Lisbon Life Quotes

We leave something of ourselves behind when we leave a place, we stay there, even though we go away. And there are things in us that we can find again only by going back there.

A feeling is no longer the same when it comes the second time. It dies through the awareness of its return. We become tired and weary of our feelings when they come too often and last too long.

Life is not what we live; it is what we imagine we are living.

Given that we can live only a small part of what there is in us -- what happens with the rest?

In the years afterward, I fled whenever somebody began to understand me. That has subsided. But one thing remained: I don't want anybody to understand me completely. I want to go through life unknown. The blindness of others is my safety and my freedom.

For the eternity that Lux Lisbon looked at him, Trip Fontaine looked back, and the love he felt at that moment, truer than all subsequent loves because it never had to survive real life, still plagued him, even now in the desert, with his looks and health wasted. 'You never know what'll set the memory off,' he told us. 'A baby's face. A bell on a cat's collar. Anything.' They didn't exchange a single word. But in the weeks that followed, Trip spent his days wandering the halls, hoping for Lux to appear, the most naked person with clothes on he had ever seen.

Let's say I will rip your life apart. Me and my banker friends." How can he explain that to him? The world is not run from where he thinks. Not from border fortresses, not even from Whitehall. The world is run from Antwerp, from Florence, from places he has never imagined; from Lisbon, from where the ships with sails of silk drift west and are burned up in the sun. Not from the castle walls, but from counting houses, not be the call of the bugle, but by the click of the abacus, not by the grate and click of the mechanism of the gun but by the scrape of the pen on the page of the promissory note that pays for the gun and the gunsmith and the powder and shot.

Disappointment is considered bad. A thoughtless prejudice. How, if not through disappointment, should we discover what we have expected and hoped for? And where, if not in this discovery, should self-knowledge lie? So how could one gain clarity about oneself without disappointment? ... One could have the hope that he would become more real by reducing expectations, shrink to a hard, reliable core and thus be immune to the pain of disappointment. But how would it be to lead a life that banished every long, bold expectation, a life where there were only banal expectations like "the bus is coming"?

His lost look of a man who realized that all this dying was going to be the only life he ever had.

NOBREZA SILENCIOSA. SILENT NOBILITY. It is a mistake to believe that the crucial moments of a life when its habitual direction changes forever must be loud and shrill dramatics, washed away by fierce internal surges. This is a kitschy fairy tale started by boozing journalists, flashbulb-seeking filmmakers and authors whose minds look like tabloids. In truth, the dramatics of a life-determining experience are often unbelievably soft. It has so little akin to the bang, the flash, of the volcanic eruption that, at the moment it is made, the experience is often not even noticed. When it deploys its revolutionary effect and plunges a life into a brand-new light giving it a brand-new melody, it does that silently and in this wonderful silence resides its special nobility.

Laimė - sąlyginis dalykas. Kas šitą suvokė, retai kada jaučiasi labai nelaimingas.

This life is a hospital in which each patient is possessed by the desire to change beds. One wants to suffer in front of the stove and another believes that he will get well near the window. It always seems to me that I will be better off there where I am not, and this question of moving about is one that I discuss endlessly with my soul "Tell me, my soul, my poor chilled soul, what would you think about going to live in Lisbon? It must be warm there, and you'll be able to soak up the sun like a lizard there. That city is on the shore; they say that it is built all out of marble, and that the people there have such a hatred of the vegetable, that they tear down all the trees. There's a country after your own heart -- a landscape made out of light and mineral, and liquid to reflect them!" My soul does not reply. "Because you love rest so much, combined with the spectacle of movement, do you want to come and live in Holland, that beatifying land? Perhaps you will be entertained in that country whose image you have so often admired in museums. What do you think of Rotterdam, you who love forests of masts and ships anchored at the foot of houses?" My soul remains mute. "Does Batavia please you more, perhaps? There we would find, after all, the European spirit married to tropical beauty." Not a word. -- Is my soul dead? Have you then reached such a degree of torpor that you are only happy with your illness? If that's the case, let us flee toward lands that are the analogies of Death. -- I've got it, poor soul! We'll pack our bags for Torneo. Let's go even further, to the far end of the Baltic. Even further from life if that is possible: let's go live at the pole. There the sun only grazes the earth obliquely, and the slow alternation of light and darkness suppresses variety and augments monotony, that half of nothingness. There we could take long baths in the shadows, while, to entertain us, the aurora borealis send us from time to time its pink sheaf of sparkling light, like the reflection of fireworks in Hell!" Finally, my soul explodes, and wisely she shrieks at me: "It doesn't matter where! It doesn't matter where! As long as it's out of this world!

...the dreamlike, bombastic wish to stand once again at that point in my life and be able to take a completely different direction than the one that has made me who I am now... To sit once more on the warm moss and hold the cap - it's the absurd wish to go back behind myself in time and take myself - the only marked by events - along on this journey.

...everything that is not literature is life.

Down the hall I could hear the thud of basketballs, the blare of the time-out horn, and the shouts of the crowd as the sports-beasts fought: Lisbon Greyhounds versus Jay Tigers. Who can know when life hangs in the balance, or why?

Because the one who wishes it – isn’t the one who, still untouched by the future, stands at the crossroads. Instead, it is the one marked by the future become past who wants to go back to the past, to revoke the irrevocable. And would he want to revoke it if he hadn’t suffered it?

It is a mistake to believe that the decisive moments of a life when its direction changes for ever must be marked by sentimental loud and shrill dramatics… In truth, the dramatic moments of a life-determining experience are often unbelievably low-key. It has so little in common with the bang, the flash, or the volcanic eruption that, at the moment it happens, the experience is often not even noticed. When it unfolds its revolutionary effect, and ensures that a life is revealed in a brand-new light, with a brand-new melody, it does that silently and in this wonderful silence resides its special nobility.

One who would really like to know himself would have to be a restless, fanatical collector of disappointments, and seeking disappointing experiences must be like an addiction, the all-determining addiction of his life, for it would stand so clearly before his eyes that disappointment is not a hot, destroying poison, but rather a cool calming balm that opens our eyes to the real contours of ourselves.

Galimybė nusižudyti yra likimo dovana, kurią mes retai tesuvokiame. Ji suteikia laisvo apsisprendimo iliuziją. Ko gero, mes žudomės kur kas dažniau, negu manome. Tik nejaučiame to.

Stebuklas, kai jį patiri, niekuomet nėra pilnas, tik atmintis padaro jį tokiu.

I am certain that all human action is an extremely imperfect, utterly helpless expression of a hidden life of unimagined depths that presses to the surface without ever being able to reach it.

Amžina žmonijos scena: prievartos tarnai, jų auka, o greta - visada ir visais laikais - trečias, žiūrovas, kuris nepakelia rankos apginti auką ir nebando jos išvaduoti, nes bijosi dėl savęs. Ir kaip tik dėl to jam nuolatos gresia pavojus.

Kiekvieną akimirką jaučiame, kad negalime laimės išlaikyti, ir nė nebandome <...> Bet jeigu mes nemėginame sučiupti jos ir suturėti savo šiurkščiomis rankomis, tai gal ji, niekieno nebaidoma, išlieka mūsų akių gilumoje? Gal ji išlieka ten, kol gyvos tos akys?

Pasaulis niekada neatrodo toks gražus, kaip tą akimirką, kaii jį paliekame, kai jums atima laisvę

Mes gavome dovanų ugnį, nes mumyse buvo kažkas dieviško. O dabar mes slepiame ją, nes žudome savyje tą dievišką dalelytę.

Petnaest srećnih godina su kratke - odgovorih. Petnaest nesrećnih godina su duge i pružaju čoveku mnogo iskustva.

The real director of our life is accident – a director full of cruelty, compassion and bewitching charm.

I revere the word of God for I love its poetic force. I loathe the word of God for I hate its cruelty. The love is a difficult love for it must incessantly separate the luminosity of the words and the violent verbal subjugation by a complacent God. The hatred is a difficult hatred for how can you allow yourself to hate words that are part of the melody of life in this part of the world? Words that taught us early on what reverence is?

Mr. Lisbon knew his parental and neighborly duty entailed putting the retainer in a Ziploc bag, calling the Kriegers, and telling them their expensive orthodontal device was in safe keeping. Acts like theses -- simple, humane, conscientious, forgiving -- held life together. Only a few days earlier he would have been able to perform them. But now he took the retainer and dropped it in the toiler. He pressed the handle. The retainer, jostled int he surge, disappeared down the porcelain throat, and, when waters abated, floated triumphantly, mockingly, out, Mr. Lisbon waited for the tank to refill and flushed again, but the same thing happened. The replica of the boy's mouth clung to the white slope.

For the eternity that Lux Lisbon looked at him, Trip Fontaine looked back, and the love he felt at that moment, truer than all subsequent loves because it never had to survive real life, still plagued him, even now in the desert, with his looks and health wasted.

center. For the eternity that Lux Lisbon looked at him, Trip Fontaine looked back, and the love he felt at that moment, truer than all subsequent loves because it never had to survive real life, still plagued him, even now in the desert, with his looks and health wasted.

There are things that are too big for us humans : Pain,loneliness,and death, but also beauty, publicity and happiness. For them we created religion. What happens when we lose it? Those things are still too big for us. What is left for us is the poetry of the individual life.

So-called real life has only once interfered with me, and it had been a far cry from what the words, lines, books had prepared me for. Fate had to do with blind seers, oracles, choruses announcing death, not with panting next to the refrigerator, fumbling with condoms, waiting in a Honda parked round the corner and surreptitious encounters in a Lisbon hotel. Only the written word exists, everything one must do oneself is without form, subject to contingency without rhyme or reason. It takes too long. And if it ends badly the metre isn't right, and there's no way to cross things out.

- <...> Žmogus nesi jau toks svarbus. - Nesvarbus? - Švarcas vėl pakėlė sutrikusį veidą. - Nesvarbus? Žinoma, ne! Bet malonėkite pasakyti man, kas gi tuomet svarbu, jeigu gyvenimas nebesvarbus? - Niekas, - atsakiau žinodamas, kad tai ir teisybė, ir ne. - Tiktai mes patys suteikiame viskam vertę.

I start trembling at the very thought of the unplanned and unknown, but inevitable and unstoppable force with which parents leave traces in their children that, like traces of branding, can never be erased. The outlines of parental will and fear are written with a white-hot stylus in the souls of the children who are helpless and ignorant of what is happening to them. We need a whole life to find and decipher the branded text and we can never be sure we have understood it.

Laikas - tai silpnutis mirties ekstraktas, kuris iš lėto skverbiasi į mus kaip nestiprus narkotikas. Iš pradžių jis gaivina, ir mes net pradedame tikėti, kad esame nemirtingi, bet lašas po lašo, diena po dienos jis tampa vienu lašu, viena diena stipresnis ir pavirsta rūgštimi, drumsčiančia ir nuodijančia mūsų kraują.

Sir Arthur has spent three decades of his life on these haunted shores and is clearly a Sri Lankan. Austria convinced the world that Hitler was German and Mozart was theirs. Surely, after centuries of armed plunder, courtesy of the sea pirates from London, Amsterdam and Lisbon, may we Lankans at least help ourselves to one sci-fi visionary?

I thought of kissing Astrid under the fire escape. I thought of Norm’s rusty microbus and of his father, Cicero, sitting on the busted-down sofa in his old trailer, rolling dope in Zig-Zag papers and telling me if I wanted to get my license first crack out of the basket, I’d better cut my fucking hair. I thought of playing teen dances at the Auburn RolloDrome, and how we never stopped when the inevitable fights broke out between the kids from Edward Little and Lisbon High, or those from Lewiston High and St. Dom’s; we just turned it up louder. I thought of how life had been before I realized I was a frog in a pot. I shouted: “One, two, you-know-what-to-do!” We kicked it in. Key of E. All that shit starts in E.

I hadn't failed, I had gained a second, heaven-sent life with Helen—and even the despair that had come to me and still haunted my sleep from time to time was possible only because there had been something else: Paris, Helen, and the unbelievable feeling of not being alone.

but an atmosphere of war had settled over the country like a plague. The life and welfare of the individual counted for nothing. People had ceased to be human beings—they were classified according to military criteria as soldiers, fit for military service, unfit for military service, and enemies.

In the first few days after the funeral, our interest in the Lisbon girls only increased. Added to their loveliness was a new mysterious suffering, perfectly silent, visible in the blue puffiness beneath their eyes or the way they would sometimes stop in mid stride, look down, and shake their heads as though disagreeing with life.

We can be sure that we will hold on to the deathbed as part of the last balance sheet – and this part will taste bitter as cyanide – that we have wasted too much, much too much strength and time on getting angry and getting even with others in a helpless shadow theater, which only we, who have suffered importantly, knew anything about ~ Night Train to Lisbon

I won't be seeing you again," he said. "It's just as well. I've told you too much to want to see you again." I wasn't so sure of that. It seemed possible that he would want to see me later on for that very reason. I alone, he believed, possessed an unfalsified image of his life. But that could make him hate me; perhaps he would feel that I had taken his wife from him, this time irrevocably—if he really believed that his own memory deceived him and only mine remained clear.

You and I are both admirers of Marcus Aurelius, and you will remember this passage in his Meditations: ‘Do wrong to thyself, do wrong to thyself, my soul; but later thou wilt no longer have the opportunity of respecting and honouring thyself. For every man has but one life. But yours is nearly finished, though in it you had no regard for yourself but placed thy felicity in the souls of others … But those who do not observe the impulses of their own minds must of necessity be unhappy.

Let's say I will rip your life apart. Me and my banker friends. How can he explain to him? The world is not run from where he thinks. Not from his border fortresses, not even from Whitehall. The world is run from Antwerp, from Florence, from places he has never imagined; from Lisbon, from where the ships with sails of silk drift west and are burned up in the sun. Not from castle walls, but from counting houses, not by the call of the bugle, but by the click of the abacus, not by the grate and click of the mechanism of the gun but by the scrape of the pen on the page of the promissory note that pays for the gun and the gunsmith and the powder and shot.

Dostoyevsky's indignation at Afanasy Fet's innocent lyrics, "Whispers, timid breath, the nightingales trilled," is well known. This is simply disgraceful, wrote Dostoyevsky indignantly, and he speculated what an insulting impression such empty verses would have made if they'd been given to someone to read during the Lisbon earthquake! Some people protested: Yes, of course, Dostoyevsky is right, but we aren't having an earthquake, and we aren't in Lisbon, and after all, are we not allowed to love, to listen to nightingales, to admire the beauty of a beloved woman? But Dostoyevsky's argument held sway for a long time. It did so because of the way Russians perceive Russian life: as a constant, unending Lisbon earthquake.

It was the beginning of what I thought I had lost. Time—you know that—is diluted death, a poison administered slowly, in harmless doses. At first it stimulates us and even makes us feel immortal—but drop by drop and day by day it grows stronger and destroys our blood. Even if we wanted to buy back our youth at the price of the years that are still ahead of us, we couldn't; the acid of time has changed us, the chemical combination isn't the same any more. It would take a miracle. That miracle happened in Zurich." He stood still, looking down at the sparkling city. "This is the most terrible night in my life," he said slowly. "I want to remember it as the happiest. Shouldn't memory be able to do that? It must. A miracle is never perfect when it happens; there are always little disappointments. But once it's gone for good and nothing can change it, memory could make it perfect, and then it would never change. If I can just call it to life now, won't it always stay the same? Won't it stay with me as long as I live?

Life is a hospital, in which every patient is possessed by the desire to change his bed. This one would prefer to suffer in front of the stove, and that one believes he would get well if he were placed by the window. It seems to me that I should always be happier elsewhere than where I happen to be, and this question of moving is one that I am continually talking over with my soul. "Tell me, my soul, poor chilled soul, what do you say to living in Lisbon? It must be very warm there, and you would bask merrily, like a lizard. It is by the sea; they say that it is built of marble, and that the people have such a horror of vegetation that they uproot all the trees. There is a landscape that would suit you -- made out of light and minerals, with water to reflect them." My soul does not answer. "Since you love tranquillity, and the sight of moving things, will you come and live in Holland, that heavenly land? Perhaps you could be happy in that country, for you have often admired pictures of Dutch life. What do you say to Rotterdam, you who love forests of masts, and ships anchored at the doors of houses?" My soul remains silent. Perhaps Batavia seems more attractive to you? There we would find the intellect of Europe married to the beauty of the tropics. Not a word. Can my soul be dead? "Have you sunk into so deep a stupor that only your own torment gives you pleasure? If that be so, let us flee to those lands constituted in the likeness of Death. I know just the place for us, poor soul! We will leave for Torneo. Or let us go even farther, to the last limits of the Baltic; and if possible, still farther from life. Let us go to the Pole. There the sun obliquely grazes the earth, and the slow alternations of light and obscurity make variety impossible, and increase that monotony which is almost death. There we shall be able to take baths of darkness, and for our diversion, from time to time the Aurora Borealis shall scatter its rosy sheaves before us, like reflections of the fireworks of Hell!" At last my soul bursts into speech, and wisely cries to me: "Anywhere, anywhere, as long as it be out of this world!

This is the story of a boy named Pete Coutinho, who had a spell put on him. Some people might have called it a curse. I don't know. It depends on a lot of things, on whether you've got gipsy blood, like old Beatriz Sousa, who learned a lot about magic from the wild gitana tribe in the mountains beyond Lisbon, and whether you're satisfied with a fisherman's life in Cabrillo. Not that a fisherman's life is a bad one, far from it. By day you go out in the boats that rock smoothly across the blue Gulf waters, and at night you can listen to music and drink wine at the Shore Haven or the Castle or any of the other taverns on Front Street. What more do you want? What more is there? And what does any sensible man, or any sensible boy, want with that sorcerous sort of glamor that can make everything incredibly bright and shining, deepening colors till they hurt, while wild music swings down from stars that have turned strange and alive? Pete shouldn't have wanted that, I suppose, but he did, and probably that's why there happened to him - what did happen. And the trouble began long before the actual magic started working. ("Before I Wake...")

It was the combination of many factors," Dr. Hornicker said in his last report, written for no medical reason but just because he couldn't get the girls out of his head. "With most people," he said, "suicide is like Russian roulette. Only one chamber has a bullet. With the Lisbon girls, the gun was loaded. A bullet for family abuse. A bullet for genetic predisposition. A bullet for historical malaise. A bullet for inevitable momentum. The other two bullets are impossible to name, but that doesn't mean the chambers were empty." But this is all a chasing after the wind. The essence of the suicides consisted not of sadness or mystery but simple selfishness. The girls took into their own hands decisions better left to God. They became too powerful to live among us, too self-concerned, too visionary, too blind. What lingered after them was not life, which always overcomes natural death, but the most trivial list of mundane facts: a clock ticking on a wall, a room dim at noon, and the outrageousness of a human being thinking only of herself. Her brain going dim to all else, but flaming up in precise points of pain, personal injury, lost dreams. Every other loved one receding as though across a vast ice floe, shrinking to black dots waving tiny arms, out of hearing. Then the rope thrown over the beam, the sleeping pill dropped in the palm with the long, lying lifeline, the window thrown open, the oven turned on, whatever. They made us participate in their own madness, because we couldn't help but retrace their steps, rethink their thoughts, and see that none of them led to us. We couldn't imagine the emptiness of a creature who put a razor to her wrists and opened her veins, the emptiness and the calm. And we had to smear our muzzles in their last traces, of mud marks on the floor, trunks kicked out from under them, we had to breathe forever the air of the rooms in which they killed themselves. It didn't matter in the end how old they had been, or that they were girls, but only that we had loved them, and that they hadn't heard us calling, still do not hear us, up here in the tree house, with our thinning hair and soft bellies, calling them out of those rooms where they went to be alone for all time, alone in suicide, which is deeper than death, and where we will never find the pieces to put them back together.

area was less busy, swirling like currents in a lazy stream and sparking light greens, clear blue, and lemon yellow, which was a relief after so much horror lining the streets of downtown Lisbon. The area was mostly ghostless, but I supposed that a place that had been used only for agriculture for a few hundred years hadn’t acquired the depth of life and death that towns and cities do. After a very long block, we turned and crossed the street to

Maar als we ons opmaken iemands innerlijk te begrijpen? Is dat een reis waar ooit een einde aan komt? Is de ziel het domein van feitelijkheden? Of zijn de vermeende feitelijkheden niet meer dan de bedrieglijke schaduwen van onze verhalen?

Ist es am Ende eine Frage des Selbstbilds, der bestimmenden Vorstellung, die man sich vor langer Zeit davon gemacht hat, was man geleistet und erlebt haben müßte, damit es das Leben würde, dem man zustimmen könnte? Die Angst vor dem Tod als die Angst vor dem Unerfüllten läge dann — so scheint es —ganz in meiner Hand, denn ich bin es ja, der das Bild vom eigenen Le­ben, wie es sich erfüllen sollte, entwirft. Was läge näher als der Gedanke: Dann ändere ich das Bild, so daß mein Leben ihm schon jetzt gemäß ist — und sofort müßte die Angst vor dem Tod verschwinden. Wenn sie trotzdem an mir haften bleibt, dann deshalb: Das Bild, obgleich von mir gemacht und von niemand anderem, entspringt nicht launenhafter Willkür und ist nicht verfügbar für beliebige Abänderung, sondern ist verankert in mir und wächst heraus aus dem Kräftespiel meines Fühlens und Denkens, das ich bin. Und so könnte man die Angst vor dem Tod beschreiben als die Angst, nicht der werden zu können, auf den hin man sich angelegt hat.

There are moments in your life when you feel the weight of your stupidity as an unbearable thing. You hardly believe that the thoughts you’ve had and the beliefs you’ve held are actually your own, yet they have been, and you know, with the full certainty of religious conviction, that you are flawed in a deep and terrible way.

Of the thousand experiences we have, we find language for one at most and even this one merely by chance and without the care it deserves. Buried under all the mute experiences are those unseen ones that give our life its form, its color, and its melody.

Here he had spent his whole life, here he knew his way around, here he was at home. For someone as nearsighted as he, that was important. For someone like him, the city he lived in was like a shell, a cozy cave, a safe structure. Everything else meant danger. Only someone who had such thick eyeglasses could understand that.

You and I are both admirers of Marcus Aurelius, and you will remember this passage in his Meditations: “Do wrong to thyself, do wrong to thyself, my soul; but later thou wilt no longer have the opportunity of respecting and honoring thyself. For every man has but one life. But yours is nearly finished, though in it you had no regard for yourself but placed thy felicity in the souls of others. . . . But those who do not observe the impulses of their own minds must of necessity be unhappy.

They all had the same image before them and yet, as Prado said, they each had seen something different because every piece of a human’s outside world seen was also a piece of an inside world. The Portuguese man had been sure that in not one single minute of his life had he been as he appeared to others; he hadn’t recognized himself in his outside—familiar as it was—and was deeply frightened at this strangeness.

But the world was a strain like that. Indeed it was also lighter with the light frame on the nose, the heavy steps he was used to no longer suited the new lightness in his face. But the world was closer and more oppressing, it demanded more of you, but its demands weren’t clear. When they became too much for him, these obscure demands, he retreated behind the old lenses that kept everything at a distance and allowed him to doubt whether there really was an outside world beyond words and texts, a doubt that was dear to him and without it he really couldn’t imagine life at all. But he could no longer forget the new view either

Was it possible that the best way to make sure of yourself was to know and understand someone else? One whose life had been completely different and had had a completely different logic than your own? How did curiosity for another life go together with the awareness that your own time was running out?

To be able to part from something, he thought as the train started moving, you had to confront it in a way that created internal distance. You had to turn the unspoken, diffuse self-understanding it had wrapped around you into a clarity that showed what it meant to you. And that meant it had to congeal into something with distinct contours. Something as distinct as the list of the many students who had meant more to his life than anything else.

The outlines of parental will and fear are written with a white-hot stylus in the souls of the children who are helpless and ignorant of what is happening to them. We need a whole life to find and decipher the branded text and we can never be sure we have understood it.

Several times Affonso sent his appeals for an end to the slave trade directly to the Pope in Rome, but the Portuguese detained his emissaries to the Vatican as they stepped off the boat in Lisbon. Affonso’s despair reached its depth in 1539, near the end of his life, when he heard that ten of his young nephews, grandsons, and other relatives who had been sent to Portugal for a religious education had disappeared en route. “We don’t know whether they are dead or alive,” he wrote in desperation, “nor how they might have died, nor what news we can give of them to their fathers and mothers.” We can imagine the king’s

But in 1497, pressure from the Roman Church and Spain led the Portuguese crown to abandon this tolerance. Some seventy thousand Jews were forced into a bogus but nevertheless sacramentally valid baptism. In 1506, Lisbon saw its first pogrom, which left two thousand “converted” Jews dead. (Spain had been doing as much for two hundred years.) From then on, the intellectual and scientific life of Portugal descended into an abyss of bigotry, fanaticism, and purity of blood.* The descent was gradual. The Portuguese Inquisition was installed only in the 1540s and burned its first heretic in 1543; but it did not become grimly unrelenting until the 1580s, after the union of the Portuguese and Spanish crowns in the person of Philip II. In the meantime, the crypto-Jews, including Abraham Zacut and other astronomers, found life in Portugal dangerous enough to leave in droves. They took with them money, commercial know-how, connections, knowledge, and—even more serious—those immeasurable qualities of curiosity and dissent that are the leaven of thought. That was a loss, but in matters of intolerance, the persecutor’s greatest loss is self-inflicted. It is this process of self-diminution that gives persecution its durability, that makes it, not the event of the moment, or of the reign, but of lifetimes and centuries. By 1513, Portugal wanted for astronomers; by the 1520s, scientific leadership had gone. The country tried to create a new Christian astronomical and mathematical tradition but failed, not least because good astronomers found themselves suspected of Judaism.12 (Compare the suspicious response to doctors in Inquisition Spain.)

we travel to our souls when we go to a place, that we have covered a stretch of our life, no matter how brief it may have been.

In youth, we live as if we were immortal, knowledge of mortality dances around us like a brittle paper ribbon, that barely touches our skin. When in life does that change? when does the ribbon tighten until finally, it strangles us?

Don’t over-share. We don’t need to see or hear it all, just the highlights.    The selfie is to be avoided. I know it may seem like a good idea and that everyone else is doing it, but stay strong. Something about it reeks of desperation. The likes will not set you free.    Keep the bragging to a minimum. Sharing your latest work or even the well-intended subtle flex is okay. Outright boasting will leave your audience wanting less.    Hashtags are a no-no. Hashtags serve a purpose for brands, but they should be left off any posts from your personal accounts. They look amateurish.    Avoid clogging the feed. Got a lot of exciting content? Stay measured and time-release it. Posting five images in a row will annoy even your biggest fans.    Tag someone only when it’s flattering. If you are posting a photo from your trip to Lisbon, make sure all parties look good in the chosen image. If someone has clearly overindulged, think twice before sharing. You would want the same courtesy.    Never under any circumstance should you confront someone about unfollowing you. That sort of behavior will make you the talk of the group chat, and not in a good way.    No spoilers. Your uncle in Los Angeles works in the industry and sent you a screener of the latest Oscar-worthy film. Watch it and enjoy it. Do not share any information about said film on social media. Your followers will be mad and so will your uncle.    Be yourself. With so many available platforms to share on, you might slip into a caricature of yourself. Make sure you always keep it real. Don’t be someone you aren’t—even if you are rewarded with likes and comments. Because self-awareness reigns supreme, online and off.    Never take it too seriously. Although social media has become ubiquitous in our modern era, it’s still not exactly real life. Hell, maybe put the phone down and take a stroll.

The Portuguese explorers, astronauts of another time, used these winds and some educated guesswork to push European dominion out of the Mediterranean and into the world beyond. For the mahrineros of Lisbon, it was simple work on most days to sail south to places like Madeira and the Canary Islands, the first non-European stepping-stones of Iberian conquest. Getting home was harder, until someone took a gamble and found that if a sailor put his back to the land and sailed off far enough to the northwest, he might eventually make his way up into westerly winds and back to Portugal before the food ran out. Known to sailors as the volta do mar (return from the sea), this discovery—rather like the splitting of the atom five centuries later—would have irreversible consequences for all that came afterwards. Christopher Columbus used an expanded version of the volta to get his fleet from Spain to America and home again, but credit for a bolder leap goes to Bartolomeu Dias, who tested the concept on a global scale.

To be able to part from something, he thought as the train started moving, you had to confront it in a way that created internal distance. You had to turn the unspoken, diffuse self-understanding it had wrapped around you into a clarity that showed what it meant to you. And that meant it had to congeal into something with distinct contours. Something as distinct as the list of the many students who had meant more to his life than anything else. Gregorius felt as if the train, now rolling out of the railway station, was leaving a piece of him behind, as if he was marooned on an ice floe that had come loose in a mild earthquake, in an open cold sea.

Your magic carpet to the "Reeperbahn" or "St. Pauli" is the Metro known as the S Bahn or U Bahn. My visit to this seedy part of Hamburg was cut short primarily because it was expensive and my time in Lisbon cost more than I had expected, but aside from that you always have to be aware of pickpockets and tricksters. A large police presence does, for the greatest part, keep crime down and fortunately I didn’t have any problems. Many of the establishments are closed during the day and the area doesn’t come to life before 8 PM. If you do visit St. Pauli during the daylight hours, expect things to be quiet and perhaps you’ll get a lucky break. If nothing else, you’ll have a fantastic view of the busy harbor as the street runs alongside the Elbe River. Go early on Sunday morning and the St. Pauli Landungsbrücken, the boat landing, will have become an active flee market.

NOBREZA SILENCIOSA. SILENT NOBILITY. It is a mistake to believe that the crucial moments of a life when its habitual direction changes forever must be loud and shrill dramatics, washed away by fierce internal surges. This is a kitschy fairy tale started by boozing journalists, flashbulb-seeking filmmakers and authors whose minds look like tabloids. In truth, the dramatics of a life-determining experience are often unbelievably soft. It has so little akin to the bang, the flash, or the volcanic eruption that, at the moment it is made, the experience is often not even noticed. When it deploys its revolutionary effect and plunges a life into a brand-new light giving it a brand-new melody, it does that silently and in this wonderful silence resides its special nobility.

Что есть человек без тайны? Без мыслей и желаний, известных ему одному?

Каково это, оставаться в вечности тем, что мы есть, лишенным утешения однажды освободиться от принудительного бытия?

To maximize pleasure and to minimize pain - in that order - were characteristic Enlightenment concerns. This generally more receptive attitude toward good feeling and pleasure would have significant long-term consequences. It is a critical difference separating Enlightenment views on happiness from those of the ancients. There is another, however, of equal importance: that of ambition and scale. Although the philosophers of the principal classical schools sought valiantly to minimize the role of chance as a determinant of human happiness, they were never in a position to abolish it entirely. Neither, for that matter, were the philosophers of the eighteenth century, who, like men and women at all times, were forced to grapple with apparently random upheavals and terrible reversals of forture. The Lisbon earthquake of 1755 is an awful case in point. Striking on All Saints' Day while the majority of Lisbon's inhabitants were attending mass, the earthquake was followed by a tidal wave and terrible fires that destroyed much of the city and took the lives of tens of thousands of men and women. 'Quel triste jeu de hasard que le jeu de la vie humaine,' Voltaire was moved to reflect shortly thereafter: 'What a sad game of chance is this game of human life.' He was not alone in reexamining his more sanguine assumptions of earlier in the century, doubting the natural harmony of the universe and the possibilities of 'paradise on earth'; the catastrophe provoked widespread reflection on the apparent 'fatality of evil' and the random occurrence of senseless suffering. It was shortly thereafter that Voltaire produced his dark masterpiece, Candide, which mocks the pretension that this is the best of all possible worlds. And yet, in many ways, the incredulity expressed by educated Europeans in the earthquake's aftermath is a more interesting index of received assumptions, for it demonstrates the degree to which such random disasters were becoming, if not less common, at least less expected. Their power to shock was magnified accordingly, but only because the predictability and security of daily existence were increasing, along with the ability to control the consequences of unforeseen disaster. When the Enlightened Marquis of Pombal, the First Minister of Portugal, set about rebuilding Lisbon after the earthquake, he paid great attention to modern principles of architecture and central planning to help ensure that if such a calamity were to strike again, the effects would be less severe. To this day, the rebuilt Lisbon of Pombal stands as an embodiment of Enlightened ideas. Thus, although eighteenth-century minds did not - and could not - succeed in mastering the random occurrences of the universe, they could - and did - conceive of exerting much greater control over nature and human affairs. Encouraged by the examples of Newtonian physics, they dreamed of understanding not only the laws of the physical universe but the moral and human laws as well, hoping one day to lay out with precision what the Italian scholar Giambattista Vico described as a 'new science' of society and man. It was in the eighteenth century, accordingly, that the human and social sciences were born, and so it is hardly surprising that observers turned their attention to studying happiness in similar terms. Whereas classical sages had aimed to cultivate a rarified ethical elite - attempting to bring happiness to a select circle of disciples, or at most to the active citizens of the polis - Enlightenment visionaries dreamed of bringing happiness to entire societies and even to humanity as a whole.

Earthquakes, I point out, have always made men eager to placate the gods. After the great Lisbon earthquake of November 1, 1755—that catastrophe which Voltaire saw as an irrefutable argument for the tragic view of life and against Leibnizian optimism—the locals decided on a propitiatory auto-da-fé.

He was full of audacity, an adventurer you could easily imagine exploring the seas, singing, preaching, and firmly resolved to protect the inhabitants of distant continents against every degrading infringement of occupation, with the sword if need be. He was willing to challenge everyone, even the devil, even God. No, it wasn’t megalomania, as his opponents said, it was only flourishing life and a volcanic outburst of awakening forces, a shower of sparks of flashing inspiration. No doubt he was full of arrogance, this boy. But it was so boisterous, so great, this arrogance, that you overcame your resistance and viewed him in amazement like a natural wonder with its own laws. Those who loved him saw him as a rough diamond, an unpolished gem. Those who rejected him were offended by his lack of respect, which could wound. They saw him as an aristocratic prig, favoured by fate, showered not only with money but also with talent, beauty and charm, as well as the irresistible melancholy that made women love him. It seemed unfair that he was so much better endowed than others. This made him a magnet for envy and resentment. Yet even those who felt resentment were secretly full of admiration. He was a boy who could touch heaven.

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