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Caffè Greco

 

 

In the eighties of the twentieth century, in Rome, via Condotti

We were sitting with Turowicz in the Caffè Greco

And I spoke in, more or less, these words:

 

 

---We have seen much, comprehended much.

States were falling, countries passed away.

Chimeras of the human mind besieged us

And made people perish or sink into slavery.

The swallows of Rome wake me up at dawn

And I feel then transitoriness, the lightness

Of detaching myself. Who I am, who I was

Is not so important. Because others,

Noble-minded, great, sustain me

Anytime I think of them. Of the hierarchy of beings.

Those who gave testimony to their faith,

Whose names are erased or trampled to the ground

Continue to visit us. From them we take the measure,

Aesthetic, I should say, of works, expectations, designs.

By what can literature redeem itself

If not by a melopoeia of praise, a hymn

Even unintended? And you have my admiration,

For you accomplished more than did my companions

Who once sat here, the proud geniuses.

Why they grieved over their lack of virtue,

Why they felt such pangs of conscience,

I now understand.
 With age and with the waning of this age

One learns to value wisdom, and simple goodness.

Maritain whom we used to read long ago

Would have reason to be glad. And for me: amazement

That the city of Rome stands, that we meet again,

That I still exist for a moment, myself and the swallows.

 

 

                                           —Czeslaw Miɫosz (1911-2004)
                                                           from New and Collected Poems,  1931-2001
HarperCollins (2003)

 

 

 

 

COMMENTARY

 

 

“In the experience of existential tension toward the divine ground, the poles of the tension are symbolized as “God” and “man,” while the In Between of existence is expressed by such symbols as methexis, metalepsis, or mertaxy. In the closed existence of the alienated speculator, the structure of the Metaxy remains the same, but the thinker must now, in Nietzsche’s phrase, extend grace to himself."  Eric Voegelin in The Ecumenic Age, Order and History, Vol. IV (CW Vol 17), 255.

 

 

 

 

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