Jorge Luis Borges Quotes

There is a concept which corrupts and upsets all others.
I refer not to Evil, whose limited realm is that of ethics; I refer to the infinite.

Hell had become, over the years, a wearisome speculation. Even its proselytizers have neglected it, abandoning the poor, but serviceable, human allusion which the ecclesiastic fires of the Holy Office once had in this world: a temporal torment, of course, but one that was not unworthy, within its terrestrial limitations, of being a metaphor for the immortal, for the perfect pain without destruction that the objects of divine wrath will forever endure. Whether or not this hypothesis is satisfactoy, an increasing lassitude in the propaganda of the institution is indisputable. (Do not be alarmed; I use propaganda here not in its commercial but rather in its Catholic genealogy: a congregation of cardinals.)

In death we shall rediscover all the instants of our life and we shall freely combine them as in dreams.

It may be that universal history is the history of the different intonations given a handful of metaphors.

Poetry remembers that it was an oral art before it was a written art.

Personally, I am a hedonistic reader; I have never read a book merely because it was ancient. I read books for the aesthetic emotions they offer me, and I ignore the commentaries and criticism.

Differing from Newton and Schopenhauer, your ancestor did not think of time as absolute and uniform. He believed it an infinite series of times, in a dizzily growing, ever spreading network of diverging, converging and parallel times.

A necessary monster.

Everything touches everything.

A writer should have another lifetime to see if he's appreciated.

With relief, with humiliation, with terror, he understood that he too was a mere appearance, dreamt by another.

At the railroad station he noted that he still had thirty minutes. He quickly recalled that in a cafe on the Calle Brazil (a few dozen feet from Yrigoyen's house) there was an enormous cat which allowed itself to be caressed as if it were a disdainful divinity. He entered the cafe. There was the cat, asleep. He ordered a cup of coffee, slowly stirred the sugar, sipped it (this pleasure had been denied him in the clinic), and thought, as he smoothed the cat's black coat, that this contact was an illusion and that the two beings, man and cat, were as good as separated by a glass, for man lives in time, in succession, while the magical animal lives in the present, in the eternity of the instant.

I am not certain whether I ever believed in the City of the Immortals; I think the task of finding it was enough for me.

His life, measured in space and time, will take up a mere few lines, which my ignorance will abbreviate further.

Novels include padding; I think padding may be an essential part of the novel, for all I know.

God, in the dream, illumined the animal's brutishness and he understood the reasons, and accepted his destiny; but when he awoke there was only a dark resignation, a valiant ignorance, for the machinery of the world is far too complex for the simplicity of a wild beast.
Years later, Dante was dying in Ravenna, as unjustified and as lonely as any other man. In a dream, God declared to him the secret purpose of his life and work; Dante, in wonderment, knew at last who and what he was and blessed the bitterness of his life ... upon waking, he felt that he had received and lost an infinite thing, something that he would not be able to recuperate or even glimpse, for the machinery of the world is much too complex for the simplicity of a man.

I don't think you should try to be loyal to your century or your opinions, because you are being loyal to them all the time. You have a certain voice, a certain kind of face, a certain way of writing, and you can't run away from them even if you want to. So why bother to be modern or contemporary, since you can't be anything else?

When you read The Arabian Nights you accept Islam. You accept the fables woven by generations as if they were by one single author or, better still, as if they had no author. And in fact they have one and none. Something so worked on, so polished by generations is no longer associated with and individual. In Kafka's case, it's possible that his fables are now part of human memory. What happened to Quixote could happen to to them. Let's say that all the copies of Quixote, in Spanish and in translation, were lost. The figure of Don Quixote would remain in human memory. I think that the idea of a frightening trial that goes on forever, which is at the core of The Castle and The Trial (both books that Kafka, of course, never wanted to publish because he knew they were unfinished), is now grown infinite, is now part of human memory and can now be rewritten under different titles and feature different circumstances. Kafka's work now forms a part of human memory.

Films are even stranger, for what we are seeing are not disguised people but photographs of disguised people, and yet we believe them while the film is being shown.

He told me that in 1886 he had invented an original system of numbering and that in a very few days he had gone beyond the twenty-four-thousand mark. He had not written it down, since anything he thought of once would never be lost to him. His first stimulus was, I think, his discomfort at the fact that the famous thirty-three gauchos of Uruguayan history should require two signs and two words, in place of a single word and a single sign. He then applied this absurd principle to the other numbers. In place of seven thousand thirteen he would say (for example) Maximo Pérez; in place of seven thousand fourteen, The Railroad; other numbers were Luis Melián Lafinur, Olimar, sulphur, the reins, the whale, the gas, the caldron, Napoleon, Agustin de Vedia. In place of five hundred, he would say nine. Each word had a particular sign, a kind of mark; the last in the series were very complicated...

The word happiness exists in every language; it is plausible the thing itself exists.

When the clocks of midnight squander a generous time, I will go further than Ulysses' oarsmen to the realm of dreams, inaccessible to human nature. From that underwater region, I rescue fragments that I do not begin to understand.

The mind was dreaming. The world was its dream.

I suppose identity depends on memory. And if my memory is blotted out, then I wonder if I exist - I mean, if I am the same person. Of course, I don't have to solve that problem. It's up to God, if any.

We spend our lives waiting for our book and it never comes.

In all fiction, when a man is faced with alternatives he chooses one at the expense of others.

The central problem of novel-writing is causality.

A writer, or any man, must believe that whatever happens to him is an instrument; everything has been given for an end. This is even stronger in the case of the artist. Everything that happens, including humiliations, embarrassments, misfortunes, all has been given like clay, like material for one's art. One must accept it. For this reason I speak in a poem of the ancient food of heroes: humiliation, unhappiness, discord. Those things are given to us to transform, so that we may make from the miserable circumstances of our lives things that are eternal, or aspire to be so.

To bless thine enemy is a good way to satisfy thy vanity.

When you come right down to it, opinions are the most superficial things about anyone

I, who have been so many men in vain, want to be one man, myself alone. From out of a whirlwind the voice of God replied: I am not, either. I dreamed the world the way you dreamed your work, my Shakespeare: one of the forms of my dream was you, who, like me, are many and one.

The man who acquires an encyclopedia does not thereby acquire every line, every paragraph, every page, and every illustration; he acquires the possibility of becoming familiar with one and another of those things.

I am not sure of anything, I know nothing ... can you imagine that I don't even know the date of my own death?

To speak is to fall into tautology.

What you really value is what you miss, not what you have.

I write for myself, and perhaps for half a dozen friends. And that should be enough. And that might improve the quality of my writing. But if I were writing for thousands of people, then I would write what might please them. And as I know nothing about them, and maybe I'd have a rather low opinion of them, I don't think that would do any good to my work.

The machinery of the world is far too complex for the simplicity of men.

Why do you seem so annoyed at what I'm saying?"
"Because we're too much like each other. I loathe your face, which is a caricature of mine, I loathe your voice, which is a mockery of mine, I loathe your pathetic syntax, which is my own.

I imagined a labyrinth of labyrinths, a maze of mazes, a twisting, turning, ever-widening labyrinth that contained both past and future and somehow implied the stars. Absorbed in those illusory imaginings, I forgot that I was a pursued man; I felt myself, for an indefinite while, the abstract perceiver of the world. The vague, living countryside, the moon, the remains of the day did their work in me; so did the gently downward road, which forestalled all possibility of weariness. The evening was near, yet infinite.

The aesthetic event is something as evident, as immediate, as indefinable as love, the taste of fruit, as water. We feel poetry as we feel the closeness of a woman, or as we feel a mountain or a bay. If we feel it immediately, why dilute it further with words, which no doubt will be weaker than our feelings?

The art of writing is mysterious, the opinions we hold are ephemeral ...

Sometimes I suspect that good readers are even blacker and rarer swans than good writers.

Days and nights passed over this despair of flesh, but one morning he awoke, looked (with calm now) at the blurred things that lay about him, and felt, inexplicably, the way one might feel upon recognizing a melody or a voice, that all this had happened to him before and that he had faced it with fear but also with joy and hopefulness and curiosity. Then he descended into his memory, which seemed to him endless, and managed to draw up from that vertigo the lost remembrance that gleamed like a coin in the rain - perhaps because he had never really looked at it except (perhaps) in a dream.

This much is already known: for every sensible line of straightforward statement, there are leagues of senseless cacophonies, verbal jumbles and incoherences. (I know of an uncouth region whose librarians repudiate the vain and superstitious custom of finding a meaning in books and equate it with that of finding a meaning in dreams or in the chaotic lines of one's palm ... They admit that the inventors of this writing imitated the twenty-five natural symbols, but maintain that this application is accidental and that the books signify nothing in themselves. This dictum, we shall see, is not entirely fallacious.)

At first cautiously, later indifferently, at last desperately, I wandered up the stairs and along the pavement of the inextricable palace. (Afterwards I learned that the width and height of the steps were not constant, a fact which made me understand the singular fatigue they produced). 'This palace is a fabrication of the gods,' I thought at the beginning. I explored the uninhabited interiors and corrected myself: ' The gods who built it have died.' I noted its peculiarities and said: 'The gods who built it were mad.' I said it, I know, with an incomprehensible reprobation which was almost remorse, with more intellectual horror than palpable fear ...
... 'This City' (I thought) 'is so horrible that its mere existence and perdurance, though in the midst of a secret desert, contaminates the past and the future and in some way even jeopardizes the stars.

In the earliest times, which were so susceptible to vague speculation and the inevitable ordering of the universe, there can have existed no division between the poetic and the prosaic. Everything must have been tinged with magic. Thor was not the god of thunder; he was the thunder and the god.

There is a river whose waters give
immortality; somewhere there must be
another river whose waters take it away. The
number of rivers is not infinite; an immortal
traveler wandering the world will someday have
drunk from them all.

Dictatorships foster oppression, dictatorships foster servitude, dictatorships foster cruelty; more abominable is the fact that they foster idiocy.

In a riddle whose answer is chess, what is the only prohibited word?

The European and the North American consider that a book that has been awarded any kind of prize must be good; the Argentine allows for the possibility that the book might not be bad, despite the prize.

A classic book is a book which generations of men, driven by various reasons, read with that same initial fervor and that same mysterious loyalty.

God moves the player, he in turn the piece.
But what god beyond God begins the round
Of dust and time and sleep and agonies?

But if a book is tedious to you, don't read it; that book was not written for you. Reading should be a form of happiness,

I saw a sunset in Queretaro that seemed to reflect the colour of a rose in Bengal.

It is venturesome to think that a coordination of words (philosophies are nothing more than that) can resemble the universe very much.

The heresies we should fear are those which can be confused with orthodoxy.

If you're a writer you're bound to write something fine, at least now and then, off and on.

Ferrari: How odd, Borges, it seems that we are talking constantly through memory. Sometimes, our conversations remind me of a dialogue between two memories.
Borges: In fact, that's what it is. If we are something, we are our past, aren't we? Our past is not what can be recorded in a biography or in the newspapers. Our past is our memory. That memory can be hidden or inaccurate - it doesn't matter. It's there, isn't it? It can be a lie but that lie becomes part of our memory, part of us. (Conversations, Vol. 1)

I don't think esthetic schools are important. What is important is the use that is made of them, or whatever the individual writer does.

I clarified that I myself was Colombian.
"What is 'being Colombian'?"
"I'm not sure," I replied. "It's an act of faith."
"Like being Norwegian," she said, nodding.
I can recall nothing further of what was said that night.

It is generally understood that a modern-day book may honorably be based upon an older one, especially since, as Dr. Johnson observed, no man likes owing anything to his contemporaries. The repeated but irrelevant points of congruence between Joyce's Ulysses and Homer's Odyssey continue to attract (though I shall never understand why) the dazzled admiration of critics.

The sea is an idiom I cannot decipher.

The universe (which others call the Library) is composed of an indefinite, perhaps infinite number of hexagonal galleries.

The ascetic, for the greater glory of God, degrades and mortifies the flesh; Judas did the same with the spirit. He renounced honor, good, peace, the Kingdom of Heaven, as others, less heroically, renounced pleasure.

A labyrinth of symbols ... An invisible labyrinth of time.

Blind to all fault, destiny can be ruthless at one's slightest distraction.

From the twilight of day till the twilight of evening, a leopard, in the last years of the thirteenth century, would see some wooden planks, some vertical iron bars, men and women who changed, a wall and perhaps a stone gutter filled with dry leaves. He did not know, could not know, that he longed for love and cruelty and the hot pleasure of tearing things to pieces and the wind carrying the scent of a deer, but something suffocated and rebelled within him and God spoke to him in a dream: "You live and will die in this prison so that a man I know of may see you a certain number of times and not forget you and place your figure and symbol in a poem which has its precise place in the scheme of the universe. You suffer captivity, but you will have given a word to the poem." God, in the dream, illumined the animal's brutishness and the animal understood these reasons and accepted his destiny, but, when he awoke, there was in him only an obscure resignation, a valorous ignorance, for the machinery of the world is much too complex for the simplicity of a beast.

There is no need to build a labyrinth when the entire universe is one.

What bitter slavishness, that of my face, that of one of my former faces. This odious fate reserved for my features must perforce make me odious too, but I no longer care.

I can give you my loneliness, my darkness, the hunger of my heart, I am trying to bribe you with uncertainty, with danger, with defeat.

The mightiest love was granted him
Love that does not expect to be loved.

Happy are the beloved and the lovers and those who can live without love.

The steps a man takes from the day of his birth until that of his death trace in time an inconcievable figure. The Divine Mind intuitively grasps that form immediately, as men do a triangle.

When people write in favor or against anybody, that hardly helps or hurts them ... man can be done or undone by his own writing, not by what other people say of him.

Let no one reduce to tears or reproach
This statement of the mastery of God,
Who, with magnificent irony, gave
Me at once both books and night

Of this city of books He pronounced rulers
These lightless eyes, who can only
Peruse in libraries of dreams
The insensible paragraphs that yield

With every new dawn. Vainly does the day
Lavish on them its infinite books,
Arduous as the arduous manuscripts
Which at Alexandria did perish.

Of hunger and thirst (a Greek story tells us)
Dies a king amidst fountains and gardens;
I aimlessly weary at the confines
Of this tall and deep blind library.

Encyclopedias, atlases, the East
And the West, centuries, dynasties
Symbols, cosmos and cosmogonies
Do walls proffer, but pointlessly.

Slow in my shadow, I the hollow shade
Explore with my indecisive cane;
To think I had imagined Paradise
In the form of such a library.

Something, certainly not termed
Fate, rules on such things;
Another had received in blurry
Afternoons both books and shadow.

Wandering through these slow corridors
I often feel with a vague and sacred dread
That I am another, the dead one, who must
Have trodden the same steps at the same time.

Which of the two is now writing this poem
Of a plural I and of a single shadow?
How important

In vain have oceans been squandered on you, in vain
the sun, wonderfully seen through Whitman's eyes.
You have used up the years and they have used up you,
and still, and still, you have not written the poem.

Application, resignation, and chance had gone into the writing; I saw, however, that Daneri's real work lay not in the poetry but in his invention of reasons why the poetry should be admired. Of course, this second phase of his effort modified the writing in his eyes, though not in the eyes of others.

I cannot walk through the suburbs in the solitude of the night without thinking that the night pleases us because it suppresses idle details, just as our memory does.

Lully's machine, Mill's fear and Lasswitz's chaotic library can be the subject of jokes, but they exaggerate a propensity which is common: making metaphysics and the arts into a kind of play with combinations.

Solitude weighs me down. Company does too.

When I wake up, I wake to something worse. It's the astonishment of being myself

A: Absorbed in our discussion of immortality, we had let night fall without lighting the lamp, and we couldn't see each other's faces. With an offhandedness or gentleness more convincing than passion would have been, Macedonio Fernandez' voice said once more that the soul is immortal. He assured me that the death of the body is altogether insignificant, and that dying has to be the most unimportant thing that can happen to a man. I was playing with Macedonio's pocketknife, opening and closing it. A nearby accordion was infinitely dispatching La Comparsita, that dismaying trifle that so many people like because it's been misrepresented to them as being old ... I suggested to Macedonio that we kill ourselves, so we might have our discussion without all that racket.
Z: (mockingly) But I suspect that at the last moment you reconsidered.
A: (now deep in mysticism) Quite frankly, I don't remember whether we committed suicide that night or not.

What will die with me when I die, what pathetic or fragile form will the world lose?

I thought of a labyrinth of labyrinths, of one sinuous spreading labyrinth that would encompass the past and the future ... I felt myself to be, for an unknown period of time, an abstract perceiver of the world.

God is more generous than men and will measure them by a different standard.

The voice of the Lord answered from a whirlwind: "Neither am I anyone; I have dreamt the world as you dreamt your work, my Shakespeare, and among the forms in my dream are you, who like myself are many and no one.

There is a Hindu school of philosophy that says that we are not the actors in our lives, but rather the spectators, and this is illustrated using the metaphor of a dancer. These days, maybe it would be better to say an actor. A spectator sees a dancer or an actor, or, if you prefer, reads a novel, and ends up identifying with one of the characters who is there in front of him. This is what those Hindu thinkers before the fifth century said. And the same thing happens with us. I, for example, was born the same day as Jorge Luis Borges, exactly the same day. I have seen him be ridiculous in some situations, pathetic in others. And, as I have always had him in front of me, I have ended up identifying with him.

Ars Poetica

To gaze at the river made of time and water
And recall that time itself is another river,
To know we cease to be, just like the river,
And that our faces pass away, just like the water.

To feel that waking is another sleep
That dreams it does not sleep and that death,
Which our flesh dreads, is that very death
Of every night, which we call sleep.

To see in the day or in the year a symbol
Of mankind's days and of his years,
To transform the outrage of the years
Into a music, a rumor and a symbol,

To see in death a sleep, and in the sunset
A sad gold, of such is Poetry
Immortal and a pauper. For Poetry
Returns like the dawn and the sunset.

At times in the afternoons a face
Looks at us from the depths of a mirror;
Art must be like that mirror
That reveals to us this face of ours.

You may win your heart's desire, but in the end you're cheated of it by death.

I have been Homer; shortly, I shall be No One, like Ulysses; shortly, I shall be all men; I shall be dead.

It is clear that there is no classification of the Universe that is not arbitrary and full of conjectures. The reason for this is very simple: we do not know what kind of thing the universe is.

The task of art is to transform what is continuously happening to us, to transform all of these things into symbols, into music, into something which can last in man's memory. That is our duty. If we don't fulfill it, we feel unhappy.

This felicitous supposition declared that there is only one Individual, and that this indivisible Individual is every one of the separate beings in the universe, and that these beings are the instruments and masks of divinity itself.

As the end approaches, there are no longer any images from memory - there are only words.

The fact is that each writer creates his own precursors.

Afterglow"

Sunset is always disturbing
whether theatrical or muted,
but still more disturbing
is that last desperate glow
that turns the plain to rust
when on the horizon nothing is left
of the pomp and clamor of the setting sun.
How hard holding on to that light, so tautly drawn
and different,
that hallucination which the human fear of the dark
imposes on space
and which ceases at once
the moment we realize its falsity,
the way a dream is broken
the moment the sleeper knows he is dreaming.

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Music, feelings of happiness, mythology, faces worn by time, certain twilights and certain places, want to tell us something, or they told us something that we should not have missed, or they are about to tell us something; this imminence of a revelation that is not produced is, perhaps, 'the aesthetic event'.

Imprecision is tolerable and verisimilar in literature, because we always tend towards it in life.

Poetry springs from something deeper; it's beyond intelligence.

Many of the characters are fools and they're always playing tricks on me
and treating me badly.