ombion

Gia tous (apo aristera pros dexia) Oresti, Soto, Jester, Christaki, Mihali, Sannie (?), Christo kai ton Kwsti ton psisti.

I Istoria einai megalo koumasi
poniroteri apo kathe nomoteleia.

Gia na thymithoume ton Lexithrisko mes toytin tin apaihtin kolijiasmeni pyra, hamw-gelwntas vouritoi stis ahvlades jai tis elanes (hihihihihihihihihihihihihihihihihihi!!!!!!!!)

Gia tin Athina, tin Stockholmi, to Londino, to mystiko Parisi, tin Istanbul kai fysika tin Lisboa, mes tin Hwra; here Dioti egw thymame agapi mou me ta podia prwta, ki ystera me ta a-sykwta matia. Ma prwta me ta podia- Na to thymase!

++
one step
at a time in AA]
effacement 1/0/8 ανάποδα
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ΘΛΙΦΥtoswimoutofΩθυφλθυφΛΙΦΥΩξυθφω
ΘΥΦθκυφΚΥΘΦοθάνατοςτουθυφγωθΞΦΩθφΟΙ76φγοι
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nolnyennlyeyenlnoleynoleynlyelnole
onleynloeyolneyloyeloeyyyeitmeietmmietime
timetmietmietimetimetmietmietmietmiteimte
imetmietmietimetimetmietmietmietim

'So here I am in the middle way'...
einai to adeio pou milaei me veveotita, ax poso tou aresei na ethelovlepei- to afirimeno tis idonis periploko ifasma, agwnos fthogos, to pareksigimeno, to tosoda
wres wres polles ksekinw tou peripatous, asfaltinoi kipoi me iakinthous pou anthisan vamvakia ke xrwma apo to 'tha deis!' sou, sta deksia mou ke sta aristera mou einai - telika - agapanthoi pou fitrwsan
xronia ke xronia istera skalizw tous stixous mas ke ekliparw na egirna konta sou prin makrinoun ola.
POUR PURIFIER LE PAROLE (parisi, genaris 2004)

Thymamai mia nyhta pou 'hes pei 'Eheis stavrwsei kosmo esy-Tha meineis xenos' /
Kai sai koitousa san paidi pou kapoios tou pe to giati fysaei o aeras sti zwi tou agriemenos

Στην εναρμόνισι της ηδονής ξεχνά κανείς τις μαστιγώσεις
Της βιοπάλης και της μοίρας.
Α. Εμπειρίκος


Του Ορέστη, του Σωτήρη, του Πάρη, της Χριστίνας, της Ελένης, του Αλέξανδρου, της Emelie, της Μaren, του Στράτη, της Λάρας, του Κωστή, ...



Είναι νύχτες απογοητευτικές. Κι είναι και νύχτες που τελειώνουν απογοητευτικά. Ειδικά όταν δεν βρίσκεις, ξέροντας πως ποτέ δεν θα βρεις πια, τον βραστό μέτριο καφέ σου, χάραμα, στη Χώρα. Όταν η νύχτα με την απογοήτευση την πνιγμένη σε κερασμένη αλκοόλη, απαντά το ξημέρωμα του θανατηφόρου ανακοινωθέν. Του θανατηφόρου ανακοινωθέν όχι ενός φίλου, ενός συνομήλικου, ενός γνωστού, μα μιας δεκαετίας βιωμένης, και άλλων δύο καταγραμμένων, καταραμένων δεκαετιών - και βαλε- χρονιές άκρατης και αιώνιας εφηβείας που θέλησε άξαφνα, όσο και προβλεπτά, ο Χάρος να στις πάρει. Ποιος θα ξεχάσει αγαπημένοι φίλοι τα πρωινά μετά από τις τεκίλες τα ουίσκια και τις μπίρες, τους γελαστούς καφέδες, ποιος θα ξεχάσει αγαπημένη μου φίλη τον καφέ με τρέμουλο μετά την σούπα, ποιος θα ξεχάσει την φωτιά εκείνη στην απέναντι ταβέρνα έντεκα η ώρα το πρωί με τα μπουλούκια και τα περιπολικά με τα αναψυκτικά στο χέρι, και ποιος, ποιος μπορεί, να ξεχάσει τις μεταμεσονύχτιες επισκέψεις, με κλοπιμαία πούρα, Σκανδιναβία, ποδόσφαιρο και βουτηγμένο στ’ αίματα χαμόγελο στο Καφενείο του Μάγκα. Στο ΚΑΦΕΝΕΙΟ ΤΟΥ ΜΑΓΚΑ, στο καφενείο του Γιώργου Ιωαννίδη, που μέχρι το τέλος σέρβιρε σκέτους και βραστούς γλυκύς στα σπίτια της Οδού Σούτσου στην Παλιά Λευκωσία, τσάι και μέτριους στους εργαζόμενους στην Δημοτική Αγορά, και εγερτήριους, ιαματικά ηδονικούς καφέδες στα αλκοολικά μάτια των φίλων και αγνώστων που ξενυχτούσαν σε μπαρ εντός και εκτός των τειχών για μέρες, για μήνες, για δεκαετίες.

Και να σου μια νύχτα- απογοητευτική, σαν όλες οι άλλες οι προηγούμενες- ξάφνου, αντί με το ενθαρρυντικό χαμόγελο, τσουπ!. τελειώνει με το άπιστο Όχι Ρε! Και ανακαλύπτεις, μάλλον αντιλαμβάνεσαι, μπρος από την πρόσφατα τοιχοκολλημένη πένθιμη ανακοίνωση- δεν πάνε δυο βδομάδες- πως το Super-8 film, οι λιγοστές φωτογραφίες, τα ένα-δύο άρθρα τα τελευταία 25 χρόνια, είναι τα μόνα - μαζί με την ολιγόχρονη τοπική μνήμη- που θα θυμούνται την γεύση της χαραυγής και του άφιλτρου τσιγάρου στην εντός των τειχών Λευκωσία, την Λευκωσία των πούλμαν, των γκρουπ, των executives, πια, το καφενείο του Μάγκα, την ψιθυριστή κραυγή, 4 η ώρα τα μεσάνυχτα, με το βεβαρημένο παθητικό απ’ το ουίσκι και τις μπίρες, οδοιπόροι, «Πάμεν στο Μάγκα να πιούμεν κανέναν καφέ;»

Αιωνία σου η Μνήμη, Μάστρε Γιώρκο.

as kremastei loipon, opios metewros ixos stin karntarompa tou pantote ekei (mas) stixou. bloomsday - a fine day to exit - 'one by one they were all becoming shades. Better pass boldly into that other world, in the full glory of some passion, than fade and wither dismally with age' exit to another race - gamw tin ratsa mou -
but remember
'welcome, O life! I go to encounter for the millionth time the reality of experience and to forge in the smithy of my soul the uncreated conscience of my race'
gamw tin ratsa mou!
ews to telos, epitelous - mia sagliki simiwsi sto vivliopwleio: 'phall if you but will, rise you must: and none so soon either shall the pahrce for the nunce come to a setdown secular phoenish'
shut those blinds
so that you cant see
read finnegan's wake
and drink koniakin

!'Unsheathe your dagger definitions.'
DEAR DIRTY CYPRUS

...because you have been straying with no other company than the endless roads, sands, shingle, bogs amd hether, than this nature answerable to another court, than at long intervals the fellow convict you long to stop, embrace, suck, suckle and whom you pass by, with hostile eyes, for fear of his familiarities?
Beckett, Molloy

Teleftaia Efihta apo tin No-r-thington Street, WC1N 2NT - Archeka Eklektika Molloyita apo ta Joy-ceka, apo ta pleasure figs (O! Deadalus) tis essoexoristis nomadografias. Afinw Ygeian, Efhes, Pina, Dipsa, Geloklama, Akousmata kai Opseis stous apo toude kai sto exis, erwn exitarismenous en Londinou, Aggleteras kai pasis apoikiokratias Cut-oikous tou ombiou, tetoian perifimi mera, tetoian voutihtomera, pou apo ton topo kanoume makrovouti gia tin chora; xana, loipon, o siwpilos kanhazwn synodoiporos tou joyrtari,like so many citizens, dreaming and farting dioti What I'd like now is to speak of the things that are left, say my goodbyes, finish dying.

Nai, paradexome oti ws twra ethkiavasa monon tes prwtes 20 selides tou Ulysses. Kai avrio tha arxisw tin 21h. Ws tote omws, emena kamnei mou to cartoon.

Find Victoria's Husband (I keep forgeting his name - he is the guy who drinks pepsi on tv... oh! anyway, who will remeber him anyway give or take two or three more years. By the way that was his second consecutive failure in international football - hehehe!)

Simera kapoios skatoshylompastrtos gios tis poutanas ekopsen tin kleidonian tou podilatou mou jai eklepsen mou, stin pio polytimi stigmi, to pleon polytimo mou tairi. GAMW TIN RATSAN TOU JAI JAME POU EN NA TON KOPSW EN NA TON MASHEROSW OSPOU NA PETHANEI! Ma xerw pws mallon gai panta ehas to Genesis O1 Ridgeback mou, pou eskwtothika mazi tou, epirwsa mazi tou, eipia jai efaa mazi tou, to teras - my monster pou persi to kalojairi epienamen mazi pou to South Bank stin New Division jai pou to French House sta Kala Kathoumena, pou me tin pou fanella i to rige poukamiso ediashizamen patimenoi tous dromou mprosta apo cowboys tis asfaltou jai dipla apo couriers me joints. Jai 4 meres prin na epistrepsw ston Kypro, me to podilato, me shedia gia fanelles-praxeis stous dromous tis Hwras, to podilato mou tha poulithei klemeno misotimis jai efkairia mallon se kapoio kolopaido pou to Shoreditch i to Bethnal Green pou kathe 3 lexeis pou ftynei- dioti den arthrwnei- i mia en 'cool' jai kathe 10 i 11i en 'Dig you'. Ston Vilo mou! Ston Velo mou! To podilato mou - to podilato pou emoirastika pastis, krasi, whiskey, psaria, drwma, ladia, aima, vivlia, mpolika vivlia, pswnia kai metamesonuhties ypergies varkades sto Westminister, sto Waterloo, ston Taktakala jai sto Metohi tou Kykou- having departed -dioti hwris ton kavalari tou den noite kavalimeno podilato - kai o defteros idioktitis einai afto: defteros, ftero ston anemo pou palevei na symfiliwthei me to genetisiourgo velo, kai etsi, palestis anagkastika paremenei hristis kai pote erastis tou astikou kai proastikou thavmatos tis velorution; diladi podilato en synousia ginwmeno, en mesw parts pantote more than one (kai ohi omws lees than one -defteros etymologika analymenos)- ehei anahwrisei, ws idi mnimosyno (mnimo+no), kratwntas endomyha ta hnaria tis lithografias mias zwis - i 11 minwn, adiaforo- pros tin stilvwn anaptyxi twn podilatwn, pros ton parakeimeno, ton ypersynteliko tis knimis, tin Velorution, tin Podiloana(s)tasi.


Having never been good in farewelss, not me, not myself really, proslamvanw moirofores na se katevwdosoun ka na sou poun kales gyres sta londina. If I had more time, trust me, I would have searched for you. I need to go now...before the eyes spasmodically wet the lids and the throat, no less, stiff, as the lips, utter a 'never mind', a 'fuck you', a 'fare (thee) well'...

So, Hatless, I take off my clips (Larkin)

[ I apeneho-poiesi tou fou-rbou meta apo 30+ hronoia (for those who remember, or those who are remembering, : tsonta mballa kai kopana) OR giati me Ricard kai mpyres egw jai oarfos mou efyrtikame sta gelia en mesw Portogalwn syn-teknwn sto Shoreditch, kathws proseggizoume pros-araxi(Voila! Ena thema gia to opio o Aranitsis - i o Kyprios Aranitsis (edw spourtate)- tha mporouse na penograpsei 500 lexoudes (Mba!!!!!)
'Lepto/Meries...]



Alla i zwntani yli, ayti pou ypokeitai sto shedio tou hronou, pashei prwtistws viologika, pashei apo girateia, apo trella, apo mataiodoxia kai, telika, san yli pou einai gia tis parenergeies tis agapis gia ton eauto tis. To ergo [tou Karouzou] ypirxe mia exonyhistiki anazitisi tou noimatos aytis tis astheneias, tis swmatikis astheneias, se shesi pros tin opoia i agwnia einai mono to akathoristo psyhiko isodynamo. (...) (T)hewritika, o thwrakas antistihei se oti pio polytimo, ena kelyfos mesa sto opoio fylagetai i kardia pou einai to symvolo kathe psyhikis thermotitas, kathws kai ta pneumonia pou einai to fysero tis zwis kai , metaforika, i pigi kathe pnois, kathe empneysis, tou idiou tou Logou. Ki akoma o thwraks einai i amyna, opws dilwnei i etymologia tou, einai mia aspida. O Karouzos,antitheta, thewrouse to stithos san kati pou epanastatouse diarkws, san symmaho tou thanatou, san shima enos anamesa sti donisi tou perasmatos tou hronou kai ti swmatiki dyspnoia, tin adynamia twn pneymonwn na leitourgisoun, les kai ayta tha itan ygii mono an katorthwnan na eispneysoun memias olo to noima tou kosmou kai na ekpneysoun, en syneheia, olo to aghos pou pigazei apo ayto to noima: to stithos - to stithos, ohi to myalo- itan [gia ton Karouzo] i periohi opou grafetai i poiisi ws fwni diamartyrias enantia ston hrono.

Evgenios Aranitsis, To Ainigma tis Agapis; I Agapi gia ta Ainigmata, Gia ton Niko Karouzo, 1996: 85

Aidiasmenoi, mbouhtismenoi, mperdemenoi, shedon pisthagkwna demenli, apo ta psemata kai tis fenakes tis foveris etoutis epohis, always already still wo/men of scissors and paste me to reading, to diavazein, to peripatitko paignion tis plexias- afou mas leipei i plexouda tha anti-milisei i ntivanalysi, kai ironika, estw monodromika, tha tis gelasoume, prin kryfa klamouristoume- teleftaies meres tou hronou, arche tis epi-strofis, kai tou epi-strepsimou, entos tou therous, pou an xanapistepsoume ton Empeiriko, einai panta pothos - kai se tetoies peri-ptwseis kala kai e-thika ta apofthegmata estin, afou apo estias dedilwmenis eimasten sterimenoi (na nai toytoi i arche tou hidden thread toutou tou ombiou, toytoy tou erwn nomadodiaaporetologikou sym-plegmatos, pou syn-krateite, tropos tou legein, to prwi me kafe kai tsai, me krasi ki whiskey-stis hwres kai stis wres pou o ilios kanei volta ston eiriniko- me ouza stis hwres ka stis wres pou to melaniasma den einai apla mavrisma, syn-plegmatos akrivws inkofwrou)- enas peripatws, meses-akres, klaiwntas, dyo-treia pramata *lehozouthkia apsa, kanoun tin stoihiwdi tous emfanisi stin semanticotita tou enthymimatos frikis tis -as mou epitrapei i terpsi- mythoviwsis, estw kai me enikoio, sto adekasto keno, afou i Istoria fysika / den mas perimenei / stin stasi tou trolley, syshetizwntas melanotites, heri me heri me to grafein, pou prepei na ftasei pia stin exagriwsi, pernwntas afovoi apo nekrotafeio nykta, me ear, krasaki amerimno, xehasmeni taftotita stin nefelourgia, ormataizwmenoi tin mi-oramatikotita, apantwtas sta elki tis ideologias egw-den-eimai, "...at least three things. These three things concern precisely this thing that is called spirit. As soon as one no longers distinguishes spirit from specter, the former asumes a body, it incarnates itself, as spirit, in the specter. Or rather, as Marx himself spells out, ..., the specter is a paradoxical incorporation, the becoming-body, a certain phenomenal and carnal form of the spirit. It becomes, rather, some "thing" that remains difficult to name: neither soul nor body, and both one and the other. For it is fleshand phenomenolity that give to the spirit its spectral apparition, but which dissapear right away in the apparition, in the very coming of the revenant or the return of the specter. There is something disappearead, departed in the apparition itself as reapparition of the departed. The spirit, the specter are not the same thing, and we will have to sharpen this difference; but as for they have in common, one does not know what it is, what it is presently. It is something that one does not know, precisely, and one does not know if precisely it is, if it exists, if it responds to a name and correspnds to an essence. One does not know: not out of ignorance, but because this non-object, this non-present present, this being-there of an absent or departed one no longer belongs to knowledge. At least no longer to that which one thinks one knows by the name of knowledge. One does not know if it is living or if it is dead. Here is - or rather there is, over there, an unnameable or almost unnameable thing: something, between something and someone, anyone or anything, some thing, "this thing", but this thing and not any other, this thing that looks at us, that concerns us, comes to defy semantics as much as ontology, psychoanalysis as much as philosophy. The Thing is still invisible, it is nothing visible at the moment one speaks of it and in order to ask oneself if ot has reappeared. It is still nothing that can be seen when one speaks of it (...) Nor does one see in flesh and blood this Thing that is not a thing, this thing that is invisible between its apparitions, when it appears. This Thing meanwhile looks at us and sees us not see it even when it is there. A spectral assymetry interrupts here all specularity. It de-synchronizes, it recalls us to anachrony (...) Here anachrony makes the law. To feel ourselves seen by a look which it will always be impossible to cross, that is the visor effect on the basis of which we inherit from the law. Since we do not see the one who sees us and who makes the law, who delivers the injuction (...) we can not identify it in all certainity, we must fall back on its voice. (...) An eseentially blind submission to his secret, to the secret of his origin: this is a first obedience to the injuction. It will condition all the others. It may always be a case of still someone else. Another can always lie, he can disguise himself as a ghost, another ghost may also be passing himself off for this one. It's always possible (...)
Repetition and first time: this is perhaps the question of the event as question of the ghost. What is a ghost? What is the effectivety of the presence of the specter, that is of what seems to remain as innefective, virtual, insubstantial as simulacrum? Is there, there, between the thing itself and its simulacrum, an opposition that hold up? Repetition and first time, but also repetition and last time, since the singularity of any first time makes of it also a last time. (...) One cannot control its comings and goings because it begins by coming back (...)
What seems almost impossiible is to speak always of the specter, to speak to the specter, to speak with it, therefore especially to make or let a spirit speak. (...)There has never been a scholar who really, and as a scholar, deals with ghosts. A traditional scholar does not beleive in ghosts - nor in all that could be called the virtualspace of spectrality. There has never been a scholar who, as such, does not believe in the sharp distinction between the real and the unreal, the actual and the inactual, the living and the non-living, being and non-being,in the opposition between what is present and what is not, for example in the form of objectivity. Beyond this opposition, there is, for the scholar, only the hypothesis of a school of thought, theatrical fiction, literature, and speculation. If we were to refer uniquely to this traditional figure of the "scholar", we would therefore have to be wary here of what we could define as the illusion, the mystification, or the complex of Marcellus [Hamlet] (...) Marcellus was perhaps anticipating [Thou art a Scholer -speake to it]the coming, one day, one night, several centuries later, of another "scholar". The latter would finally be capable, beyond the opposition between presence and non-presence, actuality and inactuality, life and non-life, of thinking of the possibility of the specter, the specter as possibility. Better (or worse) he would know how to address himself to spirits. He would know that such an address is not only already possible, but that it will have at all times conditioned, as such, address in general.
(...)
It will always be a fault not to read and reread and discuss Marx - which is to say also a few others- and go beyond scholarly "reading" or "discusssion". It will be more and more a fault, a failing of theoretical, philosophical, political responsibility. When the dogma machine and the "Marxist" ideological apparatuses (State, parties, cells, unions, and other places of doctrinal production) are in the process of disapearing, we no longer have any excuse, only alibis, for turning away from this responsibility. There will be no future without this. Not without Marx, without the memory and the inheritance of Marx: in any case of a certain Marx, of his genius, of at least one of his spirits. For this will be our hypothesis or rather our bias: there is more than one of them, there must be more than one of them.
[Jacques Derrida, Specters of Marx]


Evlogimenos o mainomenos en onomati mystiriou


synwstizomeni monaxia pros enan
esperantismo tis ontotitas


Me oti arthrwneis to Pragmati to exarthrwneis

[Nikos Karouzos, apo ti syllogi Faretrion 1981 - gia ton polewn ton pleon kontino toiho.]

Alla, alla paflazan sta akrodaktyla. Alla melanizw meronyhta nifalios potis twn grammwn, ki alla i tromolagna, ein' alitheia, i kardoula mou toumparei, kai toumparetai, peristrefwmeni mesaexw kai exwmesa apo to paihnidi. Pws na 'pistrepsei, pou na pistepsei, i melana holi mou, pou zestenetai sto kryo me gallika ampelia kai portogalika akrogialia, poio fws na antikrisei st' alitheia - xypnios touti ti fwra, kai m' antitheti katefthinsi apo ta prin, apo ta prin tis tequilas, ta prin tou whiskey, ta prin tou lefkou krasiou kai tou ouzou- i pollaplotita mas -We am always already after all- ekei pou ta tsigara den einai gamwto mou thespesia, sublime, ma nevrosiko ypokatastato, ekei pou i ethelotyflia pernietai, dyo fores gamwto mou, gia telescopismos, pou i glwssa - gynaika, syntrofos kai erwmeni misiti stin psixi tis isihias, tis pafsis to psythirisma anadelfi, koumera koutsompwla ex anhistias- einai elipes metro ma sta 'kojina', kai etsi anampoumpoula - kai ohi anavrasmos, i exanthima- pou na gyrisw, pou na epi-strepsw, pou na ertw, egw tis psyhoragias - persona profylaktiki etsi opws pan ta pramata (ki oi lexeis), hamenos idi sto arheio, dwsmenos stin dialogikotita -ki ohi stin dolia dialektiki, ohi stin ntivanalysi- stin dialogikotita entos mou tin poikilofwni kai tin apoikika edwdimi, me poio podilato, course i stilvwn, na dakrysoun ta matia mou stis nyhtas ta astika hiliometra, kai na stamatisw pia na skeftomai tin Beruit tou '80, tin Nea Yorki tou '29, to Londino tou '43, tin Athina twn dekaetiwn, to Parisi ton Marti, ton Aprili, ton Iouni, to Iouli, ton Avgousto, tin Poli les kai den ypirxe alli, ton aerodiadromo tis kardias mou kai to elikodromio twn enterwn mou, pws, pou, poio, kai na einai i mera mas giorti kai i giorti xenikti, na ein i kardoula mas avli ki angalia sou (mou, tou) kipos -
To xanarixes pali, synharitiria, poses foresna sou pw na proseheis, sto entharyntiko sfyrokopima! Ki an den, an den to pelekouses to ilithio to omoikataligma sou, ki aplame to vraki sta heili -Good Lord! hehehehehehe- arhizes to -
Tha stamitisw edw. Tha erthw here
(Brrrrrrrrrrrrrrrhhh!)