Author: 晶 Rabelais

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Norstrilia, the story is simple …

地の香り、
生命の証拠、
不思議な驚き。

水の記憶、
万年のコード、
星を征服。

豊かさに、
あふれる生と死、
ノーストリリアは知らぬ。

But he didn’t want girls. He wanted postage stamps …

“You may not know it, my darling,” spieked the great bird-man, “but long before these people build cities, there were others in the Earth – the ones who came after the Ancient World fell. They went far beyond the limitations of the human form. They conquered death. They did not have sickness. They did not need love. They sought to be abstractions lying outside of time. And they died, E’lamelanie – they died terribly. Some became monsters, preying on the remnants of true men for reasons which ordinary men could not even begin to understand. Others were like oysters, wrapped up in their own sainthood. They had all forgotten that humanness is itself imperfection and corruption, that what is perfect is no longer understandable. We have the fragments of the Word, and we are truer to the deep traditions of people than people themselves are, but we must never be foolish enough to look for perfection in this life or to count on our own powers to make us really different from what we are. You and I are animals, darling, not even real people, but people do not understand the teaching of Joan, that whatever seems human is human. It is the word which quickens, not the shape or the blood or the texture of flesh or hair or feathers. And there is that power which you and I do not name, but which we love and cherish because we need it more than do the people on the surface. Great beliefs always come out of the sewers of cities, not out of the towers of the ziggurats. Furthermore, we are discarded animals, not used ones. All of us down here are the rubbish which mankind has thrown away and has forgotten. We have a great advantage in this because we know from the very beginning of our lives that we are worthless. And why are we worthless? Because a higher standard and a higher truth says that we are – the conventional law and the unwritten customs of mankind. But I feel love for you, my daughter, and you have love for me. We know that everything which loves has a value in itself, and that therefore this worthlessness of underpeople is wrong. We are forced to look beyond the minute and the hour to the place where no clocks work and no day dawns. There is a world outside of time, and it is to that which we appeal. I know that you have a love for the devotional life, my child, and I commend you for it, but it would be a sorry faith which waited for passing travelers or which believed that a miracle or two could set the nature of things right and whole. The people on the surface think they have gone beyond the old problems, because they do not have buildings which they call churches or temples, and they do not have professional religious men within their communities. But the higher power and the large problems still wait for all men, whether men like it or not. Today, Believing among mankind is a ridiculous hobby, tolerated by the Instrumentality because the Believers are unimportant and weak, but mankind has moments of enormous passion which will come again and in which we will share. So don’t you wait for your hero beyond the stars. If you have a good devotional life within you, it is already here, waiting to be watered by your tears and ploughed up by your hard, clear thoughts. And if you don’t have a devotional life, there are good lives outside.

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Fire, … it’s good to have room for new things

Even in a large city, the streets after a certain advanced hour of night are relatively still. What one hears and sees are apparitions and sounds to which both our eyes and our ears have long since grown accustomed. There are none of the usual sounds. People are at home, sitting around the cozy family table, or else in bars hunkered over their beers and political discussions, or in the concert hall, reverently listening to the pieces of music being performed, or at the theater, following the suspenseful goings-on upon the brightly lit stage, or else they are standing in pairs, or in groups of three or seven on some melancholy street corner, delving into profundities, or else perhaps aimlessly walking in some direction or other. “Hey there, car!” another cries out, and somewhere there might be a poet buried in his isolated room, drunkards wandering in wretched bliss from one still to another, bawling and harassing the passersby; perhaps a horse pulling a hackney cab is collapsing somewhere, a woman fainting, a scoundrel being apprehended by the always vigilant and safety-restoring police force—and suddenly someone shouts: “Fire!” Quite close by, it seems, a fire has broken out. People were just standing around, indecisive and bored, about to accuse the hour of lacking all interest and in any case starting to feel chilled, and suddenly here’s this great novelty being presented, something unexpected to kindle our enthusiasm. Everyone lurches forward and without realizing it has already begun a conversation with whoever happens to be standing alongside, cheeks are glowing, and now people are even starting to leap and run. They’re suddenly doing something they haven’t tried in a good two years. All at once the world appears changed, expanded, thicker, and more tangible.

A metropolis is a giant spiderweb of squares, streets, bridges, buildings, gardens, and wide, long avenues. When a fire breaks out, only the neighbors closest to the scene of the fire know of the conflagration. Indeed, in a huge city like this there can be three, four, or even five large fires in the course of a single night, far apart from one another, each one representing a disaster in its own right, an “event,” without one having even the slightest impact on the others: five suspenseful chapters of a novel, each of them self-contained, without links to the other. A metropolis is a wave-filled ocean that for the most part is still largely unknown to its own inhabitants, an impenetrable forest, an opulent, overgrown, huge, forgotten, or half-forgotten park, a thing that has been built up too extensively for it to ever again be oriented within itself. But now dozens of people are hurriedly racing to the scene of the fire. They now know approximately where the blaze is.

And now you turn a corner and the fire is right in front of you, it looks as if it wants to leap forward to greet you; an entire street is brightly, garishly lit up by it, it resembles a sunset in the distant south, ten evenings ablaze, a host of suns setting in unison. You see the façades of buildings looking like pale-yellow paper, and the bright red glow of the fire approaches, a thick, glowing, wounded red, and beside it the street lanterns look like feebly burning damp matches. And cries ring out. It seems as if trumpets are sounding everywhere, but this is a false impression, everything is relatively quiet, it’s just that you are running, and beside you, before you and behind, others are now loping as well, and hackney cabs are trotting past, and the electric tram passes by. There is something ordinary about all of this, yet at the same time something incomprehensible. Suddenly everyone stops short as if standing before a fairy tale. What now appears resembles a bomb effect dreamed up by an enterprising theater director.

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Le Système des objets, into the domestic universe

家具変わる、 空間舞う風、 心の踊り。

The Modern Object Liberated in Function

The style of furniture changes as the individual’s relationships to family and society change. Corner divans and beds, coffee tables, shelving – a plethora of new elements are now supplanting the traditional range of furniture. The organization of space changes, too, as beds become day-beds and sideboards and wardrobes give way to built-in storage. Things fold and unfold, are concealed, appear only when needed. Naturally such innovations are not due to free experiment: for the most part the greater mobility, flexibility and convenience they afford are the result of an involuntary adaptation to a shortage of space – a case of necessity being the mother of invention. Whereas the old-fashioned dining-room was heavily freighted with moral convention, ‘modern’ interiors, in their ingeniousness, often give the impression of being mere functional expedients. Their ‘absence of style’ is in the first place an absence of room, and maximum functionality is a solution of last resort whose outcome is that the dwelling-place, though remaining closed to the outside, loses its internal organization. Such a restructuring of space and the objects in it, unaccompanied by any reconversion, must in the first instance be considered an impoverishment.

The modern set of furniture, serially produced, is thus apparently destructured yet not restructured, nothing having replaced the expressive power of the old symbolic order. There is progress, nevertheless: between the individual and these objects, which are now more supple in their uses and have ceased to exercise or symbolize moral constraint, there is a much more liberal relationship, and in particular the individual is no longer strictly defined through them relative to his family. Their mobility and multi-functionality allow him to organize them more freely, and this reflects a greater openness in his social relationships. This, however, is only a partial liberation. So far as the serial object is concerned, in the absence of any restructuring of space, this ‘functional’ development is merely an emancipation, not (to go back to the old Marxian distinction) a liberation proper, for it implies liberation from the function of the object only, not from the object itself. Consider a nondescript, light, foldable table or a bed without legs, frame or canopy – an absolute cipher of a bed, one might say: all such objects, with their ‘pure’ outlines, no longer resemble even what they are; they have been stripped down to their most primitive essence as mere apparatus and, as it were, definitively secularized. What has been liberated in them – and what, in being liberated, has liberated something in man (or rather, perhaps, what man, in liberating himself, has liberated in them) – is their function. The function is no longer obscured by the moral theatricality of the old furniture; it is emancipated now from ritual, from ceremonial, from the entire ideology which used to make our surroundings into an opaque mirror of a reified human structure. Today, at last, these objects emerge absolutely clear about the purposes they serve. They are thus indeed free as functional objects – that is, they have the freedom to function, and (certainly so far as serial objects are concerned) that is practically the only freedom they have.

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ism, n.

A form of doctrine, theory, or practice having, or claiming to have, a distinctive character or relation: chiefly used disparagingly, and sometimes with implied reference to schism.

Etymology: Representing French -isme, Latin -ismus, < Greek -ισμός, forming nouns of action from verbs in -ίζειν, e.g. βαπτίζειν to dip, baptize, βαπτισμός the action of dipping, baptism. An allied suffix was -ισμα(τ-), which more strictly expressed the finished act or thing done, and which in some cases is the source of modern -ism. Besides its free use as a suffix forming verbs on ordinary nouns and adjectives, -ίζειν was (as mentioned under -ize suffix) affixed to national names, with the sense to act or ‘play’ the people in question, and hence to act like, do after the manner of, practise the habits, customs, or language of, side with or adhere to the party of, those people. Hence the noun in -ισμός had the sense of acting or doing like, siding with, adhesion to, or speaking like the people in question; e.g. Ἀττικίζειν to Atticize, to side with the Athenians, to use the Attic dialect; hence Ἀττικισμός, Atticism, a siding with Athens, Attic style of language, etc. The Septuagint (Esther viii. 17) and New Testament have Ἰουδαίζειν to Judaize, to live like the Jews. The derivative Ἰουδαισμός Judaism, the manner of the Jews, occurs in the Septuagint (2 Macc. ii. 21). The Latin Jūdaismus occurs in Tertullian (c200); Jūdaizāre in the Vulgate. Origen (a250) has Χριστιανίζειν to play the Christian, act the part of a Christian, practise Christian principles, and Justin Martyr (a150) has Χριστιανισμός the practice of Christians, Christianity. Hence late Latin chrīstiānizāre in Tertullian, chrīstiānismus in Tertullian, Augustine and Jerome. On the type of these, -ισμός, -ismus, became the ordinary ending to form names of religious, ecclesiastical, or philosophical systems; thus pāgānismus is cited by Du Cange from a council of 744. The Old French representation of this, paienisme, paienime, painime (12th cent.) is probably the earliest French example, and appears in English as painime, painim in the 13th cent. But, in the modern form and sense, Judaisme is found a1500, and christianisme (a1500 in French) c1525 in English. From the 16th cent. such formations are numerous.

1680 E. Pettit Vision of Purgatory 46 He was the great Hieroglyphick of Jesuitism, Puritanism, Quaquerism, and of all Isms from Schism. 1756 Monthly Rev. 14 359 Arianism, Socinianism, Arminianism, or any other ism. 1789 H. Walpole Lett. 4 Nov. Alas! you would soon squabble about Socianism, or some of those isms. 1808 R. Southey Select. from Lett. (1856) II. 182 It has nothing to do with Calvinism nor Arminianism, nor any of the other isms. 1811 T. J. Hogg Life Shelley (1858) I. 373 He is nothing,—no ‘ist’, professes no ‘-ism’ but superbism and irrationalism. 1820 R. Polwhele Introd. Lavington’s Enthus. Method. & Papists 118 It has no connection with Methodism, or Puritanism, or any ism or schism. 1820 T. Carlyle Let. to M. Allen Oct. I expect much pleasure from talking over old bygone things, from discussing Spürzheimism, Whiggism, Church of Englandism, and all other imaginable ‘isms’. 1840 Fraser’s Mag. 21 702 All the untidy isms of the day shall be dissipated. 1843 T. Carlyle Past & Present ii. xv. 158 This is Abbot Samson’s Catholicism of the Twelfth Century;—something like the Ism of all true men in all true centuries, I fancy. 1864 J. R. Lowell Rebellion in Prose Wks. (1890) V. 138 That class of untried social theories which are known by the name of isms. 1884 Kendal Mercury 3 Oct. 4/7 The principles on which Education Acts are based, irrespective of isms and creeds. 1928 G. B. Shaw Intell. Woman’s Guide Socialism lxxxiii. 447 The proletarian Isms are very much alike. 1968 S. C. Hutchison Hist. Royal Acad. xvii. 183 He saw no place in art for abstractions and ‘isms’ and had a very low opinion of their adherents. 1974 Listener 14 Feb. 220/1 Impressionism became the most successful ‘ism’ in the history of art.

初め無き
終わり亦無き
我は無し

(Beginning is nothing
Ending is also nothingness
I am nothingness.)

Abnormalism, abolitionism, aboriginalism, absenteeism, absolutism, academicalism, academicism, accidentalism, achromatism, acosmism, acrobatism, acotism, actinism, activism, Adamitism, adiaphorism, adoptianism, Adopttionism, adventurism, aeroembolism, aerotropism, aestheticism, Africanism, ageism, agnosticism, agrarianism, Albigensianism, albinism, albinoism, alcoholism, algorism, alienism, allelomorphism, allotropism, alpinism, altruism, amateurism, Americanism, ametabolism, amoralism, amorism, amorphism, anabaptism, anabolism, anachronism, anagrammatism, anarchism, anastigmatism, androdioecism, andromonoecism, aneurism, Anglicanism, anglicism, Anglo-Catholicism, aniconism, animalism, animatism, animism, annihilationism, antagonism, anthropomorphism, anthropomorphitism, anthropopathism, anthropophuism, anthropopsychism, antichristianism, anticivism, anticlericalism, antidisestablishmentarianism, anti-federalism, anti-Gallicanism, anti-Jacobinism, antinomianism, antiochianism, antiquarianism, anti-Semitism, antisepticism, antisocialism, antitheism, antitrinitarianism, antivaccinationism, antivivisectionism, anythingarianism, apheliotropism, aphorism, apism, aplanatism, apochromatism, apogeotropism, apoliticism, Apollinarianism, apostolicism, apriorism, Arabism, Aramaism, Arcadianism, archaicism, archaism, Arianism, aristocratism, Aristotelianism, Aristotelism, Arminianism, asceticism, asepticism, Asiaticism, aspheterism, asteism, asterism, astigmatism, asynchronism, asystolism, atavism, atheism, athleticism, Atlanticism, atomism, atonalism, atropism, Atticism, attorneyism, Augustinianism, Australianism, authorism, authoritarianism, autism, autochthonism, autoeroticism, autoerotism, automatism, automobilism, automorphism, autotheism, avant-gardism, Averrhoism, Averroism,

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廃屋の馬

荒屋に馬 忘れられた場所 静寂の中, 足音に声 馬のみ耳を垂れ 静かな夜, かすかな囁き 聴きわたる静寂に 遠い思い出, 壁と床 きしむ余韻に 馬の立つ, 馬は知る 忘れられた場所を 時の果てまで

il y avait autrefois une vieille maison abandonnée, perdue dans les bois, que personne ne visitait plus. la porte de la maison grinçait dans le vent, le toit était fissuré et laissait passer la pluie. pourtant, dans cette maison abandonnée, il y avait un secret. un cheval y vivait, silencieux et immobile, gardant ce lieu oublié depuis des années. un soir, alors qu’il faisait noir, un promeneur passa par cette maison et entendit un murmure. il regarda autour de lui, mais il n’y avait personne d’autre que lui et le cheval. le cheval dressa les oreilles et écouta attentivement. il était le seul à percevoir les murmures dans la maison. il se souvenait des temps passés, des voix et des pas qui avaient parcouru la maison. mais maintenant, tout était silencieux. au fil des ans, la maison avait continué à se détériorer et à pourrir, mais le cheval restait, sans savoir pourquoi il devait rester là. cependant, il continuait à veiller sur cette maison, dans l’obscurité, dans le silence et la solitude.

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The Country Boy

Soy el tigre.
Te acecho entre las hojas anchas como lingotes
de mineral mojado.
El río blanco crece bajo la niebla. Llegas.
Desnuda te sumerges. Espero.

THE CHILEAN FOREST

Under the volcanoes, beside the snow-capped mountains, among the huge lakes, the fragrant, the silent, the tangled Chilean forest … My feet sink down into the dead leaves, a fragile twig crackles, the giant rauli trees rise in all their bristling height, a bird from the cold jungle passes over, flaps its wings, and stops in the sunless branches. And then, from its hideaway, it sings like an oboe … The wild scent of the laurel, the dark scent of the boldo herb enter my nostrils and flood my whole being … The cypress of the Guaitecas blocks my way … This is a vertical world: a nation of birds, a plenitude of leaves … I stumble over a rock, dig up the uncovered hollow, an enormous spider covered with red hair stares up at me, motionless, as huge as a crab … A golden carabus beetle blows its mephitic breath at me, as its brilliant rainbow disappears like lightning … Going on, I pass through a forest of ferns much taller than I am: from their cold green eyes sixty tears splash down on my face and, behind me, their fans go on quivering for a long time … A decaying tree trunk: what a treasure!… Black and blue mushrooms have given it ears, red parasite plants have covered it with rubies, other lazy plants have let it borrow their beards, and a snake springs out of the rotted body like a sudden breath, as if the spirit of the dead trunk were slipping away from it … Farther along, each tree stands away from its fellows … They soar up over the carpet of the secretive forest, and the foliage of each has its own style, linear, bristling, ramulose, lanceolate, as if cut by shears moving in infinite ways … A gorge; below, the crystal water slides over granite and jasper … A butterfly goes past, bright as a lemon, dancing between the water and the sunlight … Close by, innumerable calceolarias nod their little yellow heads in greeting … High up, red copihues (Lapageria rosea) dangle like drops from the magic forest’s arteries … The red copihue is the blood flower, the white copihue is the snow flower … A fox cuts through the silence like a flash, sending a shiver through the leaves, but silence is the law of the plant kingdom … The barely audible cry of some bewildered animal far off … The piercing interruption of a hidden bird … The vegetable world keeps up its low rustle until a storm churns up all the music of the earth.

Anyone who hasn’t been in the Chilean forest doesn’t know this planet.

I have come out of that landscape, that mud, that silence, to roam, to go singing through the world.

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A Man in Love, … next year I shall plant some Tomatoes

Walking down a narrow street one evening, I stole a melon. The fruit seller, who was lurking behind his fruit, caught me by the arm.

Miss, I’ve been waiting for a chance like this for forty years. For forty years I’ve hidden behind this pile of oranges in the hope that somebody might pinch some fruit. And the reason for that is this: I want to talk, I want to tell my story. If you don’t listen, I’ll hand you over to the police.

I’m listening, I told him.

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