put in."

"The execution was set for the 29th of March, at nine in the morning. This delay was due to a desire on the part of the authorities to act slowly and impersonally, in the manner of planets or vegetables."

"Like every writer, he measured the virtues of other writers by their performance, and asked that they measure him by what he conjectured or planned."

"The time for your labor has been granted."

"Toward dawn, he dreamed that he was in hiding, in one of the naves of the Clementine Library. What are you looking for? a librarian wearing dark glasses asked him. I'm looking for God, Hladik replied. God, the librarian said, is in one of the letters on one of the pages of one of the four hundred thousand volumes in the Clementine. My parents and my parents' parents searched for that letter; I myself have gone blind searching for it."

"In adultery, there is usually tenderness and self-sacrifice; in murder, courage; in profanation and blasphemy, a certain satanic splendour. Judas elected those offences unvisited by any virtues: abuse of confidence and informing."

"On the floor, and hanging on to the bar, squatted an old man, immobile as an object. His years had reduced and polished him as water does a stone or the generations of men do a sentence. He was dark, dried up, diminutive, and seemed outside time, situated in eternity."

"If Dahlmann was without hope, he was also without fear. As he crossed the threshold, he felt that to die in a knife fight, under the open sky, and going forward to the attack, would have been a liberation, a joy, and a festive occasion, on the first night in the sanitarium, when they stuck him with the needle. He felt that if he had been able to choose, then, or to dream his death, this would have been the death he would have chosen or dreamt. Firmly clutching his knife, which he perhaps would not know how to wield, Dahlmann went out into the plain."

"And yet, and yet … Negar la sucesión temporal, negar el yo, negar el universo astronómico, son desesperaciones aparentes y consuelos secretos. Nuestro destino no es espantoso por irreal: es espantoso porque es irreversible y de hierro. El tiempo es la sustancia de que estoy hecho. El tiempo es un río que me arrebata, pero yo soy el río; es un tigre que me destroza, pero yo soy el tigre; es un fuego que me consume, pero yo soy el fuego. El mundo desgraciadamente es real; yo, desgraciadamente, soy Borges."

"I cannot walk through the suburbs in the solitude of the night without thinking that the night pleases us because it suppresses idle details, just as our memory does."

"Music, states of happiness, mythology, faces belabored by time, certain twilights and certain places try to tell us something, or have said something we should not have missed, or are about to say something; this imminence of a revelation which does not occur is, perhaps, the aesthetic phenomenon."

"Universal history is the history of a few metaphors."

"In the course of a life devoted less to living than to reading, I have verified many times that literary intentions and theories are nothing more than stimuli and that the final work usually ignores or even contradicts them."

""Wakefield" prefigures Franz Kafka, but the latter modifies, and sharpens, the reading of "Wakefield." The debt is mutual; a great writer creates his or her precursors. He or she creates them and in some fashion justifies them."

"In the critic's vocabulary, the word "precursor" is indispensable, but it should be cleansed of all connotations of polemic or rivalry. The fact is that every writer creates his own precursors. His work modifies our conception of the past, as it will modify the future."

"A book is more than a verbal structure or series of verbal structures; it is the dialogue it establishes with its reader and the intonation it imposes upon his voice and the changing and durable images it leaves in his memory. A book is not an isolated being: it is a relationship, an axis of innumerable relationships."

"Literature is not exhaustible, for the sufficient and simple reason that a single book is not. A book is not an isolated entity: it is a narration, an axis of innumerable narrations. One literature differs from another, either before or after it, not so much because of the text as for the manner in which it is read."

"The future is inevitable and precise, but it may not occur. God lurks in the gaps."

"To fall in love is to create a religion that has a fallible god."

"In the order of literature, as in others, there is no act that is not the coronation of an infinite series of causes and the source of an infinite series of effects."

"Coleridge observes that all men are born Aristotelians or Platonists. The latter feel that classes, orders, and genres are realities; the former, that they are generalizations. For the latter, language is nothing but an approximative set of symbols; for the former, it is the map of the universe. The Platonist knows that the universe is somehow a cosmos, an order; that order, for the Aristotelian, can be an error or a fiction of our partial knowledge. Across the latitudes and the epochs, the two immortal antagonists change their name and language: one is Parmenides, Plato, Spinoza, Kant, Francis Bradley; the other, Heraclitus, Aristotle, Locke, Hume, William James."

"These ambiguities, redundances, and deficiences recall those attributed by Dr. Franz Kuhn to a certain Chinese encyclopedia entitled Celestial Emporium of Benevolent Knowledge. On those remote pages it is written that animals are divided into (a) those that belong to the Emperor, (b) embalmed ones, (c) those that are trained, (d) suckling pigs, (e) mermaids, (f) fabulous ones, (g) stray dogs, (h) those that are included in this classification, (i) those that tremble as if they were mad, (j) innumerable ones, (k) those drawn with a very fine camel's hair brush, (l) others, (m) those that have just broken a flower vase, (n) those that resemble flies from a distance."

"It is clear that there is no classification of the Universe that is not arbitrary and full of conjectures. The reason for this is very simple: we do not know what kind of thing the universe is."

"Cabe ir más lejos; cabe sospechar que no hay universo en el sentido orgánico, unificador, que tiene esa ambiciosa palabra. Si lo hay, falta conjeturar su propósito; falta conjeturar las palabras, las definiciones, las etimologías, las sinonimias, del secreto diccionario de Dios."

"The impossibility of penetrating the divine pattern of the universe cannot stop us from planning human patterns, even though we are conscious they are not definitive. The analytic language of Wilkins is not the least admirable of such patterns."

"On September 20, 1792, Johann Wolfgang von Goethe (who had accompanied the Duke of Weimar on a military expedition to Paris) saw the finest army of Europe inexplicably repulsed at Valmy by some French militiamen, and said to his disconcerted friends: "In this place and on this day, a new epoch in the history of the world is beginning, and we shall be able to say that we have been present at its origin." Since that time historic days have been numerous, and one of the tasks of governments (especially in Italy, Germany, and Russia) has been to fabricate them or to simulate them with an abundance of preconditioning propaganda followed by relentless publicity."

"I have suspected that history, real history, is more modest and that its essential dates may be, for a long time, secret. A Chinese prose writer has observed that the unicorn, because of its own anomaly, will pass unnoticed. Our eyes see what they are accustomed to seeing. Tacitus did not perceive the Crucifixion, although his book recorded it."

"There is a flavor that our time (perhaps surfeited by the clumsy imitations of professional patriots) does not usually perceive without some suspicion: the fundamental flavor of the heroic."

"Only one thing is more admirable than the admirable reply of the Saxon king: that an Icelander, a man of the lineage of the vanquished, has perpetuated the reply. It is as if a Carthaginian had bequeathed to us the memory of the exploit of Regulus. Saxo Grammaticus wrote with justification in his Gesta Danorum: "The men of Thule [Iceland] are very fond of learning and of recording the history of all peoples and they are equally pleased to reveal the excellences of others or of themselves." Not the day when the Saxon said the words, but the day when an enemy perpetuated them, was the historic date. A date that is a prophecy of something still in the future: the day when races and nations will be cast into oblivion, and the solidarity of all mankind will be established."

"Myth is at the beginning of literature, and also at its end."

"Yo, que me figuraba el Paraíso / Bajo la especie de una biblioteca. I have always imagined Paradise as a kind of library."

"The flattery of posterity is not worth much more than contemporary flattery, which is worth nothing."

"Un hombre se propone la tarea de dibujar el mundo. A lo largo de los años puebla un espacio con imágenes de provincias, de reinos, de montañas, de bahías, de naves, de islas, de peces, de habitaciones, de instrumentos, de astros, de caballos y de personas. Poco antes de morir, descubre que ese paciente laberinto de líneas traza la imagen de su cara."

"I suppose he had the good luck to be executed, no? I had an hour's chat with him in Buenos Aires. He struck me as a kind of play actor, no? Living up to a certain role. I mean, being a professional Andalusian... But in the case of Lorca, it was very strange because I lived in Andalusia and the Andalusians aren't a bit like that. His were stage Andalusians. Maybe he thought that in Buenos Aires he had to live up to that character, but in Andalusia, people are not like that. In fact, if you are in Andalusia, if you are talking to a man of letters and you speak to him about bullfights, he'll say, 'Oh well, that sort of this pleases people, I suppose, but really the torero works in no danger whatsoever. Because they are bored by these things, because every writer is bored by the local color in his own country. Well, when I met Lorca, he was being a professional Andalusian... Besides, Lorca wanted to astonish us. He said to me that he was very troubled about a very important figure in the contemporary world. A character in whom he could see all the tragedy of American life. And then he went on in this way until I asked him who was this character and it turned out this character was Mickey Mouse. I suppose he was trying to be clever. And I thought, 'That's the kind of thing you say when you are very, very young and you want to astonish somebody.' But after all, he was a grown man, he had no need, he could have talked in a different way. But when he started in about Mickey Mouse being a symbol of America, there was a friend of mine there and he looked at me and I looked at him and we both walked away because we were too old for that kind of game, no? Even at that time."