{"id":567,"date":"2018-03-06T09:55:22","date_gmt":"2018-03-06T09:55:22","guid":{"rendered":"https:\/\/lovecraft.hu\/?p=567"},"modified":"2019-04-17T09:13:52","modified_gmt":"2019-04-17T09:13:52","slug":"forditokat-keresunk","status":"publish","type":"post","link":"https:\/\/lovecraft.hu\/2018\/03\/06\/forditokat-keresunk\/","title":{"rendered":"Ford\u00edt\u00f3kat keres\u00fcnk S. T. Joshi \u00e9s David E. Schultz k\u00f6nyv\u00e9nek ford\u00edt\u00e1s\u00e1hoz!"},"content":{"rendered":"
Az MHPLT elindul\u00e1sakor, az egyes\u00fclet n\u00e9vleges tiszteletbeli (honoris causa) tagja S. T. Joshi \u00e9s szerz\u0151t\u00e1rsa David E. Schultz k\u00e9t k\u00f6nyvet aj\u00e1nlottak fel, hogy azok magyar nyelvre ford\u00edtva, online verzi\u00f3ban, ingyenesen el\u00e9rhet\u0151k legyenek minden hazai H. P. Lovecraft rajong\u00f3 sz\u00e1m\u00e1ra. Ez a k\u00e9t k\u00f6nyv az A Dreamer and a Visionary: H.P. Lovecraft in his Time<\/a> \u00e9s a Visible World: An Autobiography in Letters<\/a>.<\/p>\n Az egyes\u00fclet alap\u00edt\u00f3 tagjai mindannyian v\u00e1llaltak olyan feladatot, amik r\u00e9v\u00e9n c\u00e9lkit\u0171z\u00e9seink megval\u00f3sulhatnak, \u00e9s amik ak\u00e1r t\u00f6bb \u00e9ves elfoglalts\u00e1got is jelenthetnek. Jelen pillanatban az egyes\u00fclet kapacit\u00e1s\u00e1n t\u00falmutat a k\u00e9t felaj\u00e1nlott k\u00f6nyv ford\u00edt\u00e1sa \u2013 hiszen mindannyian csal\u00e1d \u00e9s munka mellet teljes\u00edtj\u00fck v\u00e1llal\u00e1sainkat -, ez\u00e9rt a k\u00f6z\u00f6ss\u00e9g seg\u00edts\u00e9g\u00e9t k\u00e9rj\u00fck.<\/p>\n V\u00e1llalkoz\u00f3 kedv\u0171 ford\u00edt\u00f3kat keres\u00fcnk, akik csatlakoznak hozz\u00e1nk, \u00e9s r\u00e9szt vesznek a Visible World: An Autobiography in Letters c\u00edm\u0171 k\u00f6nyv ford\u00edt\u00e1s\u00e1ban.<\/p>\n<\/blockquote>\n A k\u00f6nyvb\u0151l H. P. Lovecraft \u00e9let\u00e9t ismerhetj\u00fck meg, levelez\u00e9se \u00e1ltal, amit a k\u00e9t szerkeszt\u0151 Joshi \u00e9s Schultz gondosan v\u00e1logatott \u00f6ssze, \u00e9s eg\u00e9sz\u00edtett ki megjegyz\u00e9sekkel. A k\u00f6nyv mindenki sz\u00e1m\u00e1ra \u00e9rdekes tud lenni, hiszen val\u00f3j\u00e1ban egy \u00f6n\u00e9letrajzi m\u0171, amiben Lovecraft saj\u00e1t szavain kereszt\u00fcl ismerhetj\u00fck meg \u00e9let\u00e9t, gyerekkor\u00e1t\u00f3l eg\u00e9szen hal\u00e1l\u00e1ig. V\u00e1logat\u00e1s Lovecraft t\u00f6bbek k\u00f6zt Maurice W. Moe, Rheinhart Kleiner, August Derleth, Robert E. Howard, Lillian D. Clark, Frank Belknap Long, Donald Wandrei, Clark Ashton Smith, a Kleicomolo \u00e9s sz\u00e1mos tov\u00e1bbi bar\u00e1tja, \u00edr\u00f3t\u00e1rsa r\u00e9sz\u00e9re \u00edrt leveleib\u0151l.<\/p>\n Ha \u00e9rzel magadban kedvet \u00e9s energi\u00e1t, hogy csatlakozz felh\u00edv\u00e1sunkhoz, akkor k\u00fcldj \u00fczenetet az info@lovecraft.hu<\/a> <\/strong><\/span>email c\u00edmre, p\u00e1r sz\u00f3t \u00edrj magadr\u00f3l \u2013 ismered-e Lovecraft munk\u00e1ss\u00e1g\u00e1t, van-e tapasztalatod m\u0171ford\u00edt\u00e1sban stb. -, \u00e9s ha elhat\u00e1roz\u00e1sod biztos, akkor a lev\u00e9l mell\u00e9 csatold az al\u00e1bbi r\u00e9szlet\u00a0 magyar nyelv\u0171 ford\u00edt\u00e1s\u00e1t\u00a0is.<\/strong><\/p>\n The whole keynote of my personality, aside from my antiquarianism, is individual revolt against meaningless convention; yet the whole family\u2019s branchage behind me is about as solidly conventional a mess as you could well imagine. Any sort of aesthete is rare as a hen\u2019s tooth, and intellect doesn\u2019t sparkle a bit\u2014but that\u2019s to be expected, since I ain\u2019t no arc light myself. The overwhelming majority\u2014virtually totality\u2014of my ancestry on both sides is of the staid and stolid country-gentry class, with an abnormally high percentage of clergymen<\/em> droning their amiably well-meaning matins and liturgies across the well-clipt hedges of a subdu\u2019d and commonplace rural mead. I can scare up a full-fledged clerick\u2014the Rev. Francis Fulford, Vicar of Dunsford\u2014in four generations\u2014that is, he is my great-great-grandfather\u2014and by two generations behind him they come up thick and fast. Then on my mother\u2019s side, also they rant and rave\u2014only here they tend to be Puritans and other freaks instead of sober Anglicans. That screechy old Quaker gal hang\u2019d in Boston Common in 1660\u2014Mary Dyer\u2014is among my doubtfully revered progenitrices. Mediocrity seems quite the rule; for the three or four really great lines I touch\u2014Musgrave of Edenhall, Cumberland, Chichester; Carew of Haccombe; Legge, Lord Dartmouth; etc. etc.\u2014are so far back that no trait from them could conceivably have any perceptible share in moulding me. [.\u00a0.\u00a0.] In direct male line, I can\u2019t get back to the Conquest at all; the family of Lovecroft (early spelling) first appearing in Devonshire, in the valley of the Teign, circa 1450. I can\u2019t push my own lineal stem back to 1560 plus or minus, when John Lovecraft (present spelling) of Minster Hall near Newton-Abbot bore the present arms of the family: a chevron, engrailed, Or, between three foxes\u2019 heads, erased, Or, on a field Vert. Following his progeny down the line, I don\u2019t find a single mark of distinction above the mediocre country-gentry average. Clergymen to burn (though there was no Queen Mary to get it done), just plain squires who probably talked with a dialect almost as broad as their tenants\u2019, Captains, Colonels, occasional marriages into old lines but mostly marriages into small-time lines whose charted antecedents don\u2019t reach the Domesday Book\u2014that\u2019s the bulk of the germ-plasm that made up Grandpa\u2019s paternal half. One curious strain is that of Washington\u2014a branch with no discoverable relation to that which emigrated to Virginia and produc\u2019d the arch-rebel. But not a damn thing to indicate a revolt against commonplace unintelligence or a taste for the weird and the cosmic. No philosophers\u2014no artists\u2014no writers\u2014not a cursed soul I could possibly talk to without getting a pain in the neck.\u00a0[. . .]<\/p>\n <\/p>\n Regarding the solemnly cited myth-cycle of Cthulhu, Yog Sothoth, R\u2019lyeh, Nyarlathotep, Nug, Yeb, Shub-Niggurath, etc., etc.\u2014let me confess that this is all a synthetic concoction of my own, like the populous and varied pantheon of Lord Dunsany\u2019s \u201cPeg\u0101na\u201d. The reason for its echoes in Dr. de Castro\u2019s work is that the latter gentleman is a revision-client of mine\u2014into whose tales I have stuck these glancing references for sheer fun. If any other clients of mine get work placed in W.T., you will perhaps find a still-wider spread of the cult of Azathoth, Cthulhu, and the Great Old Ones! The Necronomicon of the mad Arab Abdul Alhazred is likewise something which must yet be written in order to possess objective reality. Abdul is a favourite dream-character of mine\u2014indeed that is what I used to call myself when I was five years old and a transported devotee of Andrew Lang\u2019s version of the Arabian Nights. A few years ago I prepared a mock-erudite synopsis of Abdul\u2019s life, and of the posthumous vicissitudes and translations of his hideous and unmentionable work Al Azif<\/em> (called To Nekronomikon<\/em>{Greek} by the Byzantine Monk Theodoras Philetas, who translated it into late Greek in A.D. 900!)\u2014a synopsis which I shall follow in future references to the dark and accursed thing. Long has alluded to the Necronomicon in some things of his\u2014in fact, I think it is rather good fun to have this artificial mythology given an air of verisimilitude by wide citation. I ought, though, to write Mr. O\u2019Neail and disabuse him of the idea that there is a large blind spot in his mythological erudition![1]<\/a> Clark Ashton Smith is launching another mock mythology revolving around the black, furry toad-god Tsathoggua,<\/em> whose name had variant forms amongst the Atlanteans, Lemurians, and Hyperboreans who worshipped him after he emerged from inner Earth (whither he came from Outer Space, with Saturn as a stepping-stone). I am using Tsathoggua in several tales of my own and of revision-clients\u2014although Wright rejected the Smith tale in which he originally appeared.[2]<\/a> It would be amusing to identify your Kathulos with my Cthulhu\u2014indeed, I may so adopt him in some future black allusion.<\/p>\n [1]<\/a>. N. J. O\u2019Neail had written a letter to the editor of Weird Tales<\/em> (published in the March 1930 issue) asking whether Lovecraft\u2019s Cthulhu and Howard\u2019s Kathulos (an entity cited in \u201cSkull-Face\u201d [Weird Tales,<\/em> October\/November\/December 1929]) were related.<\/p>\n [2]<\/a>. The story in question was \u201cThe Tale of Satampra Zeiros,\u201d later accepted by Wright and published in Weird Tales<\/em> for November 1931. As a result, however, Tsathoggua was first mentioned in print in Lovecraft\u2019s \u201cThe Whisperer in Darkness\u201d (1930), published in Weird Tales<\/em> for August 1931.<\/p>\n <\/p>\n We are bidden to accept, as the one paradoxical certainty<\/em> of experience, the fact that we can never have any other ultimate certainty. All conclusions for an infinite time to come, barring wholly unexpected data, must be regarded as no more than competitive probabilities.<\/em> So far as actual knowledge<\/em> is concerned, the theistic myths of tradition are as absolutely and finally dethroned from all pretension to authority<\/em> as are any of the earlier conclusions of science. Ancient tradition and earlier science must alike resign all former<\/em> claims to truth which they may ever have put forward. They, together with every other possible attempt to explain the cosmos, now stand on a basis of complete and fundamental equality<\/em> so far as their original claims are concerned. The old game is over, and the cards are shuffled again. Nothing whatever can now<\/em> be done toward reaching probabilities in the matter of cosmic organisation, except by assembling all the tentative data of 1930 and forming a fresh chain of partial indications based exclusively on that data and on no conceptions derived from earlier arrays of data;<\/em> meanwhile testing, by the psychological knowledge of 1930, the workings and inclinations of our minds in accepting, correlating, and making deductions from data, and most particularly weeding out all tendencies to give more than equal consideration to conceptions which would never have occurred to us had we not formerly harboured ideas of the universe now conclusively known to be false.<\/em> Let this last point be supremely plain, for it is through a deliberate and dishonest ignoring of it<\/em> that every contemporary claim of traditional theism is advanced. Nothing but shoddy emotionalism and irresponsible irrationality can account for the pathetick and contemptible asininity with which the Chestertons and Eliots, and even the Fosdicks and Eddingtons and Osborns,[1]<\/a> try to brush it aside or cover it up in their attempts to capitalise the new uncertainty of everything in the interest of historical mythology. What this means\u2014and it means it just as plainly, for all the jaunty flippancy of touch-and-go epigrammatists who dare not put their fallacies to the test of honest reason and original cerebration\u2014is simply this: that although each of the conflicting orthodoxies of the past, founded on known fallacies among primitive and ignorant races, certainly has an equal theoretical chance<\/em> with any other orthodoxy or with any theory of science of being true, it most positively has no greater chance<\/em> than has ANY RANDOM SYSTEM OF FICTION, DEVISED CAPRICIOUSLY BY IGNORANCE, DISEASE, WHIM, ACCIDENT, EMOTION, GREED, OR ANY OTHER AGENCY INCLUDING CONSCIOUS MENDACITY, HALLUCINATION, POLITICAL OR SOCIAL INTEREST, AND ULTERIOR CONSIDERATIONS IN GENERAL.\u00a0 […]<\/p>\n\n
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To Maurice W. Moe, April 5, 1931 (AHT).<\/h4>\n
To Robert E. Howard, August 14, 1930 (AHT).<\/h4>\n
To Frank Belknap Long, November 22, 1930 (AHT).<\/h4>\n