יום שלישי, 9 בדצמבר 2014

POIS HÁ QUEM TENHA FÉ EM COOKIES E EM CHEQUES IDEOLÓGICOS CARECAS OU COM FALTA DE COBERTURA CAPILAR PRECE PELO PAI PELO FILHO E POR TODOS OS SANTOS ESPÍRITOS DESTE MUNDO E DO OUTRO ....TODA A VIDA É FEITA DE CLICHÉS VIVEMOS VIDAS MONÓTONAS E SÓ AS ACHAMOS EXCELENTES QUANDO A MONOTONIA SE QUEBRA E PERCEBEMOS QUE É A MONOTONIA A RAZÃO DA FELICIDADE SOMOS ANIMAIS DE HÁBITOS E REZAMOS PELA ESTABILIDADE PELA CONTINUIDADE PELA PERMANÊNCIA TAL COMO SOARES NÃO DESEJAMOS GRIPAR E PEDIMOS AOS CÉUS E AOS ABISMOS MILAGRES E CURAS MILAGROSAS NUM CAOS QUÂNTICO TODOS OS MILAGRES SÃO POSSÍVEIS TODOS OS FUTUROS SÃO PERMISSIVOS EM TODOS OS AMANHÃS HÁ QUÂNTICOS CÂNTICOS E É PELA FÉ QUE CANTAMOS É POSSÍVEL SER FELIZ NO MAIOR CAOS É IMPOSSÍVEL SER FELIZ NUMA ORDEM NOVA OU MESMO VELHA QUE NEGA OS LAÇOS EMOCIONAIS

PEDIMOS MERCÊ

AOS QUÂNTICOS MILAGRES 

CREMOS NUM ESPAÇO PLANO

 UNIDIMENSIONAL

EM TRINITÁRIAS DIMENSÕES

ACREDITAMOS NUMA BLOGOESFERA 

RECTANGULAR

MEDIDA EM POLEGADAS DE FÉ 

PELA MICROSOFT

AO ESPÍRITO SANTO DAMOS OS MILHÕES

EM TROIKA DE UMAS MÍSERAS EMOÇÕES

QUEREMOS CURAS MILAGROSAS 

NÃO QUEREMOS 

VERDADES OU MENTIRAS 

DEFICITÁRIAS OU EXCEDENTÁRIAS

VIVEMOS NA FÉ E PELA FÉ ....

E POR ELA DIZEMOS 

ÁMEN...

יום שני, 24 בנובמבר 2014

SALMOS A SOCRATES SALVADOR SANTO MESSIAS SOBRESSELENTE SALVAI NOSSO SÓCRATES SACANAS NA SOMBRA, SALVEM NOSSO SOCRATES, SOCRATES NOSSO SALVADOR Edit ESTRELA SOCRATES NOSSO OVO PRIMORDIAL | View SOCRATES IN JAIL A TOCAR SINO FOR PEANUTS | Share SOCRATES THE SAVIOR OF SNS ....| Delete SOCRATES PLEASE.....SOCRATES NEW STYLE....TROPOS OU IMAGENS ...COMPARAÇÃO....SOCRATES NOSSO SENHOR SACRIFICADO IN NOSSO NOME ...SOCRATES PURO E BRANCO COMO A NEVE ...SOCRATES NA CRUZ COMO CARLOS ....SOCRATES RELUZIA COMO O SOL NA SOMBRIA SALAZARISTA GOVERNAÇÃO METÁFORA .....SÓCRATES ESTÁ NA FLOR DA INSANA IDADE ...OS PÉS DE BARRO DO MESSIAS QUEBRARAM-SE ....IMAGEM REPRESENTAÇÃO MAIS RICA E ANIMADA QUE A CON PARA A SÃO E A META FORA ....QUE SE ESTENDE POR TODA A FRASE ....AS FACES PODEROSAMENTE CAVADAS DO MESSIAS, DESCIAM EM VOLUTAS RUGOSAS SOBRE OS VALES OUTRORA BOCHECHUDOS DO MAROTONISTA OU MARATONISTA NISTO DE MAROTOS TANTO FAX ...O LUSTRO SEBOSO DA CABELEIRA CUNHALÓIDE DE UM BRANCO TÃO MOÇO E ALVO COMO SIRIUS BRILHAVA COM UM FULGOR DE SUPERNOVA, ERA COMO UM MUSGO PÁLIDO E LEGIÕES DE ADMIRADORES JÁ DEVIDAMENTE CADASTRADOS PASSARAM A NOITE A SONHAR COM AQUELA GRANDE OBRA CAPILAR...

EUFEMISMOS SOCRATICOS CAVERNOSOS 

GANHOU 20 MILHÕES POR OBRA E GRAÇA 

DE NOSSO SENHOR E DO ESPÍRITO SANTO

SACOU FORMOSA BOLSA 

DA CAIXA MÁGICA DA MÁGICA CAIXA 

TAMBÉM SERVE MAS NESSE CASO É UM 

EUFEMINISMO....

O JUIZ CHEGOU-LHE A ROUPA AO PELO

DISFEMISMOS CAVERNÍCOLAS 

SOCRATICOS DE DAR TAU TAU A PLATÃO

SOCRATES SENHOR SOCIALISTA 

ESTICOU POLITICAMENTE O PERNIL...

IRONIA SOCRETINA 

LINDA TELENOVELA É DA SIC?

NÃ...DÁ EM TODOS OS CANAIS DEVE SER

AMARICANA ....AMERI.SACANICES ....

יום שני, 5 במאי 2014

THE WHITE GODS ARE BETTER THAN THE BLACK ONES - THE CARGO CULT'S HAVE MANY MANY MISSIONARIES IN THE LAST FIVE HUNDRED YEARS NOW IS THE TURN OF THE YELLOW ONES ,,,GODS OR MISSIONARIES IS THE SAME THE TIME OF THE WHITE MAN IS OFF

He was a clever man, however, and had other things to 
say well worth attending to. 
He had LIVEd much among the Maori; we were passing through the scenes 
of the last great native war, and he pointed out the spots 
where anything interesting had happened. 
He had known many of the missionaries, too, in the days of their 
consequence. 
They do not flourish now, being an organisation suited better 
to Crown 
colonies than to local constitutional governments, and their 
work among the Maori has shrunk far within its old dimen- 
sions. So much passion gathers about these good people and 
their doings that it is difficult to learn anything about them 
which it is possible to believe. So extravagant is the praise 
of the few, so violent the abuse from the many, that I was glad 
to hear a rational account of them from a moderate and well- 
informed man. 

The Maori, like every other aboriginal people with whom 
we have come in contact, learn our vices faster than our 
virtues. 
They have been ruined physically, they have been 
demoralised, by drink. 
They love their poison, 
and their grateful remembrance of the missionaries has taken 
the form of attributing the precious acquisition to them. 
''Missionaries good men,^' they say; '^ brought three excellent 
things with them — gunpowder, rum, and tobacco.*' One need 
not defend the missionaries against having brought either the 
one or the other; but it is true ^at, both in New Zealand and 
elsewhere, the drink has followed them, as their shadow. 
They have opened the road, and the speculative traders have 
come in behind them, and they have fought in vain against 
the appetite when it has been once created. The Maori do 
not distinguish between the use and the abuse, and they have 

humour in them, as a story shows which Mr. F told me. 

A missionary and a chief, whose name I think was Tekoi — it 
will do at any rate>-were intimate friends. The chief had 
great virtues : he was brave, he was true, he was honest— but 
he could not resist rum. Many times the missionary found 
him drunk, and at last said to him, "Tekoi, good man, I love 
you much. Don't drink fire-water. If you do, Tekoi, you 
will lose your property, you will lose your character, you will 
lose your healtb, and in the end your life. Nay, Tekoi, worse 
than that, you will lose your immortal souL'' Tekoi listened 
with stony features. He went away. Days passed, and weeks 
and months, and the missionary saw no more of him. It 
seemed, however, that he wad not far off and was biding 
his time. About a year after, one stormy night the mis- 
sionary, who had been out upon his rounds, came home 
drenched and shivering. The fire burnt bright, the room was 
warm; the missionary put on dry clothes, had his supper, and 
felt comfortable. He bethought himself that if he was to 
make sure of escaping cold, a glass of hot whisky-punch be- 
fore he went to bed would not be inexpedient. His Maori 
servant brought in the kettle. The whisky bottle came out 
of the cupboard, with the sugar and lemons. The fragrant 
mixture was compounded and just at his lips, when the door 
opened, a tattooed face looked in, a body followed, and ther^ 

 

Stood TekoL **LittLE father/' he said, "do not drink fire- 
water. If you drink fire-water, little father, you will lose 
your property, you will lose your character, you will lose 
your health. Perhaps you will lose your life. Nay, little 
father, you will lose But that shall not he. 
Your immortal soul is more precious than mine. The drink will hurt 
me less than it will hurt you. To save your soul, I will drink 
it myself.'* 

Another story which Mr. F told me showed that the 

Maori's questions were as troublesome, occasionally, to the 
missionaries as the inquiring Zulu was to Bishop Colenso. 
One of them being threatened if he was wicked with being 
sent to outer darkness where fire and brimstone burnt for ever, 
said, "I don't believe that. How can there be darkness where 
a fire is always burning?" 

Mr. F took leave of us at a side station; in another 

half-hour we were at the terminus, a hundred miles from 
Auckland, at a place which bore the ambitious name of Cam- 
bridge. Oxford was twenty miles further, on the coach road 
to the lakes, and the names at least of the two great English 
universities had been revived at the antipodes. Cambridge 
was a large and fast-growing settlement, a village developing 
into a town, on the edge of the Maori location, to which it 
had once belonged. It was forfeited after the war. The land 
all round is excellent. The houses, hastily built, were all, 
or most of them, of wood; but they were large and showy. 
A post-office, a town hall, a public library, and a church in- 
dicated a busy centre of life and energy. 

There were two hotels, with extensive stables, with boards 
indicating that post horses and carriages were provided 
there. Coaches, breaks, waggonettes were standing about, 
and there were all the signs of considerable traffic. It meant 
that Cambridge was the point of departure to the hot lakes, 
to and from which swarms of tourists were passing and re- 
passing. The attraction was partly the picturesque and 
wonderful character of the scenery; but the sulphur-springs 
had become also a sanitary station. The baths were credited 
with miraculous virtues, and were the favourite; resort of in* 

יום רביעי, 26 במרץ 2014

HÁ DEUSES DE MERDA E HÁ MERDA DE DEUSES VÁRIOS NÓS NÃO SOMOS OTÁRIOS E POR CAUSAS VÁRIAS HÁ 900 ANOS QUE NÃO ACREDITAMOS EM NADA NÃO SOMOS UM PAÍS SOMOS NÚMEROS E SOMOS INÚMEROS NÚMEROS IMAGINÁRIOS QUE NÃO SE SOMAM OU POR VEZES SOMAM-SE OU ASSOMAM-SE NUMA AULA MAGANA COM RESULTADOS NEGATIVOS OS NÚMEROS IMAGINÁRIOS NÃO SÃO NECESSÁRIOS? OBVIAMENTE ADMITO-O OS NÚMEROS IMAGINÁRIOS SÓ SERVEM PARA SER PROCESSADOS...PROCESSADOS EM QUÊ...EM MERDA DE DEUSES E DEUSAS VÁRIOS

OS LEITHOR DIZE : NONA DO

BEM TE OUVEM CARVALHO

ENFIM É UM PROGRESSO É PELO PROGRESSO

DA NAÇÃO QUE DEIXAREMOS AO FUTURO

QUE SALAZAR A ALIMENTOU A PÃO DURO

OU MESMO SEM PÃO QUE É MAIS CÓMICO

E É ATÉ MESMO ASSAZ ECONÓMICO

UM MUNDO ATRAVANCADO DE OBJECTOS 

UM MUNDO ATRAVANCADO DE DEJECTOS

INTERNET INDUCA?

DEVES ESTAR MALUCA

O JORNALISMO DESTRÓI?

O GALAMBISMO CONSTRÓI?

UM PROGRESSO CHEIO DE AUTO-ESTRADAS

ATRAVANCADAS

DE OBJECTOS INÚTEIS

FÚTEIS

PARA HOMENS E MULHERES
NÃO ESQUECER AS GAJAS 
E AS CIGANAS
MAGANAS

EM QUE O PROGRESSO LHES É DADO

PARA O PAGAREM EM SUAVES PRESTAÇÕES

QUE PODEM PAGAR

SE CALHAR

COMPRANDO ACÇÕES

OU INAÇÕES

MORRENDO DE INANIÇÃO

SENDO EXPLORADOS

E DEGRADADOS

POR UMA POLÍTICA INÚTIL

FÚTIL

JÁ TINHA REPETIDO ISTO?

MAS INSISTO

OBJECTOS FÚTEIS 

QUE OS DEGRADADOS

DEGREDADOS

DESGRAÇADOS

SÃO OBRIGADOS

A CONSIDERÁ-LOS ÚTEIS.....EDITE OU NÃO EDITE CARVALHO
IDE TODOS PARA O.....PARA O 

יום שבת, 15 בפברואר 2014

QUAL O PROPÓSITO DO UNIVERSO? É SIMPLEX É UMA CHOCADEIRA GIGANTE DE DEUSES....CHOCAR DEUSES NOVOS E VELHOS DO OVO OU OVUM PRIMORDIAL EMBORA ALGUNS DEUSES NÃO SE CHOQUEM FACILMENTE TAL COMO O GRANDE SOU ARES

SOU ARES OU EN FRANÇAIS TECHNIQUE SOUARES C'EST UN PETITE DIEUX

E UM DEUS ASSAZ POLIFÁSICO E FALHO DE LÓGICA

COMO GERALMENTE SUCEDE A TODOS OS DEUSES DO ÓLIMPOLIMPO

SOUARES NÃO QUER A TRANSFERÊNCIA DE SOBERANIA PARA OS DEUSES NÓRDICOS

MAS ACEITOU A TRANSFERÊNCIA DE SOBERANIA QUANDO ESTEVE EM APUROS

E NEM SE PODE DIZER QUE OS DEUSES SEJAM PARADOXALMENTE ALL DRABÕES

OS DEUSES ESTÃO ALÉM DO BEM E DO MAL

ALÉM DA VERDADE OU DA MENTIRA QUE SÃO CONCEITOS PARA MORTAIS

OS MORTAIS PELA SUA NATUREZA NÃO CONTAM PARA A MEMÓRIA FUTURA

OS DEUSES TÊM SÓLIDAS FUNDAÇÕES MORAIS

OS DEUSES TÊM SÓLIDAS FUNDAÇÕES ECONÓMICAS POIS NÃO FIZERAM ELES

A ECONOMIA AO DAREM O FOGO AO HOMEM

EMBORA ALGUNS DIGAM QUE O FOGO FOI ROUBADO

MAS TODA A PROPRIEDADE É ROUBO LOGO FOI BEM FEITO

A MORAL DA HISTÓRIA

MAIS VALE ROUBAR O FOGO AOS DEUSES QUE SER ASSADO POR ELES....

יום שישי, 17 בינואר 2014

LIVING MARXISM WAITING FOR GOD DOT.COM - OLHA O DOLLAR NÃO DURARÁ PARA SEMPRE....NÃO HÁ PROBLEMA YES WE CAN PRINT NÓS TAMBÉM NÃO DURAMOS FOREVER AND EVER - NADA DURA ETERNAMENTE NEM MESMO DEUS ...A ENTROPIA COME TUDO ATÉ DEUSES ECONÓMICOS E ECO.CÓMICOS - E MESMO ASSIS OU ASSAD ESTE DEUS DURA JÁ HÁ MUITO TEMPO - HÁ TEMPO DEMAIS DIZEM ALGUNS - MAS O DEUS DOLLAR NÃO SE COMPARA AO CRORE DE RUPIAS JÁ NAS 18 MIL REENCARNAÇÕES OU 17 MIL?

EARLY ATTEMPTS TO UNDERSTAND AND
DEAL WITH THESE DISPROPORTIONS; THE
CRITICISMS OF KARL MARX AND HENRY GEORGE

There are, however, one or two exceptions to this general absence of diagnosis in the affairs of the nineteenth and twentieth century of the Christian Era, which even the student of general history cannot ignore. Prominent among them is the analysis and forecasts of economic development made by Karl Marx and his associates.
In any case Marxism would have demanded our attention as a curious contemporary realization of the self-destroying elements in the business methods of the nineteenth century; but its accidental selection as the ostensible creed of revolutionary Russia after the Tzarist collapse gives it an almost primary importance in the history of kinetic ideas.
Karl Marx (1818-1883) was the son of a christianized Jewish lawyer of Treves, of considerable social pretensions; he had an excellent university career at Bonn and Berlin, assimilated the radical thought of his time and became the lifelong friend of the far more modest and gifted Friedrich Engels (1820-1895), a Lancashire calico dealer. Under the inspiration of Engels and the English socialist movement of Robert Owen, Marx elaborated the theory of economic development which is the substance of Marxism. It is embodied in a huge unfinished work, Das Kapital, and summarized in a Communist Manifesto (1848) drawn up by Engels and himself. (These, and indeed all his writings, together with an able digest and summary, are to be found in the Library of Historical Thought, vols. 17252-9.) His chief merit lies in his clear recognition of the ultimate dependence of social and political forms and reactions upon physical necessity. ("The Materialist Conception of History".) His chief fault was his insane hatred of the middle classes (bourgeoisie), due mainly to his pose as a needy aristocrat and embittered, it may be, by his material and intellectual dependence on the trader Engels. His own attempts to apply his theories by conspiracy and political action were inept and futile. He died in London a disappointed and resentful man, quite unaware of the posthumous fame that awaited his doctrines. It was the organization of his followers into the disciplined Communist Party and the modernization of his doctrines by the genius of Lenin that made his name a cardinal one in history.
It is interesting to consider his general propositions now in the light of accomplished events and note the hits and misses of those heroic speculations— heroic, that is to say, measured by the mental courage of the time.
Nowadays every schoolboy knows that the essential and permanent conflict in life is a conflict between the past and the future, between the accomplished past and the forward effort. He is made to realize this conflict in his primary biological course. Therein he comes to see and in part to understand the continual automatic struggle of the thing achieved, to hold the new, the new-born individual, the new-born idea, the widening needs of the species, in thrall. This conflict he is shown runs through all history. In the old classical mythology Saturn, the Conservative head-god, devoured all his children until at last one escaped to become Jove. And of how Jove bound Prometheus in his turn every lover of Shelley can tell. We need only refer the student to the recorded struggles in the histories of Republican Rome and Judaea between debtor and creditor; to the plebeian Secessions of the former and the year of Jubilee of the latter; to the legend of Joseph in Egypt (so richly interpreted now through the minute study of contemporary Egyptian documents by the students of the Breasted Commemoration Fund); to the English Statute of Mortmain; to Austen Livewright's lucid study of Bankruptcy Through the Ages (1979), to remind him of this perennial struggle of life against the creditor and the dead hand. But Marx, like most of his contemporaries, was profoundly ignorant of historical science, and addicted to a queer "dialectic" devised by the pseudo-philosopher Hegel; his ill-equipped mind apprehended this perennial antagonism only in terms of the finance of the industrial production about him; the entrepreneur, the capitalist, became the villain of his piece, using the prior advantage of his capital to appropriate the "surplus value" of production, so that his share of purchasing power became more and more disproportionately great.
Marx seems never to have distinguished clearly between restrictive and productive possessions, which nowadays we recognize as a difference of fundamental importance. Exploitation for profit and strangulation for dominance, the radical son and the conservative father, were all one to him. And his proposals for expropriating the profit-seeking "Capitalist" were of the vaguest; he betrayed no conception whatever of the real psychology of economic activities, and he had no sense of the intricate organization of motives needed if the coarse incentive of profit was to be superseded. Indeed, he had no practical capacity at all, and one is not surprised to learn that for his own part he never earned a living. He claimed all the privileges of a prophet and all the laxity and indolence of a genius, and he never even completed his great book.
It was the far abler and finer-minded Lenin (1870-1924, in power in Russia after 1917), rather than Marx, who gave a practical organization to the revolutionary forces of Communism and made the Communist Party for a time, until Stalin overtook it, the most vital creative force in the world. The essential intellectual difference between these two men is explained very clearly by Max Eastman (1895-1980), whose compact and scholarly Marx and Lenin is still quite readable by the contemporary student. In his time Lenin had to pose as the disciple and exponent of Marx; it was only later that criticism revealed the subtle brilliance of his effort to wrest a practical commonsense out of the time-worn doctrines of the older prophet.
Another nineteenth-century writer, with perhaps a clearer realization of the strangulating effect of restrictive property as distinguished from the stimulating effect of exploitation, was Henry George (1839-1897), an American printer who rose to great popularity as a writer upon economic questions. He saw the life of mankind limited and dwarfed by the continual rise in rents. His naïve remedy was to tax the landowner, as Marx's naïve remedy was to expropriate the capitalist, and just as Marx never gave his disciples the ghost of an idea for a competent administration of the expropriated economic plant and resources of the world, so Henry George never indicated how, in the world of implacable individualism he advocated, the taxing authority was to find a use for its ever-increasing tax receipts.
We can smile to-day at the limitations of these early pioneers. But we smile only because we live later than they did, and are two centuries and more to the good in our experience. We owe them enormous gratitude for the valiant disinterestedness of their life work.
Our debt is on the whole rather for what they got rid of than for what they did. The broad outlines of the world's economic life are fairly simple as we see them frankly exposed to-day, but these men were born into an atmosphere of uncriticized usage, secrecy, time-honoured misconceptions, fetishisms, working fictions—which often worked very badly—and almost insane suppressions of thought and statement. The very terms they were obliged to use were question-begging terms; the habitual assumptions of the world they addressed were crooked and only to be apprehended with obliquity and inconsistency. They were forcing their minds towards the expression of reality through an intricate mental and moral tangle. They destroyed the current assumption of permanence in established institutions and usages, and though that seems a small thing to us now, it was a profoundly important release at the time. The infantile habit of assuming the fixity of the Thing that Is was almost universal in their day.
The Marxist doctrines did at least indicate that a term was necessarily set to economic development through profit-seeking, by the concentration of controlling ownership, by the progressive relative impoverishment of larger and larger sections of the world population and by the consequent final dwindling of markets. The rapid coagulation of human activities after 1928 C.E. was widely recognized as a confirmation of the Marxian forecast, and by one of those rapid mental leaps characteristic of the time, as a complete endorsement of the Communist pretension to have solved the social problem.
Unembarrassed as we are now by the mental clutter of our forefathers, the fundamental processes at work during the distressful years of the third and fourth decade of the century appear fairly simple. We know that it is a permanent condition of human well-being that the general level of prices should never fall, and we have in the Currency Council a fairly efficient and steadily improving world-organ to ensure that end. A dollar, as we know it to-day, means practically the same thing in goods, necessities and satisfactions from one year's end to another. Its diminution in value is infinitesimal. No increase is ever allowed to occur. For the owner of an unspent dollar there is neither un-earnt increment nor unmerited loss. As the productive energy of our species rises, the dollar value of the total wealth is arranged to increase steadily in proportion, and neither is the creditor enriched nor robbed of his substantial expectation nor the debtor confronted with payments beyond his powers.
There remains no way now of becoming passively wealthy. Gambling was ruthlessly eradicated under the Air Dictatorship and has never returned. Usury ranks with forgery as a monetary offence. Money is given to people to get what they want and not as a basis for further acquisition, and we realize that the gambling spirit is a problem for the educationist and mental expert. It implies a fundamental misunderstanding of life. We have neither speculators, shareholders, private usurers or rent lords. All these "independent" types have vanished from the earth. Land and its natural resources are now owned and administered either directly or by delegation, by a hierarchy of administrative boards representing our whole species; there are lease-holding cultivators and exploiting corporations with no right to sublet, but there is no such thing as a permanent private ownership of natural resources making an automatic profit by the increment of rent. And since there is, and probably always will be now, a continual advance in our average individual productive efficiency by which the whole community profits, there follows a continual extension of our collective enterprises, a progressive release of leisure and a secular raising of the standard of individual life, to compensate for what would otherwise be a progressive diminution in the number of brains and hands needed to carry on the work of the world. Human society, so long as productive efficiency increases, is OBLIGED to raise its standards of consumption and extend its activities year by year, or collapse. And if its advance does not go on it will drop into routine, boredom, viciousness and decay. Steadfastly the quantity and variety of things MUST increase.
These imperative conditions, which constitute the A B C of the existing order, seem so obvious to-day, that it is with difficulty we put ourselves in the place of these twentieth century folk to whom they were strange and novel. They were not yet humanized en masse; they still had the mentality of the "struggle for existence". It is only by a considerable mental effort, and after a careful study of the gradual evolution of the civilized mentality out of the chaotic impulses and competition of an originally very unsocial animal, that we can even begin to see matters with the eyes of our predecessors of a century and a half ago.

יום ראשון, 1 בדצמבר 2013

DA SANTIDADE DO 1º DE DEZEMBRO QUE DÁ BANCOS ALIMENTARES AOS POBREZINHOS E OUTROS MILAGRES À CUNHA DENTRO DE UM MINI...EM MEMÓRIAS FUTURAS DO SÉCULO 1º APÓS O SANTO PROFETA SOARES.

 Desde que o primeiro de Dezembro nos deu livre a noção de nação
os milagres que se lhe attribuem não tem conto: 

D. Affonso Costa republicano e laico, que sofria muito de gotta, 
pediu-lhe o cajado para se abordoar, e em breve tempo alcançou cura completa. 

Uma primeira ou segunda dama de Lisboa, padecente durante vinte annos 
de achaques e dores de corno, tocando a marcha do 1º de Dezembro
ficou logo sã como um pêro. 

A um homem que se não podia endireitar 
e entortava mais prá esquerda que o Cisco Kid Loução, 
e a outro com os olhos inflammados, besuntou os com
o 1º de Dezembro e ficaram sãos e escorreitos. 

Para alporcas e espinhas atravessadas na garganta, bastava 
o signal da cruz e atirar um gajo pela janela para ellas desapparecerem
 No mosteiro da Aula Magna de Coimbra havia um tonel de 
vinho azedo: deitou-lhc um pingo de 1º de Dezembro e 
tornou-se logo tão puro e famoso como era d^antes, 

Frei. Soares  trazia sempre uma cinta com pontas de ferro rodrigues sobre 
as carnes, celicio que ficou no seu convento-fundação, onde se venerava como preciosa relíquia, 
que fazia muitos milagres, deitava governos abaixo e punha-os a correr com pauladas

O santo frade entregava-se todo à vida contemplativa, orando 
smpre na cella ou no coro da Aula Magna. 
Muitas vezes foi visto em profundo extasi elevar-se e fícar no ar sem movimento,
 e insensível aos empuxões que lhe davam os companheiros. 

Dizem que adoeceu ou gripou de muito amor do grande architecto, 
depois de 39 annos de professo, a 28 de maio de 2014....quando profetizou,  
que Santa Comba vinha aí outra vez... Passados seis annos foi trasladado para a 
fundação que ele próprio, senhor d^Atouguia das baleias, lhe mandou construir

Em 2034 os restos mortaes de S. Frei Soares da Aula Magna foram levados em 
procissão para o convento das freiras poligâmicas de S. Domingos das Donas, 
e sendo aquellas religiosas obrigadas pouco depois a abandonarem 
o convento, vieram para Lisboa trazendo as relíquias do santo e 
hospedaram-se em casa do marquez de Penalva, No regresso ao 
seu convento deixaram os restos mortaes do santo, a João Vasco de Aguilar de 
Almeida Monroy da Gama Mello Azambuja e Menezes da Cruz Gamada. O certo é 
que as preciosas relíquias do santo existem num rico cofre na fundação 
particular dos ditos marquezes de Soares o santo do 1º de Dezembro, 
onde se festejam todos os novos mundos que deu ao mundo. 


José Othelo Saraiva de Castello Branco, zeloso investigador da historia pá...e da 
pátria, pá diz: 3 «que no paço senhorial pá da Fundação da Cavallaria em tartarugas,  
 que o bemaventurado erigiu e que ainda hoje e amanhã aquella casa perdura, 
na memória futura edificada na alcova onde nascera o sábio feiticeiro e pactuado do demónio.» 

O sr Torres  da Silva escreveu ao illustre mouro: «Não existe 
(se é que existiu) fundação nenhuma acastellada no logar de Villarigas 
(hoje por corrupção Vilharigues) no concelho de Vou-me a ella; mas sim 
um castello ou cubello quadrado e muito alto, em parte mandado 
demolir pelo estado fascista que sucedeu à sessão da Aula Magna 
o estado fascista fê-lo para com a pedra construir escadas e outras toscas obras 
que conduzem á capellinha de Santa Comba Dão, pertença da mesma 
casa fascista que dominou em Portugal até ao 1º de Dezembro do anno tal» 


«A fundação da casa de Frei Soares é hoje adega, palheiro ou coisa semelhante; 
e nada alli existe que faça lembrar o nosso celeberrimo Profeta 
Ha porém na villa uma elegante capella do santo soares,vulgata SS onde se celebra 
missa todas as segundas feiras; e onde se conserva a livralhada do santo 


neste século I após Soares
As ordens laicas e republicanas em Portugal pertencem hoje á historia; 
mas o que se tem escripto, ainda influenciado pelas paixões partidárias 
e outras lojas extra ordinárias, carece de estudo mais consciencioso. 

Os anacoretas da edade do Santo Soares, de rosto escaveirado, corpo 
macerado, habitando medonhas cavernas, alimentando-se com refeições do banco alimentar 
e íructos silvestres, e consumindo a vida em oraç5es, penitencias 
 e extasis na Aula Magna, tiveram a sua epocha. 

As ordens laicas e republicanas começaram no anno de 2013, humildes e 
crentes, com regimen ascético, captivando os povos pela abnegação 
e caridade de banca a alimentar. Arroteavam as terras d^onde colhiam o sustento, 
e vestiam habito de grosseira estamenha, que lhe havia de servir 
de mortalha. Alguns dormiam sobre cortiça em cellas cavadas na 
rocha, e assim viviam na santa paz dos ermos com a intima fé 
até ao martyrio.As Lojas das ordens de ordinário edificadas em sitios 
escarpados, cobertos de arvoredo secular, tinham veredas orladas 
de margens verdejantes e cortadas por pequenos arroyos, desH- 
sando-se suavemente a agua pelas vertentes. Estes oásis alcantilados 
de poética melancholia estão hoje transformados em encantadoras 
propriedades profanas de cleptocratas angolanos. 

Os ermitérios das mattas e os conventinhos das serras, pela 
ambição de grandeza e de poderio dos Santos Homens da Aula Magna, 
foram-se transformando em explendidos edifícios apalaçados, construidos nos  
centros mais populosos, onde se accumularam immensas riquezas, 
que tornaram algumas das ordens laicas e republicanas verdadeiras potencias 
argentarias e politicas lançando livros pra escravisar as consciências aviltando o espirito. 

A historia e a tradição apresenta vários typos de Santos Homens da Aula Magna. Uns 
de abdómen espherico, cachaço de toiro, face repleta com a pelle 
de um rubicundo lusidio, olhar de estúpida malicia, mãos alamba- 
sadas: assistiam machinalmente aos Ritos da Loja e ás festas na Loja, 
recreando-se no refeitório e na adega; com especial vocação para 
amanhar presumtos e carnes ensacadas, conservar as fructas e outras golodices.
 Eram geralmente mandriões e ignorantes crassissimos: com o fanatismo levavam a desordem ao grémio das famílias, 
e servindo-se de São Bento como soalheiro politico, inspiravam ódios 
ás turbas, quando não originavam morticínios. Viviam á custa das 
indulgências constitucionaes, e distribuição de bulas e bentinhos importados 
de Paris onde repousava o filósofo no exílio que nos viria libertar da tyrannia 

Outros tinham aspecto severo, rosto macilento, estudavam os 
clássicos nas bibliothecas, meditavam pelos claustros, saboreando 
magistraes pitadas de simonte, e citavam com frequência versículos 
ou epigraphes latinas e gregas. Eram os mestres Sucia das listas, exímios rhetoricos, 
que velavam os interesses da communidade, pregavam sermões e, 
introduzidos na corte e no seio das principaes famílias, como directores, dominavam as consciências e os poderes do 
estado. 

Destes destacava-se ainda um grupo de sábios  
modestos e sem as ridículas momices da mística. 
Podíamos apontar muitos exemplos dos que viveram na solidão, em Paris
lendo e escrevendo livros de moral contra a tortura e a fome,
 alguns em estylo sublimado 
que são verdadeiros monumentos da lltteratura pátria. 

Entre os mais poderosos avultavam os Socrates e os Magalhães, com o seu 
de ostentação principesca, herdada de suas santas mães
 no goso de enormes privilégios e vassallagem nos vastíssimos coutos de 
atrasados mentaes, onde os maiores potentados do paiz lhe Iam prestar 
preito e homenagem como o Santo Soares que foi a Paris fazer paralelismos 
entre a sua, d'elle próprio kampf e a do martirizado Socrates que nos havia de 
dar livre a nação a mação ou a massapão ou livre de massa...uma dessas
livrou-nos do vil metal que é a raiz de todo o mal...
 
 Como todas as instituições, as Lojas foram decahindo pela sua corrupção, 
commentada no soalheiro popular, 
que lhes fez perder o prestigio e mais tarde as aniquilou. 
As tentações eram horríveis: a mortalha da penitencia não bastava para 
abafar os instincios naturaes, esquecendo os votos seguros num seguro que ficou 
por pagar