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In 1926: living at the edge of time - Monoskop

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256 CODES<br />

I rocked you to sleep in my cold bosom.<br />

I, abandoned too,<br />

found myself in this bro<strong>the</strong>l.<br />

You wanted to console me<br />

with your hoarse voice<br />

and your painful notes,<br />

increasing my obsession.<br />

(Reichardt, 210)<br />

Not without considerable difficulty, <strong>the</strong> philosopher Theodor Lessing<br />

tries to make spiders and flies into symbols representing a similar contrast.<br />

While he praises spiders as passion<strong>at</strong>e lovers, he accuses flies <strong>of</strong> a<br />

"promiscuity" th<strong>at</strong> yields blindly to <strong>the</strong> opportunities <strong>of</strong> random encounters:<br />

"Whereas spiders fight for <strong>the</strong>ir females and try to lure <strong>the</strong>m<br />

with <strong>the</strong>ir beauty, flies live in blind promiscuity, incessantly changing<br />

<strong>the</strong>ir partners in broad daylight" (Lessing, 253). Those who are absorbed<br />

and defe<strong>at</strong>ed by <strong>the</strong> rhythms <strong>of</strong> <strong>the</strong> everyday world <strong>of</strong>ten appear as<br />

masses <strong>of</strong> numbed, deindividualized bodies-like <strong>the</strong> proletarians in<br />

Fritz Lang's film Metropolis: "Men, men, men. And <strong>the</strong>y all had <strong>the</strong> same<br />

faces. And <strong>the</strong>y all seemed a thousand years old. They walked with<br />

hanging fists, <strong>the</strong>y walked with hanging heads. No-<strong>the</strong>y moved <strong>the</strong>ir<br />

feet forward, but <strong>the</strong>y did not walk" (Lang, 21-22). If extreme st<strong>at</strong>es <strong>of</strong><br />

depression some<strong>time</strong>s turn into outbursts <strong>of</strong> revolt, such sudden <strong>at</strong>tacks<br />

usually have no lasting effect. They are mere expressions <strong>of</strong> despair.<br />

<strong>In</strong> Roberto Arlt's novel EI juguete rabioso (The Furious Toy), Don<br />

Gaetano and Dona Marfa, Jewish bookdealers in whose store Silvio<br />

Astier (<strong>the</strong> protagonist) earns a miserable <strong>living</strong>, are an allegory <strong>of</strong> Impotence<br />

and <strong>the</strong> impotent reaction against it. Dona Marfa regularly<br />

humili<strong>at</strong>es her husband with outbursts <strong>of</strong> uncontrollable temper in front<br />

<strong>of</strong> customers and employees. Soon, however, Silvio Astier learns th<strong>at</strong><br />

<strong>the</strong>se <strong>at</strong>tacks stem from <strong>the</strong> frustr<strong>at</strong>ion caused by Don Gaetano's Impotence:<br />

"'But wh<strong>at</strong>'s <strong>the</strong> point <strong>of</strong> <strong>the</strong>se arguments?' 'I don't know ... <strong>the</strong>y<br />

don't have kids ... he's not a man'" (56). Over and over, it is thus Dona<br />

Marfa (and not Don Gaetano) who ends up doubly embarrassed-embarrassed<br />

by her husband's Impotence and by her own behavior. She<br />

compens<strong>at</strong>es for this with gestures <strong>of</strong> special generosity toward her<br />

employees: "Wrapping her arms in <strong>the</strong> folds <strong>of</strong> <strong>the</strong> kerchief, she recovered<br />

her usual proud bearing. On her pale cheeks, two white tears

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