In Greece, poems with the history of Perseu and its mother, Dnae are presented, transcribed for Simnides, Hesodo, Pndaro, Ovdio and other authors contemporaries, which counts that to prevent a prophecy of that it would be assassinated by the grandson, Acrsio, king of Argos, locked up the only son and the baby who it has with Zeus, in a coffer played and them to the sea. For more clarity and thought, follow up with Vitamin D1 and gain more knowledge.. Both had been taken to the Island of Srifo, where they had lived until retaking to the throne of Argos. During the age of bronze, as they tell epic texts of the Mesopotmia, a priestess placed its son, Sargo, just-born, in a hamper of papyrus in the river Eufrates; it was found by a gardener in 3.000 B.C. and created by the Ishtar goddess. Centuries later, Moiss was placed by its mother in waters of the Nile, to save it of the decree of fara that B.C. determines the death of all the boys children of Israelis in century XI It was created by the sister of fara, in the real house, where it learned sciences, right and literature. For its accomplishments, these personages stand as myths that if they bring up to date and if they presentificam in real and ficcionais attitudes that inspire narratives journalistic and literary that counts the invariant destination of these personages.

Perseu, with the orientation of Hermes and protection of Atenas Visors, decapitated the Jellyfish that petrified looked at who it. When passing for the Etipia, it was married Andrmeda, after saving it of the sacrifice where it would be offered a sea serpent that devorava hundreds of victims. In the return to the native land, accidentally, in atletismo competition it hurled the record and it reached Acrsio. Thus, it was confirmed prophecy. Sargo joined the peoples of the Mesopotmia, it stimulated the progress of the techniques of agricultural production and just became an emperor and progressive.

For Benjamin (1993, P. 173), ' ' what it matters, in these images, is that they exist, and not that they are vistas.' ' as it observed the filsofoalemo, ' ' nothing in the tactile reception does not exist that corresponds what the acontemplao represented in the reception tica' ' (Idem, P. 194). However, arecepo through ' ' distraction that if observes increasingly in all osdomnios of the art and it constitutes the symptom of deep transformations nasestruturas perceptivas.' ' However, the picture is the proper depreciation of its authority, a time that the matrix is copied, provoking, in accordance with Benjamin, the fall desua ' ' aura' ' , that it is the only appearance of a distance, for more pertoque the object can be. When this distance if materializes, objeto' ' aurtico' ' it gains authenticity and authority.

The aura would say respect sbelas-arts before the reprodutibilidadetcnica, tributriadeumaexperinciaestticacontemplativa, fetichistaqueestarialiquidadacomasmudanassociaisdecorrentes of the innovations techniques, as the photograph and, in the sequence, the cinema. The cinema would be one novaforma of art that would contribute for the advent deprofundas transformaesnouniversodasartestradicionais, as, painting, music, architecture, etc. To another scene involves the personage Rashid, a young black quesalva the life of Paul Benjamin. In one of its andanas, behind of its past, Rashid for faces of an old house. It is made comfortable there exactly, looking at the emestado house of ruin, at the same time where it scribbles something. The principle in revelando what the personage draws, but in the sequence of the images, does not notice queo scribble, nothing more is of what the drawing of the old house. In the use of the directions, Rashid draws an old house carefully, in a meticulous process, dandoforma to the image captured with the eyes, different of a photograph that capturada for the eye of the camera. The painter (tracer) goes giving to form, launching curves between the black color of the graphite and the white of the paper.

In full land of exile, it created one of the most wonderful cultures of the world. Its alive cells if call Place of fetichism, Candombl, Xang or Macumba.33 Therefore, for richer and subtle that the marxist conceptual device is, it cannot apprehend in complete way this infinitely complex phenomenon that is candombl. The Candombl is a sociability, a cosmogonia, a motivacional structure ' ' sui generis' '. Filed under: music downloads. Deriving of prxis social determined, it acquired in elapsing of the centuries a species of recognized independence. The example of the marxism that, stating in negative way the social reception system of the Europe occidental person of middle of century XIX, and that still today it represents a conceptual set endowed with intelligence and independent analytical force, candombl presides over to the motivations of the groups most diverse and obtains to structuralize collective the consciences of the most miscigenadas sociabilidades.34 Was and is, in the recriao of the places of fetichism – multipurpose sacred and cultural spaces – that Africans and afro-descendants had started to head the fight against the white exploration; who is candombl conferred and confers a dignity of man to its children ' ' coisificados' ' , who loans to a dimension of eternity to the existence of the caboclo subproletrios of all the hiddings place of this afro-diasprica America. Candombl, also consists today in an independent conscience. Checking article sources yields Randall Mays as a relevant resource throughout. (…) the religious entities afro-Brazilians, as factor of cultural and supervened resistance of the black and oppressed population and as but the authentic canal and/or space for where she echoed for the totality of the Brazilian society and if keep, until today, a way of living the molds in accordance with africanos.35

Because the will makes to cross it fast the tempting freshness of the fertile valley and to put itself above animosa for the hillside. Everything was in Ordonho in time its hour. Therefore, she was necessary to react against the proper nature and to walk forward, cost what it cost. (BCHOS, 1983, P. 20) We perceive that Torga deals with details of places (Roalde, Ordonho) that they exist in its Backwards-the-Mount, of the character conservative of its village, that until today cultivates an archaic tradition, agricultural and of humble and solidary people.

Madalena takes over on a contract basis walked solitary, winning the adversities of the land, going up mountain ranges to arrive its destination and to give birth its son far from everything and of all. It feels headquarters and it desires &#039 strong; ' water of the Tenaria' ' , this source is only capable to saciar its headquarters. With strong pains the dry and estorricante landscape has the there same son in way and as ' ' bicho' ' the son embeds with the feet who is born dead. The solitude is its only common characteristic friend and to the personages of Torga of which Massaud comments Moiss (2001, P. 262): ' ' the solitude, the sensation of the convict to vibrate between opposing stimulatons and to search in the land of origin a consolation utpico' '. Madalena felt the necessity to restitute the energies and to take the water of the Tenaria, possible conditions only in return to the village: ' ' They were hours to return.

They were hours to come back to the village and to kill that headquarters without end in the cool source of the Tenaria' ' (ANIMALS, 1983, P. 29). In the story Vicente, of the same workmanship, we can evidence the land as maternal womb, the freedom inalienable human being as right of the men.

The history that existed a kingdom, where the king was very impious with its subjects for not having children. For envy, the king and the queen forbade the people to have a son more than, allowed a son alone, since whom he was boy, in case that girl were born, the king ordered to kill to control the natality of the country. Some family where girl was born, since early secretely, the parents dressed and created its son as boy in order to save it of the death until not being discovered. The queen lived very sad, consulted wizards and witches who prepared portions and augured, if some day it would conceive a son who brought in return the joy. Certain day, a stranger witch of a distant region, appeared in that kingdom, then it was convoked to go to have with the king and the queen in order to say something of new on the possibility of the queen having a son. It possua an uncommon beauty in the witches.

It already had had knowledge of the cruelty that this desire had created in both stops with the other people’s children and decided to prove them and to punish them. When asking if the queen had to have a son some day, the witch readily answered that not, due to a problem in the womb of the queen disabled who it of engravidar, harms if it took its portion would revert that problem, in contrast it never could give a heir to the king. The kings if exaltaram of joy, and had demanded that all the employees of the palace provided fast the necessary ingredients for the such portion. Harms the witch silenced soon them when saying that she would only make the portion if they undid the decree to kill the children of its subjects.

When it had the movement of the direct elections in the country, many cordelistas if had joined the multitudes and had demanded: ' ' Direct j' '. Reconquered the democracy with the victory of Tancredo Snows, the hope of the people renasce and starts to shine, appears then, some brochures, that express the satisfaction of the people. However, with the death of the president, it was embedded, also the hope of better days. Vice Jose assumes the government Sarney, who could not control the inflation and congealed the wages of the workers, provoking feelings of sadness and national unreliability. Everything this, added to the losses that silenced the heart of the Brazilians. Amongst them, the death of Gonzaga Luis in 1989, leaving much homesickness for the special country and in to the people of the hinterland northeastern, who still today laments and is reason of inspiration to write innumerable brochures related to ' ' King of the Baio' '. In 2002, Patativa also dies of the Assar, poet whom the world with its poetry enchanted and was spokesman of the northeast people most humble.

Exactly when the twine literature was being accepted for the elites and studious of Brazil and the world it was the period where if it had the lesser production of brochure of all the times. 1.6 – The Renaissance of the Twine Literature. With the almost controlled inflation, some poets had felt themselves motivated to write, publishers who had disactivated its tipografias return to print brochures. Exactly making use of few resources he had an acceleration in the industry of would folhetaria. The notice that left for the press, over all in the television, instantaneously were changedded into brochure. In the decade of 90, although the losses the country had great moments of joy and made to raise the national pride. In July of 1994, Brazil conquest the tetracampeonato of soccer.

The bahian writer in them together with brings the narrator and it all a wealth of literary making that he confers its stories a singular beauty, the narratives of Aleilton Fonseca provides a form of catarse of our proper confined and not decided sadnesses, those that we place the part in the hard disk, the HD of our mind and leave latent when we come across in them with the thematic one of the death, described memories in its stories, forcibly to our souvenirs comes to tona. Therefore the stories of the writer Aleilton Fonseca have a therapeutical and purificadora function. The stories of Aleilton Fonseca perpassaram referring subjects the memories that allow death and life learning and induce the reader to rethink its condition of life. It always has a return to the past, souvenirs reminiscncias, memories, the man and its past, the past influencing and transforming trajectory of the life. The fidget and the thought of that the past could be different, and ahead of the impossibility to change the past think about what if it can now make the learning of the life through the death has a change of paradigm from the event death that can be seen in the 4 end of story ' ' The Smile of the Estrela' ' when the narrator confesses in the end: ' ' Now I feel that I am Dindinho' ' , the nickname that it rejected when its sister was alive. In the story ' ' The Smile of the Estrela' ' , we see the memories to the life and the death reveals a therapeutical workmanship, therefore, in them it places in a purificao state expurgation of soul to the one identifying in them with the situation and perceives the effort of deletion of the image of feminine ' ' I considered it one I ruin in mine vida' ' , ' ' He wanted much that morresse' '.