By Antonio Callado
About the author:
Antônio Callado (26 January 1917, Niterói, Rio de Janeiro, Brazil – 28 January 1997, Rio de Janeiro) used to be a Brazilian journalist, playwright, and novelist. Born in Niterói, Rio de Janeiro, Callado studied legislation, then labored as a journalist in London for the BBC's Brazilian carrier from 1941 to 1947. Callado started writing fiction within the Nineteen Fifties. His first novel, A assunção de Salviano (The Assumption of Salviano), was once released in 1954, and his final, O homem cordial e outras histórias (Men of Feeling and different Stories), got here out in 1993. Quarup (1967) is considered his most renowned paintings. Callado has got literary prizes that come with the Golfinho de Ouro, the Prêmio Brasília, and the Goethe Prize for fiction for Sempreviva (1981).
Sobre o livro:
A madona de cedro, segundo romance de Antonio Callado, publicado em 1957, foi passo decisivo na construção do universo ficcional do autor. Podem-se ver nele as bases da linguagem e do universo romanesco que seriam marca registrada de Callado, e que atingiriam seu auge em Quarup e Sempreviva. O romance é uma batalha psicológica dentro de Delfino, que precisa lidar com as implicações morais de seu ato: remorso, culpa, expiação. Sem perder o energy de um bom policial, o romance de Callado segue dinâmico. A volta de Adriano, a encarnação do príncipe das trevas, força Delfino a enfrentar de modo definitivo seu drama.
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Extra resources for A Madona de Cedro
Akiva expounds this literally, as referring to a special reality, while R. Yishmael, in contrast, argues that 'the Tora spoke in the language of man'. It should be stressed that the expression 'the Tora spoke in the language of man' appears in Tannaic and Amoraic sources only in relation to the rejection of midrashim based on verb-infinitive repetition and on the repetition of the biblical phrase W X B P S at the beginning of a topic. 'The language of man' in this source is not the Mishnaic language com mon in the Tannaic period, since it completely lacks the mode of emphasis employing verbinfinitive repetition or inclusionary repetition, such as wx wx.
Aw '~i m Xtfi. 76 77 78 79 , 21 THE HALAKHIC MIDRASHIM This is a rule for expounding the Tora: Every passage that was stated in one place but lacks one element, and was taught again in another place, was re peated only for the element that was omitted. R. Akiva says, Every occurrence of "ins? (saying) must be expounded. 80 1 81 This apparently indicates that the school of R. Yishmael maintained that expo sitions are not to be founded on repetition of similar verses in two passages. The problem with this is that on occasion the Halakhic Midrashim of R.
Here and there the Halakhic Midrashim cite a different version that accords with the Septuagint, the Samaritan Tora, or the Peshitta. We also find midrashim based on a non-Massoretic version that prove this was the consensual biblical text possessed by the Tannaim-exegetes. An awareness of the phenomenon is of importance both for an examination of the textual versions of the Bible and for a proper understanding of the midrash itself. D IDS"), kelal u-ferat or 'general and particular'); 48 49 50 46 See Aptowitzer, Schriftwort.