FRANÇOIS ? FRANÇOIS C'EST VILLON? OU NON?

• Ballade des Pendus

François Villon

Frères humains qui après nous vivez
N'ayez les coeurs contre nous endurciz,
Car, se pitié de nous pauvres avez,
Dieu en aura plus tost de vous merciz.
Vous nous voyez cy attachez cinq, six
Quant de la chair, que trop avons nourrie,
Elle est pieça devoree et pourrie,
Et nous les os, devenons cendre et pouldre.
De nostre mal personne ne s'en rie :
Mais priez Dieu que tous nous veuille absouldre!

Se frères vous clamons, pas n'en devez
Avoir desdain, quoy que fusmes occiz
Par justice. Toutesfois, vous savez
Que tous hommes n'ont pas le sens rassiz;
Excusez nous, puis que sommes transis,
Envers le filz de la Vierge Marie,
Que sa grâce ne soit pour nous tarie,
Nous préservant de l'infernale fouldre.
Nous sommes mors, ame ne nous harie;
Mais priez Dieu que tous nous vueille absouldre!

La pluye nous a débuez et lavez,
Et le soleil desséchez et noirciz:
Pies, corbeaulx nous ont les yeulx cavez
Et arraché la barbe et les sourciz.
Jamais nul temps nous ne sommes assis;
Puis ça, puis la, comme le vent varie,
A son plaisir sans cesser nous charie,
Plus becquetez d'oiseaulx que dez à couldre.
Ne soyez donc de nostre confrarie;
Mais priez Dieu que tous nous vueille absouldre!

Prince Jhesus, qui sur tous a maistrie,
Garde qu'Enfer n'ait de nous seigneurie :
A luy n'avons que faire ne que souldre.
Hommes, icy n'a point de mocquerie;
Mais priez Dieu que tous nous vueille absouldre.

THE H.G. EFFECT - A CACOPHONY NEVER HEARD BEFORE BY MAN RESOUNDED IN THE WORLD - IT WAS THE ADVENT OF A UNIVERSAL ZULU DAWN AND THE NIGHTFALL OF A WORLD OF WHITE MEN WITHOUT END

How will the landscape shape itself to the dominant men of the new time and in relation to themselves?

What is the will and purpose that these men of will and purpose will find above and comprehending their own?
 Into this our inquiry resolves itself. They will hold with Schopenhauer, I believe, and with those who build themselves on Malthus and Darwin, that the scheme of being, in which we live is a struggle of existences to expand and develop themselves to their full completeness, and to propagate and increase themselves.
But, being men of action, they will feel nothing of the glamour of misery that irresponsible and sexually vitiated shareholder, Schopenhauer, threw over this recognition.
The final object of this struggle among existences they will not understand; they will have abandoned the search for ultimates; they will state this scheme of a struggle as a proximate object, sufficiently remote and spacious to enclose and explain all their possible activities.

They will seek God's purpose in the sphere of their activities, and desire no more, as the soldier in battle desires no more, than the immediate conflict before him.

They will admit failure as an individual aspect of things, as a soldier seeking victory admits the possibility of death; but they will refuse to admit as a part of their faith in God that any existence, even if it is an existence that is presently entirely erased, can be needless or vain. It will have reacted on the existences that survive; it will be justified for ever in the modification it has produced in them.

They will find in themselves—it must be remembered I am speaking of a class that has naturally segregated, and not of men as a whole—a desire, a passion almost, to create and organize, to put in order, to get the maximum result from certain possibilities

. They will all be artists in reality, with a passion for simplicity and directness and an impatience of confusion and inefficiency.

The determining frame of their ethics, the more spacious scheme to which they will shape the schemes of their individual wills, will be the elaboration of that future world state to which all things are pointing.

They will not conceive of it as a millennial paradise, a blissful inconsequent stagnation, but as a world state of active ampler human beings, full of knowledge and energy, free from much of the baseness and limitations, the needless pains and dishonours of the world disorder of to-day, but still struggling, struggling against ampler but still too narrow restrictions and for still more spacious objects than our vistas have revealed.

 For that as a general end, for the special work that contributes to it as an individual end, they will make the plans and the limiting rules of their lives.
It is manifest that a reconstructed ethical system, reconstructed in the light of modern science and to meet the needs of such temperaments and characters as the evolution of mechanism will draw together and develop, will give very different values from those given by the existing systems (if they can be called systems) to almost all the great matters of conduct.

Under scientific analysis the essential facts of life are very clearly shown to be two—birth and death.

All life is the effort of the thing born, driven by fears, guided by instincts  and desires, to evade death, to evade even the partial death of crippling or cramping or restriction, and to attain to effective procreation, to the victory of another birth. Procreation is the triumph of the living being over death; and in the case of man, who adds mind to his body, it is not only in his child but in the dissemination of his thought, the expression of his mind in things done and made, that his triumph is to be found. And the ethical system of these men of the New Republic, the ethical system which will dominate the world state, will be shaped primarily to favour the procreation of what is fine and efficient and beautiful in humanity—beautiful and strong bodies, clear and powerful minds, and a growing body of knowledge—and to check the procreation of base and servile types, of fear-driven and cowardly souls, of all that is mean and ugly and bestial in the souls, bodies, or habits of men.

To do the latter is to do the former; the two things are inseparable. And the method that nature has followed hitherto in the shaping of the world, whereby weakness was prevented from propagating weakness, and cowardice and feebleness were saved from the accomplishment of their desires, the method that has only one alternative, the method that must in some cases still be called in to the help of man, is death.

In the new vision death is no inexplicable horror, no pointless terminal terror to the miseries of life, it is the end of all the pain of life, the end of the bitterness of failure, the merciful obliteration of weak and silly and pointless things....

E 2014 LÁ NASCEU A BEM OU A MAL E ANTROMORFICAMENTE COM ELE NASCEU UMA PROMESSA DE FIM DO MUNDO QUE SE CONCRETIZA TODOS OS ANOS PARA UMAS DEZENAS DE MILHÕES DE ALMAS- DAS PREVISÕES DE FUTUROS EM TRAÇOS SEMI-MOLES E SEMI-DUROS MUITO BRANCOS E MUITO ESCUROS E ASSIS OU ASSAD ALGO IMPUROS

TUCKER MCMLV - UM AUTOR PUBLICA 22,7 POUNDS OF U235 A PARTIR DE DADOS

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MAS SÓ SE ESTAVA EM 1953

O FUTURO E O PASSADO CRUZAM-SE EM PRESENTES VIRTUAIS

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QUE TENTAM PREDIZER FUTUROS INCERTOS

NO MEIO DE PASSADOS IRREPETÍVEIS QUE SE REPETEM CONTINUAMENTE

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THE SACRED AND THE PROFANE PRO FANUM – THE PURPLE CLOUD AND A PLAGUE OF DEMONS THE RITUALIZATION OF APOCALYPTIC LAST MAN STAND’S CUSTER STYLE BY M.P.SHIEL 1901 AND KEITH LAUMER1971

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KEITH LAUMER – A PLAGUE OF DEMONS 1971

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