DEATH OF NARCISSUS. One of José Lezama Lima's fears was becoming "fodder for professors." I say that it is almost equally dangerous for a professor to fall into Lezama Lima's labyrinthine trap

 


LEZAMA LIMA, POET AND CRITIC AGAIN, "THE DEATH OF NARCISSUS" (1937) ____________________GISELA BEUTLER____________________ Berlin According to Cinto Vitier, one of José Lezama Lima's fears was becoming "fodder for professors." I say that it is almost equally dangerous for a professor to fall into Lezama Lima's labyrinthine trap, especially with a theme as broad and almost grandiloquent as that announced by the title of this presentation. Therefore, I must first make a reservation: my topic will be restricted to certain aspects of Lezama's poetry in Death of Narcissus (1937) and to certain aspects of the young Lezama's prose writings between 1936 and 1938. I will follow the old path of philology, not that of theory. Before Muerte de Narciso was published in the magazine Verbum (2, July-August 1937) and as a "booklet", some "verses" by Lezama had already appeared (Grafos, January 1936) with a motto of Saint John of the Cross.2 In 1983, however, Emilio de Armas published a book of youthful poems, not published by the poet, with the title "Inicio y Escape" y "Otros poemas". These texts date from 1927 to 1931. They are of difficult diction and already show some of the vocabulary we will later find in Muerte de Narciso, such as "the antlers of the deer," "the thirstless prison of dolphins," "scales," "corals," etc., in addition to echoes of García Lorca and the pure poetry of Juan Ramón Jiménez. On the few occasions in which Lezama referred to his famous poem, which continues to inaugurate anthologies of his lyrical poetry, he characterized it as a poem of adolescence. He was no longer very sure of its date of composition: "around 1931." To Salvador Bueno he said: "I wrote it [...] when I was 22, it was published years later, but it is a poem that corresponds to my adolescence", to Ciro Bianchi Ross: "written when I was twenty-one or twenty-two", and on another occasion he explains: The poem, we could say, is a farewell to adolescence, and for me it is a mystery and an attraction to review it from time to time, because it has in its germ all the possibility of the development of my future work...7©1995 NUEVO TEXTO CRITICO Vol. VII Nos. 14-15, July 1994 to June 1995 230______________________________________________________GISELA BEUTLER No poem by this Cuban poet has been the subject of more commentary.

Comentários

  1. It was almost unanimously declared "baroque," "Góngora-like," and a "rapid falconry of metaphors." Between 1970 and 1989, at least eight excellent, sometimes contradictory, articles appeared by authors such as Monique de Lope, Margarita Junco Fazzolari, Guillermo Sucre, Anthony J. Cascardi, and others. The poem can be included, with some justification, among the varied echoes of the tributes in Spain honoring Góngora in 1927, but Cintio Vitier emphasizes Lezamian originality over similar efforts by Rafael Alberti and García Lorca. As Lezamian criticism seems to agree that the poet from Havana had no time for poetic training, we can read such judgments that also the poem Death of Narcissus emerged as "Athena from the head of Zeus."11 And, according to Cintio Vitier, in it we are very far from the "literary phenomena of influence, derivation or revaluation."

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  2. Although this judgment is fundamentally correct, it should be tempered somewhat, since there are no shortage of suggestions of a certain contextuality, to which Lezama Lima himself has drawn our attention. Commentators on the poem generally refer to its metaphorical structure, its symbolism, its relationship with the novel Paradiso (1966), possible esoteric or psychological interpretations, or its position within Cuban literary tradition. However, direct textual influences from other literary texts on this first major lyrical work by Lezama have rarely been documented. The poem's

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  3. DEATH OF NARCISSUS

    Danae weaves golden time along the Nile,
    enveloping the lips that passed between lips
    and unconnected flights. The hand or the lip
    or the bird was snowing. It was the circle of
    snow that opened. The hand was the bloodless
    silk that erased the perfection that dies on its knees
    and in its zeal hides and amuses itself.

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  4. From the marble, he did not look down
    at the forehead that opened like a wet lotus.
    In endless shrieks, the forest opened to the angry roll
    of arrows and death. Does not his cold gaze
    perhaps rush upon the grey heron and the faint chill
    of the west, a cry that helps escape from sleep,
    a cold flame and a pinprick of tongue?

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  5. Absolute face, the mirror's false firmness.
    The mirror forgets sound and night, and its
    door to the changing pontiff half-opens.
    Mask and river, tap of dreams. Dead cold
    and hair banished from the air that creates it,
    from the air that lies to it, are life dragged to the
    cloud and to the open mouth denied in moving blood.

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  6. Rising in the chest, only soft, forgotten by
    a breath that forgets and unravels. Forgotten paper,
    a fresh hole rushes to the leaping heart and the smile
    to the snail. The hand that propelled lines through the air,
    dry, smiles walking through the snow. Now it held its ear
    to the snail, the snail burying its firm ear in the pond's silk.

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  7. Lemon balm slush and frozen rivers of sails
    await the sign of a withered golden leaf, raised
    in a spiral, over the autumn of such boiling waters.
    A docile ruby ​​sighs in its flight, now ascending.
    Autumn now roams the untended islands, a sheltered island,
    an isolated mute dove between two buried leaves.
    The river, in the height of its eyes, announced the weight of the moon
    on its back and the breath it transformed into a halo.

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  8. Torches like fish, a skinny garrison works night and sky,
    bow and basket and burning serpents, icicle and greyhound.
    Purple feather, not wet, fish looking at me, sepulchre.
    Equestrian pheasants no longer notice a hand without echo,
    a split pulse: fingers in a motionless calendar and
    boredom on its frowning throne. A slow wave forms
    in the marble cavity that looks out from behinds
    that never question me, in poison that never
    perverts and on its shield neither colts nor pheasants.

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  9. As absence spills into the isolated arrow, and
    as the strawberry breathes, spinning its crystal,
    so the autumn in which its lip dies, so the hail,
    in a soft mirror, shatters the gaze that surrounds it,
    that lies to it with its pen across its lips, a labyrinth
    and flattery run through it beside the fountain that
    moistens sleep. Absence, the mirror now in the hair
    that stretches out on the beach, and questions
    and amuses itself with the isolated hair.

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  10. Light foliage pours forth the ascension it assumes.
    Is not the Corinthian curve the betrayal of candied mirabelles,
    which the mirror gathers or sails, blindly exiled?
    Is the bird now felt trembling in an earthly hand?
    Now only the bird falls, the hand that the prison moves,
    the gods sunk among the stone, the carbuncle and the maiden.
    If absence questions with the fainting snow, it forms in the feather,
    not circles that the submerged pulp abandons.

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  11. Sadly, it traverses—a curve encircled by an ashen plume—
    the space that hands are vacating, an absent timbre and
    revived saffron, its extremities tenderly drumming.
    The sleepers are summoned, the waves pucker, beating
    around the sleeping chessboard, its unburied tiara.
    Its unburied wood is soft, the cold beak of the boiling swan.
    The spring gleams: false diamonds; a changing feather: a smooth atlas.
    Greenshrieks: the waves play, soft death, lightning in their veins.

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  12. Drowned ribbons are offered by the silent lip.
    Oriental baskets strain moonwater. The sleepiest
    are the most hasty, they bury themselves, feather in the cry,
    masked whistle, between foreheads and hooks.
    Stretched marble like a river that curves or imprisons
    the shattered lips, but the blind do not waver.
    Spirals of heroic tenors fall into the breast of a dove
    and there they flutter until they shine like arrows in its night coat.

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  13. An arrow stands out, a back is absent. Lightning is
    violet without a pin in the snow and stubborn face.
    Damp earth rising to the face, a closed arrow. Moon dust
    and damp earth, the profile torn apart in the cloud that is a mirror.
    Fresh, the valves of the night and the angry limit of the shells
    in their thirstless prison, the arms stand out, corals do not ask
    in bee-streaked lines and in confused secrets they awaken,
    remembering curved arms and the setting of the forehead.

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  14. Since yesterday, questions have been diverted or closed off
    by the impulse of dusty fruits or islands where the treasures
    that rage scatters, flatters, or rebukes are camped. The young men
    work on the nuts, and the fountain, facing their sound,
    builds its roots in the flame and its mansion of buried cries.
    If it moves away, a straight bee, the mirror shatters the silent river.
    If it sinks, half a siren in the fire, the threads that furrow winter
    weave a white body in the questions of a dusty statue.

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  15. Body of sound, the swarm that silent pines cry out,
    awakening the waves in smooth flames and calm flights,
    guided by the dove that whistles without eyes, whose forehead
    without a carnation is a mirror of waves, not memories.
    They gather in eyes, spinning in the carnation not always burning
    the abyss of still snow or moaning in the propped-up sky.
    The steeds, whether snow or copper, guided by glances, distill
    their plea or more firmly return to the first silence, now without sky.

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  16. The snow, which doesn't penetrate the sistrums, argues
    in leaves, straight ahead, shattering glass in the ear,
    white nests, in their center the warm corals already ignite,
    the maidens, fled in their deer of boredom, in their rosy forests.
    They turn the voices into coral and maiden into a curl,
    snow the paths, where the sonorous body sways with the pines,
    nodding slender. A more courageous pine, now a column of smoke
    so sharp that its needle is a canary and its fountain a curly wind.

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  17. Narcissus, Narcissus. The antlers of the murdered deer
    are fish, are flames, are flutes, are bitten fingers.
    Narcissus, Narcissus. The hair guiding Florentine profiles creeps,
    lips their paths, sad flames the waves biting their hips.
    Fish of the cold green air in the mirror without grooves,
    cluster of doves hidden in the dead throat: daughter of the
    arrow and of the swans. A heron wanders, a shell in the wave,
    a cloud in the disregard, foam hanging from the eyes,
    a marble drop and a sweet plinth not offering.

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  18. Fruity shrieks in the snow, the secret transformed into a geranium.
    The white silk is rising on spilled lips, opening an oblivion
    on the islands, swords and eyelashes come to deliver the dream,
    to render a mirror on the shore of impure earth and rock.
    Moist lips not in the shell that seeks a straight thread,
    slaves to the profile and the sails, dry, bite the air at the iridescent light that changes its sound into a blond iridescent light of salty lime,
    seek in the blond the mirror of death, the shell of sound.

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  19. If he crosses the mirror, the waters that stir the ear boil.
    If he sits on its edge or on its forehead, the centurion
    presses in his side. If he declaims, he penetrates
    the gaze and the letters pucker in the dream. A wave of air
    envelops the albino secret, harpooned skin, which,
    like a colored mirror, is the shadow of memory and
    a minute of silence. It now pierces whiteness, straight and endless,
    in dry flames and drizzled leaves. A jet of uncreated bees
    bites the wake, asking for its side. Thus the mirror silently
    discovered, thus Narcissus fled wingless at high tide.

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  20. Post script

    This paper attempts to carry out a mythical-symbolic analysis of the treatment of the myth of Narcissus in the poem "The Death of Narcissus" by José Lezama Lima, based on its intertexts in Ovid and Paul Valéry, as well as on the poetic implications of this text within the framework of 20th-century Latin American literature. This analysis focuses particularly on the symbols of water as a mirror, fire as an expression of eros, the snail-shell, and Narcissus himself as an integrating symbol of the other symbolic elements.

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  21. There are also several articles written by scholars of Lezama Lima's work in question. One of them corresponds to the analysis of Lezama Lima's poetics in "Muerte de Narciso" (Death of Narcissus), carried out by Galel Cárdenas (1984), entitled "Lezamian Poetics in "Muerte d e N a rc i s o" (Death of Narcissus)," in which he makes a connection between Lezama Lima's poetics expressed through philosophical and sociological ideologemes in the novel Paradiso and in "Muerte de Narciso" and the author's life. In this way, he establishes an aesthetic-ideological correlation between the literary characters of Narciso by José Cemí and the author of the texts, José Lezama Lima.

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  22. Another work is the article by Margarita Junco and Teresita Lucisano (1978), entitled "Death of Narcissus" by José Lezama Lima", in this work the proposal for reading the poem is made from a hermetic perspective, in this sense the figure of Narcissus is proposed as the androgyne in which opposites are complicated and through a process of mystical transformation.......................

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  23. ......................it is possible to transcend the various planes of reality and ascend from the material plane to a higher plane of knowledge, a spiritual plane. Likewise, the authors relate the figure of the poem's character to the figure of the author with a biographical correspondence.

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  24. As previously noted, the myth of Narcissus, or the myth of the death of Narcissus, has been interpreted from various perspectives. Two main interpretations can be highlighted, among which the most notable is the moralistic interpretation of the myth, which highlights the punishment for Narcissus's pride in refusing to give way to the natural flow of love and sexuality, and refusing to give in to his experience as a couple. In this sense, it is considered an "allegorical fable" with a didactic and moralizing purpose. This type of interpretation includes Ovid's version and the psychoanalytic interpretation of "narcissism" as a neurotic pathology.

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  25. He is one of the mythical figures who has most captivated Western culture. He is a controversial, polysemic figure, generating conflicting feelings and opinions: on the one hand, there are those who see in the myth of Narcissus's death a "moralistic moral": selfish love is harmful and deserves punishment, as it is unnatural; on the other hand, there are those who have seen in the myth a deeper meaning than that given by literal, allegorical, or moralistic interpretations.

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  26. Juan Eduardo Cirlot (2006: 328), paraphrasing Joachim Gasquet, points out the following in his Dictionary of Symbols: Joachim Gasquet conceives the myth of Narcissus not as a primordial manifestation of the sexual plane, but of the cosmic plane, and says that "the world is an immense Narcissus in the act of thinking about himself", so Narcissus is a symbol of that self-contemplative, introverted and absolute attitude

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  27. "Indeed, narcissism is not always neurotic. It also plays a positive role in aesthetic work... Sublimation is not always the denial of a desire...

    There is a cosmic narcissism: the forest and the sky that gaze into the water with Narcissus. He is no longer alone; the universe is reflected with him and in return envelops him; it is animated by Narcissus's own soul.

    "In the glass of fountains, a gesture blurs the images, a repose restores them. The reflected world is the conquest of calm."...

    Water serves as a mirror, but a mirror open to the depths of the self: the reflection of the self we gaze into reveals a tendency toward idealization.

    "Faced with the water that reflects his image, Narcissus feels that his beauty continues, that it is unfinished, that it needs to be finished. Glass mirrors, in the bright light of the room, give an overly stable image. They will become alive and natural when they can be compared to living and natural water, when the renaturalized imagination can receive the participation of the spectacles of the spring and the river.

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  28. In short, it is thus evident that the moralizing interpretations of the myth of the death of Narcissus correspond to an extremely superficial level of his intelligence. One must look deeper and examine more precisely to grasp the symbolic morpho-syntax and the underlying content behind the mythical-symbolic language.

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  29. Ovid, when he wrote Metamorphoses, did not intend to write a mythological or mythographic treatise in the strict sense, but rather a collection of stories with an epic-mythical sense in which he narrates in an entertaining way the history of the world from its origins with the appearance of the gods to the apotheosis of Caesar and Augustus (outstanding events of his time). From Ovid, all subsequent writers took information about the myth of the death of Narcissus; it is the mythographic source par excellence.

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  30. In Ovid, the myth of the death of Narcissus, on a literal level, evokes the fate marked by an oracle of Tiresias to Liriope, the blue nymph, mother of Narcissus, punishment given by Nemesis, at the request of the scorned lovers, due to Narcissus's excess in scorning them: «Then one of the scorned, raising his hands to heaven, "So let him love, I hope; so let him not obtain the object of his desires," said Ramnusia [Nemesis] assented to the just supplication» (Met. III, 404-405) (Ovid, 2005 a: 133). In the section considered for study (Met. III, 407-493) the action takes place in a locus amoenus: the forest, in which there is a clear, bright and virgin fountain, there Narcissus will "know himself". Later Ovid relates

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  31. Later, Ovid recounts, through the use of erotic descriptions in which the hair comes into play: hair worthy of Apollo and Bacchus, the mouth: the desire to kiss it, the youthful and virginal beauty: whiteness (snowy, marble) of the skin with which it combines the rosy color of Narcissus' cheeks, the embrace: the desire to take the neck of the reflected friend with the arms, the reflective game of seduction: the smiles, the touching, the attempt to embrace,

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  32. ................all of this provokes in Narcissus the burning desire to possess the companion reflected in the fountain. With his tears, unable to touch his friend or be touched by him, Narcissus muddies the fountain, and when his friend “flees” (the reflected image breaks), he despairs: “Seeing it disappear, ‘Where do you flee? Wait, do not abandon me, cruel one, for I love you,’ he cried, ‘that I may at least contemplate what I cannot touch, and give fodder to my wretched madness’ (Met. III, 476-479) (Ovid, 2005 a: 135). Narcissus burns more and more and is consumed inside by desiring so much and not being able to obtain what he fervently yearns for: "As soon as he saw this in the water, crystal clear again, he could not bear it any longer, but, as wax is usually melted over a slow fire... he is gradually being devoured by that hidden fire" (Met. III, 486-490) (Ovid, 2005 a: 135).

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  33. Ovid's contribution to the composition of "The Death of Narcissus" develops primarily at the formal level or at the level of rhetorical construction, with the use of images, metaphors, the diachrony of the myth, the vividness of the action, among other aspects. Precisely the previously outlined images, such as whiteness (snowy, marble), blush, body parts (hands, neck, back, face, lips, eyes), the game of seduction, Narcissus's desperation at not being able to grasp his reflection, the locus amoenus of the forest and the untouched pool, are elements that directly intervene in Lezama's poem. However, Lezama Lima's treatment of this configuration of images to rhetorically construct the text is diverse:

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    Respostas
    1. An arrow stands out, a back is absent. Lightning is
      violet without a pin in the snow and stubborn face.
      Damp earth rising to the face, a closed arrow. Moon dust
      and damp earth, the profile torn apart in the cloud that is a mirror.
      Fresh, the valves of the night and the angry limit of the shells
      in their thirstless prison, the arms stand out, corals do not ask
      in bee-streaked lines and in confused secrets they awaken,
      remembering curved arms and the setting of the forehead

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    2. more spiritual, demanding, and hermetic product, founded on the subjective values ​​of language and its capacity to mediate between reality and idea, through its metaphorical character and evocative musicality. The Symbolists start from the idea that there are deep layers of reality that cannot be perceived through the senses or the intellect, but rather through the poetic intuition produced in symbolic language.

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  34. It shows the awareness that the character of Narcissus has of being an initiate:

    Light foliage pours forth the ascension it assumes.
    Is not the Corinthian curve the betrayal of candied mirabelles,
    which the mirror gathers or sails, blindly exiled?
    Is the bird now felt trembling in an earthly hand?
    Now only the bird falls, the hand that the prison moves,
    the gods sunk among the stone, the carbuncle and the maiden.
    If absence questions with the fainting snow, it forms in the feather,
    not circles that the submerged pulp abandons.

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  35. With his high-flying thought and his erudition he has projected to inscribe the poetry of the Caribbean, in particular, and Latin American poetry, in general, in the context of the West. Lezama Lima resorts to a synthesis of the classic, of the Golden Age and of the Spanish Baroque of the French symbolist tradition, of modernism, of the neo-Baroque:


    Body of sound, the swarm that silent pines cry out,
    awakening the waves in smooth flames and calm flights,
    guided by the dove that whistles without eyes, whose forehead
    without a carnation is a mirror of waves, not memories.
    They gather in eyes, spinning in the carnation not always burning
    the abyss of still snow or moaning in the propped-up sky.
    The steeds, whether snow or copper, guided by glances, distill
    their plea or more firmly return to the first silence, now without sky.

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  36. Baroque art, above all, is characterized by the loss of classical harmony and balance in favor of excessive ornamentation and strong contrasts (stylization of reality or caricatured deformation), confluence of elements - apparently - antagonistic, search for a world of overflowing beauty created by poetic words through exceptional literary mechanisms that cause the greatest surprise and admiration (culterano and conceptist language), disillusioned vision of reality product of social, political, economic and religious disenchantment (17th century), an asceticism of stoic and neoplatonic roots is preached against the enjoyment of earthly goods.

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  37. (product in a block or an uninterrupted wave from Marcel Proust's chamava of a ''minute released by time'' or a slit, a fence, a sail point, pores of origin, by assim dizer, orphic
    on the walls of conventional reality)

    Besides exchanging experiences and speculations, it is necessary to operate with its own decoding and this must be above the tropological, that is, it must be completely hieroglyphic and baroquely contorted that produces or reveals ''scratches'', indications, sinais, figures etc... and, at the same time, exhausting all of them. hieroglyphic anfractuosities is achieved an ANAGOGICAL EFFECT with our style that, in other words, must be PRE-ALPHABETICAL and PÓS-ALPHABETICAL (or alphabet must be twisted, whipped, curtailed, annihilated so that it returns us intact to SYMBOLOGY, to archaic IDEOGRAMMATIC),
    Sir, what exactly are we doing here?

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  38. "Death of Narcissus" by José Lezama Lima is a clear example of the flourishing and complexity of metaphors characteristic of the Neo-Baroque. The first time one reads the poem, one may be surprised and bewildered: as one progresses through the verses, as in a spiral, a series of semantic axes related to exuberance appear: colors (white, green, purple, gold, red [blood and ruby]), flavors (lemon balm, salt lime), smells (fresh shells of the night, the sea, islands), sounds (screeches, croaks, sistrum, waters). There is a contrast in the environment: in contrast to the coldness/freshness of the water, the night, the moon and Narcissus himself, there is a growing emphasis on the temperature of Narcissus and his immediate environment until he reaches the boiling waters.

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  39. Epistemic. In a certain sense, to understand the poem, it is necessary to be an "initiate." As noted above, the poem itself is a symbol: ambivalent, multi-significance, ambiguous... but it makes present and actualizes a sacred reality under the opaque, paradoxical, and oxymoronic guise of the metaphors employed. The poem cannot be understood through a logical diegesis, nor can it be understood with the diachronic comparison of the mythical diegesis and the "diegesis" of the poem.

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  40. Consequently, the shell is the image of poetry that allows us to transcend through words and the erotic process of transmutation-reflection in the mirror. Poetry, words, and metaphor are the catalysts that allow Narcissus to gradually enter into this transformation process through the transition between the planes of reality, with the consequent breaking of onticity:

    "Spirals of heroic tenors fall into the breast of a dove and there they flutter until they shine like arrows in her night coat."

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  41. Finally, the charm of poetry, of the word, of metaphor allows Narcissus to discover in the reflection of the mirror the threshold of transition, his lips are no longer in the shell, but long to grasp the image of the reflection in an erotic game of separation-reunion; however, the sound (the word) is the trigger that has helped Narcissus to approach his symbolic death in order to revive: Humid lips not in the shell that seeks a straight thread, slaves of the profile and the sails dry the air mordenal iridescent that changes its sound into blond iridescent of salty lime, seek in the blond mirror of death, shell of sound.

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    Respostas
    1. Drowned ribbons are offered by the silent lip.
      Oriental baskets strain moonwater. The sleepiest
      are the most hasty, they bury themselves, feather in the cry,
      masked whistle, between foreheads and hooks.
      Stretched marble like a river that curves or imprisons
      the shattered lips, but the blind do not waver.
      Spirals of heroic tenors fall into the breast of a dove
      and there they flutter until they shine like arrows in its night coat.

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  42. It is the sound that combines with the visual image of the reflection in the water mirror to make Narcissus transit (ascend) from a material state (expressed in its hardness and in the images of hand, bird, body) to a transcendent plane (evoked through ethereal, warm and mobile images such as water, the moon, air, fire, leaves, flames, flying without wings).

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  43. What intervenes in the gaze and in the game of reflection-unfolding in the mirror is fire or Eros manifested in the rising temperature that is implicitly manifested in the various texts. Already in Ovid's text, as noted above, the game of seduction—evidenced in the amorous passion that is made explicit in Narcissus's ardent desire to be reciprocated by his "companion" and for the two to unite—has vital importance in understanding the myth: not only water and the reflective role it involves, but the fire that emerges from within Narcissus, as a product of the eroticism born from the game of reflective and reciprocal seduction, has the capacity to be the transformative element of the character and to enable transcendence between the various planes of reality. The internal fire:

    Narcissus, Narcissus. The antlers of the murdered deer
    are fish, are flames, are flutes, are bitten fingers.
    Narcissus, Narcissus. The hair guiding Florentine profiles creeps,
    lips their paths, sad flames the waves biting their hips.
    Fish of the cold green air in the mirror without grooves,
    cluster of doves hidden in the dead throat: daughter of the
    arrow and of the swans. A heron wanders, a shell in the wave,
    a cloud in the disregard, foam hanging from the eyes,
    a marble drop and a sweet plinth not offering.

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  44. From a calorific point of view, sexual distinction is very clearly complementary. The feminine principle of things is a principle of surface and envelopment, a lap, a refuge, a warmth. The masculine principle is a principle of center, a center of power, active and sudden like the spark and the will. Feminine heat attacks things from without. Masculine fire attacks them from within, at the heart of their essence. Such is the profound meaning of alchemical reverie. On the other hand, to fully understand this sexualization of the fires of alchemy and the clearly predominant valorization of the masculine fire that acts in the seed, it is important not to forget that alchemy is solely a science of men, of celibates, of men without women, of initiates excluded from human communion for the benefit of a masculine society. Alchemy is not directly influenced by feminine reverie. Its doctrine of fire is strongly polarized by unsatisfied desires.

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  45. This intimate, masculine fire, the object of meditation for the isolated individual, is, naturally, the most powerful fire. In particular, it is the one that can "open bodies." This "opening" of bodies, this possession of bodies within, this total possession, is sometimes an open sexual act.

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  46. In this sense, sexualized fire, as an expression of eroticism and the capacity for "knowledge" as an experience of introspection, plays a unifying and transmuting role. As a transmuting force, fire disrupts the elements through the power of alchemy. Eros is the force that unites and transforms the elements, unifies the planes of reality, and its symbol and metaphor is fire. Fire thus becomes the integrating and transmuting element of reality: it reconciles opposites and allows the potentialities of being to materialize and leave their state of latency to manifest in the concreteness of patency and presence. Fire transmutes reality; in its living flame it performs life and reality; it is the heat that

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  47. Like the breath of life, it infuses strength and vitality into the various beings on the different planes of reality. Sexualized fire is the cosmic force that unites and disintegrates, that brings the planes of existence into contact by breaking down ontology. Sexualized fire is par excellence the connecting line of all symbols. It unites matter and spirit, vice and virtue.

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  48. Consequently, Narcissus appears in the text as a cosmic Narcissus, in itself there is a coincidence of opposites and their resolution, due to this he can transcend the factual plane: what is announced at the beginning of the poem with the symbolism of the whiteness and perfection of the circle: «The hand, the bird or the hand were snowing / It was the circle in snow that opened / Hand was if blood the silk that erased / the perfection that dies on its knees and in its zeal hides and has fun» (vv. 5-9); as is confirmed by the symbolism of whiteness (transmuted), of fire (transmuting), of the mirror (threshold of transit and breaking of onticity) and of flight (concretization of the transformation of being) towards the end of the poem: "If one crosses the mirror, the waters that stir the ear boil... / Whiteness now passes straight on endlessly into dry flames and drizzled leaves / Thus the mirror silently discovered, thus Narcissus at high tide, flight without wings" (vv 129-136). Narcissus progressively suffers.

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  49. Narcissus progressively undergoes a transmutation: from the rigidity of the marble and the cold whiteness, from the elusive gaze, the absoluteness of the face, the false firmness of the mirror, he passes—through a dreamlike game of reflection and unfolding in the middle of the night with the only light of the moon, in the middle of a chaotic reality-------------------------'

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  50. --------------------------------to be goaded by his surroundings: arrow, shrieks, croaks, silence... in this way Narcissus collapses "If he sinks, half a siren into the fire, the threads that furrow the winter weave a white body in questions of a dusty statue" (vv. 95-96) and, once symbolically dead, he can continue his heroic path of ontological transformation and "cross the mirror" and "escape at high tide, without wings."

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  51. Nothing! From this perspective, the myth of the death of Narcissus shows the search for transcendence through introspection and self-contemplation. The presence of autoeroticism, sanctioned by traditional morality and branded by psychoanalysis as a neurotic pathology, has a different stratum than those treated by the aforementioned bodies. The presence of autoeroticism in the myth of the death of Narcissus shows how the search for perfection, for reunion with the primordial One, with the Absolute or Divinity, is also realized through the act of introjection and the search for inner illumination by contemplating, within the internal microcosm that is each individual, the totality of the universe and the presence of the Absolute.

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  52. Something I wrote in 2024 can be fine here!

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  53. ME (epilogue)

    (When Fay warned me by cell phone about Yerma's elimination by the CIA, my drafts for the "first Bard" had already taken a completely different form than the one suggested in the last chapter, and I had been provisionally calling that jumble of sketches and fragments of dialogue MIRROR IN THE DARK, a title I have not given up on until now.) Initially, there was an alchemy of Bacchanalian excitements whose didactic instrument of pain and global loneliness constantly plunged the story into a paranoid climate of intuitions, where the characters, surrounded by a cramped world of standardized commodities, registered their apprehension by listening to, composing, and playing serious music, by analyzing escape maps, by wondering where they were in the middle of some wasteland, by exploring with somber eyes the somber surroundings of gloomy industrial cities, by purifying themselves spiritually in the firing line of an open confrontation with the empty world of people deformed by fear and exhaustion. and by the docility of slaves who succumb to the social hierarchy of protection of an elite full of stubborn demands for profit ---

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  54. --- in the firing line, murderers and visitors, breathed insomnia, furious dreams of restoring free life, in the astonishment of remaining in a distressing state of collaboration: "Here we are all together, complaining, but not soft, engineering a response in the firing line to these purring limousines inside steel gates that will soon elect their obscure five-star restaurant to discuss their strategies, the bonvivantism of their objectified pleasures, from sports to the pleasure of the senses with their own propaganda, and all the financialized variants of this banality, this power of banality that put the intellect of the entire world to sleep --- curious, comical: "Will you want to rest and be in peace, my dear? I have an urgent phone call to make'' --- from the accredited representatives of society surrounded by herbaceous borders, planted according to Madame's specifications, resulted the total liquidation of the global individual dominated by fetishes imposed from above, that kind of daily fraud of reality commanded by editors and directors of corporations and marketing departments, whose accumulated success culminated in the cult of widespread alienation, in the mystery of the commodity form shining in monstrous signs ---

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  55. -- Yes, I had been drinking when I received the news of Yerma's elimination; and I continued drinking afterwards, along miles of almost wild beach, with an increasingly indecent, sidelong glance at the houses and inns along the shore where women appeared --- I waited for a pair of young, tranquil breasts, hanging from a body of an elusive flower, to forget what human life was really made of: of people cut into pieces until they died anonymously in a filthy den of psychic and biochemical experiments --- There, equally furtively, I "experienced" in the flesh the paroxysm of uncontrollable laughter that made every social agreement explode into a thousand pieces: like an old man sunbathing, it reached the darkest nerves of my mind and --- depravity and reduction of memory to the magic of the "girl on the beach," which ran through all my books, from the first drafts to what I was writing now --- old recurrence to sensations of recovered vision: half Castaneda (the Toltek recapitulation), half Proust (time returned to the shadow of the girls in bloom), half Freud (the unconscious and repressed memory) --- I wondered with the latter to what extent it was impossible to abandon the general childish situation.

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  56. ---Indeed, there, amid the multiple lights of the coast, I thought of the standardized conditions, the stupidity of the oppressed, the lack of concentration of the victims of Big Capital as embarrassing embarrassments of a single press release; the same one for which, probably, I was being hunted by the CIA right now. ---Coincidences? I had decided to call it that. Tell the whole truth in a book and ridicule it. Embarrassing and embarrassing was the thought of improving my life in such circumstances, or even thinking of having one; of buying clothes that fit me well; of puerile pleasures of the scatterbrained middle class: body, friends, social life, sex, and VIP glamour; in extracting pleasure from one's own dominating, brilliant, noisy presence, centered on one's own agitated ego --- and at the same time the satisfaction of mental exercise, including in situations of acute existential crisis, or in those (as now) strong and diffuse emotions full of "longings", "dissatisfactions", unexpected "amplitudes" of self-criticism: difficult to introduce them here in any light conversation ---

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