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Elizabeth Kate Switaj
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Dec
01
2008
Reflections on 33 Translations of One BashoRead my latest flash, Venison, at 52|250. In coconut fourteen, Chad Sweeney‘s 33 Translations of One Basho uses a concept designed to draw at least the reader prone to analysis into the work as it raises questions about the meaning of translation. The first in the series is the most familiar version of a Basho haiku, the second more unusual but carrying essentially the same meaning, the third perhaps a conceptual-metaphorical interpretation, and the connection grows more tenuous from there. The effect of the title is such that the less clear the connection the more the reader must reinterpret and redefine the term translation. Readers with stricter definitions who will not bend them even for a temporary period, even to see from another’s perspective, will leave the poem if not before translation 9 with its straight-line equation and empty set, then certainly after they catch sight of it. This does not make the poem a failure. On the contrary, such a poem would succeed best if every reader abandoned it before the end as then the poet would have succeeded in probing the limits of everone’s willingness to reconsider translation. The exception is if readers were to leave from boredom. A cliché line like “dark night of the soul” increases the odds of such negative attrition, especially when it’s found among so many abstractions and figures that, while human, are minimally defined. Without characters or richly descriptive footholds for a reader’s interest, language becomes that much more important. Music too: “entropy of bees” with its echoing e’s succeeds here (so that perhaps the dark night that follows can be survived). The percussives, r’s, and l’s of “koan of irreconcilable relations” make the abstraction less likely to be found dull. In the end, however, for those readers whose limits of definitional flexibility have not been reached, the literal (letter-al) frog reappears, escaping into something modern, human-channelled nature, and certainly not prettified: “to lay her eggs / in the rain gutter”. Possibly Related Classroom Projects From
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With respect to poetry here is, I think, an interzone between translation and imitation (in the sixteenth-century sense), and then another between imitation and thematic improvisation. But all three nevertheless exist as distinct realms.
Here are some summary definitions.
Translation: The attempt to render as much as possible of both the denotative sense and the connotative “field” (using equivalences as required) of the source text into a new poem in the target language. Examples: Richard Wilbur’s renderings of Baudelaire, Racine, and other French poetry; Arthur Waley’s 100 Chinese Poems; Clayton Eshleman’s scrupulous renderings of Aime Cesaire and Cesar Vallejo; Richmond Lattimore’s Iliad.
Imitation: The creation of a new poem in the target language based directly on the source text but departing significantly in mood, connotation, figure, or form (though often sticking close to one of those at the expense of another). Examples: Robert Lowell’s rendering of Baudelaire; Thomas Wyatt’s “Whoso List to Hunt” and other imitations of Petrarch; Pound’s Cathay; Pope’s Iliad, or Christopher Logue’s in War Music.
Improvisation: Taking themes and motifs from the source text and creating a new poem around them in the target language. Examples: Alice Notley’s “After Homer”; Coleman Barks’ renderings of Rumi; Shelley’s Prometheus Unbound and “The Triumph of Life”; Ann Carson’s Autobiography of Red and “TV Men.”
With respect to Chad Sweeney’s text, I would argue that only a couple of them are translations in any meaningful sense at all. Most are thematic improvisations at best. The second one is a spectacularly bad translation, combining excessive literalness (“water sound” instead of “splash”)with plain denotative incorrectness (“well” for “pond”). A Japanse poet of my acquaintance once went through the original poem with me syllable by syllable. He explained that the word used for “pond” is deliberately archaic (hence “old pond” in most renderings), suggesting something moss-grown, quiet, undisturbed. This then heightens the contrast with the next two lines, and especially with the sudden presentness of the word for “watersound” (Basho’s Japanese lacked the onomatopoiea of “splash”).
I think it behooves poets to take translation very seriously indeed, and to learn at least one other language. The perspective the second language provides on one’s first is invaluable. And the effort to recreate a good poem in one’s own language with the utmost possible fidelity *to both connotation and denotation* is valuable both to
oneself and to all readers of poetry.
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I guess that I can see it both ways. I do think serious translation can be useful in terms of cultural understanding and perspective on one’s own work (among other things).
That said, I also see the use of the procedures that work like Sweeney’s encourages: to question, interrogate, and find the limits of the meaning of a term is useful no matter how important (sacred) what that word stands for may be.
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Hmmmm… I’d have to say that first off, translation also brings us at least a good approximation or equivalent of countless really fine poems in other languages we don’t know and probably aren’t going to learn. How else would I have ever known, say, the work of the marvelous Persian woman modernist Forugh Farrokhzad without Farsi? Or of Sappho for that matter, without ancient Greek? I think it goes way beyond “cultural understanding” to simple poetic greed. Big as is the history of poetry in English (one version or another, across all the former colonies as well the UK), it’s still only a tiny fraction of what’s out there–the accumulation of millennia in countless languages living and dead. Only translation–patient, knowledgeable, thorough, skillful, and poetically inspired–can bring us a fraction of that vast hoard.
I’m afraid I don’t share your fascination with this particular “interrogation,” because it doesn’t seem to me to be informed by much understanding of the history and theory of translation. There has been a *lot* of interrogation of the term and indeed the concept, all the way back to the Elizabethans but probably getting its serious modern beginning with Dryden in the later 17th century. Opinions range from the proverbial put-down “tradutore, traditore” (“translator, betrayer”) to Elliott Weinberger in his preface to his astounding translation of Huidobro’s *Altazor*: “For me, poetry is not what gets lost in translation; poetry is that which is worth translation. The ‘untranslatable’ poem has not yet found its translator.” My ur-texts in this study are George Steiner’s *After Babel* and Schulte and Biguenet’s outstanding anthology *Theories of Translation*. I also recommend, if you can find it, Steiner’s own pathbreaking *The Penguin Book of Modern Verse Translation*. His foreword alone is worth the price of the book–and if you’re anything like me at all you’ll find poems in there that will change your writing. A contrary and sometimes cruel man I knew quite well when I was young, Steiner is still the biggest and best thinker on this topic I know.
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I find that the more I learn, the more I question whether translation can bring us sufficient approximations to serve poetic greed. Short of a shape poem (and even that is likely to come up as inadequate), poems brought out of Japanese and Chinese into English for instance, lose so much of the visual engine of meaning. I’m not talking Fenollosa’s mistaken notions about Chinese characters (incidentally, when I visited Bai Juyi’s tomb in Luoyang, one of the Chinese professors I was with recommended Pound’s translations of Chinese poets). I’m talking simply about the way meaning is created. In Japanese, the balance of hiragana to kanji (we’ll leave katakana out of it for the moment) can indicate class, level of learning, or a radical choice with a precision that English doesn’t have. That’s even leaving aside keigo and other formal levels of speech that simply do not have a good equivalent in English. In prose this does not bother me; in poetry, everything matters. Between European languages there are perhaps fewer such issues, though Latin certainly has what would be for English impossible syntax.
Back to the “33 Translations”: to clarify, I do not think it is the poem itself that performs the interrogation but that Sweeney has provided a field on which readers can play out that interrogation. Alternatively, they can find it a wholly inadequate field and leave it behind, but the issue has still been raised. Perhaps it could have made stronger by including lines from translations by Dryden to encourage the bringing in of the historical perspective, but I suspect that anyone who would recognize those lines would bring them in unprodded anyway.
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I actually find Dryden paralyzingly dull as a poet (don’t care for English neoclassical verse in general), so he would not be my first choice!
I take your point about what gets left out, especially from ideogrammatic or semi-ideogrammatic written languages. But it can be even simpler. In the prose-poem that opens Altazor, Huidobro says: “Amo la noche, sombrero de todas los dias.” Weinberger correctly and literally translates that as “I love the night, the hat of every day.” The basic figure comes across all right–it’s a typical high-modernist (and Huidobrian) metaphor, simple though fresh. But what one misses is the etymonic resonance of *sombrero*, which means, literally, “shadower” (from *sombra*, shadow or darkness). Nevertheless, as a trilingual person within an admittedly close family of languages (English-French-Spanish, with reading Italian, some remaining Latin and a little Greek) I believe that good poetic translation is possible as well as necessary. Back as an undergraduate at UCSC I took a course in poetic translation from one Murray Weingarten. A text he set us was a famous sonnet of Quevedo, “Cerrar podrá mis ojos la postrera Sombra.” I tried to translate it into modern English but it was impossible. So I tried to imagine what an English contemporary like Donne would have made of it. That worked, but only because I had already been soaking in early 17th-century poetry for years. I actually won a prize for it. So I independently rediscovered one of Pound’s early methods.
That said, I stubbornly side with Weinberger, because of what I have seen done and been able to do as a translator. I have also written poems in both Spanish (quite a bit actually) and French (one or two) and have back-translated my own work. I guess now I have to learn Japanese!
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I’ve done a few short stories in non-English languages and translated a couple poems (not my own), but I’ve never been able to write anything more than very simple verse in one. I think I simply started too late to develop the flexibility necessary to write original poetry.
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Here’s a Spanish-language poem of mine with English version following:
ORACION
por René Yáñez
Nuestra Senõra del Tiempo arreglado y poderoso
Virgen transparente con lágrimas de vidrio preciso
Hija de los ritmos de brazos inumerables y anónimos
y de los ascensores en los centros financieros
delante de nosotros te avanzas siempre más allá
en tu vientre inmanchable no llevas un salvador
sino un reloj lunar con manos de avispas negras
que nos pican minuto por minuto inyectándonos
con sus larvas hambrientos de experiencias
Entumécenos
Nuestra Señora del Tiempo aritmético y final
Virgen coronada por nanosegundos radiantes
Hija de la explosión de poblacion de ángeles
sobre la punta blanca de calor del alfiler de Diós
delante de nosotros te retiras siempre más allá
mirándonos con tus ojos cámaras oscuras digitales
qué triste tu sonrisa como la tarde ahumada
sobre miles de coches retrasadas en filas
sus conductores tan separadas como galaxias
Jubílanos
Nuestra Señora del Tiempo termodinámico
Virgen con tu sexo una predicción arrugada
Hija de la velocidad de luz y del carbón silencioso
Madre del artrítis y de agujeros en el cerebro
del trabajo como ellos en un pan estrellada de ojos
inmóvil tu te mueves delante de nosotros siempre
más allá como el horizonte de la supervivencia
mientras nos encierras en el cielo destellante
del desperdicio medido es decir del dinero
Olvídanos
Adam Cornford
PRAYER
for René Yáñez
Our Lady of Time ordered and powerful time
Transparent Virgin with accurate glass tears
Daughter of the rhythms of countless anonymous arms
and of rhythms of elevators in financial centers
before us you advance ever further away
in your stainless belly you carry no savior
but a moon-clock with hands of black wasps
that pierce us minute by minute injecting us
with their hungry larvae of experience
Numb us
Our Lady of Time arithmetical final time
Virgin crowned with radiant nanoseconds
Daughter of the population explosion of angels
on the white-hot point of God’s needle
before us you retreat ever further away
watching us with digital camera obscura eyes
how sad your smile is like the smoky dusk
over thousands of cars held up in lines
their drivers as separate as galaxies
Retire us
Our Lady of Time thermodynamic time
Virgin with your sex a crumpled forecast
Daughter of the speed of light and silent carbon
Mother of arthritis and of gaps in the brain
of work like the ones in bread starred with eyeholes
unmoving you move ahead of us always
further away like survival’s horizon
while you enclose us in the glittering heaven
of measured waste in other words money
Forget us
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Oh, I love the ending of that. Fades out in a hiss in both languages.
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Glad you liked the last line anyway!
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That was really just what made the strongest impression, but you know that a very strong line at the end of a poem that doesn’t prepare the way for it tips the poem over–which is not the case here.
One of the issues I’ve run into in translating from Spanish to English is that statements that sound gorgeous in Spanish can sound trite or over-romanticiz(ed/ing) in English. Your poems steer clear of that problem by blending words and images of science and business in with the religious.
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Cool! I agree about translating lyric poetry from the Spanish can be problematic in this way. Including my own poems! This is me from a couple decades ago, stretching a few metaphors:
LAGRIMA Y VARIACIONES
Frasco de claridad
en que se disuelven
mis arquitecturas
nada más dejando
una huella de sal
Holografía
Se estrella el vidrio del día
En cada pedazo
me aparece flotando
pálida pequeñita y entera
como el cáliz al ojo del abeja
la desnudez que ya
no puedo tocar
Al revés
En este huevo transparente
regresan y se contraen
las alas húmedas
de mis pulmones
el pico que chirriaba
dentro de mi calavera
las costillas huecas de mi voz
En este huevo lo que tú
de algún modo hacías volar
regresa y desaparece
detrás de su nacimiento
Flujo
Por el estuario de mi vista
sobre mis pestañas
como sobre algas sumergidas
llevada por el oleaje
de un parpadeo
tú nadas lejana
Campana clara
que al caer suena
y que pro los espacios
enormes y brillantes
de tu retiro
no cesa de sonar
TEAR AND VARIATIONS
Flask of clarity
where my architectures
dissolve
leaving nothing
but a trail of salt
Holography
The day’s windowpane shatters
In each fragment
appears to me floating
pale tiny and complete
like the calyx to the bee’s eye
the nakedness that now
I cannot touch
In Reverse
Into this transparent egg
return diminishing
the damp wings
of my lungs
the beak that chirped
inside my skull
the hollow ribs of my voice
Into this egg whatever you
somehow set flying
returns and vanishes
behind its birth
Flow
Through the estuary of my sight
over my eyelashes
as over underwater weeds
carried by the surge
of a blink
you swim remotely
Clear bell
that rings as it falls
and through the enormous
shining spaces
where you drew away
does not stop ringing
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