3. FILOSOFIA POLíTICA E VIOLÃ?Å NCIA EM HANNAH ARENDT
A busca pela aproximação de um conceito de violência na filosofia polí­tica dirige-nos de
forma clara ao estudo de Hannah Arendt – Sobre a Violência (1969). Coloca-se de forma
enfática esta aproximação em face da perspectiva pela qual Arendt traduz teoricamente
suas análises sobre a violência, resguardando um espaço para a consideração da técnica
a ela relacionada.

Pode-se considerar a envergadura do estudo de Arendt, na medida em que a autora
consegue distinguir diversos conceitos, entre eles: Poder, Vigor, Força, Autoridade,
Violência. Esta preocupação com a definição clara do alcance que cada conceito deve ter
no conjunto da linguagem relacionada í  filosofia polí­tica dá ao trabalho desenvolvido por
Arendt a significação de relevância para qualquer pesquisador que deseje se aproximar
do estudo da violência a partir da filosofia polí­tica.

Iremos estabelecer um diálogo com o texto de Arendt, a fim de apontar as suas
principais contribuições no que diz respeito í  compreensão do conceito de violência
elaborado pela autora. Será, na medida do possí­vel, uma análise crí­tica que buscará ver
os limites de suas considerações, bem como as possibilidades analí­ticas a partir de seus
conceitos.

Hannah Arendt demonstra em seu estudo uma grande preocupação com o ní­vel que
alcançaram os desenvolvimentos dos implementos técnico-bélicos no século XX. “O
desenvolvimento técnico dos implementos da violência alcançou agora o ponto em que
nenhum objetivo polí­tico poderia presumivelmente corresponder ao seu potencial de
destruição, ou justificar seu uso efetivo no conflito armado.” (Arendt, 1968;1994:13)

A autora aqui faz clara menção ao modo de operação dos conflitos do século XX (ao
menos os que envolvem diretamente potências atômicas), ou seja, a dissuasão, ou uma
“racionalidade” no uso dos meios de violência disponí­veis. Arendt, ao passo que
reconhece esse elemento calculador, considera como extremamente plausí­vel a
impossibilidade de um cálculo preciso no que diz respeito í  realização da guerra, posto
que, diferentemente da lógica instrumental, as relações humanas guardam em si um
caráter indeterminado. “Visto que o fim da ação humana, distintamente dos produtos
finais da fabricação, nunca pode ser previsto de maneira confiável, os meios utilizados
para alcançar os objetivos polí­ticos são muito freqüentemente de maior relevância para o
mundo futuro do que os objetivos pretendidos.” (Ibid, 1969;1994:14)

Sobre a questão da contingência da guerra, Arendt não acrescenta nenhuma novidade. O
que chama a atenção é que a autora encontra justificativa para que a guerra se encontre
ainda na contemporaneidade como o instrumento por excelência, sendo o último arbí­trio.
Existe uma condição que separa a análise da guerra em dois pontos a serem
considerados: a guerra lenta4 (sem uso de armas de destruição em massa) e a guerra
rápida (com armas de destruição em massa). O grau de implementação técnica utilizada
no conflito leva na direção de uma imprevisibilidade das conseqüências decorrentes do enfrentamento, ou antes ainda, de todo o mecanismo que surge a partir da simples
possibilidade de que tal conflito aconteça.

Arendt apresenta sua análise sobre o modo operante das sociedades pós-segunda guerra
mundial. A racionalidade bélica torna-se impositiva entre as grandes potências que
emergiram do conflito. “O imperativo técnico [que Arendt evoca] resume-se na
proliferação irresistí­vel de técnicas e máquinas [que], longe de ameaçar certas classes
com o desemprego, ameaça a existência de nações inteiras e, presumivelmente, de toda
a humanidade.” (Ibid, 1969/1994:22). O posicionamento teórico de Hannah Arendt sobre
a técnica aproxima-se de um enfoque instrumental, analisando basicamente as
conseqüências das implementações técnicas e não necessariamente o fundamento
técnico da sociedade contemporânea. A questão da ciência e a crença no progresso
representam para a autora elementos essenciais da contemporaneidade, entretanto, ela –
e tem-se a certeza de que não é este o seu objetivo – não se atém í  discussão da
técnica moderna “em sua essência e de que forma ela ameaça o homem”.

Pode-se dizer que Arendt dá corpo í  sua análise sobre a violência a partir do segundo
capí­tulo de seu estudo. Localiza-se neste ponto a primeira demarcação do espaço de seu
posicionamento teórico e de sua crí­tica em relação í  noção que a filosofia polí­tica e a
sociologia possuem de violência e poder.

A análise e a distinção entre poder e violência representam o ponto de inflexão no que
diz respeito í  definição dos conceitos pela filosofia polí­tica e pela sociologia. Arendt
distancia-se, dessa forma, da tradição de C. Wright Mills, para quem “toda a polí­tica é
uma luta pelo poder; a forma básica de poder é a violência”. Ou ainda de Max Weber, ao
colocar que o Estado se caracteriza “pelo uso da violência legí­tima”. Considera-se que a
primeira derivação de Arendt na direção de seu posicionamento teórico sobre os
conceitos de poder e violência pode ser apresentada da seguinte maneira:

De fato, uma das mais óbvias distinções entre poder e violência é a de que o poder
sempre depende dos números, enquanto a violência, até certo ponto, pode operar sem
eles, porque se assenta em implementos. (…) A forma extrema de poder é o Todos
contra Um, a forma extrema de violência é o Um contra Todos. E esta última nunca é
possí­vel sem instrumentos. (Ibid, 1969;1994:35)

Arendt, ao lançar-se na busca pela clareza conceitual em relação aos conceitos de poder
e violência, aproxima-se de forma colateral a outros conceitos, entre eles: Vigor, Força,
Autoridade. “Penso ser um triste reflexo do atual estado da ciência polí­tica que nossa terminologia não distinga entre palavras-chave tais como “poder” [power], “vigor”
[strenght], “força” [force], “autoridade” e, por fim, violência.” (Ibid, 1969;1994:36)

Poder, para a autora, não se resume apenas na capacidade de ação de um único
indiví­duo, ou na capacidade de impor uma vontade a outras. A definição de Arendt vai na
direção da composição, ou seja, o Poder emerge através da composição da relação entre
os indiví­duos que resolvem agir em uní­ssono. “A partir do momento em que o grupo, do
qual se originara o poder desde o começo (potestas in populo, sem um povo ou grupo
não há poder), desaparece, “seu poder” também se esvanece.” (Ibid, 1969;1994:36)

Para Arendt, a concordância surge como elemento essencial do polí­tico através do qual o
grupo exerce o seu poder e, na medida em que não singulariza a vontade, pelo contrário,
nasce de uma vontade coletiva que evidentemente não necessita da violência como
instrumento de imposição, posto que o poder emana do grupo que comunga da mesma
posição.

O segundo conceito sobre o qual Hannah Arendt desdobra sua análise é o de Vigor. Este
elemento conceitual surge como a emergência da singularidade, ou seja, é individual por
excelência. “A hostilidade quase instintiva dos muitos contra o único tem sido sempre
atribuí­da, de Platão a Nietzsche, ao ressentimento, í  inveja dos fracos contra os fortes,
mas essa interpretação psicológica não atinge o alvo. É da natureza de um grupo e de
seu poder voltar-se contra a independência, a propriedade do vigor individual.” (Ibid,
1969;1994:37)

Pode-se considerar que Arendt apresenta como o mais “impróprio” dos conceitos
justamente aquele que, na maioria das vezes, é aproximado ao conceito de poder e de
violência, ou seja, a Força. O elemento central a respeito do qual Arendt expõe o
fundamento do conceito de Autoridade é o reconhecimento. A autoridade necessita de
reconhecimento, na medida em que sua aceitação é demonstrada pela relação de
obediência. A autora enfoca algumas possibilidades de investimento da autoridade.

A violência, para Arendt, é a expansão do vigor a partir da inserção de uma lógica
instrumental. Temos uma condição singular a ser pensada: o poder pode manifestar
violência, entretanto, a violência nunca poderá manifestar poder. “Onde os comandos
não são mais obedecidos, os meios de violência são inúteis; e a questão desta obediência
não é decidida pela relação de mando e obediência, mas pela opinião e, por certo, pelo
número daqueles que a compartilham. Tudo depende do poder por trás da violência.”
(Ibid, 1969;1994:39)

Existem certos limites que devemos compreender, certas nuanças sobressaem-se dessa
relação entre poder e violência. Pode-se considerar que se deve manter um mí­nimo de
poder naquelas condições onde tal poder não representa a maioria, ou não se estrutura
com o consentimento da maioria. Os mecanismos através dos quais a instrumentalidade
da violência ganha movimento exige a execução formal por parte de indiví­duos – cabe
ressaltar que existe uma proporção inversa no que diz respeito ao grau de
implementação técnica e í  necessidade de um número expressivo de indiví­duos
executantes. O poder, na proporção em que não responde nem mesmo a essas condições
mí­nimas de pôr em movimento a instrumentalidade da violência, não se sustenta mais
como poder. “A ruptura súbita e dramática do poder que anuncia as revoluções revela
em um instante o quanto a obediência civil – í s leis, aos dominantes, í s instituições –
nada mais é do que a manifestação externa do apoio e do consentimento.” (Ibid,
1969;1994:39)

Hannah Arendt conclui que “o poder é de fato a essência de todo governo, mas não a
violência. A violência é por natureza instrumental; como todos os meios, ela sempre
depende da orientação e da justificação pelo fim que almeja. E aquilo que necessita de
justificação por outra coisa não pode ser a essência de nada.” (Ibid, 1969;1994:41)
A relação entre poder e violência não deve ser condicionada apenas í  idéia de
proporcionalidade, posto que em um confronto direto entre ambos pode-se considerar
que a violência tenha, em um primeiro momento, a vantagem, já que os implementos
técnicos possuem caracterí­sticas de velocidade e penetração, diferente dos elementos
que compõe o poder.

A preponderância da violência na polí­tica, por outro lado, gera uma condição de perpétua
instabilidade e de retornos cada vez maiores ao uso da violência, até se tornar cotidiana.
Temos a instauração do terror não existe a possibilidade de fuga da violência, pois tal
fuga necessitaria do abandono da violência como fim em si mesmo. “O terror não é o
mesmo que a violência; ele é, antes, a forma de governo que advém quando a violência,
tendo destruí­do todo o poder, ao invés de abdicar, permanece como controle total.”
(Ibid, 1969;1994: 43)

O animal racional e sua defesa pela ciência moderna representam para Arendt algo de
realmente perigoso. A racionalidade humana tem em si o elemento da irracionalidade; o
extremo da razão é a não-razão. De um lado, parte-se do cálculo e chega-se í 
necessidade da eliminação de seres que, por ventura, em um futuro próximo, possam vir
a competir por algum bem escasso. Racionalmente, aqueles que detêm os meios de
violência mais apropriados provavelmente terão alguma vantagem nessa disputa. O ponto de desequilí­brio neste exemplo não é a razão, como parece inicialmente, mas sim
um modo especí­fico de razão, a saber, a racionalidade técnico-cientí­fica.

Arendt reconhece a violência como uma condição “natural” do homem, desde que esta
não se desenvolva através de um cálculo preciso, ou seja, que se torne um fim em si
mesmo. “Neste sentido, o ódio e a violência que í s vezes – mas não sempre – o
acompanha pertencem í s emoções “naturais” do humano, e extirpá-las não seria mais
do que desumanizar ou castrar o homem.” (Ibid, 1969;1994:48). Estabelecer os limites
para esta humanidade parece ser algo bastante complicado para Arendt, pois a
justificativa desses limites encontra seu fundamento em qual lugar? A autora não se
preocupa necessariamente em dizer onde se situam tais justificativas, mas sim afirma
onde não devem ser buscadas.

A partir deste ponto, Hannah Arendt faz crí­ticas í s teorias de Sorel. “Assim, muito antes
de Konrad Lorenz ter descoberto a função da agressividade como estimulante vital no
reino animal, a violência fora elogiada como uma manifestação da força vital e,
especificamente, de sua criatividade.” (Ibid, 1969;1994:52)

A compreensão que Arendt tem sobre a violência encontra certa justificativa quando são
considerados os espaços de realização e o alcance almejado no seu uso. Deve-se
considerar que o uso da violência, a partir do momento em que é relacionada
instrumentalidade, tem em si um caráter contingente, que é expresso por meio de duas
perspectivas: uma diz respeito ao fato de que as conseqüências das ações humanas
guardam uma certa imprevisibilidade; a segunda é o próprio caráter contingente dos
instrumentos técnicos. “A violência, sendo instrumental por natureza, é racional í 
medida que é eficaz em alcançar o fim que deve justificá-la. E posto que, quando
agimos, nunca sabemos com certeza quais serão as conseqüências eventuais do que
estamos fazendo, a violência só pode permanecer racional se almejar objetivos de curto
prazo.” (Ibid, 1969;1994:58)

A ênfase que deve ser dada a partir das considerações de Hannah Arendt vai na direção
de compreender o homem como um ser polí­tico por excelência – aquele que possui a
capacidade de agir e de buscar o eterno começo de algo novo. “O que faz do homem um
ser polí­tico é sua faculdade para a ação; ela o capacita a reunir-se a seus pares, a agir
em conSerto e a almejar objetivos e empreendimentos que jamais passariam por sua
mente, deixando de lado os desejos de seu coração, se a ele não tivesse sido concedido
este dom – o de aventurar-se em algo novo.” (Ibid, 1969;1994:59)

Como conseqüência derivada desse posicionamento, nem o poder nem a violência são
fenômenos naturais compreendidos a partir da perspectiva de manifestação de um processo vital, como coloca Arendt. Ambos pertencem í  esfera do polí­tico, emergem da faculdade do homem de agir e de buscar o começo, ou da sua disposição para recomeçar.

O poder e a violência – elementos da esfera polí­tica – permanecem em latência, cabendo
í  emergência e í  contingência das ações humanas determinarem o seu florescimento, ou
não. Estabelece-se entre o poder e a violência uma relação de exclusão; í  medida que o poder aumenta, tem-se o aumento ou a manutenção da capacidade do homem de agir
em conSerto. Diminuí­da esta capacidade, surge a violência como recurso imediato í 
manutenção da autoridade, não mais do poder. Este perdeu-se no momento em que a
instrumentalidade fez-se presente através da violência.

(…)

A mesma sala é conduzida pelo chamado Pulso Maestro: uma conexão direta de sugestão de ritmos controlada via rede, influindo diretamente nas luzes, aparelhos eletronicos e sons do espaço, criando uma catarse de “casa viva”, com a qual os músicos, atores, poetas e performers interagem.

AQUI: LINK PARA O TUTORIAL E INTERFACE PD DESTE.

(…)

logo mais tutorial sobre o patch (módulo-software-interface) de Puredata desenvolvido exclusivamente pra interagir com a “sala-kernel” do conSerto…

(clique nas fotos pra ampliar)

octavio: to voltando
descolei o piano
chega amanhã de manhã
ja chego ae
eu: MASSAA

nó radiolivre.org no rizoma de rádios livres

.
.
.

tvconSerto

(19:36:30) glerm [glerm@jabber.org/Home] entrou na sala.
(19:36:30) mathieu.struck [mathieu.struck@jabber.org/Gaim] entrou na sala.
(19:36:30) barbarelak [barbarelak@jabber.org/Gaim] entrou na sala.
(19:36:30) octavio [octaviocamargo@jabber.org/Home] entrou na sala.
(19:27:26) barbarelak: continua sem ouvir a rádio, mathieu?
(19:27:34) mathieu.struck: voltou
(19:27:41) mathieu.struck: aqui deu uma travada
(19:27:44) barbarelak: hmmmm
(19:27:51) mathieu.struck: onde foi parar o povo
(19:27:57) barbarelak: estão aqui
(19:28:07) barbarelak: é que esse lance aqui desconecta depois de um tempo sem atividade
(19:28:16) barbarelak: o oc está se logando de novo
(19:29:50) mathieu.struck: hummm
(19:29:53) mathieu.struck: i see
(19:30:03) glerm: dfsfs
(19:30:04) barbarelak: e lá vem eles
(19:30:20) glerm: palmieri, ricardo para octavio, Lúcio, mim, simone, Carlos, flavio, Vanessamostrar detalhes 17:43 (1 hora atrás) entao gente. antes de tudo deixa eu dar um avisdo: estou sem internet em casa, entao, vou tenytar ir pra lan-house todas as noites pra pegar noticias de vcs. qq emergencia me liguem no celular. to escrevendo aqui algumas ideias sobre o roteiro do flash-mob / performance descrito acima. entao vou jogar aqui o brain storm.
(19:30:29) glerm: — texto do palm:
(19:30:39) glerm: proposta para o happening do sábado (ou sexta?) a noite/tarde 1. encontro flash-mob: enviaremo um mail-spam convidando as pessoas conhecidas (ou nao) para aparecem no dia marcado, as 17h, no local (cavalo babão?), munidas de calçados confortáveis, um livro com mais de 10 capitulos (qq um), e um copo/caneca plastica. a ideia eh seguirmos o cortejo, parando em 10 pontos. em cada ponto faremos uma leitura coletiva em voz alta e simultanea dos 2 primeiros páragrafos de cada capitulo de cada livro. uma espécie de “conSerto de polavras”, em 10 etapas. cada estapa deverá ser gravada em audiovisual. isso gerará um produto CD/DVD q depois a gente ve o q faz. as canecas deverão ser enchidas com cachaça, vinho, ou qq outra bebida tipica q algum curitiboca queira propor. apesar de eu achar q cachaça tem tudo a ver com charuto e tudo a ver com pretovelho.
(19:30:48) glerm: 2. deveremos selecionare 10 pontos “estratégicos” (nao sei se precisa ser um lugar, ou se podem ser conceitos “estratégicos”), para pararmos e lermos coletivamente os livros ao mesmo tempo em voz alta. estou falando de 10 paradas, mas poderiamos ser acidos a ponto de brincar com as 15 paradas de jesus antes da ressurreição ( http://amaivos.uol.com.br/templates/amaivos/amaivos07/noticia/noticia.asp?cod_noticia=6864&cod_canal=29 ). mas nao sei. soh estou especulando.
(19:31:25) glerm: 3. ao final do cortejo (bosque do papa) levaremos o boneco para algum outro ponto para começarmos a montagem da instalação “pretovelho cura espinhela caí­da”. estou mapeando 10 pontos nevralgicos de acupuntura para aplicarmos o tratamento no manequim, para q depois ele ajude as pessoas a se curarem. temos q ver se eh limpeza usarmos o espaço da SEAE para montarmos esta instalação. to falando isso pq penso na montagem do boneco em forma de “performance”, ou seja, vamo começa a monta o bicho com quem tiver a fim.
(19:31:43) glerm: 4. pensei q alguma figura mí­tica poderia surgir do meio do bosque do papa, no momento seguinte ao destripar do boneco. chapeuizinho vermeljho seria “uó” na minha opinião. entao de cara, gostaria q vcs sugerissem: * pontos “estratégicos” (geograficos, históricos, conceituais, fictí­cios, aRtivistas) * bebidas para “beber” o morto * livros especí­ficos para solicitarmos aos participantes do flash-mob * articulação com a galera conhecida para fazermos uma “massa” no cortejo vejo q precisaremos de apoio para as seguintes açoes * 2 video-makers para gravar o processo * 2 pessoas “servindo” a bebida * maestros para conduzir as leituras em cada parada (deixar isso pré-definido antes do inicio da ação)
(19:31:58) glerm: ao final, teremos uma intervenção q cai dentro das modalidades, mas ao mesmo tempo não eh nada disso: teatro performance flash-mob intervenção urbana video música instalação literatura e mais o q vcs quiserem. se vcs puderem discutir isso amanhã, seria bacana para eu poder produzir o material q falta (convite para o flash-mob, figurino meu e do boneco, material para a instalação) tyb estou preparando uns adesivos do pretovelho. depois eu mandoi a arte pra vcs
(19:32:14) glerm: vbou tentar chegar ai na quarta na hora do almoço. mas eu to preocupado q no fim de semana a lua muda, e lua, maré e mulher grávida… vcs tao ligados neh? bom, tamos ai. precisando de ajuda com outros projetos, ja me avisem q eu vou produzindo isso daqui. bj e queijo p!

—
ricardo palmieri
# 1185833173
[palm.estudiolivre.org]
[skype:palmieriricardo]
[jabber: ricardopalmieri@xemele.cultura.gov.br]
[msn: ricardopalmieri@bol.com.br]
[linux user # 392484]
(19:36:30) #conserto@conference.jabber.org: octaviocamargo has set the subject to: tá todo mundo ai?alo alovale!
(19:37:26) octaviocamargo: ola
(19:37:32) glerm: versão maior
(19:37:48) octaviocamargo: aumentem as fontes que eu sou cego
(19:37:52) glerm: (19:30:20) glerm: palmieri, ricardo para octavio, Lúcio, mim, simone, Carlos, flavio, Vanessamostrar detalhes 17:43 (1 hora atrás) entao gente. antes de tudo deixa eu dar um avisdo: estou sem internet em casa, entao, vou tenytar ir pra lan-house todas as noites pra pegar noticias de vcs. qq emergencia me liguem no celular. to escrevendo aqui algumas ideias sobre o roteiro do flash-mob / performance descrito acima. entao vou jogar aqui o brain storm.
(19:30:29) glerm: — texto do palm:
(19:30:39) glerm: proposta para o happening do sábado (ou sexta?) a noite/tarde 1. encontro flash-mob: enviaremo um mail-spam convidando as pessoas conhecidas (ou nao) para aparecem no dia marcado, as 17h, no local (cavalo babão?), munidas de calçados confortáveis, um livro com mais de 10 capitulos (qq um), e um copo/caneca plastica. a ideia eh seguirmos o cortejo, parando em 10 pontos. em cada ponto faremos uma leitura coletiva em voz alta e simultanea dos 2 primeiros páragrafos de cada capitulo de cada livro. uma espécie de “conSerto de polavras”, em 10 etapas. cada estapa deverá ser gravada em audiovisual. isso gerará um produto CD/DVD q depois a gente ve o q faz. as canecas deverão ser enchidas com cachaça, vinho, ou qq outra bebida tipica q algum curitiboca queira propor. apesar de eu achar q cachaça tem tudo a ver com charuto e tudo a ver com pretovelho.
(19:38:28) barbarelak: b
(19:38:33) barbarelak: b
(19:38:39) barbarelak: b
(19:38:52) barbarelak: b
(19:38:55) barbarelak: b
(19:39:05) barbarelak: yuiy
(19:39:09) barbarelak: huihu
(19:39:12) barbarelak: uho
(19:39:21) barbarelak: yu
(19:39:31) barbarelak: hjvh
(19:39:35) barbarelak: j
(19:39:59) barbarelak: oc, as fontes daqui não aumentam
(19:41:15) octaviocamargo: deixa eu ver
(19:41:21) barbarelak: bbb
(19:41:27) octaviocamargo: no meu da certo!
(19:41:39) barbarelak: b
(19:41:50) barbarelak: bb
(19:41:57) octaviocamargo: é so ir na barra de cima no quadrado A
(19:42:54) barbarelak: v
(19:43:06) barbarelak: bbb
(19:43:16) barbarelak: n
(19:43:40) barbarelak: vvv
(19:44:08) barbarelak: c
(19:50:57) barbarelak saiu da sala.
(20:07:56) mathieu.struck: pô, a rádio tocando música de playboy aí­
(20:08:49) mathieu.struck: “assim não dá, assim não pode”
(20:09:59) mathieu.struck saiu da sala.
(20:19:32) nillow@jabber.org [nillow@jabber.org/Adium] entrou na sala.
(20:20:05) nillow@jabber.org: to
(20:20:07) nillow@jabber.org: aqui
(20:20:23) nillow@jabber.org: tão aí­?
(20:30:02) octaviocamargo: opa
(20:30:07) octaviocamargo: alo nilo
(20:30:28) octaviocamargo: aovivo.estudiolivre.org
(20:30:48) nillow@jabber.org: qual dos dois?
(20:30:56) nillow@jabber.org: radio metade livre
(20:31:09) nillow@jabber.org: ou pulso maestro?
(20:35:26) octaviocamargo: he
(20:35:37) octaviocamargo: pulso maestro
(20:35:48) nillow@jabber.org: quem ta tocando?
(20:36:10) nillow@jabber.org: o xilo
(20:38:33) nillow@jabber.org: não posso mandar um stremeing daqui e vcs mixar aí­?
(20:38:56) nillow@jabber.org: posso mandar um e vcs juntarem!!!
(20:39:31) nillow@jabber.org: a musica ta bem mais alta que o som daí­
(20:42:52) nillow@jabber.org: fala aí­
(20:42:56) nillow@jabber.org: eu to
(20:43:02) nillow@jabber.org: eu to
(20:43:15) nillow@jabber.org: vc ta uma lindeza
(20:44:36) nillow@jabber.org: porque todos não entram nessa sala
(20:44:52) nillow@jabber.org: #conserto do jabber!!
(20:50:00) glerm saiu da sala (Replaced by new connection).
(21:14:28) octaviocamargo: nilow
(21:15:40) nillow@jabber.org: fala
(21:15:47) nillow@jabber.org: opa
(21:15:50) nillow@jabber.org: epa
(21:46:29) octaviocamargo: nillow
(21:46:37) nillow@jabber.org: FALA
(21:46:51) octaviocamargo: sou eu lucio
(21:47:03) octaviocamargo: no log do octavio ehehe
(21:47:08) nillow@jabber.org: DAE
(21:47:10) nillow@jabber.org: BELEZA
(21:47:11) octaviocamargo: hehehehehehehe
(21:47:31) octaviocamargo: apareçamais por aqui
(21:47:37) octaviocamargo: tá escutando a rádio
(21:47:42) nillow@jabber.org: tava
(21:47:46) nillow@jabber.org: dai caiu
(21:47:47) octaviocamargo: coloquei uma música pra você
(21:47:51) nillow@jabber.org: não sei porque
(21:47:59) octaviocamargo: loga de novo
(21:48:05) octaviocamargo: pelo vlc
(21:48:12) nillow@jabber.org: eu podia transmitir daqui e vcs mixarem por aí­
(21:48:20) octaviocamargo: como?
(21:48:27) octaviocamargo: COMO? nolloW
(21:48:31) octaviocamargo: nillow
(21:48:33) nillow@jabber.org: passa o link de novo
(21:48:52) nillow@jabber.org: da radio
(21:48:58) octaviocamargo: http://estudiolivre.org:8000/oruqestraorganismo (‘http://estudiolivre.org:8000/oruqestraorganismo’) ufa!!!
(21:49:05) octaviocamargo: oquestraorganismo
(21:49:27) octaviocamargo: http://estudiolivr (‘http://estudiolivre.org:8000/oruqestraorganismo’)http://estudiolivre.org:8000/orqustraorganismo (‘http://estudiolivre.org:8000/oruqestraorganismo’)
(21:49:35) octaviocamargo: eessseee aaqqquuiiii
(21:50:21) nillow@jabber.org: passa a pagina no estudo livre (‘http://estudiolivre.org:8000/oruqestraorganismo’)
(21:50:30) octaviocamargo: calma ae
(21:50:31) nillow@jabber.org: nao ta rolando por esse link
(21:50:43) octaviocamargo: tá eerrraaddoo
(21:51:01) octaviocamargo: http://etudiolivre.org:8000/orquestraorganismo (‘http://etudiolivre.org:8000/orquestraorganismo’)
(21:51:04) octaviocamargo: agora sim
(21:51:11) octaviocamargo: opa naão
(21:51:34) nillow@jabber.org: pronto
(21:51:36) octaviocamargo: http://estudiolivre.org:8000/orquestraorganismo (‘http://estudiolivre.org:8000/orquestraorganismo’)
(21:51:37) nillow@jabber.org: to ouvindo
(21:51:42) octaviocamargo: AAAEEEE
(21:51:58) nillow@jabber.org: posso levantar uma radio aqui..
(21:52:04) nillow@jabber.org: vc conecta por aí­
(21:52:14) nillow@jabber.org: depois roteia pelo jack
(21:52:17) nillow@jabber.org: e mixa
(21:52:27) octaviocamargo: essa música é pra vc
(21:52:42) nillow@jabber.org: muito obrigado… tchurururu fomfom
(21:52:52) octaviocamargo: manda a rádio ae
(21:52:58) nillow@jabber.org: fuca azul calcinha
(21:53:16) nillow@jabber.org: to te ouvindo
(21:53:27) nillow@jabber.org: dae
(21:53:32) nillow@jabber.org: posso
(21:53:47) nillow@jabber.org: sim senhor
(21:53:56) nillow@jabber.org: nao fique nervosa
(21:55:20) octaviocamargo: http://www.adiumx.com/images/logo.png (‘http://www.adiumx.com/images/logo.png’)
(21:55:57) nillow@jabber.org: q isso?
(21:56:43) octaviocamargo: é o logo do adiumx
(21:58:31) nillow@jabber.org: hmmmm
(22:00:15) nillow@jabber.org: http://www.estudiolivre.org/elIce.php (‘http://www.estudiolivre.org/elIce.php’)
(22:00:19) nillow@jabber.org: olha aqui
(22:00:30) nillow@jabber.org: ogg/Vorbis
(22:00:34) nillow@jabber.org: veja la
(22:00:37) nillow@jabber.org: clica ali
(22:01:46) nillow@jabber.org: to transmitindo
(22:02:26) nillow@jabber.org: o lucio????
(22:04:08) octaviocamargo: esse endereco?
(22:04:23) nillow@jabber.org: é a pag que ta o link
(22:04:33) nillow@jabber.org: titulo ogg/vorbis
(22:04:42) nillow@jabber.org: acho
(22:04:54) nillow@jabber.org: achô!?
(22:05:46) nillow@jabber.org: nada?
(22:05:50) nillow@jabber.org: tudo?
(22:05:54) nillow@jabber.org: simmmmmmm
(22:05:59) nillow@jabber.org saiu da sala.

————————————————————————
All images are from occam and in public domain.

Banheiro da Sala Kernel, 2007.
———————————————————————————
Photo: Mathieu Struck (Licensed under the GFDL)
———————————————————————————

MUSEUM OF TELEGRAPH AND WIRELESS INSTRUMENTS

22:49 gicéli: oi Octávio! Tudo certinho com a passagem?

eu: eu que pergunto
?

22:50 gicéli: a última informação que tive da agência foi que sim

eu: não estava tudo acertado que o gilson ia fazer o pagamento por internet?

gicéli: parece que o Gil já passou os dados e ficou de ir buscar os bilhetes na segunda-feira

22:51 eu: masssa

estamos transmitindo rádio

vc pode sintonizar ai

gicéli: lindas fotos da Croácia…

como?

eu: saiba um poucoi o que teu mano tá fazendo

gicéli: como eu faço para sintonizar?

22:52 eu: http://200.201.127.100/aovivo.html

clique em cima

vc esta na página de

conserto.orqanismo.art.br

22:53 gicéli: abri a página… e agora?

vou em download?

22:54 só abriu a página inicial, não estou ouvindo nada

eu: vai em ao vivo

gicéli: blz

22:55 eu: dae vc copia o endereço que tem ali, o azulzinho

e cola no vlc

ou no winamp

tem um link pra baixar o vlc na pagina mesmo

22:56 gicéli: to fazendo isso

eu: tem um monte de fotos do evento em midias

fotos

23:00 gicéli: to instalando o vlc

23:01 eu: gostou da página?

gicéli: tá instalado, o programa abriu mas não toca nada

23:02 eu: calma

gicéli: estou vendo as fotos

eu: então

abra o vlc

vai em arquivo

23:03 dae vai em streaming

achou?

gicéli: parece que o meu pc não está aceitando, vou tentar de novo

23:04 eu: achou o que te falei?

o vlc ta abrindo?

gicéli: abriu

23:05 eu: vai em arquivo

gicéli: agora vou em arquivo?

eu: ok?

sim

passo a passo

vamos lá

gicéli: e agora?

eu: vai em streaming

achou?

gicéli: não tem essa opção

23:06 eu: tem sim

open network streaming

gicéli: tem open file, open directory,

blz

eu: agora vai na bolinha que tem http

23:07 clica dentro da bolinha

gicéli: agora abriu um quadrado de alerta de segurança do windows

eu: desconidera

desconsidera

fecha o box

gicéli: já desconsiderei e não abre…

23:08 eu: calma

voce tem que colar o endereço que voce copiou dentro da caixinha

gicéli: eu to no vlc, vou em arquivo depois no network streaming e não abre nada…

23:09 eu: tem que abrir uma janela

isto não acontece?

o que acontece?

gicéli: abre um retângulo e daí­ não passa

23:10 eu: sim

o que tem neste retangulo?

gicéli: PORTA 1234

UDR/RTP

23:11 eu: putz

é esta merda de windows

que fica dificulando as coisas

vc tem o winamp?

23:12 gicéli: eu tinha, mas o pc foi formatado, mas posso baixar ele de novo

eu: baixa ele então

gicéli: blz

eu: e vai olhando um pouco as fotos

gicéli: alguma versão em especial?

eu: vou fumar um cogarro

vc tem acompanhado o hackeando catatau?

gicéli: sim

23:13 vi há pouco as fotos dos croatas

eu: tem um monte de posts sobre a ação que estamos fazendo

entrou no suite deles?

gicéli: já vi e li sobre isso

eu: é só clicar em cima do nome deles no post do occam

massssa

23:14 gicéli: vou baixar o winamp

23:16 eu: tem mais gente on line

na tua caixa de chat

que a gente possa ensinar como ouvir nossa rádio?

estamos í  cata de ouvintes

criando redes

23:17 gicéli: aqui no google não tem mas na minha caixa do msn tem um monte

eu: então vc pode ir ai no gmail em bate papo

logo em baixo da caixa de entrada

acima na tua esquerda

23:18 clica ali

vc vai ter acesso ao documento inteiro desta conversa

achou?

gicéli: em adicionar contato?

eu: não

acima í  esquerda

23:19 no icone bate papos

achou/

?

gicéli: certo, clico em bate papos e depois?

achei

eu: vai aparecer por primeiro em cima

conversa com giceli camargo

107 linhas

achou?

gicéli: achei

23:20 eu: então clica em cima

vai abrir um documento com a nossa conversa inteira

gicéli: já abri

eu: o gmail salva automaticamente

vc pode mandar a conversa por email

pra galera do msn

gicéli: salvou várias conversas nossas

eu: esta conversa já é um tutorial para acessar uma rádio na web

23:21 salva todas

vc não sabia/

?

gicéli: eu vou mandar pros meus contatos do msn acessarem tb

mas antes vou esperar o winamp pra ver se eu consigo ouvir

eu: é so eles lerem a nossa conversa

blz

23:22 gicéli: que vão aprender

eu: mas tem gente que vai conseguir

depende de como o windows foi instalado

gicéli: alguns vão conseguir e outros não?

eu: sim

mas vamos em frente

até conseguir

gicéli: e eu? vou ouvir?

eu: radio programação

no ar

23:24 baixou o winamp?

23:25 tenta ouvir no winows media player

mas acho que não vai dar certo

porque o windows player não le ogg

23:26 gicéli: já baixei o winamp agora só preciso criar uma conta para ele começar a funcionar

eu: que é o foramato livre do arquivo mp3

então vai

o winamp le ogg

23:27 deu?

gicéli: agora o que eu faço?

23:28 eu: vai em abrir url

achou

gicéli: tenho que abrir o winamp ou voltar na página do conserto

eu: abre o winamp

vai em file

ou arquivo

23:29 to sem o winamp

aqui

mas vc vai achar em algum lugar

open url file

achou?

23:30 isso tem até no windows media player

so que não toca ogg

abrir url

gicéli: está abrindo só um pouquinho

eu: achou?

como assim?

23:31 quando vc clica em abrir url

tem que aparecer um box

pra voce colar o endereço de url

http://etc

gicéli: não tem url aqui, tem outras opções

eu: quais?

23:32 gicéli: library

browse folders

winamp remote playlists

eu: masi algum?

23:33 voce esta em file?

gicéli: estou na página inicial do winamp

eu: o programa está aberto?

gicéli: sim

eu: deve ter na barra de menu

o icone file

23:34 achou?

gicéli: no menu tem aquelas duas opções que falei mais custom search

e home playlist

eu: como que vc abriria um arquivo então?

tem que ter em algum lugar um open

gicéli: não tenho a menor idéia

eu: file

23:35 vc fez a instalação direito?

consegue ouvir qualquer outr coisa no winamp?

tente

gicéli: já vai

23:36 eu: e dai?

23:37 gicéli: eu não tenho nenhum arquivo tenho que baixar uma música qquer para ver se consigo ouvir no winamp

eu: vai escrevendo frases menores

é uma tecnica de conversar na rede

de manter contato

gicéli: ok

eu: se voc escreve um texto muito grande

23:38 dispersa

gicéli: blz

demora um pouco

formatei o pc

tá vazio

eu: poe linux

em dual boot

windows não dá mais!

reparte o hd

23:39 em dois

e ai vc escolhe o sistema

quando liga o pç

pc

pera ai

23:40 abre o windows player

vou te mostrar uma coisa

veja se vc acha lá abrir url

achou/

?

23:41 alo

cambio

23:42 gicéli: abri o windows media player

eu: achou abrir url?

gicéli: vou onde?

eu: file

ou arquivo

e ai?

gicéli: tem música

23:43 biblioteca

listas de reprodução

eu: vai e usica

musica

gicéli: blz

eu: e ai?

23:44 gicéli: imagens

video

outas mí­dias

qual?

video

e tv gravada

eu: outras midias

gicéli: qual delas?

23:45 eu: url

tem isso ai?

pera um póuco

vou na página do winamp

vou descobrir

lá tem um tutorial

guenta ai

gicéli: o que eu tenho aqui é o winamp remote beta

eu: tem que dar certo

não é possivel

gicéli: blz

eu: pelas barbas de netuno

23:46 http://baixaki.ig.com.br/download/Winamp-Full.htm

abre este link

vamos ver juntos

23:47 gicéli: blz

eu: vai pra baixo na pagina

gicéli: no winamp?

eu: no final tem uma imagem fa interface gráfica do winamp

23:48 deste link que te passei

clica nele

o texto em azul

vou mandar de novo

clica em cima

http://baixaki.ig.com.br/download/Winamp-Full.htm

ok?

achou?

23:49 cambio

gicéli: tá baixando

eu: o que?

esta carregando a pagina

é isso que vc quer dizer/

gicéli: o arquivo que vc mandou

eu: ?

23:50 não é um arquivo

é o endereço de uma página

vou fumar um cigarro

volto em cinco minutos

23:54 gicéli: acabou a instalação

o windows reiniciou

por isso perdi conexão

23:56 abri winamp novo

23:57 tem url

preciso digitar algo ali?

eu: ipi urra

então copia e cola o endereço uzulzinho que tem em ao vivo na

pagina de conSerto

23:58 gicéli: vc não sabe o endereço?

eu: achou?

pera ai que te mando

voce não usa o mozila?

no mozila vc pode abrir varias abas só digitando

gicéli: vou ter que baixar

eu: control t

gicéli: o pc foi formatado

23:59 eu: depois

lembre disso

é bem melhor que o ie

internet explorer

ja te envio

www.mozila.org
gicéli: blz

00:00 eu: http://estudiolivre.org:8000/orquestraorganismo

copia isto e cola na caixinha

00:01 ok?

gicéli: conectou

eu: ta ouvindo

?

diz ae

gicéli: nada

eu: vc colou o endereço na caixinha?

00:02 gicéli: colei

cliquei play

aparece o nome

mas não toca

eu: ligue a caixa acustica

ta ligada?

gicéli: tá ligada

mas não toca

00:03 eu: estranho

vou ver o tutorial do winamp

deve ser algo muito simples

gicéli: tá tudo certo

não sei pq não toca

00:05 aí­ vc escuta?

00:06 eu: sim

00:07 gicéli: será que tem algum problema aqui?

vc está ouvindo com o windows?

no winamp?

00:08 eu: não to no linux

gicéli: entaum naum rola no windows

eu: rola

no winamp

gicéli: já testou?

eu: ou vlc

gicéli: tem aki tb

00:09 baixei

eu: mas voce disse que não funcionou[

gicéli: não tocou nada

00:10 abri o vlc

vou em arquivo

e daí­?

streaming

00:11 e digito omesmo endereço?

eu: sim

00:12 deu

?

gicéli: digitei

coloquei o endereço

vivaaa…to ouvindo

Nau dos Loucos, Bosch

Processo Regulatório em Saúde Suplementar

relativo a cair na estrada e perigas ver as quantas andaz

Orquestra Organism has received this week the visit of the kind croats Kruno and Tanja, who accompanied the preparatory actions forconSerto. They shared, during their short stay, fine and rare experiences upon their concepts and points of view about the world, tecnology and free & open culture. As a small token of our apreciation, Hackeando Catatau has prepared a small and anarchic photographic exhibition focusing the beautiful land of Croatia, for the delight of its visitors. All images belong to their respective authors (see links clicking on the photos) and are licensed under one or another Creative Commons,license, for each case.

A Orquestra Organismo recebeu esta semana a visita dos simpáticos croatas Kruno e Tanja, que conferiram os preparativos do Conserto e puderam partilhar, mesmo durante sua curta estada, experiências í­mpares sobre seus pontos de vista sobre o mundo contemporâneo, a tecnologia e a cultura. Em homenagem a eles, o blog Hackeando Catatau preparou uma singela e relativamente anárquica mostra fotográfica sobre a bela terra da Croácia, para deleite dos seus visitantes. Todas as fotos são de titularidade de seus respectivos autores (vide links) e estão licenciadas sob uma ou outra licença Creative Commons, conforme o caso.

powered by ODEO

Open source beer
Vores Ã?Ë?l (Our Beer) is the world’s first open source beer. Created by “Vores Ã?Ë?l Group”, a group of students at the IT-University in Copenhagen in collaboration with Superflex, the beer is an experiment in applying modern open source ideas and methods on a traditional real-world product.

The beer is based on classic ale brewing traditions but with added guarana for added energy-boost.

The recipe and the whole brand of Our Beer is published under a Creative Commons license, so anyone can use the recipe to brew the beer or to create a derivative of the recipe. You are free to earn money from Our Beer, but you have to publish the recipe under the same license and credit the original work.


The path of the Croats
Croatian Origins: The documented history of Croatia begins with Greek colonies established along the Dalmatian coast after 600 B.C. Migration of the Croats (Chrobati, Hrvati) is said to have occurred during the early the 6th century A.D. from white Croatia, a region which is now Ukraine between the Southern Bug and Dnieper rivers, to the lower Danube valley. They continued toward the Adriatic, where they conquered the Roman stronghold Salona in 614. After settling in the former Roman provinces of Pannonia and Dalmatia where they spent approximately 10 years, between 626 and 635, to completely defeat the Avars, pushing them to the north of the river Danube. After the defeat of the Avars, Emperor Heraclius enacted a law (Keleusis, iussio), giving the conquered lands to the Croats and under the sovereignty of the Byzantine Empire. The Croats then began to develop independently. The farming Croats continued their former way of life under their zupani or tribal chiefs, who performed administrative, judicial and military functions.

In the 7th century, when they were converted to Christianity. Shortly afterwards they received the privilege of using their national language in church services. Under pressure from the neighbouring Frankish and Byzantine empires, the tribal organization of the Croats gradually gave way to larger units, and there existed two Croatian duchies, one in Dalmatia along the Adriatic coast, the other in Pannonia. After the Frankish-Byzantine peace of 812, Pannonian Croatia became a part of the Frankish empire and the Dalmatian duchy recognized nominal Byzantine supremacy. In the middle of the 9th century the Pannonian Croats liberated themselves and joined the Dalmatian duchy, which also shook off foreign domination. By 880 Branislav (879-892) became the first independent dux Croatorum.

———————————————————————————
Photos in this post: Mathieu Struck (Licensed under the GFDL)
———————————————————————————

eu: buenas
16:45 marcioabr: buenas
eu: cade você?
marcioabr: rs
em vários lugares
tentando pouso
eu: vale
16:46 por que só daqui a duzentos anos?
marcioabr: não só
mas… e daqui a duzentosanos?
16:47 “eu naõ queria ouvir isso, eu queria um discurso sincero e triste, mas ningue o fez, foi insuportávelmente triste”
eu: é tchekov?
16:48 marcioabr: é gorki
sobre tchekhov
numa carta prara a mulher falando do enterro dele
16:49 eu: o gorki esteve no enterro de tchecov?
marcioabr: sim, esteve.
16:50 e achou indelicado ele chegar num vagão para transporte de ostras
16:51 Gorki, que foi absorvido e negado pela revolução (ao mesmo tempo)
eu: e tchekov, que destino lhe deu a revolução?
16:52 marcioabr: ele morreu antes, em 1904, antes da pré revoluçaõ de 1905, inclusive.
Ele não teria aguentado
era um homem simples , delicado e generoso
16:53 muitos o consideravam a polí­tico
eu o considero revolucionário
nos anos 50 publicaram suas obras completas na russia
16:54 inclusive a peça sem nome
eu: e durante a revolução
vc sabe se ele foi lido
marcioabr: que ele não publicou enquanto vivo
eu: ou foi um autor relegado?
marcioabr: ficou meio esquecido
16:55 e retornou fora da russia
e também lá
vieram outros quem foram, como disse, “absorvidos” : Gorki, Maiakovski
16:58 eu: Maiakovski apesar de “absorvido” acabou se suicidando. Porque vc acha que tchecov não teria “aguentado”
16:59 marcioabr: ele viveu no “entretempo”, quando as coisas já não eram mais e tampouco tinham se transformado em outra coisa. Ele escreveu sobre isso, sobre essa gente no “limbo”, na iminência
17:00 ele dizia: todo homeme deve ser belo, tanto o rosto, como a roupa, a alma, os pensamentos”
17:01 falava de vidas minúsculas
do mí­nimo em nós
17:03 eu: mudei de máquina. ja estou aqui de novo
marcioabr: buenas
eu: buenas
marcioabr: onde vc está?
17:04 eu: dificil definir
na sua última fala
marcioabr: bem..
aí­ estamos
eu: em vidas minusculas
marcioabr: rs
17:05 eu: o que poderia ser minimo na gente?
17:06 tentando entender um pouco este foco
marcioabr: difí­cil de definir
17:07 mas se pensamos em tudo aquilo que se opõe í  figura do herói…
eu: o comun, cotidiano
marcioabr: qual é o maior “feito” da tua vizinha?
17:08 que viveu a vida toda alí­?
sim, mas há cotidianos diferentes
deve haver algum herói por aí­, com uma vida incrí­vel e perfumada
17:10 eu: daqui a duzentos anos aborda estes aspectos da vida mí­nima então? da vida não espetacular?
17:11 marcioabr: sim.entre outras coisas, talvez o que projetamos paraum futuro incerto, a partir de quem somos, só isso
17:12 “nada de novo. saúde. um forte aperto de mão”
eu: a peça acontece hoje no act?
17:13 marcioabr: sim, hoje e por mais 3 semanas, de quinta a domingo.
eu: ja tinho sido apresentada antes?
17:14 marcioabr: sim, a estréia foi ha exatamente 2 anos. Giramos o paí­s e agora fazemos em curitiba.
demorou conseguir essa “façanha” de apresentar uma temporada na própria cidade
17:15 é mais facil ir que ficar
permanecer é a tarefa “hercúlea”
17:16 eu: na cidade que come seus filhos…
marcioabr: sim, e não os digere, o que é pior
melhor seria comê-los e obrá-los
17:17 vc foi ao banheiro hoje?
rs
eu: sim
pretendo ir de novo daqui a pouco
17:18 esta peça foi fruto de uma longa oficina para atores, se me lembro bem
da qual o Jaques brand participou, a
tuca
17:19 o gabriel gorozito
estou certo?
marcioabr: não exatamente,mas de um grupo de estudos que incluiu atores e gente de outras áreas, incluindo o emérito e grandissí­ssimo Jaques
17:20 eu: o luis felipe leprevost
marcioabr: depois do perí­odo de pesquisa, comecei oprocesso de criação da peça
sim, sim
contribuições inestimáveis
17:21 eu: quais os atores que estão no elenco?
17:22 marcioabr: André Coelho, Edith de Camargo e Luis Melo
A Edith compôs e executa a Trilha sonora em cena
17:23 eu: tocando e cantando?
marcioabr: sim
e falando
17:24 tudo é música em algum momento na vida
eu: gosto muito da musica que ela faz, e dela também
marcioabr: digo o mesmo
eu: lembro que durante o periodo de pesquisa
17:25 houve uma proposta de pequenas performances sobre o tena “tchekov”
marcioabr: sim fizemos 5 aberturas do processo
eu: encontrei uma noite o leprevost e a tuca
no café do teatro
17:26 eles tavam quebrando a cabeça com a coisa
marcioabr: com performances, leituras, publicações de textos, ensaios, traduções
rs
eles trabalharam uma época com umapeça curta genial chamada O Urso
17:27 Que o Dalton adora
eu: Sugeri à Tuca que levasse uma bacia
com água
e tomasse um banho Tcheco(v)
marcioabr: rsrsrsrs
eu: ela fez idsso?
marcioabr: pena que ela não fez
17:28 teria sido inesquecí­vel
e é denão esquecer que precisamos as vezes
eu: o act está fazendo anos?
marcioabr: rs, sim
17:29 6 anos
tem uma exposição sobre tudo o que foi feito
é legal de ver
é um registro necessário.
17:30 afirmar a memória própria
eu: soube disso pelo Beto
17:31 tem uma serie de eventos acontecendo por la também
17:32 marcioabr: além da peça e da exposição tem uma peça de rua fruto, essa sim, de uma oficina para atores iniciantes sobre comedia dell’arte, dirigida pelo Roberto Inoccenti, um diretor italiano.
vcs seguem o trabalho e eu sigopara o meu.
17:33 a conversa tá ótima
seguimos falando depois
com cerveja junto
eu: massa, que horas é a peça
?
marcioabr: um abraço forte Otavio
21h
eu: acabei de intimar a galera pra ir
marcioabr: espero vcs
beleza
eu: vou lá
marcioabr: quando quiserem e puderem
17:34 eu: valeu márcio
merda
!
marcioabr: merda!

ConSerto é construí­do em torno da reprogramação de um Kernel de código aberto, uma sala de programação ocupada por webcams e microfones abertos para o mundo via streaming (transmissão audiovisual ao vivo) que recombina e libera as idéias discutidas durante a ação. Do mesmo modo, impressoras matriciais em ritmos sincopados imprimem essas sugestões.

A mesma sala é conduzida pelo chamado Pulso Maestro: uma conexão direta de sugestão de ritmos controlada via rede, influindo diretamente nas luzes e sons do espaço, criando uma catarse de “casa viva”, com a qual os músicos, atores, poetas e performers interagem.

Abroholos A squall frequent from May through August between Cabo de Sao Tome and Cabo Frio on the coast of Brazil.

Auster Same as OSTRIA

Austru A east or southeast wind in Rumania. They are cold in winter and may be a local name for a foehn wind. (Glossary of Meteorology)

Bali wind A strong east wind at the eastern end of Java.

Barat A heavy northwest squall in Manado Bay on the north coast of the island of Celebes, prevalent from December to February.

Barber A strong wind carrying damp snow or sleet and spray that freezes upon contact with objects, especially the beard and hair.

Bayamo A violent wind blowing from the land on the south coast of Cuba, especially near the Bight of Bayamo.

Bentu de Soli An east wind on the coast of Sardinia.

Bora A cold, northerly wind blowing from the Hungarian basin into the Adriatic Sea. See also FALL WIND.

Borasco A thunderstorm or violent squall, especially in the Mediterranean.

Boreas A ancient Greek name for north winds. (also borras) The term may originally have meant “wind from the mountains” and thus the present term BORA. (Glossary of Meteorology)

Brickfielder: A wind from the desert in Southern Australia. Precedes the passage of a frontal zone of a low passing by. Has the same dusty character as the Harmattan. (Evert Wesker, Amsterdam, The Netherlands)

Brisa, Briza 1. A northeast wind which blows on the coast of South America or an east wind which blows on Puerto Rico during the trade wind season. 2. The northeast monsoon in the Philippines.

Brisote The northeast trade wind when it is blowing stronger than usual on Cuba.

Brubu A name for a squall in the East Indies.

Bull’s Eye Squall A squall forming in fair weather, characteristic of the ocean off the coast of South Africa. It is named for the peculiar appearance of the small isolated cloud marking the top of the invisible vortex of the storm.

Cape Doctor The strong southeast wind which blows on the South African coast. Also called the DOCTOR.

Caver, Kaver A gentle breeze in the Hebrides.

Chinook A type of foehn wind. Refers to the warm downslope wind in the Rocky Mountains that may occur after an intense cold spell when the temperature could rise by 20 to 40 degrees Fahrenheit in a matter of minutes. Also known as the Snow Eater. (Weather Channel Glossary)

Chubasco A violent squall with thunder and lightning, encountered during the rainy season along the west coast of Central America.

Churada A severe rain squall in the Mariana Islands during the northeast monsoon. They occur from November to April or May, especially from January through March.

Cierzo See MISTRAL.

Contrastes Winds a short distance apart blowing from opposite quadrants, frequent in the spring and fall in the western Mediterranean.

Cordonazo The “Lash of St. Francis.” Name applied locally to southerly hurricane winds along the west coast of Mexico. It is associated with tropical cyclones in the southeastern North Pacific Ocean. These storms may occur from May to November, but ordinarily affect the coastal areas most severely near or after the Feast of St. Francis, October 4.

Coromell A night land breeze prevailing from November to May at La Paz, near the southern extremity of the Gulf of California.

Cyclone A severe tropical storm (i.e., winds >64 knots) in the Indian Ocean and Bay of Bengal. See also Hurricane and Typhoon. The term is also applied to closed circulations in the mid latitudes and also popularly to small scale circulations such as tornadoes.

Diablo Northern California version of Santa Ana winds. These winds occur below canyons in the East Bay hills (Diablo range) and in extreme cases can exceed 60 mph. They develop due to high pressure over Nevada and lower pressure along the central California coast. (NWS San Francisco Glossary)

Doctor 1. A cooling sea breeze in the Tropics. 2. See HARMATTAN. 3. The strong SE wind which blows on the south African coast. Usually called CAPE DOCTOR.

Elephanta A strong southerly or southeasterly wind which blows on the Malabar coast of India during the months of September and October and marks the end of the southwest monsoon.

Etesian A refreshing northerly summer wind of the Mediterranean, especially over the Aegean Sea.

Euros The Greek name for the rainy, stormy southeast wind. (Glossary of Meteorology)

Foehn A warm dry wind on the lee side of a mountain range, whose temperature is increased as the wind descends down the slope. It is created when air flows downhill from a high elevation, raising the temperature by adiabatic compression. Examples include the Chinook wind and the Santa Ana wind. Classified as a katabatic wind. (Weather Channel Glossary)

Fremantle Doctor A cooling seabreeze in Western Australia,often made note of during hot summer-time cricket matches. (Ian Staples, Australia)

Gregale A strong northeast wind of the central Mediterranean.

Haboob A strong wind and sandstorm (or duststorm) in the northern and central Sudan, especially around Khartum, where the average number is about 24 per year. The name come from the Arabic word, “habb”, meaning wind. (Bill Mork, California State Climatologist)

Harmattan The dry, dusty trade wind blowing off the Sahara Desert across the Gulf of Guinea and the Cape Verde Islands. Sometimes called the DOCTOR, because of its supposed healthful properties.

Hurricane A severe tropical storm (i.e., winds >64 knots) in the Atlantic, Caribbean, Gulf of Mexico and Eastern Pacific. The word is believed to originate from the Caribbean Indian storm god “Huracan”. See also Typhoon and Cyclone.

Knik Wind A strong southeast wind in the vicinity of Palmer, Alaska, most frequent in the winter.

Kona Storm A storm over the Hawaiian Islands, characterized by strong southerly or southwesterly winds and heavy rains.

Leste A hot, dry, easterly wind of the Madeira and Canary Islands.

Levanter A strong easterly wind of the Mediterranean, especially in the Strait of Gibraltar, attended by cloudy, foggy, and sometimes rainy weather especially in winter.

Levantera A persistent east wind of the Adriatic, usually accompanied by cloudy weather.

Levanto A hot southeasterly wind which blows over the Canary Islands.

Leveche A warm wind in Spain, either a foehn or a hot southerly wind in advance of a low pressure area moving from the Sahara Desert. Called a SIROCCO in other parts of the Mediterranean area.

Maestro A northwesterly wind with fine weather which blows, especially in summer, in the Adriatic. It is most frequent on the western shore. This wind is also found on the coasts of Corsica and Sardinia.

Maria A fictional wind popularized in “Paint Your Wagon” (Lerner and Lowe, 1951) and by the Kingston Trio (1959), whose name may have originated with the 1941 book “Storm” by George R. Stewart. (Jan Null, Golden Gate Weather Services)

Matanuska Wind A strong, gusty, northeast wind which occasionally occurs during the winter in the vicinity of Palmer, Alaska.

Mistral A cold, dry wind blowing from the north over the northwest coast of the Mediterranean Sea, particularly over the Gulf of Lions. Also called CIERZO. See also FALL WIND.

Nashi, N’aschi A northeast wind which occurs in winter on the Iranian coast of the Persian Gulf, especially near the entrance to the gulf, and also on the Makran coast. It is probably associated with an outflow from the central Asiatic anticyclone which extends over the high land of Iran. It is similar in character but less severe than the BORA.

Norte A strong cold northeasterly wind which blows in Mexico and on the shores of the Gulf of Mexico. It results from an outbreak of cold air from the north. It is the Mexican extension of a norther.

Nor’easter A northeast wind, particularly a strong wind or gale; an unusually strong storm preceded by northeast winds off the coast of New England. Also called Northeaster. (Glossary of Weather and Climate)

Nor’wester This is a very warm wind which can blow for days on end in the province of Canterbury New Zealand. The effect is especially felt in the city of Christchurch. The wind comes in from the Tasman Sea, drys as it rises over the Southern Alps, heats as it decends, crosses the Canterbury Plains, then blows through Christchurch.. (Kerry Fitzpatrick)

Norther A cold strong northerly wind in the Southern Plains of the United States, especially in Texas, which results in a drastic drop in air temperatures. Also called a Blue Norther. (Glossary of Weather and Climate)

Ostria A warm southerly wind on the Bulgarian coast; considered a precursor of bad weather. (Glossary of Meteorology)

Pali A local name for strong winds which blow through the Pali Pass above Honolulu, HI. (Michael Polansky, San Francisco)

Pampero A west or southwest wind in Southern Argentina. This wind (often violently) picks up during the passage of a cold
front of an active low passing by. (Evert Wesker, Amsterdam, The Netherlands)

Papagayo A violet northeasterly fall wind on the Pacific coast of Nicaragua and Guatemala. It consists of the cold air mass of a norte which has overridden the mountains of Central America. See also TEHUANTEPECER.

Santa Ana A strong, hot, dry wind blowing out into San Pedro Channel from the southern California desert through Santa Ana Pass.

Shamal A summer northwesterly wind blowing over Iraq and the Persian Gulf, often strong during the day, but decreasing at night.

Sharki A southeasterly wind which sometimes blows in the Persian Gulf.

Sirocco A warm wind of the Mediterranean area, either a foehn or a hot southerly wind in advance of a low pressure area moving from the Sahara or Arabian deserts. Called LEVECHE in Spain.

Squamish A strong and often violent wind occurring in many of the fjords of British Columbia. Squamishes occur in those fjords oriented in a northeast-southwest or east-west direction where cold polar air can be funneled westward. They are notable in Jervis, Toba, and Bute inlets and in Dean Channel and Portland Canal. Squamishes lose their strength when free of the confining fjords and are not noticeable 15 to 20 miles offshore.

Suestado A storm with southeast gales, caused by intense cyclonic activity off the coasts of Argentina and Uruguay, which affects the southern part of the coast of Brazil in the winter.

Sumatra A squall with violent thunder, lightning, and rain, which blows at night in the Malacca Straits, especially during the southwest monsoon. It is intensified by strong mountain breezes.

Sundowner Warm downslope winds that periodically occur along a short segment of the Southern California coast in the vicinity of Santa Barbara. The name refers to their typical onset (on the populated coastal plain) in the late afternoon or early evening, though they can occur at any time of the day. In extreme cases, wind speeds can be of gale force or higher, and temperatures over the coastal plain and even at the coast itself can rise significantly above 37.8 degrees C (100 degrees F). (Warren Blier, SOO, NWS San Francisco)

Taku Wind A strong, gusty, east-northeast wind, occurring in the vicinity of Juneau, Alaska, between October and March. At the mouth of the Taku River, after which it is named, it sometimes attains hurricane force.

Tehuantepecer A violent squally wind from north or north-northeast in the Gulf of Tehuantepec (south of southern Mexico) in winter. It originates in the Gulf of Mexico as a norther which crosses the isthmus and blows through the gap between the Mexican and Guatamalan mountains. It may be felt up to 100 miles out to sea. See also PAPAGAYO.

Tramontana A northeasterly or northerly winter wind off the west coast of Italy. It is a fresh wind of the fine weather mistral type.

Typhoon A severe tropical storm (i.e., winds >64 knots) in the Western Pacific. The word is believed to originate from the Chinese word “ty-fung”. See also Hurricane and Cyclone.

Vardar A cold fall wind blowing from the northwest down the Vardar valley in Greece to the Gulf of Salonica. It occurs when atmospheric pressure over eastern Europe is higher than over the Aegean Sea, as is often the case in winter. Also called VARDARAC.

Warm Braw A foehn wind in the Schouten Islands north of New Guinea.

White Squall A sudden, strong gust of wind coming up without warning, noted by whitecaps or white, broken water; usually seen in whirlwind form in clear weather in the tropics.

Williwaw A sudden blast of wind descending from a mountainous coast to the sea, in the Strait of Magellan or the Aleutian Islands.

Willy-willy A tropical cyclone (with winds 33 knots or greater) in Australia, especially in the southwest. (Glossary of Weather and Climate) More recent common usage is for dust-devils.

Zephyros The ancient Greek name for the west wind, which generally light and beneficial. It has evolved into “zephyr” which denotes a soft gentle breeze. (Glossary of Meteorology)

Wind, as illustrated in the medieval handbook Tacuinum Sanitatis (14th century)

“The Garden of Kronos”
Archeological site of the indian-jesuit reduction of St. Lourenço Mártir. Located near the town of St. Luiz Gonzaga, southern Brasil ///Sí­tio arqueológico da redução guarani-jesuí­ta de São Lourenço Mártir. Localizada nas proximidades da cidade de São Luiz Gonzaga-RS.
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The Theogony of Hesiod
translated by Hugh G. Evelyn-White [1914]

(ll. 1-25) From the Heliconian Muses let us begin to sing, who hold the great and holy mount of Helicon, and dance on soft feet about the deep-blue spring and the altar of the almighty son of Cronos, and, when they have washed their tender bodies in Permessus or in the Horse’s Spring or Olmeius, make their fair, lovely dances upon highest Helicon and move with vigorous feet. Thence they arise and go abroad by night, veiled in thick mist, and utter their song with lovely voice, praising Zeus the aegis- holder and queenly Hera of Argos who walks on golden sandals and the daughter of Zeus the aegis-holder bright-eyed Athene, and Phoebus Apollo, and Artemis who delights in arrows, and Poseidon the earth-holder who shakes the earth, and reverend Themis and quick-glancing1 Aphrodite, and Hebe with the crown of gold, and fair Dione, Leto, Iapetus, and Cronos the crafty counsellor, Eos and great Helius and bright Selene, Earth too, and great Oceanus, and dark Night, and the holy race of all the other deathless ones that are for ever. And one day they taught Hesiod glorious song while he was shepherding his lambs under holy Helicon, and this word first the goddesses said to me — the Muses of Olympus, daughters of Zeus who holds the aegis:

(ll. 26-28) `Shepherds of the wilderness, wretched things of shame, mere bellies, we know how to speak many false things as though they were true; but we know, when we will, to utter true things.’

(ll. 29-35) So said the ready-voiced daughters of great Zeus, and they plucked and gave me a rod, a shoot of sturdy laurel, a marvellous thing, and breathed into me a divine voice to celebrate things that shall be and things there were aforetime; and they bade me sing of the race of the blessed gods that are eternally, but ever to sing of themselves both first and last. But why all this about oak or stone?2

(ll. 36-52) Come thou, let us begin with the Muses who gladden the great spirit of their father Zeus in Olympus with their songs, telling of things that are and that shall be and that were aforetime with consenting voice. Unwearying flows the sweet sound from their lips, and the house of their father Zeus the loud-thunderer is glad at the lily-like voice of the goddesses as it spread abroad, and the peaks of snowy Olympus resound, and the homes of the immortals. And they uttering their immortal voice, celebrate in song first of all the reverend race of the gods from the beginning, those whom Earth and wide Heaven begot, and the gods sprung of these, givers of good things. Then, next, the goddesses sing of Zeus, the father of gods and men, as they begin and end their strain, how much he is the most excellent among the gods and supreme in power. And again, they chant the race of men and strong giants, and gladden the heart of Zeus within Olympus, — the Olympian Muses, daughters of Zeus the aegis-holder.

(ll. 53-74) Them in Pieria did Mnemosyne (Memory), who reigns over the hills of Eleuther, bear of union with the father, the son of Cronos, a forgetting of ills and a rest from sorrow. For nine nights did wise Zeus lie with her, entering her holy bed remote from the immortals. And when a year was passed and the seasons came round as the months waned, and many days were accomplished, she bare nine daughters, all of one mind, whose hearts are set upon song and their spirit free from care, a little way from the topmost peak of snowy Olympus. There are their bright dancing-places and beautiful homes, and beside them the Graces and Himerus (Desire) live in delight. And they, uttering through their lips a lovely voice, sing the laws of all and the goodly ways of the immortals, uttering their lovely voice. Then went they to Olympus, delighting in their sweet voice, with heavenly song, and the dark earth resounded about them as they chanted, and a lovely sound rose up beneath their feet as they went to their father. And he was reigning in heaven, himself holding the lightning and glowing thunderbolt, when he had overcome by might his father Cronos; and he distributed fairly to the immortals their portions and declared their privileges.

(ll. 75-103) These things, then, the Muses sang who dwell on Olympus, nine daughters begotten by great Zeus, Cleio and Euterpe, Thaleia, Melpomene and Terpsichore, and Erato and Polyhymnia and Urania and Calliope3, who is the chiefest of them all, for she attends on worshipful princes: whomsoever of heaven-nourished princes the daughters of great Zeus honour, and behold him at his birth, they pour sweet dew upon his tongue, and from his lips flow gracious words. All the people look towards him while he settles causes with true judgements: and he, speaking surely, would soon make wise end even of a great quarrel; for therefore are there princes wise in heart, because when the people are being misguided in their assembly, they set right the matter again with ease, persuading them with gentle words. And when he passes through a gathering, they greet him as a god with gentle reverence, and he is conspicuous amongst the assembled: such is the holy gift of the Muses to men. For it is through the Muses and far-shooting Apollo that there are singers and harpers upon the earth; but princes are of Zeus, and happy is he whom the Muses love: sweet flows speech from his mouth. For though a man have sorrow and grief in his newly-troubled soul and live in dread because his heart is distressed, yet, when a singer, the servant of the Muses, chants the glorious deeds of men of old and the blessed gods who inhabit Olympus, at once he forgets his heaviness and remembers not his sorrows at all; but the gifts of the goddesses soon turn him away from these.

(ll. 104-115) Hail, children of Zeus! Grant lovely song and celebrate the holy race of the deathless gods who are for ever, those that were born of Earth and starry Heaven and gloomy Night and them that briny Sea did rear. Tell how at the first gods and earth came to be, and rivers, and the boundless sea with its raging swell, and the gleaming stars, and the wide heaven above, and the gods who were born of them, givers of good things, and how they divided their wealth, and how they shared their honours amongst them, and also how at the first they took many-folded Olympus. These things declare to me from the beginning, ye Muses who dwell in the house of Olympus, and tell me which of them first came to be.

(ll. 116-138) Verily at the first Chaos came to be, but next wide-bosomed Earth, the ever-sure foundations of all4 the deathless ones who hold the peaks of snowy Olympus, and dim Tartarus in the depth of the wide-pathed Earth, and Eros (Love), fairest among the deathless gods, who unnerves the limbs and overcomes the mind and wise counsels of all gods and all men within them. From Chaos came forth Erebus and black Night; but of Night were born Aether5 and Day, whom she conceived and bare from union in love with Erebus. And Earth first bare starry Heaven, equal to herself, to cover her on every side, and to be an ever-sure abiding-place for the blessed gods. And she brought forth long Hills, graceful haunts of the goddess-Nymphs who dwell amongst the glens of the hills. She bare also the fruitless deep with his raging swell, Pontus, without sweet union of love. But afterwards she lay with Heaven and bare deep-swirling Oceanus, Coeus and Crius and Hyperion and Iapetus, Theia and Rhea, Themis and Mnemosyne and gold-crowned Phoebe and lovely Tethys. After them was born Cronos the wily, youngest and most terrible of her children, and he hated his lusty sire.

(ll. 139-146) And again, she bare the Cyclopes, overbearing in spirit, Brontes, and Steropes and stubborn-hearted Arges6, who gave Zeus the thunder and made the thunderbolt: in all else they were like the gods, but one eye only was set in the midst of their fore-heads. And they were surnamed Cyclopes (Orb-eyed) because one orbed eye was set in their foreheads. Strength and might and craft were in their works.

(ll. 147-163) And again, three other sons were born of Earth and Heaven, great and doughty beyond telling, Cottus and Briareos and Gyes, presumptuous children. From their shoulders sprang an hundred arms, not to be approached, and each had fifty heads upon his shoulders on their strong limbs, and irresistible was the stubborn strength that was in their great forms. For of all the children that were born of Earth and Heaven, these were the most terrible, and they were hated by their own father from the first.

And he used to hide them all away in a secret place of Earth so soon as each was born, and would not suffer them to come up into the light: and Heaven rejoiced in his evil doing. But vast Earth groaned within, being straitened, and she made the element of grey flint and shaped a great sickle, and told her plan to her dear sons. And she spoke, cheering them, while she was vexed in her dear heart:

(ll. 164-166) `My children, gotten of a sinful father, if you will obey me, we should punish the vile outrage of your father; for he first thought of doing shameful things.’

(ll. 167-169) So she said; but fear seized them all, and none of them uttered a word. But great Cronos the wily took courage and answered his dear mother:

(ll. 170-172) `Mother, I will undertake to do this deed, for I reverence not our father of evil name, for he first thought of doing shameful things.’

(ll. 173-175) So he said: and vast Earth rejoiced greatly in spirit, and set and hid him in an ambush, and put in his hands a jagged sickle, and revealed to him the whole plot.

(ll. 176-206) And Heaven came, bringing on night and longing for love, and he lay about Earth spreading himself full upon her.
_________________________________________________________________________________


“Vaen”
Archeological site of the indian-jesuit reduction of St. Miguel Arcanjo, declared World Heritage Site by Unesco in 1983 (vaen = arrival, in the guarani language)///Sí­tio arqueológico da redução jesuí­ta de São Miguel Arcanjo, declarado Patrimônio Mundial da Humanidade em 1983 pela UNESCO (vaen = chegada, em guarani).
_________________________________________________________________________________

Then the son from his ambush stretched forth his left hand and in his right took the great long sickle with jagged teeth, and swiftly lopped off his own father’s members and cast them away to fall behind him. And not vainly did they fall from his hand; for all the bloody drops that gushed forth Earth received, and as the seasons moved round she bare the strong Erinyes and the great Giants with gleaming armour, holding long spears in their hands and the Nymphs whom they call Meliae8 all over the boundless earth. And so soon as he had cut off the members with flint and cast them from the land into the surging sea, they were swept away over the main a long time: and a white foam spread around them from the immortal flesh, and in it there grew a maiden. First she drew near holy Cythera, and from there, afterwards, she came to sea-girt Cyprus, and came forth an awful and lovely goddess, and grass grew up about her beneath her shapely feet. Her gods and men call Aphrodite, and the foam-born goddess and rich-crowned Cytherea, because she grew amid the foam, and Cytherea because she reached Cythera, and Cyprogenes because she was born in billowy Cyprus, and Philommedes9 because sprang from the members. And with her went Eros, and comely Desire followed her at her birth at the first and as she went into the assembly of the gods. This honour she has from the beginning, and this is the portion allotted to her amongst men and undying gods, — the whisperings of maidens and smiles and deceits with sweet delight and love and graciousness.

(ll. 207-210) But these sons whom be begot himself great Heaven used to call Titans (Strainers) in reproach, for he said that they strained and did presumptuously a fearful deed, and that vengeance for it would come afterwards.

(ll. 211-225) And Night bare hateful Doom and black Fate and Death, and she bare Sleep and the tribe of Dreams. And again the goddess murky Night, though she lay with none, bare Blame and painful Woe, and the Hesperides who guard the rich, golden apples and the trees bearing fruit beyond glorious Ocean. Also she bare the Destinies and ruthless avenging Fates, Clotho and Lachesis and Atropos10, who give men at their birth both evil and good to have, and they pursue the transgressions of men and of gods: and these goddesses never cease from their dread anger until they punish the sinner with a sore penalty. Also deadly Night bare Nemesis (Indignation) to afflict mortal men, and after her, Deceit and Friendship and hateful Age and hard-hearted Strife.

(ll. 226-232) But abhorred Strife bare painful Toil and Forgetfulness and Famine and tearful Sorrows, Fightings also, Battles, Murders, Manslaughters, Quarrels, Lying Words, Disputes, Lawlessness and Ruin, all of one nature, and Oath who most troubles men upon earth when anyone wilfully swears a false oath.

(ll. 233-239) And Sea begat Nereus, the eldest of his children, who is true and lies not: and men call him the Old Man because he is trusty and gentle and does not forget the laws of righteousness, but thinks just and kindly thoughts. And yet again he got great Thaumas and proud Phoreys, being mated with Earth, and fair-cheeked Ceto and Eurybia who has a heart of flint within her.

(ll. 240-264) And of Nereus and rich-haired Doris, daughter of Ocean the perfect river, were born children11, passing lovely amongst goddesses, Ploto, Eucrante, Sao, and Amphitrite, and Eudora, and Thetis, Galene and Glauce, Cymothoe, Speo, Thoe and lovely Halie, and Pasithea, and Erato, and rosy-armed Eunice, and gracious Melite, and Eulimene, and Agaue, Doto, Proto, Pherusa, and Dynamene, and Nisaea, and Actaea, and Protomedea, Doris, Panopea, and comely Galatea, and lovely Hippothoe, and rosy-armed Hipponoe, and Cymodoce who with Cymatolege12 and Amphitrite easily calms the waves upon the misty sea and the blasts of raging winds, and Cymo, and Eione, and rich-crowned Alimede, and Glauconome, fond of laughter, and Pontoporea, Leagore, Euagore, and Laomedea, and Polynoe, and Autonoe, and Lysianassa, and Euarne, lovely of shape and without blemish of form, and Psamathe of charming figure and divine Menippe, Neso, Eupompe, Themisto, Pronoe, and Nemertes13 who has the nature of her deathless father. These fifty daughters sprang from blameless Nereus, skilled in excellent crafts.

(ll. 265-269) And Thaumas wedded Electra the daughter of deep- flowing Ocean, and she bare him swift Iris and the long-haired Harpies, Aello (Storm-swift) and Ocypetes (Swift-flier) who on their swift wings keep pace with the blasts of the winds and the birds; for quick as time they dart along.

(ll 270-294) And again, Ceto bare to Phoreys the fair-cheeked Graiae, sisters grey from their birth: and both deathless gods and men who walk on earth call them Graiae, Pemphredo well-clad, and saffron-robed Enyo, and the Gorgons who dwell beyond glorious Ocean in the frontier land towards Night where are the clear- voiced Hesperides, Sthenno, and Euryale, and Medusa who suffered a woeful fate: she was mortal, but the two were undying and grew not old. With her lay the Dark-haired One14 in a soft meadow amid spring flowers. And when Perseus cut off her head, there sprang forth great Chrysaor and the horse Pegasus who is so called because he was born near the springs (pegae) of Ocean; and that other, because he held a golden blade (aor) in his hands. Now Pegasus flew away and left the earth, the mother of flocks, and came to the deathless gods: and he dwells in the house of Zeus and brings to wise Zeus the thunder and lightning. But Chrysaor was joined in love to Callirrhoe, the daughter of glorious Ocean, and begot three-headed Geryones. Him mighty Heracles slew in sea-girt Erythea by his shambling oxen on that day when he drove the wide-browed oxen to holy Tiryns, and had crossed the ford of Ocean and killed Orthus and Eurytion the herdsman in the dim stead out beyond glorious Ocean.

(ll. 295-305) And in a hollow cave she bare another monster, irresistible, in no wise like either to mortal men or to the undying gods, even the goddess fierce Echidna who is half a nymph with glancing eyes and fair cheeks, and half again a huge snake, great and awful, with speckled skin, eating raw flesh beneath the secret parts of the holy earth. And there she has a cave deep down under a hollow rock far from the deathless gods and mortal men. There, then, did the gods appoint her a glorious house to dwell in: and she keeps guard in Arima beneath the earth, grim Echidna, a nymph who dies not nor grows old all her days.

(ll. 306-332) Men say that Typhaon the terrible, outrageous and lawless, was joined in love to her, the maid with glancing eyes. So she conceived and brought forth fierce offspring; first she bare Orthus the hound of Geryones, and then again she bare a second, a monster not to be overcome and that may not be described, Cerberus who eats raw flesh, the brazen-voiced hound of Hades, fifty-headed, relentless and strong. And again she bore a third, the evil-minded Hydra of Lerna, whom the goddess, white-armed Hera nourished, being angry beyond measure with the mighty Heracles. And her Heracles, the son of Zeus, of the house of Amphitryon, together with warlike Iolaus, destroyed with the unpitying sword through the plans of Athene the spoil-driver. She was the mother of Chimaera who breathed raging fire, a creature fearful, great, swift-footed and strong, who had three heads, one of a grim-eyed lion; in her hinderpart, a dragon; and in her middle, a goat, breathing forth a fearful blast of blazing fire. Her did Pegasus and noble Bellerophon slay; but Echidna was subject in love to Orthus and brought forth the deadly Sphinx which destroyed the Cadmeans, and the Nemean lion, which Hera, the good wife of Zeus, brought up and made to haunt the hills of Nemea, a plague to men. There he preyed upon the tribes of her own people and had power over Tretus of Nemea and Apesas: yet the strength of stout Heracles overcame him.

(ll. 333-336) And Ceto was joined in love to Phorcys and bare her youngest, the awful snake who guards the apples all of gold in the secret places of the dark earth at its great bounds. This is the offspring of Ceto and Phoreys.

(ll. 334-345) And Tethys bare to Ocean eddying rivers, Nilus, and Alpheus, and deep-swirling Eridanus, Strymon, and Meander, and the fair stream of Ister, and Phasis, and Rhesus, and the silver eddies of Achelous, Nessus, and Rhodius, Haliacmon, and Heptaporus, Granicus, and Aesepus, and holy Simois, and Peneus, and Hermus, and Caicus fair stream, and great Sangarius, Ladon, Parthenius, Euenus, Ardescus, and divine Scamander.

(ll. 346-370) Also she brought forth a holy company of daughters15 who with the lord Apollo and the Rivers have youths in their keeping — to this charge Zeus appointed them — Peitho, and Admete, and Ianthe, and Electra, and Doris, and Prymno, and Urania divine in form, Hippo, Clymene, Rhodea, and Callirrhoe, Zeuxo and Clytie, and Idyia, and Pasithoe, Plexaura, and Galaxaura, and lovely Dione, Melobosis and Thoe and handsome Polydora, Cerceis lovely of form, and soft eyed Pluto, Perseis, Ianeira, Acaste, Xanthe, Petraea the fair, Menestho, and Europa, Metis, and Eurynome, and Telesto saffron-clad, Chryseis and Asia and charming Calypso, Eudora, and Tyche, Amphirho, and Ocyrrhoe, and Styx who is the chiefest of them all. These are the eldest daughters that sprang from Ocean and Tethys; but there are many besides. For there are three thousand neat-ankled daughters of Ocean who are dispersed far and wide, and in every place alike serve the earth and the deep waters, children who are glorious among goddesses. And as many other rivers are there, babbling as they flow, sons of Ocean, whom queenly Tethys bare, but their names it is hard for a mortal man to tell, but people know those by which they severally dwell.

(ll. 371-374) And Theia was subject in love to Hyperion and bare great Helius (Sun) and clear Selene (Moon) and Eos (Dawn) who shines upon all that are on earth and upon the deathless Gods who live in the wide heaven.

(ll. 375-377) And Eurybia, bright goddess, was joined in love to Crius and bare great Astraeus, and Pallas, and Perses who also was eminent among all men in wisdom.

(ll. 378-382) And Eos bare to Astraeus the strong-hearted winds, brightening Zephyrus, and Boreas, headlong in his course, and Notus, — a goddess mating in love with a god. And after these Erigenia16 bare the star Eosphorus (Dawn-bringer), and the gleaming stars with which heaven is crowned.

(ll. 383-403) And Styx the daughter of Ocean was joined to Pallas and bare Zelus (Emulation) and trim-ankled Nike (Victory) in the house. Also she brought forth Cratos (Strength) and Bia (Force), wonderful children. These have no house apart from Zeus, nor any dwelling nor path except that wherein God leads them, but they dwell always with Zeus the loud-thunderer. For so did Styx the deathless daughter of Ocean plan on that day when the Olympian Lightener called all the deathless gods to great Olympus, and said that whosoever of the gods would fight with him against the Titans, he would not cast him out from his rights, but each should have the office which he had before amongst the deathless gods. And he declared that he who was without office and rights as is just. So deathless Styx came first to Olympus with her children through the wit of her dear father. And Zeus honoured her, and gave her very great gifts, for her he appointed to be the great oath of the gods, and her children to live with him always. And as he promised, so he performed fully unto them all.

But he himself mightily reigns and rules.

(ll. 404-452) Again, Phoebe came to the desired embrace of Coeus.

Then the goddess through the love of the god conceived and brought forth dark-gowned Leto, always mild, kind to men and to the deathless gods, mild from the beginning, gentlest in all Olympus. Also she bare Asteria of happy name, whom Perses once led to his great house to be called his dear wife. And she conceived and bare Hecate whom Zeus the son of Cronos honoured above all. He gave her splendid gifts, to have a share of the earth and the unfruitful sea. She received honour also in starry heaven, and is honoured exceedingly by the deathless gods. For to this day, whenever any one of men on earth offers rich sacrifices and prays for favour according to custom, he calls upon Hecate. Great honour comes full easily to him whose prayers the goddess receives favourably, and she bestows wealth upon him; for the power surely is with her. For as many as were born of Earth and Ocean amongst all these she has her due portion. The son of Cronos did her no wrong nor took anything away of all that was her portion among the former Titan gods: but she holds, as the division was at the first from the beginning, privilege both in earth, and in heaven, and in sea. Also, because she is an only child, the goddess receives not less honour, but much more still, for Zeus honours her. Whom she will she greatly aids and advances: she sits by worshipful kings in judgement, and in the assembly whom she will is distinguished among the people. And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will. Good is she also when men contend at the games, for there too the goddess is with them and profits them: and he who by might and strength gets the victory wins the rich prize easily with joy, and brings glory to his parents. And she is good to stand by horsemen, whom she will: and to those whose business is in the grey discomfortable sea, and who pray to Hecate and the loud-crashing Earth-Shaker, easily the glorious goddess gives great catch, and easily she takes it away as soon as seen, if so she will. She is good in the byre with Hermes to increase the stock. The droves of kine and wide herds of goats and flocks of fleecy sheep, if she will, she increases from a few, or makes many to be less. So, then. albeit her mother’s only child17, she is honoured amongst all the deathless gods. And the son of Cronos made her a nurse of the young who after that day saw with their eyes the light of all-seeing Dawn. So from the beginning she is a nurse of the young, and these are her honours.

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“The Path of the Guarani”
This shot was taken while leaving the ruins of the reduction of St. Joao Batista. Our goal – 20 km ahead of us – was the archeological site of the reduction of St. Miguel Arcanjo. This dust road follows the tracing of the jesuit and guarani indians ancient roads, that provided transport and communication between the so-called ‘Seven People of the Missions’ (the seven indian-jesuit villages located, nowadays, in modern Brasil)///Saí­da de São João Batista, em direção ao sí­tio arqueológico da Redução de São Miguel Arcanjo (na cidade de São Miguel das Missões-RS). Esta estrada de chão – cerca de 20 km – segue o traçado dos antigos caminhos jesuí­tas e indí­genas de transporte e comunicação entre os Sete Povos das Missões.
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(ll. 453-491) But Rhea was subject in love to Cronos and bare splendid children, Hestia18, Demeter, and gold-shod Hera and strong Hades, pitiless in heart, who dwells under the earth, and the loud-crashing Earth-Shaker, and wise Zeus, father of gods and men, by whose thunder the wide earth is shaken. These great Cronos swallowed as each came forth from the womb to his mother’s knees with this intent, that no other of the proud sons of Heaven should hold the kingly office amongst the deathless gods. For he learned from Earth and starry Heaven that he was destined to be overcome by his own son, strong though he was, through the contriving of great Zeus19. Therefore he kept no blind outlook, but watched and swallowed down his children: and unceasing grief seized Rhea. But when she was about to bear Zeus, the father of gods and men, then she besought her own dear parents, Earth and starry Heaven, to devise some plan with her that the birth of her dear child might be concealed, and that retribution might overtake great, crafty Cronos for his own father and also for the children whom he had swallowed down. And they readily heard and obeyed their dear daughter, and told her all that was destined to happen touching Cronos the king and his stout-hearted son. So they sent her to Lyetus, to the rich land of Crete, when she was ready to bear great Zeus, the youngest of her children. Him did vast Earth receive from Rhea in wide Crete to nourish and to bring up. Thither came Earth carrying him swiftly through the black night to Lyctus first, and took him in her arms and hid him in a remote cave beneath the secret places of the holy earth on thick-wooded Mount Aegeum; but to the mightily ruling son of Heaven, the earlier king of the gods, she gave a great stone wrapped in swaddling clothes. Then he took it in his hands and thrust it down into his belly: wretch! he knew not in his heart that in place of the stone his son was left behind, unconquered and untroubled, and that he was soon to overcome him by force and might and drive him from his honours, himself to reign over the deathless gods.

(ll. 492-506) After that, the strength and glorious limbs of the prince increased quickly, and as the years rolled on, great Cronos the wily was beguiled by the deep suggestions of Earth, and brought up again his offspring, vanquished by the arts and might of his own son, and he vomited up first the stone which he had swallowed last. And Zeus set it fast in the wide-pathed earth at goodly Pytho under the glens of Parnassus, to be a sign thenceforth and a marvel to mortal men20. And he set free from their deadly bonds the brothers of his father, sons of Heaven whom his father in his foolishness had bound. And they remembered to be grateful to him for his kindness, and gave him thunder and the glowing thunderbolt and lightening: for before that, huge Earth had hidden these. In them he trusts and rules over mortals and immortals.

(ll. 507-543) Now Iapetus took to wife the neat-ankled mad Clymene, daughter of Ocean, and went up with her into one bed. And she bare him a stout-hearted son, Atlas: also she bare very glorious Menoetius and clever Prometheus, full of various wiles, and scatter-brained Epimetheus who from the first was a mischief to men who eat bread; for it was he who first took of Zeus the woman, the maiden whom he had formed. But Menoetius was outrageous, and far-seeing Zeus struck him with a lurid thunderbolt and sent him down to Erebus because of his mad presumption and exceeding pride. And Atlas through hard constraint upholds the wide heaven with unwearying head and arms, standing at the borders of the earth before the clear-voiced Hesperides; for this lot wise Zeus assigned to him. And ready- witted Prometheus he bound with inextricable bonds, cruel chains, and drove a shaft through his middle, and set on him a long- winged eagle, which used to eat his immortal liver; but by night the liver grew as much again everyway as the long-winged bird devoured in the whole day. That bird Heracles, the valiant son of shapely-ankled Alcmene, slew; and delivered the son of Iapetus from the cruel plague, and released him from his affliction — not without the will of Olympian Zeus who reigns on high, that the glory of Heracles the Theban-born might be yet greater than it was before over the plenteous earth. This, then, he regarded, and honoured his famous son; though he was angry, he ceased from the wrath which he had before because Prometheus matched himself in wit with the almighty son of Cronos. For when the gods and mortal men had a dispute at Mecone, even then Prometheus was forward to cut up a great ox and set portions before them, trying to befool the mind of Zeus. Before the rest he set flesh and inner parts thick with fat upon the hide, covering them with an ox paunch; but for Zeus he put the white bones dressed up with cunning art and covered with shining fat. Then the father of men and of gods said to him:

(ll. 543-544) `Son of Iapetus, most glorious of all lords, good sir, how unfairly you have divided the portions!’

(ll. 545-547) So said Zeus whose wisdom is everlasting, rebuking him. But wily Prometheus answered him, smiling softly and not forgetting his cunning trick:

(ll. 548-558) `Zeus, most glorious and greatest of the eternal gods, take which ever of these portions your heart within you bids.’ So he said, thinking trickery. But Zeus, whose wisdom is everlasting, saw and failed not to perceive the trick, and in his heart he thought mischief against mortal men which also was to be fulfilled. With both hands he took up the white fat and was angry at heart, and wrath came to his spirit when he saw the white ox-bones craftily tricked out: and because of this the tribes of men upon earth burn white bones to the deathless gods upon fragrant altars. But Zeus who drives the clouds was greatly vexed and said to him:

(ll. 559-560) `Son of Iapetus, clever above all! So, sir, you have not yet forgotten your cunning arts!’

(ll. 561-584) So spake Zeus in anger, whose wisdom is everlasting; and from that time he was always mindful of the trick, and would not give the power of unwearying fire to the Melian21 race of mortal men who live on the earth. But the noble son of Iapetus outwitted him and stole the far-seen gleam of unwearying fire in a hollow fennel stalk. And Zeus who thunders on high was stung in spirit, and his dear heart was angered when he saw amongst men the far-seen ray of fire. Forthwith he made an evil thing for men as the price of fire; for the very famous Limping God formed of earth the likeness of a shy maiden as the son of Cronos willed. And the goddess bright-eyed Athene girded and clothed her with silvery raiment, and down from her head she spread with her hands a broidered veil, a wonder to see; and she, Pallas Athene, put about her head lovely garlands, flowers of new-grown herbs. Also she put upon her head a crown of gold which the very famous Limping God made himself and worked with his own hands as a favour to Zeus his father. On it was much curious work, wonderful to see; for of the many creatures which the land and sea rear up, he put most upon it, wonderful things, like living beings with voices: and great beauty shone out from it.

(ll. 585-589) But when he had made the beautiful evil to be the price for the blessing, he brought her out, delighting in the finery which the bright-eyed daughter of a mighty father had given her, to the place where the other gods and men were. And wonder took hold of the deathless gods and mortal men when they saw that which was sheer guile, not to be withstood by men.

(ll. 590-612) For from her is the race of women and female kind: of her is the deadly race and tribe of women who live amongst mortal men to their great trouble, no helpmeets in hateful poverty, but only in wealth. And as in thatched hives bees feed the drones whose nature is to do mischief — by day and throughout the day until the sun goes down the bees are busy and lay the white combs, while the drones stay at home in the covered skeps and reap the toil of others into their own bellies — even so Zeus who thunders on high made women to be an evil to mortal men, with a nature to do evil. And he gave them a second evil to be the price for the good they had: whoever avoids marriage and the sorrows that women cause, and will not wed, reaches deadly old age without anyone to tend his years, and though he at least has no lack of livelihood while he lives, yet, when he is dead, his kinsfolk divide his possessions amongst them. And as for the man who chooses the lot of marriage and takes a good wife suited to his mind, evil continually contends with good; for whoever happens to have mischievous children, lives always with unceasing grief in his spirit and heart within him; and this evil cannot be healed.

(ll. 613-616) So it is not possible to deceive or go beyond the will of Zeus; for not even the son of Iapetus, kindly Prometheus, escaped his heavy anger, but of necessity strong bands confined him, although he knew many a wile.

(ll. 617-643) But when first their father was vexed in his heart with Obriareus and Cottus and Gyes, he bound them in cruel bonds, because he was jealous of their exceeding manhood and comeliness and great size: and he made them live beneath the wide-pathed earth, where they were afflicted, being set to dwell under the ground, at the end of the earth, at its great borders, in bitter anguish for a long time and with great grief at heart. But the son of Cronos and the other deathless gods whom rich-haired Rhea bare from union with Cronos, brought them up again to the light at Earth’s advising. For she herself recounted all things to the gods fully, how that with these they would gain victory and a glorious cause to vaunt themselves. For the Titan gods and as many as sprang from Cronos had long been fighting together in stubborn war with heart-grieving toil, the lordly Titans from high Othyrs, but the gods, givers of good, whom rich-haired Rhea bare in union with Cronos, from Olympus. So they, with bitter wrath, were fighting continually with one another at that time for ten full years, and the hard strife had no close or end for either side, and the issue of the war hung evenly balanced. But when he had provided those three with all things fitting, nectar and ambrosia which the gods themselves eat, and when their proud spirit revived within them all after they had fed on nectar and delicious ambrosia, then it was that the father of men and gods spoke amongst them:

(ll. 644-653) `Hear me, bright children of Earth and Heaven, that I may say what my heart within me bids. A long while now have we, who are sprung from Cronos and the Titan gods, fought with each other every day to get victory and to prevail. But do you show your great might and unconquerable strength, and face the Titans in bitter strife; for remember our friendly kindness, and from what sufferings you are come back to the light from your cruel bondage under misty gloom through our counsels.’

(ll. 654-663) So he said. And blameless Cottus answered him again: `Divine one, you speak that which we know well: nay, even of ourselves we know that your wisdom and understanding is exceeding, and that you became a defender of the deathless ones from chill doom. And through your devising we are come back again from the murky gloom and from our merciless bonds, enjoying what we looked not for, O lord, son of Cronos. And so now with fixed purpose and deliberate counsel we will aid your power in dreadful strife and will fight against the Titans in hard battle.’

(ll. 664-686) So he said: and the gods, givers of good things, applauded when they heard his word, and their spirit longed for war even more than before, and they all, both male and female, stirred up hated battle that day, the Titan gods, and all that were born of Cronos together with those dread, mighty ones of overwhelming strength whom Zeus brought up to the light from Erebus beneath the earth. An hundred arms sprang from the shoulders of all alike, and each had fifty heads growing upon his shoulders upon stout limbs. These, then, stood against the Titans in grim strife, holding huge rocks in their strong hands. And on the other part the Titans eagerly strengthened their ranks, and both sides at one time showed the work of their hands and their might. The boundless sea rang terribly around, and the earth crashed loudly: wide Heaven was shaken and groaned, and high Olympus reeled from its foundation under the charge of the undying gods, and a heavy quaking reached dim Tartarus and the deep sound of their feet in the fearful onset and of their hard missiles. So, then, they launched their grievous shafts upon one another, and the cry of both armies as they shouted reached to starry heaven; and they met together with a great battle-cry.
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“Onirique”
Archeological site of the indian-jesuit reduction of St. Lourenço Mártir. Located near the town of St. Luiz Gonzaga, southern Brasil///Sí­tio arqueológico da redução guarani-jesuí­ta de São Lourenço Mártir. Localizada nas proximidades da cidade de São Luiz Gonzaga-RS.
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(ll. 687-712) Then Zeus no longer held back his might; but straight his heart was filled with fury and he showed forth all his strength. From Heaven and from Olympus he came forthwith, hurling his lightning: the bold flew thick and fast from his strong hand together with thunder and lightning, whirling an awesome flame. The life-giving earth crashed around in burning, and the vast wood crackled loud with fire all about. All the land seethed, and Ocean’s streams and the unfruitful sea. The hot vapour lapped round the earthborn Titans: flame unspeakable rose to the bright upper air: the flashing glare of the thunder- stone and lightning blinded their eyes for all that there were strong. Astounding heat seized Chaos: and to see with eyes and to hear the sound with ears it seemed even as if Earth and wide Heaven above came together; for such a mighty crash would have arisen if Earth were being hurled to ruin, and Heaven from on high were hurling her down; so great a crash was there while the gods were meeting together in strife. Also the winds brought rumbling earthquake and duststorm, thunder and lightning and the lurid thunderbolt, which are the shafts of great Zeus, and carried the clangour and the warcry into the midst of the two hosts. An horrible uproar of terrible strife arose: mighty deeds were shown and the battle inclined. But until then, they kept at one another and fought continually in cruel war.

(ll. 713-735) And amongst the foremost Cottus and Briareos and Gyes insatiate for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus. For a brazen anvil falling down from heaven nine nights and days would reach the earth upon the tenth: and again, a brazen anvil falling from earth nine nights and days would reach Tartarus upon the tenth. Round it runs a fence of bronze, and night spreads in triple line all about it like a neck-circlet, while above grow the roots of the earth and unfruitful sea. There by the counsel of Zeus who drives the clouds the Titan gods are hidden under misty gloom, in a dank place where are the ends of the huge earth. And they may not go out; for Poseidon fixed gates of bronze upon it, and a wall runs all round it on every side. There Gyes and Cottus and great-souled Obriareus live, trusty warders of Zeus who holds the aegis.

(ll. 736-744) And there, all in their order, are the sources and ends of gloomy earth and misty Tartarus and the unfruitful sea and starry heaven, loathsome and dank, which even the gods abhor.

It is a great gulf, and if once a man were within the gates, he would not reach the floor until a whole year had reached its end, but cruel blast upon blast would carry him this way and that. And this marvel is awful even to the deathless gods.

(ll. 744-757) There stands the awful home of murky Night wrapped in dark clouds. In front of it the son of Iapetus22 stands immovably upholding the wide heaven upon his head and unwearying hands, where Night and Day draw near and greet one another as they pass the great threshold of bronze: and while the one is about to go down into the house, the other comes out at the door.

And the house never holds them both within; but always one is without the house passing over the earth, while the other stays at home and waits until the time for her journeying come; and the one holds all-seeing light for them on earth, but the other holds in her arms Sleep the brother of Death, even evil Night, wrapped in a vaporous cloud.

(ll. 758-766) And there the children of dark Night have their dwellings, Sleep and Death, awful gods. The glowing Sun never looks upon them with his beams, neither as he goes up into heaven, nor as he comes down from heaven. And the former of them roams peacefully over the earth and the sea’s broad back and is kindly to men; but the other has a heart of iron, and his spirit within him is pitiless as bronze: whomsoever of men he has once seized he holds fast: and he is hateful even to the deathless gods.

(ll. 767-774) There, in front, stand the echoing halls of the god of the lower-world, strong Hades, and of awful Persephone. A fearful hound guards the house in front, pitiless, and he has a cruel trick. On those who go in he fawns with his tail and both is ears, but suffers them not to go out back again, but keeps watch and devours whomsoever he catches going out of the gates of strong Hades and awful Persephone.

(ll. 775-806) And there dwells the goddess loathed by the deathless gods, terrible Styx, eldest daughter of back-flowing23 Ocean. She lives apart from the gods in her glorious house vaulted over with great rocks and propped up to heaven all round with silver pillars. Rarely does the daughter of Thaumas, swift- footed Iris, come to her with a message over the sea’s wide back.

But when strife and quarrel arise among the deathless gods, and when any of them who live in the house of Olympus lies, then Zeus sends Iris to bring in a golden jug the great oath of the gods from far away, the famous cold water which trickles down from a high and beetling rock. Far under the wide-pathed earth a branch of Oceanus flows through the dark night out of the holy stream, and a tenth part of his water is allotted to her. With nine silver-swirling streams he winds about the earth and the sea’s wide back, and then falls into the main24; but the tenth flows out from a rock, a sore trouble to the gods. For whoever of the deathless gods that hold the peaks of snowy Olympus pours a libation of her water is forsworn, lies breathless until a full year is completed, and never comes near to taste ambrosia and nectar, but lies spiritless and voiceless on a strewn bed: and a heavy trance overshadows him. But when he has spent a long year in his sickness, another penance and an harder follows after the first. For nine years he is cut off from the eternal gods and never joins their councils of their feasts, nine full years. But in the tenth year he comes again to join the assemblies of the deathless gods who live in the house of Olympus. Such an oath, then, did the gods appoint the eternal and primaeval water of Styx to be: and it spouts through a rugged place.

(ll. 807-819) And there, all in their order, are the sources and ends of the dark earth and misty Tartarus and the unfruitful sea and starry heaven, loathsome and dank, which even the gods abhor.

And there are shining gates and an immoveable threshold of bronze having unending roots and it is grown of itself25. And beyond, away from all the gods, live the Titans, beyond gloomy Chaos. But the glorious allies of loud-crashing Zeus have their dwelling upon Ocean’s foundations, even Cottus and Gyes; but Briareos, being goodly, the deep-roaring Earth-Shaker made his son-in-law, giving him Cymopolea his daughter to wed.

(ll. 820-868) But when Zeus had driven the Titans from heaven, huge Earth bare her youngest child Typhoeus of the love of Tartarus, by the aid of golden Aphrodite. Strength was with his hands in all that he did and the feet of the strong god were untiring. From his shoulders grew an hundred heads of a snake, a fearful dragon, with dark, flickering tongues, and from under the brows of his eyes in his marvellous heads flashed fire, and fire burned from his heads as he glared. And there were voices in all his dreadful heads which uttered every kind of sound unspeakable; for at one time they made sounds such that the gods understood, but at another, the noise of a bull bellowing aloud in proud ungovernable fury; and at another, the sound of a lion, relentless of heart; and at anothers, sounds like whelps, wonderful to hear; and again, at another, he would hiss, so that the high mountains re-echoed. And truly a thing past help would have happened on that day, and he would have come to reign over mortals and immortals, had not the father of men and gods been quick to perceive it. But he thundered hard and mightily: and the earth around resounded terribly and the wide heaven above, and the sea and Ocean’s streams and the nether parts of the earth. Great Olympus reeled beneath the divine feet of the king as he arose and earth groaned thereat. And through the two of them heat took hold on the dark-blue sea, through the thunder and lightning, and through the fire from the monster, and the scorching winds and blazing thunderbolt. The whole earth seethed, and sky and sea: and the long waves raged along the beaches round and about, at the rush of the deathless gods: and there arose an endless shaking. Hades trembled where he rules over the dead below, and the Titans under Tartarus who live with Cronos, because of the unending clamour and the fearful strife. So when Zeus had raised up his might and seized his arms, thunder and lightning and lurid thunderbolt, he leaped form Olympus and struck him, and burned all the marvellous heads of the monster about him. But when Zeus had conquered him and lashed him with strokes, Typhoeus was hurled down, a maimed wreck, so that the huge earth groaned. And flame shot forth from the thunder- stricken lord in the dim rugged glens of the mount26, when he was smitten. A great part of huge earth was scorched by the terrible vapour and melted as tin melts when heated by men’s art in channelled27 crucibles; or as iron, which is hardest of all things, is softened by glowing fire in mountain glens and melts in the divine earth through the strength of Hephaestus28. Even so, then, the earth melted in the glow of the blazing fire. And in the bitterness of his anger Zeus cast him into wide Tartarus.

(ll. 869-880) And from Typhoeus come boisterous winds which blow damply, except Notus and Boreas and clear Zephyr. These are a god-sent kind, and a great blessing to men; but the others blow fitfully upon the seas. Some rush upon the misty sea and work great havoc among men with their evil, raging blasts; for varying with the season they blow, scattering ships and destroying sailors. And men who meet these upon the sea have no help against the mischief. Others again over the boundless, flowering earth spoil the fair fields of men who dwell below, filling them with dust and cruel uproar.

(ll. 881-885) But when the blessed gods had finished their toil, and settled by force their struggle for honours with the Titans, they pressed far-seeing Olympian Zeus to reign and to rule over them, by Earth’s prompting. So he divided their dignities amongst them.

(ll. 886-900) Now Zeus, king of the gods, made Metis his wife first, and she was wisest among gods and mortal men. But when she was about to bring forth the goddess bright-eyed Athene, Zeus craftily deceived her with cunning words and put her in his own belly, as Earth and starry Heaven advised. For they advised him so, to the end that no other should hold royal sway over the eternal gods in place of Zeus; for very wise children were destined to be born of her, first the maiden bright-eyed Tritogeneia, equal to her father in strength and in wise understanding; but afterwards she was to bear a son of overbearing spirit, king of gods and men. But Zeus put her into his own belly first, that the goddess might devise for him both good and evil.

(ll. 901-906) Next he married bright Themis who bare the Horae (Hours), and Eunomia (Order), Dike (Justice), and blooming Eirene (Peace), who mind the works of mortal men, and the Moerae (Fates) to whom wise Zeus gave the greatest honour, Clotho, and Lachesis, and Atropos who give mortal men evil and good to have.

(ll. 907-911) And Eurynome, the daughter of Ocean, beautiful in form, bare him three fair-cheeked Charites (Graces), Aglaea, and Euphrosyne, and lovely Thaleia, from whose eyes as they glanced flowed love that unnerves the limbs: and beautiful is their glance beneath their brows.

(ll. 912-914) Also he came to the bed of all-nourishing Demeter, and she bare white-armed Persephone whom Aidoneus carried off from her mother; but wise Zeus gave her to him.

(ll. 915-917) And again, he loved Mnemosyne with the beautiful hair: and of her the nine gold-crowned Muses were born who delight in feasts and the pleasures of song.

(ll. 918-920) And Leto was joined in love with Zeus who holds the aegis, and bare Apollo and Artemis delighting in arrows, children lovely above all the sons of Heaven.

(ll. 921-923) Lastly, he made Hera his blooming wife: and she was joined in love with the king of gods and men, and brought forth Hebe and Ares and Eileithyia.

(ll. 924-929) But Zeus himself gave birth from his own head to bright-eyed Tritogeneia29, the awful, the strife-stirring, the host-leader, the unwearying, the queen, who delights in tumults and wars and battles. But Hera without union with Zeus — for she was very angry and quarrelled with her mate — bare famous Hephaestus, who is skilled in crafts more than all the sons of Heaven.

(ll. 929a-929t)30 But Hera was very angry and quarrelled with her mate. And because of this strife she bare without union with Zeus who holds the aegis a glorious son, Hephaestus, who excelled all the sons of Heaven in crafts. But Zeus lay with the fair- cheeked daughter of Ocean and Tethys apart from Hera…. ((LACUNA)) ….deceiving Metis (Thought) although she was full wise. But he seized her with his hands and put her in his belly, for fear that she might bring forth something stronger than his thunderbolt: therefore did Zeus, who sits on high and dwells in the aether, swallow her down suddenly. But she straightway conceived Pallas Athene: and the father of men and gods gave her birth by way of his head on the banks of the river Trito. And she remained hidden beneath the inward parts of Zeus, even Metis, Athena’s mother, worker of righteousness, who was wiser than gods and mortal men. There the goddess (Athena) received that31 whereby she excelled in strength all the deathless ones who dwell in Olympus, she who made the host-scaring weapon of Athena. And with it (Zeus) gave her birth, arrayed in arms of war.

(ll. 930-933) And of Amphitrite and the loud-roaring Earth-Shaker was born great, wide-ruling Triton, and he owns the depths of the sea, living with his dear mother and the lord his father in their golden house, an awful god.

(ll. 933-937) Also Cytherea bare to Ares the shield-piercer Panic and Fear, terrible gods who drive in disorder the close ranks of men in numbing war, with the help of Ares, sacker of towns: and Harmonia whom high-spirited Cadmus made his wife.

(ll. 938-939) And Maia, the daughter of Atlas, bare to Zeus glorious Hermes, the herald of the deathless gods, for she went up into his holy bed.

(ll. 940-942) And Semele, daughter of Cadmus was joined with him in love and bare him a splendid son, joyous Dionysus, — a mortal woman an immortal son. And now they both are gods.

(ll. 943-944) And Alemena was joined in love with Zeus who drives the clouds and bare mighty Heracles.

(ll. 945-946) And Hephaestus, the famous Lame One, made Aglaea, youngest of the Graces, his buxom wife.

(ll. 947-949) And golden-haired Dionysus made brown-haired Ariadne, the daughter of Minos, his buxom wife: and the son of Cronos made her deathless and unageing for him.

(ll. 950-955) And mighty Heracles, the valiant son of neat-ankled Alemena, when he had finished his grievous toils, made Hebe the child of great Zeus and gold-shod Hera his shy wife in snowy Olympus. Happy he! For he has finished his great works and lives amongst the dying gods, untroubled and unaging all his days.

(ll. 956-962) And Perseis, the daughter of Ocean, bare to unwearying Helios Circe and Aeetes the king. And Aeetes, the son of Helios who shows light to men, took to wife fair-cheeked Idyia, daughter of Ocean the perfect stream, by the will of the gods: and she was subject to him in love through golden Aphrodite and bare him neat-ankled Medea.

(ll. 963-968) And now farewell, you dwellers on Olympus and you islands and continents and thou briny sea within. Now sing the company of goddesses, sweet-voiced Muses of Olympus, daughter of Zeus who holds the aegis, — even those deathless one who lay with mortal men and bare children like unto gods.

(ll. 969-974) Demeter, bright goddess, was joined in sweet love with the hero Iasion in a thrice-ploughed fallow in the rich land of Crete, and bare Plutus, a kindly god who goes everywhere over land and the sea’s wide back, and him who finds him and into whose hands he comes he makes rich, bestowing great wealth upon him.

(ll. 975-978) And Harmonia, the daughter of golden Aphrodite, bare to Cadmus Ino and Semele and fair-cheeked Agave and Autonoe whom long haired Aristaeus wedded, and Polydorus also in rich- crowned Thebe.

(ll. 979-983) And the daughter of Ocean, Callirrhoe was joined in the love of rich Aphrodite with stout hearted Chrysaor and bare a son who was the strongest of all men, Geryones, whom mighty Heracles killed in sea-girt Erythea for the sake of his shambling oxen.

(ll. 984-991) And Eos bare to Tithonus brazen-crested Memnon, king of the Ethiopians, and the Lord Emathion. And to Cephalus she bare a splendid son, strong Phaethon, a man like the gods, whom, when he was a young boy in the tender flower of glorious youth with childish thoughts, laughter-loving Aphrodite seized and caught up and made a keeper of her shrine by night, a divine spirit.

(ll. 993-1002) And the son of Aeson by the will of the gods led away from Aeetes the daughter of Aeetes the heaven-nurtured king, when he had finished the many grievous labours which the great king, over bearing Pelias, that outrageous and presumptuous doer of violence, put upon him. But when the son of Aeson had finished them, he came to Iolcus after long toil bringing the coy-eyed girl with him on his swift ship, and made her his buxom wife. And she was subject to Iason, shepherd of the people, and bare a son Medeus whom Cheiron the son of Philyra brought up in the mountains. And the will of great Zeus was fulfilled.

(ll. 1003-1007) But of the daughters of Nereus, the Old man of the Sea, Psamathe the fair goddess, was loved by Aeacus through golden Aphrodite and bare Phocus. And the silver-shod goddess Thetis was subject to Peleus and brought forth lion-hearted Achilles, the destroyer of men.

(ll. 1008-1010) And Cytherea with the beautiful crown was joined in sweet love with the hero Anchises and bare Aeneas on the peaks of Ida with its many wooded glens.

(ll. 1011-1016) And Circe the daughter of Helius, Hyperion’s son, loved steadfast Odysseus and bare Agrius and Latinus who was faultless and strong: also she brought forth Telegonus by the will of golden Aphrodite. And they ruled over the famous Tyrenians, very far off in a recess of the holy islands.

(ll. 1017-1018) And the bright goddess Calypso was joined to Odysseus in sweet love, and bare him Nausithous and Nausinous.

(ll. 1019-1020) These are the immortal goddesses who lay with mortal men and bare them children like unto gods.

(ll. 1021-1022) But now, sweet-voiced Muses of Olympus, daughters of Zeus who holds the aegis, sing of the company of women.

[original version in greek – versão original em grego]

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“The Summer of Doriath”
Shot taken in the archeological site of the indian-jesuit reduction of St. Joao Batista. Read more about it here. The lower part of the grass is where the ancient blacksmith and carpenterôs workshop courtyard were. The terrain elevation behind the trees is the ruin of a sandstone wall, separating this courtyard from the rest of the village///Sí­tio arqueológico da redução jesuí­tica de São João Batista. Leia mais a respeito aqui. A parte baixa da grama é o antigo pátio das oficinas metalúrgicas e de marcenaria da redução. A elevação atrás das árvores é um antigo muro de pedras que separava essa porção do restante do povoado.

Photos: Mathieu Bertrand Struck

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Conjugate deterritorialized flows. Follow the plants: you start by delimiting a first line consisting of circles of convergence around successive singularities; then you see whether inside that line new circles of convergence establish themselves, with new points located outside the limits and in other directions.(…)

The map is open and connectable in all ot is dimensions; it is detachable, reversible, susceptible to constant modification. It can be torn, reversed, adapted to any kind of mounting, reworked by an individual, group, or social formation. It can be drawn on a wall, conceived of as a work of art, constructed as a political action or as a meditation.
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Deleuze & Guattari in A Thousand Plateaus: Capitalism and Schizophrenia [University of Minnesota Press, 1987]

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