Εμφάνιση αναρτήσεων με ετικέτα Edgar Allan Poe. Εμφάνιση όλων των αναρτήσεων
Εμφάνιση αναρτήσεων με ετικέτα Edgar Allan Poe. Εμφάνιση όλων των αναρτήσεων

Κυριακή 13 Μαΐου 2018

Edgar Allan Poe: A Tale of the Ragged Mountains




During the fall of the year 1827, while residing near Charlottesville, Virginia, I casually made the acquaintance of Mr. Augustus Bedloe. This young gentleman was remarkable in every respect, and excited in me a profound interest and curiosity. I found it impossible to comprehend him either in his moral or his physical relations. Of his family I could obtain no satisfactory account. Whence he came, I never ascertained. Even about his age—although I call him a young gentleman—there was something which perplexed me in no little degree. He certainly seemed young—and he made a point of speaking about his youth—yet there were moments when I should have had little trouble in imagining him a hundred years of age. But in no regard was he more peculiar than in his personal appearance. He was singularly tall and thin. He stooped much. His limbs were exceedingly long and emaciated. His forehead was broad and low. His complexion was absolutely bloodless. His mouth was large and flexible, and his teeth were more widely uneven, although sound, than I had ever before seen teeth in a human head. The expression of his smile, however, was by no means unpleasing, as might be supposed; but it had no variation whatever. It was one of profound melancholy—of a phaseless and unceasing gloom. His eyes were abnormally large, and round like those of a cat. The pupils, too, upon any accession or dimunition of light, underwent contraction or dilation, just such as is observed in the feline tribe. In moments of excitement the orbs grew bright to a degree almost inconceivable; seeming to emit luminous rays, not of a reflected, but of an intrinsic lustre, as does a candle or the sun; yet their ordinary condition was so totally vapid, filmy, and dull, as to convey the idea of the eyes of a long-interred corpse.

These peculiarities of person appeared to cause him much annoyance, and he was continually alluding to them in a sort of half explanatory, half apologetic strain, which, when I first heard it, impressed me very painfully. I soon, however, grew accustomed to it, and my uneasiness wore off. It seemed to be his design rather to insinuate, than directly to assert that, physically, he had not always been what he was—that a long series of neuralgic attacks had reduced him from a condition of more than usual personal beauty, to that which I saw. For many years past he had been attended by a physician, named Templeton—an old gentleman, perhaps seventy years of age—whom he had first encountered at Saratoga, and from whose attention, while there, he either received, or fancied that he received, great benefit. The result was that Bedloe, who was wealthy, had made an arrangement with Doctor Templeton, by which the latter, in consideration of a liberal annual allowance, had consented to devote his time and medical experience exclusively to the care of the invalid.

Σάββατο 7 Ιανουαρίου 2017

Jorge Luis Borges: Edgar Allan Poe





Λαμπρότητα μαρμάρινη, μαύρη ανατομία
πού τη βεβήλωναν τα σκουλήκια του τάφου,
του θριάμβου τού θανάτου
τα ψυχρά σύμβολα μάζεψε.
Δεν τα φοβήθηκε.

Φοβήθηκε την άλλη σκιά, του έρωτα,
τη τρέχουσα ευωχία των περισσότερων.
Δεν τον τύφλωσε
το αστραφτερό το μέταλλο
ούτε το επιτάφιο μάρμαρο
μόνο το τριαντάφυλλο.
Σαν από τη πίσω μεριά του καθρέφτη
μοναχικός παραδομένος
στη μοίρα του την μεστή
τού να σκαρώνει εφιάλτες.
Ίσως από την πίσω πλευρά
του θανάτου,
να συνεχίζει να στήνει
μοναχικός και αλύγιστος
εξαίσια και αποκρουστικά
θάματα.


Μετάφραση: Στάθης Λειβαδάς



Σάββατο 4 Ιουλίου 2015

O Vincent Price διαβάζει Edgar Allan Poe: Imp of the Perverse







In the consideration of the faculties and impulses—of the prima mobilia of the human soul, the phrenologists have failed to make room for a propensity which, although obviously existing as a radical, primitive, irreducible sentiment, has been equally overlooked by all the moralists who have preceded them. In the pure arrogance of the reason, we have all overlooked it. We have suffered its existence to escape our senses, solely through want of belief—of faith;—whether it be faith in Revelation, or faith in the Kabbala. The idea of it has never occurred to us, simply because of its supererogation. We saw no need of the impulse—for the propensity. We could not perceive its necessity. We could not understand, that is to say, we could not have understood, had the notion of this primum mobile ever obtruded itself;—we could not have understood in what manner it might be made to further the objects of humanity, either temporal or eternal. It cannot be denied that phrenology and, in great measure, all metaphysicianism have been concocted a priori. The intellectual or logical man, rather than the understanding or observant man, set himself to imagine DESIGNS—to dictate purposes to God. Having thus fathomed, to his satisfaction, the intentions of Jehovah, out of these intentions he built his innumerable systems of mind. In the matter of phrenology, for example, we first determined, naturally enough, that it was the design of the Deity that man should eat. We then assigned to man an organ of alimentiveness, and this organ is the scourge with which the Deity compels man, will-I nill-I, into eating. Secondly, having settled it to be God's will that man should continue his species, we discovered an organ of amativeness, forthwith. And so with combativeness, with ideality, with causality, with constructiveness,—so, in short, with every organ, whether representing a propensity, a moral sentiment, or a faculty of the pure intellect. And in these arrangements of the Principia of human action, the Spurzheimites, whether right or wrong, in part, or upon the whole, have but followed, in principle, the footsteps of their predecessors: deducing and establishing every thing from the preconceived destiny of man, and upon the ground of the objects of his Creator.

It would have been wiser, it would have been safer, to classify (if classify we must) upon the basis of what man usually or occasionally did, and was always occasionally doing, rather than upon the basis of what we took it for granted the Deity intended him to do. If we cannot comprehend God in his visible works, how then in his inconceivable thoughts, that call the works into being? If we cannot understand him in his objective creatures, how then in his substantive moods and phases of creation?

O Vincent Price διαβάζει Edgar Allan Poe: Μορέλλα







Ο Vincent Price διαβάζει Edgar Allan Poe: Berenice







Τετάρτη 24 Ιουνίου 2015

Edgar Allan Poe: Tell Tale Heart (Η Μαρτυριάρα καρδιά)























Απόδοση στα ελληνικά: Βασίλης Πανδής


Είν' αλήθεια! Νευρικός, πολύ, πάρα πολύ, φριχτά νευρικός ήμουνα κι εξακολουθώ να είμαι... Αλλά γιατί να λέτε πως είμαι τρελός; Η αρρώστια έχει τις αισθήσεις μου οξύνει - δεν τις κατέστρεψε, δεν τις έκαμε ν' ατονήσουν. Πρώτη απ' όλες και οξύτερη, η ακοή. Άκουγα ό,τι υπάρχει μες στον ουρανό, πάνω στη Γη, άκουσα και πολλά μες στην κόλαση. Πώς, λοιπόν, να 'μαι τρελός; Ακούστ' εδώ! Για προσέχτε πώς υγιέστατα, πόσο ήρεμα θα σας πω την ιστορία ολάκερη.

Είν' αδύνατον να καταφέρω να σας πω πώς μου κατέβηκεν αυτή η ιδέα, αλλά, σίγουρα, σαν τη συνέλαβα, μέρα και νύχτα δεν μ' άφηνε σε ησυχία. Δεν υπήρχε σκοπός. Δεν υπήρχε πάθος. Τον αγαπούσα το γέρο. Δεν μ' είχε πειράξει ποτέ. Δεν μ' είχε βρίσει ποτέ. Δεν είχα καμιά επιθυμία για ό,τι πλούτη είχε. Νομίζω πως ήταν το μάτι, το μάτι του! Ω ναι, αυτό ήταν! Το ένα του μάτι ήταν ίδιο με αρπαχτικού - ένα θολό γαλάζιο μάτι με κάποιο λεπτό κάλυμμα ομπρός του. Όποτε έπεφτε πάνω μου, το αίμα πάγωνε στις φλέβες μου κι έτσι, σιγά σιγά, πραγματικά βήμα βήμα, αποφάσισα να πάρω τη ζωή του γέρου και τοιουτοτρόπως να ξεφορτωθώ επιτέλους το μάτι εκείνο μια για πάντα.