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Borges once claimed that the basic devices of all fantastic literature are only four in number: the work within the work, the contamination of reality by dream, the voyage in time, and the double.
Money is abstract, I repeated; money is the future tense. It can be an evening in the suburbs, or music by Brahms; it can be maps, or chess, or coffee;
I want to point out another contradiction: the nationalists pretend to venerate the capacities of the Argentine mind but want to limit the poetic exercise of that mind to a few impoverished local themes, as if we Argentines could only speak of orillas and estancias and not of the universe.
God, in the dream, illumined the animal’s brutishness and the animal understood these reasons and accepted his destiny, but, when he awoke, there was in him only an obscure resignation, a valorous ignorance, for the machinery of the world is much too complex for the simplicity of a beast.
Tradition relates that, upon waking, he felt that he had received and lost an infinite thing, something he would not be able to recuperate or even glimpse, for the machinery of the world is much too complex for the simplicity of men.
We have lost these features, just as one may lose a magic number made up of customary digits, just as one loses forever an image in a kaleidoscope. We may see them and be unaware of it. A Jew’s profile in the subway is perhaps that of Christ; the hands giving us our change at a ticket window perhaps repeat those that one day were nailed to the cross by some soldiers.
Who knows whether tonight we shall not see it in the labyrinths of our dreams and not even know it tomorrow.
he found himself in the presence of God and told Him: “I who have been so many men in vain want to be one and myself.” The voice of the Lord answered from a whirlwind: “Neither am I anyone; I have dreamt the world as you dreamt your work, my Shakespeare, and among the forms in my dream are you, who like myself are many and no one.”
to have grown old in so many mirrors,