helpful bibliography according to Shamus: I would add "Preface to Plato," by Eric Havelock (mimesis), most of the work Walter Ong (orality and literacy) and Jacob Katz (Kabbalah and things Jewish) to a bibiliography that includes everything by Francis Yates. Havelock and Ong are great at pointing out the modern bias that can obscure our understanding of human cultures held together by memory. Norman O. Brown's "Hermes the Thief" describes the evolution of the god of thieves, shape shifters, writers etc. that was dear to the heart of Bruno and Joyce. Not to be missed is the book by Cesareo Bandera-"The Sacred Game: the role of the sacred in the genesis of modern literary fiction." Bandera expands on the work of Rene Girard. I believe Girard's work ("Things hidden since the foundation of the world") may hold an important critique to J. J., but I don't yet have a clear understanding of J.J.'s position on violence or whether the signs of "eternal return," in the wake are actually a mask for a profound intuition of the "non-religious" anthropology of the gospels or a retro embrace of paganism.  Yates hints that Saussure might have plagiarized Bruno, but confessed that she only had circumstantial evidence. I wonder if there is a Yates list? Anyone?..........but with "rough breathing," we have, once again >by etymological association, a "rude breathing."  Hebrew: RVCh, ruach = breath, spirit(Eng), spiritus (Lat),  Pneuma(Grk), Prana(Skrt). Thus: rough(ruach) breath? Associated in tarot with Key 0, Aleph as the vital principal harnessed by ox power, sunlight/heat.     metheg? Basic cow chemistry? Methane? That would make it a rude wind. Bag of wind. Bag pipe. Speech organ. PEH, mouth. Mouth harp. Harmonica. Harmony. Order. Method: Peat heat & Brune sucre=methane/mead. Bottoms up! It's a gas, gas, gas!

About the thunderworld: something there for the PEA and PEH (Pa/Da)association? PEH operates the location of Tarot Key 16, The Tower, struck by lightning (roasted martellows). "Grace and Sin, or Beauty and Ugliness, are the pair of opposites attributed by Qabalists to the letter PEH, because the issues of life, directed by human speech, result in one or the other. Sin, or missing the mark (sign of community), results in maladjustment and ugliness (lack of decorum?) Hitting the mark (victim/sign) in right(eous) action results in the manefestation  of beauty (consensus/ style/taste)."P. Case Thunderstruck: a flash of inspiration which breaks down structures of ignorance(habit-tit) and false reasoning, knocks off the crown(head). Vagus thoughts stirring up from the belly brain, dreams of pottage, blinded by the light and knocked on your ear. Back to earland when you've got the nerve.

The twinning twixters, Shame and Shorn.
Sean: shorn of hair. Hairy being Sean.       Shem: shambles. mess age.
disciplined (trimmed) sameness                  slaughtered. (cut-up) Difference
warrior. duty to code(shame).                     victim. scapegoat(guilt)
head over guts. keeping your head.          sacrificed. hung-up. belly up. below the belt.
hunter. carnivore                                     gatherer. vegetarian
mouth: speech. culture.                             mouth: eat. nature
head brain. vertical.                                   stomach brain. horizontal.
walk. eye.                                                      crawl. ear.
Cain                                                                   Abel

(The Riverend footnotes):   Dear Shamus, The toughlove administered by Grandfather Dillon has payed off for us. The list slueth has ID'd the opening of Ulysses as replicating one of the 22 Major Arcana, that is, a card from the core deck of the Tarot. The Tower portrays a couple being violently thrown from something very like the Martello Tower from which Stephen is driven.  We must also give some credit to the finest of teachers, Mr Paul Foster Case, whose Understanding the Tarot is quoted. Can an author on 314 leaves of paper merge storytime with dreamtime, where we generally have little in the way of openings and endings, but simply find ourselves in various middles which keep fading into one another.             Shamus replies: Reminds me of a story my friend Eric told me: My experience in purchasing souvenirs from the Arab vendors in the shuk or souk in Jerusalem gave me a useful insight into the premodern market . These vendors have no fixed or even posted prices. The Western tourist, especially the American, is offered at first an outrageous price, say, $200 for a cotton dress. On refusal, the price comes down sharply to $20 or $15. A little experience taught me that not only does the seller offer no fixed price, but the buyer can > command pretty much any price he likes. It suffices to name one's figure and to continue to stick to it as the vendor makes successively lower offers. I didn't experiment with deliberately absurd prices, but those I set were always eventually accepted.  But the interaction would become increasingly unpleasant. As the price got lower, the vendor's attitude changed from obsequious to grave to downright hostile, and when the purchase was finally made, he would turn away in disgust. I abandoned my technique out of an uncomfortable feeling that I was subverting the vendors' culture of negotiation by  exploiting a loophole that authentic participants disdained. Both parties were expected to bargain; holding to a fixed price was not interacting appropriately with my adversary.  In this kind of market, the vendor sets the price of each item interactively. The lower the price you want, the more you have to work for it, and the more uncomfortable you are made to feel. It is as though the vendor concentrated in himself a collective sacrificial energy. Ultimately you could have the goods for free, but you would be lynched on leaving the stall. From the standpoint of the free market, what is wrong with this form of bargaining is that it confuses politics with economics. Instead of fluctuating around a "fair price" determinable by objective calculation of market conditions, the price is the object of a contest of wills and implied threats--a contest of power. To find the price is not to seek the intersection of the supply and demand curves for the product, but that of the two parties' "negotiation curves": the point  at which the one is unable to endure the signs of the other's potential for (individual and collective) violence. I could subvert the system without penalty as a tourist in a policed marketplace, but not in a society where the seller's relatives might avenge his humiliation. I guess as long as the Wake is a book, we're just tourists.         Shamus
 

Regarding Hermes, it should be noted that the substitution by ciphers is a type of "juggle," and as the original purpose behind writing and reading, it falls under the patronage of Hermes. The trickster god also assisted in the creation of oaths, whereby the one protected by Hermes accesses the powers of linguistic cunning (guile, smooth speech, blarney) to free himself at a later time without penalty (Clinton, a follower of Hermes?) as those who live by their word must sometimes do to survive. Stealing, lies, seduction, stealth, deceit, double-talk, spellbinding, spying, secret action, whispering(raunen), crooning, singing, love charms, fraud, are all skills (magic) offered by Hermes to assist his followers at sites sacred to him, namely the stone-heap, crossroads, boundary line, mountaintop, riverbank, etc., marking the points (interface) of communication where dealings with strangers (other tongues/codes) are likely to occur. Whether it's crossing boundaries, doing business, stealing cows or out on a date, Hermes, God of thieves is there to assist the daring traveller in bringing it all back home. Shamus

On Mon, 5 Mar 2007 12:12:39    James Collins responds to Susan's question: Why not multi-intimations --  a branch TAU stained and dumped into the empty virgin space of the cerebrum. TAU representing(substitute/stand-in) for the "X" the cross that signifies the act that creates the human: the deferral of animal instincts for a life reflected through the medium of language. Our sin is the sacrifice of nature and its replacement with a  language-based fantasy. It is the history of this hallucination that Joyce dares us to "wake" from. Defenders of the "Order of the Fantasy" and those that gain employment and power from its use will be the last to know or certainly the last to be willing to expose the mechanism that enslaves the "wee" animal. Unfortunately that means everyone, as we all participate in the crime when we act as humans. It would seem, therefore, that the only way of getting a peek is through the use of paradox, irony and a physical anthropology of the media "bones.".  A search for meaning in the words themselves is pointless as the words are ciphers to begin with, they contain only a message of local willingness to employ the "substitute."  Embellishments, such as crowning with thorns, draping with flowers, clever references, whimsical associations, etc., are simply masking techniques designed to embed and conceal the covenants from outsiders. Add a little mystery, pomp and circumstance, decorum, large scale edifices of architecture, painting, music and a seemingly impenetrable written script and you've got yourself a Mafia gone respectable. Heap=pyramid.               A great magician understands show to taste poison without becoming intoxicated. I believe Joyce put a lot of things in his mouth but never swallowed, thus avoiding the consequences of a full "code" digestion. The wake can perhaps be best viewed as a scrapbook of his spit, not the product of his colon; see, "J.J. the Squidman."      Shamus

another FWread snippet: 135.10   in the Yeast, Pitre-le-Pore-in Petrin, Barth - the - Grete - by-the- McH:  F pitre: clown   Petrin: highest hill in Prague     But "pétrin" also means in French "trouble" in the expression "être dans le pétrin"/to be in trouble,     I wrote Shamus the following:-bravo, encore, bis bis, clap clapperdeclap .....  "sapperdeflap" (a favorite expletive busied by the early dutch tv days clown called Pipo, who had a wife, a native american, a donkey and a gypsy wagon for regular stage props) an expression Pipo used whenever he was genuinely astounded and suprised (which was often since he liked wrinkling his forehead and raising his eyebrows).       This restores faith in mystical exegesis and profound style stymying (?) parody worthy of an Aby Warburg at his best. (My  thanks to Californian Libraries or wherever in the states I first picked up a New Republic, which turned out to be such a rewarding habit a year and a half ago in Australia when they featured him). Snakes, letters, fruitpeels and signs and all other dughope ingrowdients fall into place here.          It's a shake and rub up. We'll all fit in now.. . .eerrrr. ... .could you explain my website to me; I am in need of such surgery or I'll only continue to make it bigger which will weigh me down instead of absconding with the immensely levometric and more portable meaning.

resulting from some fun and awe at the f-wake searchable archive:   I bal-loaped a reverend post: Aoibheall/eevul/evil/Eve with its   handy reinforcement of the hellfire interpretation of Genesis, just as early Church Fathers delighted in making us think Eve wrecked everything by feeding, nay becoming an apple of her own Aoibheall/eevul/evil/Eve    (sent)

From the inestimably wanderfill site: http://www.grand-teton.com/cgi-grand-teton/jjoyce/grep.cgi        (the finnegan's wake searchabler...search a blur)     The word muddier occurs 0 times.     The word muddeed occurs 0 times (see my roughly 4 megs of text trying to make up for that).        The word muddiest occurs 0 times.        The word muddied occurs 1 times.            159.12: stout and struck on dancing and her muddied name was Missis-           the word mud occurs 11 times:    20.16: Doublends Jined (may his forehead be darkened with mud who     39.12: rip mud and purpular cap was surely leagues unlike any other     64.17: liffopotamus started ploring all over the plains, as mud as she     87.26: eys, kings of mud and tory, even the goat king of Killorglin,    206.31: with galawater and fraguant pistania mud, wupper and lauar,    277.26: graphy in mud. Some may seek to dodge the    286.31: First mull a mugfull of mud, son. 5 Oglores,    287.7: Anny liffle mud which cometh out of Mam   381.1: mud, as best they cud, on footback, owing to the leak of the    420.9: mud figgers from Francie to Fritzie down in the kookin. Phiz     517.3: clever play in the mud, mention to the other undesirable, a
The  partial word mud occurs 61 times.    6.5: homesweepers, domecreepers, thurum and thurum in fancymud    11.14: militopucos, and toomourn we wish for a muddy kissmans to the     18.16: Jute.-- Oye am thonthorstrok, thing mud.    20.16: Doublends Jined (may his forehead be darkened with mud who 26.36: mudapplication. Allfor the books and never pegging smashers    37.21: whenas to many a softongue's pawkytalk mude unswer u sufter     39.12: rip mud and purpular cap was surely leagues unlike any other     64.17: liffopotamus started ploring all over the plains, as mud as she 68.14: dotter of a dearmud, (her pitch was Forty Steps and his perch old    86.20: of the mudstorm. The gathering, convened by the Irish Angri-    87.26: eys, kings of mud and tory, even the goat king of Killorglin,    93.18: Bottome) he shat in (zoo), like the muddy goalbind who he was    111.34: in the heart of the orangeflavoured mudmound had partly ob-120.29: (of an early muddy terranean origin whether man chooses to     125.1: to the R.Q. with: shoots off in a hiss, muddles up in a mussmass    152.8: with muddlecrass pupils. Imagine for my purpose that you are a     156.22: goat of MacHammud's, yours may be still, O Mookse, more     159.12: stout and struck on dancing and her muddied name was Missis-      171.5: saying he would far sooner muddle through the hash of lentils     190.2: stphruck your mudhead's obtundity (O hell, here comes our      206.31: with galawater and fraguant pistania mud, wupper and lauar,      228.33: off, gheol ghiornal, foull subustioned mullmud, his farced epistol     230.12: teto-dous as a wagoner would his mudheeldy wheesindonk at     240.11: had mudded his dome, peccat and pent fore, pree. Hymserf,     240.15: eggscumuddher-in-chaff sporticolorissimo, what though the    240.23: mudder, chip of old Flinn the Flinter, twig of the hider that tanned    244.4: our spearing torch, the moon. Bring lolave branches to mud    277.26: graphy in mud. Some may seek to dodge the    285.5: their muddle, like a seven of wingless arrows,     286.31: First mull a mugfull of mud, son. 5 Oglores,     287.7: Anny liffle mud which cometh out of Mam    295.19: springing quickenly from the mudland-Loosh     296.20: and arrahquinonthiance, it's the muddest thick    297.24: muddy old triagonal delta, fiho miho, plain     301.9: Nock the muddy nickers! 2 Christ's Church    303.20: and meddlied muddlingisms, thee faroots hof      314.13: the muddies scrimm ball. Bimbim bimbim. And the maidies  332.26: the beg amudst the fiounaregal gaames of those oathmassed     349.25: It is for the castomercies mudwake surveice. The victar. Pleace     352.30: muddymuzzle! The buckbeshottered! He'll umbozzle no more     378.29: ones. In the buginning is the woid, in the muddle is the sound-     381.1: mud, as best they cud, on footback, owing to the leak of the     393.23: and that was her mudhen republican name, right enough, from     409.18: crux and dairy lot it is, with a bed as hard as the thinkamuddles    413.7: both mudical dauctors from highschoolhorse and aslyke as   420.9: mud figgers from Francie to Fritzie down in the kookin. Phiz   423.18: fright in muddyass ribalds. Digteter! Grundtsagar! Swop beef!    423.34: grunter! Then he was pusched out of Thingamuddy's school   424.20: picksticked into his lettruce invrention. Ullhodturdenweirmud-    459.6: on her and mudstuskers to make her a man. We. We. Issy    482.5: -- White eyeluscious and muddyhorsebroth! Pig Pursyriley!    491.8: see. Thinking young through the muddleage spread, the moral   492.20: in my sedown chair with my mudfacepacket from my cash    496.27: mudder, since then our too many of her, Abha na Life, and getting    517.3: clever play in the mud, mention to the other undesirable, a    534.1: tody. Cal it off. Godnotch, vryboily. End a muddy crushmess!   536.4: a future date. Hello, Commudicate! How's the buttes? Ever-    552.5: floodmud, now all loosebrick and stonefest, freely masoned     586.13: din a ding or do): thence those laundresses (O, muddle me more     594.11: Morkret Miry or Smud, Brunt and Rubbinsen, make sunlike      595.25: preposition as in triple conjunction, how the mudden research in

post to the finnegan´s wake reading list subject: no man a myth onto himself: remember my last post? It referred to a book called: "escaping (or ending) the 19th century" by Peter Lamborn Wilson. It touts and tips Michael Taussig as a leading thinker/thanker and inspiration.   Here is a relevant snippit (about 1/10th of a page called virile magic), hope you snap (Dutch for understand)  it It is a fragment of an essay devoted to Bataille, Baudelaire and Ballard; http://proxy.arts.uci.edu/~nideffer/_SPEED_/1.2/ayers.html SHELI AYERS    This essay is a form of fantastic architecture: it offers a few passages opening onto the site of a cultural fantasy. If, as Laplanche and Pontalis suggest, the structure of fantasy originates at the moment of loss, then it must gesture toward a mythic origin. But fantasy is not the same as nostalgia. If visiting the scene of fantasy is always in some sense a "return," it does not condemn us to a fatal self-identity. The repetition of fantasy is a repetition toward a futurity, a repetition with many possible variations; the subject may be positioned anywhere in the scene, or several places at once--as an actor or as a phantasmatic prop.        SCENE: This particular fantasy is a hinge between science and magic, ethnographer and shaman, colonizer and colonized. It concerns a struggle to redefine community and a contest between different forms of imaginary community in an attempt to allay the crisis of virility in modernity. It is shot through with the panic.              THE SHAMAN  From 1937 to 1939, the College of Sociology--the founding members of which included Georges Bataille, Roger Caillois, and Michel Leiris--dedicated itself to the practice of sacred sociology: "not only the study of religious institutions but of the entire communifying movement of society."[1] And not only the *study* of the communifying movement of society, but implicitly its performance through the College itself. The community of the College was charged with the urgent task of preserving and regenerating the communal--and hence the sacred--element of modernity threatened with extinction by the dissection of society into the autonomous, "dissociated" spheres of science, politics and art.     this is where the Michael Taussig quote lives: In the space where the body yields to the other/object in order to know the other/object, the ethnographer and the shaman "mirror" eacher other in a sensuous, complex way. Considering the significance of this kind of bodily othering in modernity, Michael Taussig writes:  "...this strange mixture of activity and passivity involved in yielding-knowing, this bodily mirroring of otherness and even ideas, is in the center of much of Horkheimer and Adorno's elusive discussion of mimesis, and precisely within the activist possibilities within such yielding lie serious issues of mimesis and science, mimesis as an alternative science. We can appreciate this when we realize that for Adorno and Horkheimer the imitative practices of the early shamans were crucial--and crucially ambiguous. For the early magician signifies, as they would have it, not merely a 'yielding attitude to things,' but the threshold of history where mimesis as a practice of living with nature blurs with the transformation of mimesis into an instrument for dominating nature, the 'organization of mimesis' necessary to that long march culminating in Enlightenment civilization."[9]   doesn't beaudelair relate to rimbaud pretty closely or am i miss token?

On Mon, 12 Apr 1999 13:45:55   Bob & Judy Williams wrote: Will FW ever be a book common to all cultivated readers? I doubt it. Joyce, when he decided to write an all inclusive book with something in it for everybody, damn near produced a book that would be nothing to anyone. As Tom observed, only nuts need apply. Thanks Prospero,...helps realize what my own work will amount to too!!!! Contender for the extreme inconsistency pryzawart!!! High Polish among low swhine.

On Mon, 12 Apr 1999 15:47:35   Emgramma wrote: All of these cross currents are very interesting. all these cruising cur brunts?????BORING!!!!     How's about coming up with some intelligent criticism of "the white goddess", a poetic grammar of historic myth" to redeem your treatment so far. :) I'm hoping for a long silence:) :) :) :) :) :);)

On Tue, 13 Apr 1999 09:39:33   EWagner382 wrote:  I found the essays on Finn in Robert Anton Wilson's Coincidance revelatory.-       -I've just finished a recent book by an equally grey eminence sharing the same last name but beginning thusly: Peter Lamborn (alias Hakim Bey) called: "Escaping the nineteenth century", it is about Fourier, Nietsche, Marx, Proudhon and the scythians amongst other tribes. It is one of the more sober, tightly argued of his I know (not that many). The following comment was written cause I confused PLW with RAW, on the other hand I think both Wilsons were in meant batch: Really can notice he has tasted of the "microfish's thoughtbody" in which some of his early work should be dressed up by now (John Zube the ficher  was just "mastering" (scissoring and glueing in perfect right angles) a pack of copied material he had had on hand for just such an occasion as a person like me coming by to volunteer/apprentice. Most recent details on Zube in the tenth miscellany and earlier ones in: fourth appendix.

On totemism: Totems function as differentiation machines. Pre-literate groups spend a great deal of their non-food appropriating time managing and maintaining a set of hierarchical differences, represented by the totems, that work to prevent a slippage in identity that could turn the group into a "faceless mob" and risk exposure to the lethal violence that lurks beneath the masking system. Literates forsake the use of imagery to stabilize identity, choosing instead the "interface" of the pure and senseless Word. S.S.#, birth certificate, address, auto license, grades, diploma, paycheck, obituary, etc., our ink and paper soul record. Torah.      Shamus

reply to a post quoting a stanza out of ovid:  hi, nice to know someone else (and what's with this mysterious river end; is he dead? Guess I'll get to him when I search for mud (11 occurences in FW) which I mean to do some time soon) is snifffing out the muddy mysteries. A grand Ovid lover was Julius Hensel; first and so far grandest proponent of muddling (as opposed to meddling) in these last two centuries and unless Hamaker's fame takes off in the exponential way he was so flatly 2 dimensional about, Julius will not be overtaken. Both are accesible from the following subdirectory content listing:
/intro_to_currency_issues.htm

Will Miller wrote:  I get the sense that Joyce did not want to be overtly 'partisan' - but his fiction is filled with politics. My own view is that Stephen is a metempsychosed Christ and Ireland is a re-created occupied Israel. The striking of Stephen unconscious by the British soldiers is not so much a religious act, but a political one. Describing the King of England as sentimental - in terms of Sheridan's definition - crystalised for me the heart of politics and power (cf Bataille Shamus?).  Reread: the quad Gospellers and Old Testes (Winsome Looshame)       A lot of truth in this. Keeping my response within FW and perhaps obliquely hinting at analyses by modern capitalism by the left, Book III, 1-2 seems both about freedom from HCE and also the enslavement of Shem. Freedom for some.          True, the ascendancy of Shem in Book III.4 (thematised by the sex scene and the use of a condom - sexual freedom?) is perhaps more closely aligned in a Viconian sense with capitalism, but does the use of the condom suggests that perhaps we've all had enough? (i.e. no new biological HCE?).        The authority we both desire and desire to escape is perhaps the law of the father, and yet in the cycles of FW, this is what seems most inevitable.                I would also like to suggest that discomfort with liberty is behind much anti-capitalist, anti-market feeling.  The companion of that discomfort is a nostalgia for a sacred authority to guarantee just allocation (and  valuation) of goods.  To embrace voluntary exchange as the fundamental principle is to embrace the revelation of each individual as a center of transcendence independent of sacred authority.       Or an endless apolcalyptic enciphering, where heaven as a motif is either persistently sexual (Shaun) or textual (Shem). The latter originates as a despised, evolved analog of the former - but in the final stages of civilisation momentarily triumphs - before the  bankruptcy at the conclusion of III.4.   I hope I got the role allotments right everywhere and did not blur the edges of (any)one's utterances into those of respondent/other (I could check again but it's not that important in likeminded friendly sparrings such as this delightful exchange):     on the second of june Will asks:  Are we talking [in part] about the end of Greek philosophy? But if it is now certain that perceptions of a table cannot be validated and language (about tables for instance) cannot contain pure reason, philosophy might turn to examining why tables are still constructed, used, discarded, refashioned,  restored...regardless. The concept of a table doesn't exist on a molecular level - it's a purely human symbolic, utilitarian, cultural, historical, fashion thing... and Shamus responds:I suggest that the issue of the "ideal" that magnetized Greek philosophers and their followers was first a seduction aimed at undermining the political power of the strong voiced warrior kings by an emerging alphabetized elite sworn to fix into written code the unstable orally based sacred that ruled by: "because I say so." Plato created a ruse in converting "dialogues" into written form. What was heretofore only experienced in a public scene and maintained by collective memory subjected to the pressures of rhetoric and aesthetics was dramatically turned into a form that bewitched by the power of a promise of immortality beyond the corruptions of the body. The carrot of the fixed ideal was dangled before the vanity of those that desired to have their "words" immortalized and made eternal. Once they learned the trick of reading they were forever infected and the power of the voice shriveled to a whisper until Adolph Hitler grabbed a microphone some years later. The arguments and ideas of Plato are equivalents to shows like "Reading Rainbow" that promise kids they'll become class A readers by watching a show on T.V. In the process of exposure the kids are infected by the true message of television which is: Watch me, I am the real. Arguments over the relative merits of various styles of programming simply serve to deepen the contagion and convert the subject into a "show biz" replicant. More and more the subject's life comes to resemble a television show, just as in the previous media empire where many believed their lives resembled the noveland before that an actor in God's book. Individuals with their heads buried in a book were viewed as "having arrived," better than the poor illiterates that required a body to maintain an existence, the whores, gypsies, street musicians, midwives and always, the poor.           Shamus                    A quote from Jean-Pierre Dupuy:        What gives modern societies the capacity, not only to resist, but even to feed on the growing indifferentiation of the world and the exacerbation of the resulting mimetic phenomena?   We answered: the economy. Not that we claimed it constituted a substitute for the sacred, despite what facile metaphors suggest (the "Allmighty dollar," etc.). But, like the sacred, the economy is ambivalent in its relationship to violence: it "contains" it, in both senses of the word: it keeps it in check, but it has it within itself-thus reconciling Marx and Montesquieu.          At the heart of the economy lies what we called the "exteriority of third parties." This configuration is contemporary with the general weakening of the system of prohibitions and obligations of solidarity, which must be traced to the influence of Christianity. Once the ties of solidarity among members of the community have withered, the intensification of mimetic rivalries no longer generates the polarization against a single victim that is proper to sacrificial crises. People are more fascinated than ever by their doubles, whom they openly hate and secretly venerate, but these rivalries do not engulf the whole of the social space. The third parties are too caught up in their own fascinations not to feel themselves exterior to the rivalries of others. They do not have to take sides, and they see too clearly the truth of violence, namely its reciprocity: nothing divides the violent from each other but their own hatred. At least, they see this truth where others are concerned, even if they never  see it about themselves.                   People stand to one another as external third parties. (If I did not know the Canadian lawyer Bruce Clark, champion of the native tribes' struggle for autonomy found his inspiration in century old English documents in Scotland I would suspect his 'third party adjudication' concept came from here. His work is to be found at the BC based SISIS (settlers in support of indiginous sovereignty) site). Since everybody shirks their obligations of solidarity out of distraction with their private fascinations, nobody pays attention to the losers being produced all around by the antagonisms of others. The economic order is the social construction of indifference to other people's unhappiness. In this order it is not the relations between rivals that are marked by the greatest violence, but the relations of each of them with the others, that is, the relations among third parties. It is the refusal of the third parties to support the losers-much more than the blows they received from the winners-that sanctions their defeat and transforms it into a veritable social and sometimes physical death sentence. We analyzed in these terms the industrial revolution of eighteenth-century England and the resulting reorganization of landed property. It was in that era that the question was first posed that still haunts us today: where on earth do all the poor come from, given that wealth is on the rise?           And thus, as above in the economy and below in the body, there is no apocalypse in FW, only a endless recycling of ciphers. Desire is the gas that fuels the mechanism. For the readers of J.J, the desire to be him. To be his doublin. A harmless diversion and a perfectly civilized way to keep violence at bay.           Shamus            Equality is defined by the "winners.  Crashing a party does not make one equal to the invited guests. Feminism is a misunderstood imitation of male puberty rites which were only a fantasy to begin with and which has been now virtually replaced by technology and special op fanatics. The gates of heaven are now owned by Bill. Until women can provide a new and irresistable scene for the imagination or until the fairy godmother turns the wooden puppet into a "real girl," I'm afraid women are unfortunately all too the equal of men. Feminism, poor dear, is often only a game of well-off girls playing straight dress drag queen.  All things being equal, I'd rather play music on the street with any tit or dick that shows up and can keep the beat.       Shamus                    The marketplace does offer one of the few possibilities for practical equality in that in a perfectly free market everything would be equally convertible to cash, including your soul and body. This would bring into play the "Shamus' Love and Resentment Equation." It goes like this:  Love = Money : Work = Resentment. If one is forced, required, shamed or in any way compelled to act in a way that produces a level of resentment/work that is unpleasant, boring, intolerable, morally unacceptable, etc., an "X" amount of love/money will equalize the equation.                My theory on money is that the use of money allows slavery without whips - some descendent of a conquering bastard discovered that starvation, deprivation and a 'social mobility' sourced in envy are more than enough to make people 'eat shit'. And far more economically rational...      For example, many people find that 5 billion dollars is sufficient to balance an order to "eat shit." However, in practice, we find that many will do this for a weekly paycheck.           I've discovered that the lure of money can draw you into the living hell of being a pawn in someone else's game of life, but after the third or fourth pay, you begin to forget what destitution's like with two small kids. The rule is that the money all gets spent and there's never enough, no matter how much you earn. An existence of surfeit never arises despite your toil. Suddenly dreams of having nothing once more begin filtering up...so you quit and six months later you grovel for any sort of job you can scrounge eating shit. Once you learn this lesson several times, you resist quitting and see you life as an eternity of mindless drudgery stretching out before you... Enslaved by the system of money you never really had a choice.      There are holdouts of course, "market virgins,"  here again we find that they too fit the equation as they always fold when offered the infinite "love of god" or in the case of academics, sufficient praise from the dean with perhaps a sabbatical thrown in or a full professorship if they really resentful. Of course, the quickest way to equalize the professorial equation is with the "best seller." This is the best because it allows the academic access to the market while maintaining the illusion of purity. A BMW is sure to follow in the wake of the first payment.  Critics of this law are simply ideologues and will identify their particular sacrificial victim in the body of their critique. Watch how it shows itself.   Thusly: Civilisation was founded on slavery and without it dies - it has since only made up its less than pretty face, and now sells envy on TV.    Sweet swollen aphids clamber over the rose,   Unaware that summer must draw to a close.       Money is the Holy Ghost.           Let's say capitalism in its entirety... But it was a nice dream to have.

On Sun, 24 Mar 2000   7 20:33:48    James Collins wrote:>Hey Chris, I love snots, where else would the world recruit for accountants. The gene pool has special places set aside for the preservation of snot code, just like the places for the "tight-ass" genes that go on to become airline pilots. Stay with me here, I for one would not fly on any airplane that isn't piloted by an anal retentive and this is not a cynic writing, just a practical observer and one that sees that only that which reproduces maintains a presence and that deserves some respect. Although I do have a >special love for what lacks. Motion is an illusion. Electrons don't move, they just switch on and off. Writing in defense of accountants, their  feeling (permission to guess and fantasize granted to Shamus for this sentence) is that in the end things have got to add up or they don't count. I've never been that keen on using exactly the right word as I selectively consider it a residue of the white man's burden and as far as whether it's "dis" or "dat," any gainfully employed cryptographer will tell you that a cipher is just a substitute for anything that comes before or after it, infinitely exchangeable and only good for as long as you don't get it. I'm happy tonite because I liked your response more than I liked writing my own question and I started out liking my question (it was a question, was it snot?). I wanted to try to be more like you for a few moments, so I let myself go "nutty." I feel great, how do I look?      Shamus

Date: Sat, 20 Mar 1999 11:32:54 -0000 e: P.O.E.(Lockart):--In Holland, the name Piet, being so common and heavily burdened with meaning (mucho pesodata peso), one variety of these happens to be: Piet Snot. I did suffer an inordinate amount of colds due to my wimpy penchant for dairy and a different one for cycling like a madman getting all sweaty. More commonly aimed in my direction (by me own dad) was Piet Pluis (means: fluff) but I still can't identify (with) Pound's meaning.      I therefore feel personally adressed and evocative of your rant, relatives i have placed earlier requests for; I hereby of course merely repeat the willingness to put up with some more of your penpushes. I seem to develop a taste for them.

Will Miller wrote:  I get the sense that Joyce did not want to be overtly 'partisan' - but his fiction is filled with politics. My own view is that Stephen is a metempsychosed Christ and Ireland is a re-created occupied Israel. The striking of Stephen unconscious by the British soldiers is not so much a religious act, but a political one. Describing the King of England as sentimental - in terms of Sheridan's definition - crystalised for me the heart of politics and power (cf Bataille Shamus?).  Reread: the quad Gospellers and Old Testes (Winsome Looshame)         A lot of truth in this. Keeping my response within FW and perhaps obliquely hinting at analyses by modern capitalism by the left, Book III, 1-2 seems both about freedom from HCE and also the enslavement of Shem. Freedom for some.          True, the ascendancy of Shem in Book III.4 (thematised by the sex scene and the use of a condom - sexual freedom?) is perhaps more closely aligned in a Viconian sense with capitalism, but does the use of the condom suggests that perhaps we've all had enough? (i.e. no new biological HCE?).        The authority we both desire and desire to escape is perhaps the law of the father, and yet in the cycles of FW, this is what seems most inevitable.                I would also like to suggest that discomfort with liberty is behind much anti-capitalist, anti-market feeling.  The companion of that discomfort is a nostalgia for a sacred authority to guarantee just allocation (and  valuation) of goods.  To embrace voluntary exchange as the fundamental principle is to embrace the revelation of each individual as a center of transcendence independent of sacred authority.       Or an endless apolcalyptic enciphering, where heaven as a motif is either persistently sexual (Shaun) or textual (Shem). The latter originates as a despised, evolved analog of the former - but in the final stages of civilisation momentarily triumphs - before the  bankruptcy at the conclusion of III.4.

I hope I got the role allotments right everywhere and did not blur the edges of (any)one's utterances into those of respondent/other (I could check again but it's not that important in likeminded friendly sparrings such as this delightful exchange):     on the second of june Will asks:  Are we talking [in part] about the end of Greek philosophy? But if it is now certain that perceptions of a table cannot be validated and language (about tables for instance) cannot contain pure reason, philosophy might turn to examining why tables are still constructed, used, discarded, refashioned,  restored...regardless. The concept of a table doesn't exist on a molecular level - it's a purely human symbolic, utilitarian, cultural, historical, fashion thing... and Shamus responds: I suggest that the issue of the "ideal" that magnetized Greek philosophers and their followers was first a seduction aimed at undermining the political power of the strong voiced warrior kings by an emerging alphabetized elite sworn to fix into written code the unstable orally based sacred that ruled by: "because I say so." Plato created a ruse in converting "dialogues" into written form. What was heretofore only experienced in a public scene and maintained by collective memory subjected to the pressures of rhetoric and aesthetics was dramatically turned into a form that bewitched by the power of a promise of immortality beyond the corruptions of the body. The carrot of the fixed ideal was dangled before the vanity of those that desired to have their "words" immortalized and made eternal. Once they learned the trick of reading they were forever infected and the power of the voice shriveled to a whisper until Adolph Hitler grabbed a microphone some years later. The arguments and ideas of Plato are equivalents to shows like "Reading Rainbow" that promise kids they'll become class A readers by watching a show on T.V. In the process of exposure the kids are infected by the true message of television which is: Watch me, I am the real. Arguments over the relative merits of various styles of programming simply serve to deepen the contagion and convert the subject into a "show biz" replicant. More and more the subject's life comes to resemble a television show, just as in the previous media empire where many believed their lives resembled the noveland before that an actor in God's book. Individuals with their heads buried in a book were viewed as "having arrived," better than the poor illiterates that required a body to maintain an existence, the whores, gypsies, street musicians, midwives and always, the poor.           Shamus                    A quote from Jean-Pierre Dupuy:      What gives modern societies the capacity, not only to resist, but even to feed on the growing indifferentiation of the world and the exacerbation of the resulting mimetic phenomena?   We answered: the economy. Not that we claimed it constituted a substitute for the sacred, despite what facile metaphors suggest (the "Allmighty dollar," etc.). But, like the sacred, the economy is ambivalent in its relationship to violence: it "contains" it, in both senses of the word: it keeps it in check, but it has it within itself-thus reconciling Marx and Montesquieu.          At the heart of the economy lies what we called the "exteriority of third parties." This configuration is contemporary with the general weakening of the system of prohibitions and obligations of solidarity, which must be traced to the influence of Christianity. Once the ties of solidarity among members of the community have withered, the intensification of mimetic rivalries no longer generates the polarization against a single victim that is proper to sacrificial crises. People are more fascinated than ever by their doubles, whom they openly hate and secretly venerate, but these rivalries do not engulf the whole of the social space. The third parties are too caught up in their own fascinations not to feel themselves exterior to the rivalries of others. They do not have to take sides, and they see too clearly the truth of violence, namely its reciprocity: nothing divides the violent from each other but their own hatred. At least, they see this truth where others are concerned, even if they never  see it about themselves.                   People stand to one another as external third parties. (If I did not know the Canadian lawyer Bruce Clark, champion of the native tribes' struggle for autonomy found his inspiration in century old English documents in Scotland I would suspect his 'third party adjudication' concept came from here. His work is to be found at the BC based SISIS (settlers in support of indiginous sovereignty) site).         Since everybody shirks their obligations of solidarity out of distraction with their private fascinations, nobody pays attention to the losers being produced all around by the antagonisms of others. The economic order is the social construction of indifference to other people's unhappiness. In this order it is not the relations between rivals that are marked by the greatest violence, but the relations of each of them with the others, that is, the relations among third parties. It is the refusal of the third parties to support the losers-much more than the blows they received from the winners-that sanctions their defeat and transforms it into a veritable social and sometimes physical death sentence. We analyzed in these terms the industrial revolution of eighteenth-century England and the resulting reorganization of landed property. It was in that era that the question was first posed that still haunts us today: where on earth do all the poor come from, given that wealth is on the rise?            And thus, as above in the economy and below in the body, there is no apocalypse in FW, only a endless recycling of ciphers. Desire is the gas that fuels the mechanism. For the readers of J.J, the desire to be him. To be his doublin. A harmless diversion and a perfectly civilized way to keep violence at bay.           Shamus           Equality is defined by the "winners.  Crashing a party does not make one equal to the invited guests. Feminism is a misunderstood imitation of male puberty rites which were only a fantasy to begin with and which has been now virtually replaced by technology and special op fanatics. The gates of heaven are now owned by Bill. Until women can provide a new and irresistable scene for the imagination or until the fairy godmother turns the wooden puppet into a "real girl," I'm afraid women are unfortunately all too the equal of men. Feminism, poor dear, is often only a game of well-off girls playing straight dress drag queen.  All things being equal, I'd rather play music on the street with any tit or dick that shows up and can keep the beat.       Shamus                    The marketplace does offer one of the few possibilities for practical equality in that in a perfectly free market everything would be equally convertible to cash, including your soul and body. This would bring into play the "Shamus' Love and Resentment Equation." It goes like this:  Love=Money:Work=Resentment. If one is forced, required, shamed or in any way compelled to act in a way that produces a level of resentment/work that is unpleasant, boring, intolerable, morally unacceptable, etc., an "X" amount of love/money will equalize the equation.                My theory on money is that the use of money allows slavery without whips - some descendent of a conquering bastard discovered that starvation, deprivation and a 'social mobility' sourced in envy are more than enough to make people 'eat shit'. And far more economically rational...       For example, many people find that 5 billion dollars is sufficient to balance an order to "eat shit." However, in practice, we find that many will do this for a weekly paycheck.           I've discovered that the lure of money can draw you into the living hell of being a pawn in someone else's game of life, but after the third or fourth pay, you begin to forget what destitution's like with two small kids. The rule is that the money all gets spent and there's never enough, no matter how much you earn. An existence of surfeit never arises despite your toil. Suddenly dreams of having nothing once more begin filtering up...so you quit and six months later you grovel for any sort of job you can scrounge eating shit. Once you learn this lesson several times, you resist quitting and see you life as an eternity of mindless drudgery stretching out before you... Enslaved by the system of money you never really had a choice.      There are holdouts of course, "market virgins,"  here again we find that they too fit the equation as they always fold when offered the infinite "love of god" or in the case of academics, sufficient praise from the dean with perhaps a sabbatical thrown in or a full professorship if they really resentful. Of course, the quickest way to equalize the professorial equation is with the "best seller." This is the best because it allows the academic access to the market while maintaining the illusion of purity. A BMW is sure to follow in the wake of the first payment.  Critics of this law are simply ideologues and will identify their particular sacrificial victim in the body of their critique. Watch how it shows itself.   Thusly: Civilisation was founded on slavery and without it dies - it has since only made up its less than pretty face, and now sells envy on TV.    Sweet swollen aphids clamber over the rose,   Unaware that summer must draw to a close.       Money is the Holy Ghost.           Let's say capitalism in its entirety... But it was a nice dream to have.          Hey, I love snots, where else would the world recruit for accountants. The gene pool has special places set aside for the preservation of snot code, just like the places for the "tight-ass" genes that go on to become airline pilots. Stay with me here, I for one would not fly on any airplane that isn't piloted by an anal retentive and this is not a cynic writing, just a practical observer and one that sees that only that which reproduces maintains a presence and that deserves some respect. Although I do have a special love for what lacks. Motion is an illusion. Electrons don't move, they just switch on and off. Writing in defense of accountants, their feeling (permission to guess and fantasize granted to Shamus for this sentence) is that in the end things have got to add up or they don't count. I've never been that keen on using exactly the right word as I selectively consider it a residue of the white man's burden and as far as whether it's "dis" or "dat," any gainfully employed cryptographer will tell you that a cipher is just a substitute for anything that comes before or after it, infinitely exchangeable and only good for as long as you don't get it. I'm happy tonite because I liked your response more than I liked writing my own question and I started out liking my question (it was a question, was it snot?). I wanted to try to be more like you for a few moments, so I let myself go "nutty." I feel great, how do I look?         Shamus

  Shamus to fellow joyceans:           Warriors         Merchants           Musicians         Intellectuals        The myth of time     Highly reminiscent of the novel "see the north wind rise" or "seven days in new crete"  a 'dream world' novel by Robert Graves. Oh by the way hi shamus, I am subbed to the digest and was overjoyed to hear you will be approaching me; please come see me in A'dam or keep in touch and who knows I will be in Ireland too (no plans so far though, just some vague idea about Denmark and the Eifel area (Germany)); 'your' URL at my site is (still):   /list_posts/shamus.htm                 I sent  james collins (a link to 'shamus' is in both joycean list post files of mine) the results of a netsearch for Marten Toonder since he announced a journey to Ireland:  It don't amount to much altogether really     It leaves out the dedication of my work to Toonder for instance ... . //pressibus.org/bd/toonder/gen/gbbande.html       2/5/1998 : one page with a whole strip of Mr Bommel (87 Kb) from: //pressibus.org/bd/toonder/gen/gbintro.html      a page with and by French people mostly (they make funny spelling mistakes: drawned instead of drawn          Introduction   Marten Toonder is one of the most important creator of comic strips in Europe during years 50' and 60'. Very well installed in some french regions (because it was published int the local newspaper), loved by french collectors of the Artima Panda magazine, and by curious fans, he his for our Pressibus assocation the symbol of comics strips both diverting and realistic, both for sophisticated adults and for a large public.  Created for the daily newspaper, the 4 main serials of Marten Toonder are horizontal strips, with usually 3 pictures and text under the images. Each story has between 40 and 110 strips.       Marten Toonder is dutch, but his characters quickly had a large impact. He is sometimes called "The dutch Walt Disney", but he is, at first, to be seen as one of the greatest european creators of comics strips.      The illustrations of Tom Poes & Mr Bommel, in this site, come from the books of Panda Editions, gathering the whole strips (11,768 bandes in 40 books), in the Netherlands (address on our sites page). Thanks to Marten Toonder for his authorisation. ) Toonder studio'sanother more systematic but barely any longer and certainly too concise biography: //onyx.arts.kuleuven.ac.be/~clarysse/Toonder.html        1931: after his final exam he goes to Buenos Aires; acquaintance with Dante Quinterno; decision to become a comic strip drawer.      It fails to mention he joined one of his father's journeys who was sea captain and wrote one good book it, DQ was a Disney collaborator, another detail saillant these lousy Leuvenaren seem to find negligible. Goddamn royal academicians!!!!!! They are into greek and roman oracles at the moment so I will not bother them about an old page.  It is usefull for its pics of him though.  The many emotions his main character (one of many in a small part of the world) expresses are shown here: kijkkader.nl/bommel/index.html         sacredsites.com/2nd56/190.html a mention of Philip Callahan's book in there plus a nice picture of a round tower.    a week and a half ago the Parool (Amsterdam daily, famous for levelheaded commentary on relatively disconcerting culture clashes and class killtear) showed Marten Toonder looking up at one (an eery shot from near his feet on rocky ground, implying the thing stood in his backyard; he does actually live in greystone south of Dubloon);this was the best reason for me to plan a journey thence since Marten Toonder is in my esteem the most respectable Dutchman of the last few centuries.  He is also up to new stuff again (after a long period of mourning for his deceased wife): another movie.  xs4all.nl/~mtvcnl/index.htm A fanclub blurb in english       xs4all.nl/~energiek/index.htm   some of his early drawings used as illustrations for poezie albums; mutual admiration records kept by and for girls enhanced with a little sticker; we all pronounced it pu z instead of the correct: po a  http://www.kijkkader.nl/bommel/overigeprodukten.html  this one is in Dutch and affords a look at  a recent version of the bear and its double/maker      here is a poem of his; it's joycean dutch throughout as are the names of all of his stories: BARLEMANJE          't Was grol en gloei en slomis broei       In lure, slore stirren      Het was sar stomig in mijn krol      Daar stonk een kwalm van schit en brol      Er sloomden glome knirren     Ik trok geen moen en zoog geen droen      't Was grollig daar mijn kleddel       De vale walm had ingewigd      En norksig drielde naar de schicht      Die wijlde in de peddel      Nu dralleboort een vuur galjoort      En knaspert door de klijven        't Is of er stolen glomen gaan      En moenen in de krolle slaan      En stoffe stekkels stijven         Nu gaar ik was      En werp ik stras      Nu is de moen gevangen      Ik trek een gloederige sproet      (als kwalmerige peddel doet)      En droen dralt door de prangen

Date:    Wed, 1 Mar 2000 16:50:05 -0500   From:    James Collins <jxc7@PSU.EDU>   Subject: Re: forged(Ritchie)        >quoted the accusation made against Joyce that he was little more than a imitator of styles, ------ or rather something to the effect that Joyce himself was satisfied with being known as such.                 Shows the man to be clear headed and honest, his presence maintained through painstaking  reproduction and care for the dotted I. Willful deviations in the copying process cannot be be considered creative as they proceed from the already. Arrangement, substitution, embellishment, ornamentation, masking, mirroring, inverting, camouflaging, are not from naught. Novelty: deliberate cultivation of sinful abberations in the chain of being by practitioners of the inky arts who provide the wayward viruses the protective environment of unknowing hosts seduced by the seamen of universal literacy to open their soils for planting. Oh, fa la la la la, a reapin' oh, we go. In the beesiness of my fancies drone on the absurd forever hummmmmmmm of the hive men ho! From the flowerbed in connaught all dreams are rot, will I ever see my moother anymore.  ShamussumahS     ---End of FWAKE-L Digest - 29 Feb 2000 to 1 Mar 2000 (#2000-55)***

Earlier  and simpler site guide: Switch files within this site via
Blabsabs_Index.htm                 or                /guest_appearances/intro_to_currency_issues.htm
or         /table_of_contents.htm                 or            go to the table of contents for all list post files

The gateway promised at the top: Switch to soundbite sampled files of the newer works at this site from Blabsabs_Index.htm.       Use the links in the latter half to reach my older work via appetizing one or two line characterizations of the aphorisms, essays and segments (which vary in size from a few lines to a page or two).   Those with titles are listed in the table_of_contents.htm).               These most mulled over bits are again briefly described (differently, including proper name plus keyword source(l)inks)in the abstracts file.         One may prefer to switch to my guest appearances and check my credentials first (sometime anyway I hope): /intro_to_currency_issues.htm.             And finally what started as my correspondence collection (so far 14 file, 2 years worth); renamed: miscellanies upon merging with the list posts and again when my surferablest behaviour got lumped in to: lugalogalong long term longings.            7 (Seven) outsite(mostly diy = unhypered = copy paste jobbies) linkfiles (so far):   Most recent (jan 2000) one: allinone (to try alienate none),   a sixth,   a  fifth,   a second priority file with Balkan sites, lists and (re)commentation (almost fully hypered),    a third: recent_links.htm  a second: new_links and a first (98) link file:  commendablinklist.htm            Your complaints/praise and any other trade offers are welcome and hereby encouraged if not blessed apriori. Send them to: pensievepiet@netscape.net                  All of this is preprinted beyond unfair disuse doctrine of disinternatinal copywrong law  : o )

Stat installed near the end of july 2001 (in about 18 files)