from Ethan Weinstein: translation into German of the 1st tercet of the Commedia
Halbwegs durch die Reise unseres Lebens fand ich mich in einem dunklen Wald weil der direkte Weg verloren war

roma★
Misplaced Lens Cap
Show & Tell

No title available
Cosmic Funnies

Love Begins
hello vonnie
PUT YOUR BEARD IN MY MOUTH
styofa doing anything
Peter Solarz

tannertan36
Jules of Nature
Keni

Discoholic 🪩

Kiana Khansmith
No title available
$LAYYYTER
Game of Thrones Daily
NASA
he wasn't even looking at me and he found me
seen from Australia
seen from Saudi Arabia
seen from United States

seen from Brazil
seen from United States

seen from United Kingdom
seen from Australia
seen from United States
seen from United States
seen from United States
seen from United States
seen from United States

seen from United States
seen from United States

seen from United States

seen from United States

seen from United States

seen from United States
seen from Sweden

seen from Australia
@foundintranslationagain
from Ethan Weinstein: translation into German of the 1st tercet of the Commedia
Halbwegs durch die Reise unseres Lebens fand ich mich in einem dunklen Wald weil der direkte Weg verloren war
Beginnings of a final paper
The central issue of this paper is the degree to which the grammar of a translation’s target language requires the insertion of elements not explicit in the original text. I try out degrees of insertion in ci poems by Song dynasty poet Li Qingzhao, and in Latin epigrams. Ci and epigrams are around the same length,and therefore showcase well the different syntactic choices between the two languages.
I take some guiding concepts from Eliot Weinberger and Octavio Paz’s small book Nineteen Ways of Looking at Wang Wei, which features nineteen different translations of Wei’s Luchai, and Weinberger and Paz’s comments. One of the recurring themes of these comments is the observation that the translator has inserted a new element or idea (typically incorrect or biased) into a translation, where the original had no such thing. Commonly the issue is the addition of something as measly as a pronoun. Of G.W. Robinson’s translation they say “In this poem Robinson not only creates a narrator, he makes it a group, as though it were a family outing. With that one word, we, he effectively scuttles the mood of the poem.” (Weinberger 29)
This problem occurs over and over when translating Chinese poetry. Chinese syntax requires a minimal number of words to complete a sentence, and with no inflection of gender, number, case or tense, each word carries less information than a speaker of a western language might be used to. As a result, translation into, say, English, requires insertions to even be grammatically complete. Pronouns are a common insertion. But the translator into English also needs to make choices about tense or number that the original left indefinite, or add prepositions or articles where the original implies or does not need them.
I choose Latin as a counterpoint to the problems of Chinese translation. Latin, conversely, has a grammar and syntax that require much more specificity than English speakers are used to- fully fleshed out case and conjugation systems, in particular. While in Chinese the word吃chi gives no more clues than the idea of “eating,” a given Latin equivalent must tell you who did the eating, and when. “Ederunt” tells us that the action was completed in the past, and by multiple people. Ironically, the informational richness of verbs makes the use of pronouns less frequent in Latin, too.
香冷金猊 has Literary Chinese’s hallmark economy of pronouns conjunctions, but it is entirely clear in this poem who the subject is: the poet Li Qingzhao. This is not an issue of ambiguity about the subject, rather the opposite. But what is less clear is, given the specific content of the poem, whether the economy is a stylistic choice, or just an artefact of the language. The first half of the poem is about a lethargic and rather lazy morning. The cold incense suggests that no one has kept up the fire in the censer; red waves of the quilt show the carelessness of an unmade bed; dust has not been cleaned from the mirror box; “sun overtakes curtain hook” implies that Li has moped in bed until from her perspective in bed the sun has risen to overtake the curtain hook at the top of her bedpost, that is, until midday. The language of this poem suggests a mopey laziness that also would keep the author from adding pronouns etc. where they were not expressly needed.
Below are some first very rough translation attempts. In (A) I try to add as few extra words as possible. In (B) I add in pronouns etc., and also use more idiomatic language where in (A) the relationships between words are still ambiguous. That required an occasional shift in word order. I am torn about smaller wording changes that explain the poet’s meaning more explicitly, but obliterate what was probably intended as poetic description, such as changing “locks” to “surrounds.”
鳳凰台上憶吹簫(香冷金猊)
香冷金猊,被翻紅浪,起來慵自梳頭。任寶奩塵滿,日上簾鉤。生怕離懷別苦,多少事、欲說還休。新來瘦,非干病酒,不是悲秋。
休休。這回去也,千萬遍陽關,也則難留。念武陵人遠,烟鎖秦樓。惟有樓前流水,應念我、終日凝眸。凝眸處,從今又添,一段新愁。
(A)
Incense grows cold golden lion, quilt turned back in red waves, arise lethargic, alone comb hair. Allow precious mirror box dust fill, sun tops curtain hook. Become afraid emotions of leaving bitterness of parting, how many things, wish to speak still have not. Newly thin, is not concerned with liquor illness, is not melancholy.
No, no. This return! Ten million times Sun Pass, also then difficult to remain. Think of Wuling man far, smoke locks Qin tower. There is only flowing water before tower, should think of me, all day staring. Stared-at place, from now again adds a new length of sorrow.
(B)
Incense grows cold in the golden lion censer. The quilt is turned back in red waves. I arise, and lethargic and alone comb my hair. I have allowed my precious mirror box to fill with dust. The sun overtakes the curtain hook. I am afraid, of the emotions of leaving and the bitterness of parting. how many things, wish to speak still have not. Newly thin, is not concerned with liquor illness, is not melancholy.
No, no. This return! After I recite Sun Pass ten million times, it also then difficult to remain. I think of the farness of the man from Wuling. Smoke surrounds Qin tower. There is only flowing water before the tower. You should think of me, all day staring. The stared-at place now again adds a new length of sorrow.
#Michael Berson #paper draft #ci #Li Qingzhao
Sophia Chun Excerpts from Final Project
For my final project, I wanted to focus on creating space in language. I translated Korean poetry about their occupation at the hands of the Japanese and American soldiers, into the language of the occupiers, Japanese and English. By translating Korean poetry into Japanese and English, I reverse the relationship between the languages and make the Korean “occupy” the Japanese and the English. Japan, during the time of its occupation, outlawed the speaking and writing of Korean. As a result, a generation of Korean people grew up without knowing how to write in Korean, a shame that still has a powerful hold over some Koreans today. America’s occupation of Korea during the Cold War, after Korea was released from Japanese occupation, was a period of turmoil whose aftereffects are felt to this day. Most notably, because of the Cold War, Korea was split in two. In Korea, English is seen as the superior language and your fluency is a sign of your class.
The poet Ko Un (b. 1933) is considered by many as the “national poet” of Korea. He had been imprisoned many times due to his role in the campaign for Korean democracy. Ko was still a teenager studying at Gunsan Middle School when the Korean War broke out in 1950. Many of his relatives and friends died and during it he was forced to work as a grave digger. He became so traumatized that he even poured acid into his ears to shut out the war’s noise, leaving him partially deaf in both ears. His poem, Saeriko, is reflection on Korea during the Cold War.
Additionally, I have also selected works from a collection of “trilingual renshi” poetry. From Japanese, renshi is a collection of linked poetry, and a traditionally frequent vehicle for poets of different languages to collaborate. Four poets from Japanese, Chinese, and Korean descent wrote a collection of poems in those languages divided into three sections: “Rice,” “Sea,” and “Sun.” I picked three Korean poems, two from Kim Hyesoon and one from Mindy. Each selected poem positions itself in relation to Japan (“the Sun Republic”) and Japanese. By translating these poems, I hope to explore their relationship with the Japanese, and bring the Korean experience into the Japanese.
번역자 : 천 소피아
ソフィア・チュン翻訳
Translated by Sophia Chun
서리꽃
Saeriko
花氷
Hanagori
Hoarfrost Flower
고은영
宵火
Ko Eun Young
생의 한계를 넘어서서
saeng-ui hangyeleul neom-eoseoseo
人生の限界を超えて、
jinsei no genkai o koete
Beyond limits of life,
수정 같은 영혼의 시편을 그려내는
sujeong gat-eun yeonghon-ui sipyeon-eul geulyeonaeneun
結晶の霊魂を描く
kesshō no reikon o kaku
Drawing a crystalline psalm of spirit
그것은 시리고 투명한 압화다
geugeos-eun siligo tumyeonghan abhwada
霜の花
shimo no hana
A flower of frost
대롱대롱 이슬이 머문 자리
daelongdaelong iseul-i meomun jali
ぶらりぶらり 露が留まっ桁
furari furari ro ga tomakketa
Drip drop dew on branches
무형의 기억으로 유동 된
muhyeong-ui gieog-eulo yudong doen
無形の記憶に流動された
mukei no kioku ni ryūdō sa reta
Flowing into intangible memory
황홀한 일기다
hwangholhan ilgida
妖花日記である
youka nikku dearu
That enchanting diary
하얗게 엉긴 월 삯의 꽃
hayahge eong-gin wol sags-ui kkoch
白く凝っ月賃の花
shiroku kogo tsuki chin no hana
White flowers ensnare wages
빙점에 비로소 심장이 베이고
bingjeom-e biloso simjang-i beigo
氷点下に初めて心臓が切る
hyōtenka ni hajimete shinzō ga kiru
At last, freezing point enters the heart, and
서러움이 피는 찰나 완성된 초현실주의
seoleoum-i pineun chalna wanseongdoen chohyeonsiljuui
悲しみが咲く刹那完成した超現実主義
kanashimi ga saku setsuna kansei shita chō genjitsu shugi
Surreal sorrow spreads like wings
하얀 피를 흘리는 그리움의 배후에
hayan pileul heullineun geulium-ui baehue
白い血を流す懐かしの背後に
shiroichi wo nagasu natsukashi no haigo ni
Behind nostalgia white blood drips
끝내 말 못한 눈물의 결정으로
kkeutnae mal moshan nunmul-ui gyeoljeong-eulo
口無しができなかった涙の結晶で
kuchi-nashi ga dekinakatta namida no kesshō de
Tears decided words unspoken in the end
섭섭한 혼을 열어 날개를 펴는
seobseobhan hon-eul yeol-eo nalgaeleul pyeoneun
さびしい魂を開いて翼を広げる
sabishī tamashī o aite tsubasawohirogeru
Mourning soul unfurls into winter skies
슬픈 유언이다
seulpeun yueon-ida
悲しい遺言である
kanashī yuigondearu
The air is cold where our testament stands
밥
米の巻
Rice
김혜순
惠
Hyesoon
우리는 별의 혈육이듯 쌀의 혈육이다
ulineun byeol-ui hyeol-yug-ideus ssal-ui hyeol-yug-ida
私たちは、星の血肉であるように、米の肉と血である
watashitachi wa, boshi no ketsunikudearu yō ni, mei no niku to chidearu
We are flesh and blood of rice, as we are the flesh and blood of stars
흰 밥알을 삼켰을 뿐인데 어째서 빨간 피가 돌까?
huin bab-al-eul samkyeoss-eul ppun-inde eojjaeseo ppalgan piga dolkka?
白い米粒を飲み込んだだけなのに、どうして真紅の血は変わるのですか?
shiroi kometsubuo nomikonda dakenanoni, doushite shinku nochi wa kawarunodesu ka?
Why does crimson blood churn when I’ve only swallowed a single grain of white rice?
밥을 먹지않는 곳으로 간 아이들이 별처럼 빛났다
bab-eul meogjianhneun gos-eulo gan aideul-i byeolcheoleom bichnassda
ご飯を食べていないところに行った子供たちが星のように輝いていた
gohan o tabete inai tokoro ni itta kodomo-tachi ga hoshinoyōni kagayaite ita
In that place that flickers like stars, those children will no longer be eating rice
태양
太陽の巻
Sun
김혜순
惠
Hyesoon
올빼미는 저 빛이 얼마나 아플까?
olppaemineun jeo bich-i eolmana apeulkka
梟はその光がどのくらい痛い?
fukurō wa sono hikari ga dono kurai itai?
How painful must that light be for the owl?
동굴 속 박쥐는 저 빛이 얼마나 아플까?
dong-gul sog bagjwineun jeo bich-i eolmana apeulkka?
洞窟の中の飛鼠はその光がどのくらい痛い?
dōkutsu no naka no hiso wa sono hikari ga dono kurai itai?
How painful must that light be for the bat in the cave?
다락방에 숨은 소녀는 저 빛이 얼마나 아플까?
dalagbang-e sum-eun sonyeoneun jeo bich-i eolmana apeulkka?
屋根裏部屋に隠れ少女はその光がどのくらい痛い?
yaneuraheya ni kakure shōjo wa sono hikari ga dono kurai itai?
How painful must that light be for the little girl hiding in the attic?
밖에서는 불의 군대가 금빛 갈기를 앞세우고 행진해 오는데
bakk-eseoneun bul-ui gundaega geumbich galgileul apse-ugo haengjinhae oneunde
外では火の軍隊が金色のたてがみを前面に出して行進してくる
Sotode wa hi no guntai ga kin'iro no tategami o zenmen ni dashite kōshin shite kuru
Outside, an army of fire marches towards me with a golden mane at its head
새벽의 마지막 샛별을 움켜쥔 나는 얼마나 무서울까
saebyeog-ui majimag saesbyeol-eul umkyeojwin naneun eolmana museoulkka
夜明けの最後の明星を握った私は何恐ろしいか
Yoake no saigo no myōjō o nigitta watashi wa nani osoroshī ka
How frightened must I be, clasping at dawn’s last morning star
Via2: First Tercet of Commedia translated by Mikhail Leonidovich Lozinskog
емную жизнь пройдя до половины, Я очутился в сумрачном лесу, Утратив правый путь во тьме долины.
-Михаил Леонидович Лозинский, 1982
(Halfway through earthly life, I found myself in a sombre wood, Having lost the right way in the darkness of the valley.
- Mikhail Leonidovich Lozinskog, 1982)
(http://loveread.ec/read_book.php?id=8580&p=3)
This translation keeps the terza rima form.
Zoe
Dante in Chinese
This is from Tian Dewang’s 1997 prose translation of the Divine Comedy. The clunky English translation is mine.
在人生的中途,我发现我已经迷失了正路,走进了一座幽暗的森林,啊!要说明这座森林多么荒野,难险,难行,是一件多么困难的事啊!只要一想起它,我就又觉得害怕。它的苦和死相差无几。但是为了述说我在那里遇到的福星,我要讲一下我在那里看见的其他的事物。
Midway through life, I realized I had already lost the straight path, and gone into a dark forest. Ah! To explain how wild, dangerous, and hard to travel this forest is is a very difficult thing! As soon as I think of it, I feel afraid. Its bitterness is not very different from death. But in order to recount the lucky star I encountered there, I will try to explain the other things I saw there.
#Inferno #Chinese #Michael Berson
Inferno First Tercet - Arabic, trans. Kadhem Jihad
الكوميديا الالهامية
The Divine Comedy
نقلها الى العربية: كاظم جهاد
Translated to Arabic by Kadhem Jihad
الجحيم
The Inferno
في منتصف طريق حياتنا
ألفيتني في غابة مظلمة
الأن جادة الصواب كانت مفقودة.
In the middle of our life’s path
I found myself in a darkened wood
Because the avenue of rightness was lost.
May Huang - Final Portfolio Excerpts
Introduction (abridged)
The bolded poems are the ones I will discuss today.
The nine poems I chose to translate for this portfolio reflect the ways I have been introduced to poetry, as well as the kind of poems that speak to me as a writer who is interested in work that is inherently ‘bilingual,’ influenced by both English and Chinese language and culture. The portfolio begins with classical poems that I read as a child and concludes with contemporary poems that I will likely encounter most in the future as I engage with Hong Kong’s contemporary literary landscape. In between are works that reveal literary exchange and influence transpiring between Chinese and English poetic traditions. The range of poems posed formal and stylistic challenges that deepened my understanding of translation—in theory and in practice.
The portfolio is organized somewhat chronologically: it begins with two classical Chinese poems from the Song Dynasty, “Staying in the Bo Xian Temple on a Snowy Night” by Su Shi (the one after which I was named) and Partridge Sky by Li Qingzhao. It then segues into “Waiting for you, in the rain” by Yu Guangzhong, a Taiwanese poet who studied in the U.S. and incorporated elements of Western poetry into Chinese poems written with a classical undercurrent.
The three pieces that follow were written by authors who were significantly influenced by the work of Western poets; Zhai Yongming was heavily influenced by Sylvia Plath, Zang Di wrote “The Society of Digging into Fresh Soil” as an elegy to Seamus Heaney, and Ya Xian wrote “Chicago” based on Carl Sandburg’s poem of the same name.
The next two translations are of Chinese poems that were written in Western forms, an Italian sonnet by Feng Zhi and a sestina by contemporary Hong Kong poet Zhong Guoqiang. I finally conclude the portfolio with “Mosquitoes,” another work by Zhong Guoqiang, ending on a note close to home.
_____________________________________________
1) 雪夜獨宿柏仙庵
蘇軾 晚雨纖纖變玉霙,小庵高臥有余清。 夢驚忽有穿窗片,夜靜惟聞瀉竹聲。 稍壓冬溫聊得健,未濡秋旱若為耕。 天公用意真難會,又作春風爛漫晴。
Staying in the Bo Xian Temple on a Snowy Night
Su Shi
Night rain turns into sleet, fine as jade while pure winds blow on temples aloft Suddenly, something pierces my window mid-dream, startling me awake Yet the only sound I hear in the quiet dark Is the bamboo leaves’ quick cascade Hardly past a winter cold myself, how will fields recover from the autumn draught? Heaven’s intents are hard to guess, For soon again the spring breeze will blow Color and brightness into our days.
2) The Society of Digging into Fresh Soil
Zang Di —In Memoriam Seamus Heaney, 1939 – 2013 The Ireland I love. Far enough But never foreign. Every time I dig up the orchids of Ireland, my spade sinks into fresh soil, finding beautiful strength in lonely words. Deep green tips of leaves can sway an attentive heart. How might the stamen, swaying in the wind of our words, already the prisoner of poetry, look upon human life? Only the sweat of our brows can fill the pit We dig into the ground. And in this age of hardship only such a pit can deepen the trust between us. So pick up the phone and ring up your reflections— They have persisted for far too long In the scenery of scenery. Love is ice. If you do not believe me, give it a try. The last day of August went by like an elephant. Don’t look at me like that. I am now a blind man. A bottom line like this needs a blind man like me. Delmore Schwartz, after whom Bellow modeled Humboldt in Humboldt’s Gift, once said, with much sorrow— “For like a gun is touch.” The situation is indeed grim but you, who persisted in opening the forge’s oily shop curtain, taught me to strike like the hammer, to trust every touch.
3) Sonnet 25
Example of 1st stanza: 案頭擺設著用具, 架上陳列著書籍, 終日在些靜物裡 我們不住地思慮;
Àn tóu bǎi shè zhe yòng jù, jià shàng chén liè zhe shū jí, zhōng rì zài xiē jìng wù li wǒ men bù zhù dì sī lǜ;
Tools placed on a table top, Rows of books arranged on shelves, Such still life around ourselves All day long lost in thought; Speaking voices do not sing , Routine motions do not flow; Blankly ask how birds should know To soar by flapping wings. Only in the still of night Will bodies breathe meter and rhyme, Feel the air at play inside, Salt water play with blood inside— And maybe hear, in a dream, The sky and sea calling out our names?
4) Mosquitoes I don’t know when we began eating at the nearby restaurant not wanting to trouble mother on New Year’s and other family gatherings until the time we spent in the old house grew shorter and the mosquitoes swarming in from all directions grew fiercer, forming a herd, ready to risk everything, so close I could see the space between their fuzzy antenna and empty stomachs I slap, slap the empty air without pause. Mother goes about her daily chores, utterly indifferent to the house full of mosquitoes About time to go, mother. Massaging her belly, she walks out and says no, face dimmed by lamplight, because of an upset stomach Perhaps because, seeing the white hair on her temples, she ate some of the vermicelli left out since breakfast this afternoon Why wasn’t it warm why didn’t we microwave it before she took a bite? Mother stayed home on the night of the winter solstice, refusing our company I saw a sky of mosquitoes slowly, slowly land on walls of the old house, the kitchen counter, the chairs, the desks, the cups, the bowls, the chopsticks… Time belongs to them, now. Over the phone, father says don’t worry, Mother is asleep, and my head starts to ache on the West Rail Line As if I were in the old house with mosquitos invading my skull over and over, thin wings quivering at high frequency, piercing through a pain I had forgotten
案頭擺設著用具,
架上陳列著書籍,
終日在些靜物裡
我們不住地思慮;
Week 9 exercise - silence
Week 9 exercise: silence
Sappho poem #6 from Anne Carson’s If Not, Winter:
so
]
]
]
]
]
Go [
so we may see [
]
Lady
of gold arms [
]
]
doom
]
Sappho #6 from Willia Barnstone’s Sweetbitter Love: Poems of Sappho:
“Dawn with Gold Arms”
Go
so we can see
Lady Dawn
with gold arms.
Doom
The overall impression I got from Barnstone’s translation and his notes on them was one of trying to piece together the fragments of Sappho’s poetry; reconstructing a broken vessel, as it were, rather than Carson, who is happy to allow the broken pieces to remain where they have fallen and leave it to the reader to experience “imaginal adventure” through her use of the brackets. Barnstone does leave open the end of poem #6 with “Doom” sitting by itself on the line with no punctuation or directed causality with regard to the previous lines, but Carson’s extensive brackets in this poem between the opening “so” and “Go” do suggest to me more of a narrative (even though we don’t know what it is) than Barnstone’s – something is preceding the imperative to see the golden-armed lady, and something about this image then goes on to suggest doom (or salvation from it, perhaps?). The silences, as Carson puts it, the catastrophizing of communication, both occlude our understanding of the poem but also give us freer rein to fill in the gaps on our own as we read. They are crucial, she notes, to the “drama” of trying to read Sappho, replicating the experience of trying to make sense of papyrus riddled with holes.
What immediately came to mind for me when thinking about silence in poetry this week was the frequent use of silence as a closing trope for the Persian ghazal, especially by Rumi, whose pen-name or takhallus in his early work was, in fact, “Khamush” or “Silence” – paradoxically naming himself that which is un-named. “Silence” often comes up in the closing couplet of a ghazal, in which the poet despairs of the ability of language to signify, and, in mystical readings, presents paradoxes of apophasis in which the apprehension of the divine beloved exceeds the capacity of speech, and yet speech and words must be used in order to describe this very incapacity. In the ghazal below, I wanted to experiment with a few different things we’ve encountered this term – spatial gaps to emphasize the performative repetition of the key “you are silent” (the “you” in Persian is the plural you, as in you all, giving the poem a more universal feel, but since we don’t have this grammatically in English I left it as the open-ended “you are”), and connected it with the “silence” that acts as a turning point in the line – it’s literally “silence is the breath of death.” The ghazal then ends on a note of paradox, in which the shout, cry, or shriek of silence (the word “nafir,” which is also connected with the cry of reed flute present in Rumi’s other poetry and heard during the ceremony of the whirling dervishes) is what is generative or sustaining of life itself, even as it connotes death (although the image of death breathing, as a living body, is fascinating to me). The second version omits the word “silence” to evoke actual silence, with a sequence from “you are” to “you” to a period through which I wanted to suggest the process of dying, or of a process towards finality, on the page. The third version partakes again of Zukofsky and Rothenberg and the idea of translating sound, with the “you-hush” combination evoking the “khamush” of the original Persian word for silence.
Rumi – ghazal #636 – last couplet
you are silent you are silent silence
death breathing
life itself is when you shout silence.
***
you are you .
death breathing
life itself is when you shout silence.
***
you, hush! you: hush hush.
death breathing
life itself is when you shout hush.
Dante in Urdu - Aziz Ahmad's Tarbiyah-i Khudavandi, 1943
While I read from Iqbal's Javidnama in class, which was inspired by the Divine Comedy, I'm not really sure we can term it a translation. It took me a while to dig up this Urdu translation - so far, to my knowledge, the only one - of Dante's Divine Comedy (Tarbiya-i Khudavandi), by Aziz Ahmad in 1943 (interestingly, published by the press of the Progressive Writers' Association, who were heavily involved in the Indian independence movement, Marxist in orientation, and engaged in artistic exchanges with the Soviet Union). Anyway: Ahmad translates each tercet as a sentence, providing copious footnotes as well as a prose overview of the canto beforehand.
tercet #1:
اپنی زندگی کے سفر کے درمیان میں نے اپنے آپ کو ایک تاریک جنگل میں پایا جہاں سیدھا راستہ گم ہو گیا
āpnī zindagī kē safar kē darmiyān maiṇ nē āpnē āp kō aik tārīk jangal meiṇ pāyā jahaṇ sīdhā rāsta gum hō gāyā.
In the middle of the journey of my [could, however, also be "our" - the pronoun antecedent is left unclear] life I found myself in a dark forest [lit., jangal = jungle] where the straight path was lost.
#dante #urdu #via2
Dort, af yener zayt, Chava Rosenfarb
“Dort, af yener zayt” is the first of the “ghetto poems” written by Chava Rosenfarb during her internment in the Lodz Ghetto. The original draft of this poem was confiscated when Rosenfarb was deported to Auschwitz, and is thus physically silent. She later rewrote the poem and published it in Yiddish in the late 1940s. In the midst of catastrophe, Rosenfarb resisted what Anne Carson has called “a catastrophizing of communication.” Though Rosenfarb often bemoaned that her attempts at communication had been catastrophized. A couple decades after World War II, Rosenfarb self-translated this poem into English, in a further attempt at communication. She titled her translation “Freedom.” “Dort af yener zayt…” [based on the edition pulished in Di balade fun nekhtikn vald un andere lider: http://www.yiddishbookcenter.org/collections/yiddish-books/spb-nybc213564/rosenfarb-chawa-di-balade-fun-nekhtikn-vald-un-andere-lider] Dort oyf yener zayt iz di frayhayt zest zi fundervayt durkh di drotn. dort oyf jener zayt – der frayer nign. dortn loyft di tsayt, dortn lebn mentshn fraye. bruder, nem mayn hant, her oyf veynen. bruder, kay dayn broyt mit di tseyner. un nisht kuk ahin mer ariber. …s’tsien felder grin, dortn… liber bruder mayner. farges on dem, farges un kay dayn bisn. trink dayn payn und fres. un host a kishn? leyg dayn shvern kop, leyg dayn midn. kholem dir in shlof. dort tu shmidn dir dayn frayhayt. *Dos ershte geto lid. Geshribn onhoyb geto, vinter, 1940. There, on the other side… There, on the other side, is freedom See it from afar through barbed wire. There, on the other side – the free nigun. There time runs, human beings live free. Brother, take my hand, cease weeping. Brother, gnaw your bread with teeth. And don’t look to that place beyond …green fields pull, there…belovèd Brother of mine. Forget that, forget and gnaw your morsel. Drink your pain and gorge. Have a pillow? Lay your heavy, your weary head. Dream in sleep. There forge Your freedom. *The first ghetto poem. Written beginning of ghetto, winter, 1940.
Week 9
A “total translation” ultimately aims to carry over “words, sounds, voice, melody, gesture, event,” and more essential qualities of a poem. So what Rothenberg translates is not only the ‘words,’ of a poem, but also a sense of the “song and of the attitudes” it encapsulates.
To account for all vocal sounds in the poems he was translating, Rothenberg would translate the music of the poetry “onto the page” (one can liken this to concrete poetry)—for instance, he spread out the letters of “HEH EH HEH” on the page to convey the slow regularity, deliberateness, repetition, and other lyrical qualities of a song-poem. Such a technique also points to Rothenberg’s project of getting “as far away” as he can from “writing"—he would sing his own words over a tape and replace the original poet’s vocables with sounds relevant to himself.
Furthermore, his claim that "poets shape their worlds through their poems” says much about his project to translate in this “total” sense, translating not only the words of a poem but also the living situation and attitudes of the people who speak its language. For instance, he says that he can “hardly speak of the poetry without using words that would describe the people as well.”
From my understanding, it seems that Rothenberg is translating context and experience, particularly the experience of musically interpreting a poem, at once.
For this exercise, I decided to also translate a song, so that I could experiment with translating music through poetry. I chose to translate three stanzas from Jay Chou’s “Common Jasmine Orange” (七里香) so that I could focus on translating closely in a ‘total’ sense (as opposed to tackling the entire song).
Song: 1:23 -3:10 https://www.youtube.com/watch?v=Bbp9ZaJD_eA
雨下整夜
我的愛溢出就像雨水
院子落葉
跟我的思念厚厚一疊
幾句是非
也無法將我的熱情冷卻
妳出現在我詩的每一頁
雨下整夜
我的愛溢出就像雨水
窗台蝴蝶
像詩裡紛飛的美麗章節
我接著寫
把永遠愛妳寫進詩的結尾
妳是我唯一想要的了解
雨下整夜
我的愛溢出就像雨水
院子落葉
跟我的思念厚厚一疊
幾句是非
也無法將我的熱情冷卻
妳出現在我詩的每一頁
Rain falls all night
my love pours out just like each drop, leaves
fall outside
piling up with my every thought, words
left and right
cannot cool the fire in my heart
on every page of my poem
you are a part
Rain falls all night
my love pours out just like each drop, as
butterflies fly
on the windowsill like beautiful stanzas and
so I write
into the last lines of my poem
I will love you forever
you are the only one I want to know…
Rain falls all night
my love pours out just like each drop, leaves
fall outside
______________________________________________________________
In general, the line lengths and spacing I have adopted match the way Jay Chou sings the lyrics. The highlight of the song is the triumphant opening line of the chorus, “雨下整夜,” and I wanted to preserve that effect by also opening the song with four strong syllables (rain falls all night). The accented syllables (the 2nd and 4th) are the same ones stressed in the song.
I also tried to make sure that the lines rhymed in roughly the same places as they do in the song. Because the singer segues from line 2 to 3 pretty smoothly, I conclude line 2 with “leaves” so that it creates an enjambment effect (I adopted the same tactic for lines 4 and 5, etc.).
There is a musical interlude that separates the final two stanzas, which I signified with ellipses and additional line breaks. To translate the chorus that returns after the interlude, I included only the first three lines, since rewriting the whole stanza would give the poem a ‘heavier’ feeling. After listening the song to this section, all you need is the familiar first couple of lines to recognize it as a recapitulation.
Part of Rothenberg’s project regarding a “total translation” was to also convey a sense of the living attitudes of the people whose language he was translating, and that was something I tried to keep in the back of my mind when I was translating this song. I tried to internalize not necessarily the attitude of Taiwanese people ‘as a whole,’ but rather the kind of mindset a Jay Chou fan / contemporary music listener / teenager would have when listening to this song. Through this lens, I wrote lines like, “ I will love you forever / you are the only one I want to know,” which is typical of love song lyrics.
I wonder how I would have approached a ‘total’ translation had I not been translating a song, and also whether I could have made bolder choices for this translation. I considered adding concrete poetry elements to it, but that decision did not quite seem to line up with the kind of ‘world’ these lyrics inhabit.
Week 9 Translation Sophia Chun
What is “total translation” in Rothenberg’s definition? What does it mean to “*translate* the vocables” of Navajo? Why is it desirable to change the “original” texts, and how do you understand his strategy to slow the Seneca songs down through typographical experimentation on the page?
Writing assignment: Produce a “total translation” of a work of your choosing.
Total translation seems to be the translation of all variables of the sound (the vocables) of the poetry/song, because sound is the most essential part of the Navajo poetry he’s translating. I was honestly a bit confused by some of the technical terms he used and thrown off in a few places about what exactly his concept was, but I think at its core, his concept is about getting writing as close as possible to life.
Called the unofficial anthem of Korea, with hundreds of versions in existence, Arirang is particularly meaningful to those who lived through the Korean War and occupation. Meanwhile the youth prefer more “upbeat” versions of the Arirang. Generally, despite the varying lyrics, it’s considered an uniting song (one that played when South and North Korea marched together at the 2000 Olympics.) It embodies a longing for home for most Koreans. Arirang Pass (아리랑 고개) is an imaginary rendezvous of lovers in the land of dreams, although there is a real mountain pass, called “Arirang Gogae,” outside the Small East Gate of Seoul. The original composer is lost in time.
I am interested in reworking this to become closer to Rothenberg’s total translation concept, if people have suggestions.
For my translation of Arirang, the unofficial Korean national anthem, I tried to translate the anthem aspect while retaining the foreignization.
This is part of the Seoul iteration.
아리랑, 아리랑, 아라리요…
아리랑 고개로 넘어간다.
나를 버리고 가시는 님은
십리도 못가서 발병난다.
청천하늘엔 잔별도 많고
우리네 가슴엔 희망도 많다
저기 저 산이 백두산이라지
동지 섣달에도 꽃만 핀다
alilang, alilang, alaliyo…
alilang gogaelo neom-eoganda.
naleul beoligo gasineun nim-eun
siblido mosgaseo balbyeongnanda.
cheongcheonhaneul-en janbyeoldo manhgo
uline gaseum-en huimangdo manhda
jeogi jeo san-i baegdusan-ilaji
dongji seoddal-edo kkochman pinda
Arirang Arirang Ariryo…
Arirang Pass, beneath our feet
The one who abandoned me
Shall not walk 10 li before their feet hurt
In the blue sky, there are as many stars
As there are hopes in our hearts
There, over there that mountain is Paekdu
Comrade, on New Year, the flowers bloom
Week 8 Exercise + Other explorations
Outline how you think the metaphor is functioning, and why Benjamin used it—how it reflects the task of translation; what labor it seeks to describe or solicit. Then produce a translation that tries to use this metaphor as a guiding methodology
In “The Task of the Translator,” Benjamin writes about how translations reveal the “kinship of languages” because all languages supplement each other in their intentions. As translators, we want our translations to have an effect that echoes the intention of the original in a way that has less to do with ‘meaning’ and more to do with ‘language’ itself.
I found Benjamin’s metaphor of the original text and its translation as fragments “of a vessel” (81) particularly helpful in understanding what he considers to be the task of the translator. Instead of wanting to “communicate something” semantically, the translator should translate with the aim of bringing two languages into harmony. What is most important about the vessel made by the two languages is not the ‘meaning’ it might carry, but the construction of the vessel itself; when reading a translated work, one should always see the echo of the original. The vessel stays afloat because it is built from the fragments of two languages, strengthened by the “pure language” of “linguistic complementation.” So, I decided to incorporate Benjamin’s suggestion about copying syntax into my guiding methodology for translating the following poem from the Song dynasty. The goal was to achieve a sense of unfamiliarity that coexists with harmony, to move both the writer and the reader to a neutral space where they can be left in peace.
鷓鴣天
寒日蕭蕭上瑣窗,梧桐應恨夜來霜。
酒闌更喜團茶苦,夢斷偏宜瑞腦香。
秋已盡,日猶長,仲宣懷遠更淒涼。
不如隨分尊前醉,莫負東籬菊蕊黃。
Zhègū tiān hán rì xiāo xiāo shàng suǒ chuāng, wú tóng yīng hèn yèlái shuāng. Jiǔ lán gèng xǐ tuán chá kǔ, mèng duàn piān yí ruì nǎo xiāng. Qiū yǐ jìn, rì yóu zhǎng, zhòng xuān huáiyuǎn gèng qī liáng. Bùrú suí fēn zūn qián zuì, mò fù dōnglí jú ruǐ huáng.
Partridge Sky
Winter sun bleakly shines on the latticed window,
the parasol tree must resent last night’s frost
Wine after more favor brick tea’s bitterness,
dream snapped better suit camphor’s fragrance
Autumn is already ending, days feel long,
Zhong Xuan’s nostalgia drearier
Might as well vessel before inebriate,
Not disappoint the eastern bamboo fence’s yellow chrysanthemums
Like last time, I used the prompt of the writing exercise to inspire a preliminary translation and then revised that translation to end up with something closer to what I would include in my final portfolio. While I tried to make poetic choices in the first draft (as opposed to the strict literalism of last week’s exercise), the rigidity of the syntax produced an almost Google Translate-like effect in the translation, skewing the meaning of several lines. Indeed, the 6th line actually signifies the opposite of what the author intends; she means to say that her nostalgia is drearier than that of Zhong Xuan, although the direct syntactical translation suggests the opposite.
Yet what preserving the syntax helped me retain in some cases was the brevity of the lines (e.g. “dream snapped better suit camphor’s fragrance”) and the sense of ambiguity we also touched on last time regarding Chinese poetry: poets construct lines mostly made up of verbs and nouns, leting the reader figure out how they connect. In my revised translation, there is an element of syntactical strangeness preserved in lines 3-6.
However, I nonetheless chose to break Benjamin’s ‘rules’ in a number of places. For instance, I ‘corrected’ the semantic problem in the Zhong Xuan line by adding “I feel,” which also conveniently parallels “feel long” in the line below, creating rhyming sounds to compensate for the fact that I lost all the ending rhymes of the original in this translation (I couldn’t get over this, so I ended up producing a second revision that sort of rhymes). I also changed “vessel before inebriate” (to get drunk by downing the contents of a wine vessel) into “drown my sorrows,” which is an example of me moving the writer towards the reader instead of occupying that neutral space of ‘pure language’ in between. For workshop, I would be interested in hearing what people think about these decisions, as well as ways I could more poetically obscure or clarify meaning in further revisions.
Partridge Sky (revision 1)
The cold winter sun bleakly climbs the lattice window,
parasol trees must resent last night’s frost.
Bitter brick tea we always favor after drinking wine,
the camphor’s fragrance always sweeter
upon waking from interrupted dreams.
Drearier than Zhong Xuan’s longing I feel,
Now autumn is fading, and the days feel long.
I might as well drown my sorrows
to not disappoint the yellow chrysanthemums
growing on the eastern bamboo fence.
Partridge Sky (revision 2 with rhymes)
The cold winter sun bleakly climbs the lattice window,
parasol trees must resent last night’s frost.
After wine we always prefer bitter brick tea,
the camphor’s fragrance sweeter
upon waking from dreams lost.
Drearier than Zhong Xuan’s longing I feel,
As autumn is fading, and the days feel long.
I might as well drown my sorrows
to not let down the yellow chrysanthemums
that along the eastern bamboo fence still grow.
After reading the non-rhyming version above and this rhyming one, which direction do you think I should continue revising in? There are some end rhymes in the latter that seem forced (I also almost wrote “chrysanthemums yellow”), but perhaps I could revise to make them seem more nuanced. Does adding rhymes make the poem seem trite?
Week 8
Outline how you think the metaphor is functioning, and why Benjamin used it—how it reflects the task of translation; what labor it seeks to describe or solicit. Then produce a translation that tries to use this metaphor as a guiding methodology
In “The Task of the Translator,” Benjamin writes about how translations reveal the “kinship of languages” because all languages supplement each other in their intentions. As translators, we want our translations to have an effect that echoes the intention of the original in a way that has less to do with ‘meaning’ and more to do with ‘language’ itself.
I found Benjamin’s metaphor of the original text and its translation as fragments “of a vessel” (81) particularly helpful in understanding what he considers to be the task of the translator. Instead of wanting to “communicate something” semantically, the translator should translate with the aim of bringing two languages into harmony. What is most important about the vessel made by the two languages is not the ‘meaning’ it might carry, but the construction of the vessel itself; when reading a translated work, one should always see the echo of the original. The vessel stays afloat because it is built from the fragments of two languages, strengthened by the “pure language” of “linguistic complementation.” So, I decided to incorporate Benjamin’s suggestion about copying syntax into my guiding methodology for translating the following poem from the Song dynasty. The goal was to achieve a sense of unfamiliarity that coexists with harmony, to move both the writer and the reader to a neutral space where they can be left in peace.
鷓鴣天
寒日蕭蕭上瑣窗,梧桐應恨夜來霜。
酒闌更喜團茶苦,夢斷偏宜瑞腦香。
秋已盡,日猶長,仲宣懷遠更淒涼。
不如隨分尊前醉,莫負東籬菊蕊黃。
Zhègū tiān hán rì xiāo xiāo shàng suǒ chuāng, wú tóng yīng hèn yèlái shuāng. Jiǔ lán gèng xǐ tuán chá kǔ, mèng duàn piān yí ruì nǎo xiāng. Qiū yǐ jìn, rì yóu zhǎng, zhòng xuān huáiyuǎn gèng qī liáng. Bùrú suí fēn zūn qián zuì, mò fù dōnglí jú ruǐ huáng.
Partridge Sky
Winter sun bleakly shines on the latticed window,
the parasol tree must resent last night’s frost
Wine after more favor brick tea’s bitterness,
dream snapped better suit camphor’s fragrance
Autumn is already ending, days feel long,
Zhong Xuan’s nostalgia drearier
Might as well vessel before inebriate,
Not disappoint the eastern bamboo fence’s yellow chrysanthemums
Like last time, I used the prompt of the writing exercise to inspire a preliminary translation and then revised that translation to end up with something closer to what I would include in my final portfolio. While I tried to make poetic choices in the first draft (as opposed to the strict literalism of last week’s exercise), the rigidity of the syntax produced an almost Google Translate-like effect in the translation, skewing the meaning of several lines. Indeed, the 6th line actually signifies the opposite of what the author intends; she means to say that her nostalgia is drearier than that of Zhong Xuan, although the direct syntactical translation suggests the opposite.
Yet what preserving the syntax helped me retain in some cases was the brevity of the lines (e.g. “dream snapped better suit camphor’s fragrance”) and the sense of ambiguity we also touched on last time regarding Chinese poetry: poets construct lines mostly made up of verbs and nouns, leting the reader figure out how they connect. In my revised translation, there is an element of syntactical strangeness preserved in lines 3-6.
However, I nonetheless chose to break Benjamin’s ‘rules’ in a number of places. For instance, I ‘corrected’ the semantic problem in the Zhong Xuan line by adding “I feel,” which also conveniently parallels “feel long” in the line below, creating rhyming sounds to compensate for the fact that I lost all the ending rhymes of the original in this translation (I couldn’t get over this, so I ended up producing a second revision that sort of rhymes). I also changed “vessel before inebriate” (to get drunk by downing the contents of a wine vessel) into “drown my sorrows,” which is an example of me moving the writer towards the reader instead of occupying that neutral space of ‘pure language’ in between. For workshop, I would be interested in hearing what people think about these decisions, as well as ways I could more poetically obscure or clarify meaning in further revisions.
Partridge Sky (revision 1)
The cold winter sun bleakly climbs the lattice window,
parasol trees must resent last night’s frost.
Bitter brick tea we always favor after drinking wine,
the camphor’s fragrance always sweeter
upon waking from interrupted dreams.
Drearier than Zhong Xuan’s longing I feel,
Now autumn is fading, and the days feel long.
I might as well drown my sorrows
to not disappoint the yellow chrysanthemums
growing on the eastern bamboo fence.
Partridge Sky (revision 2 with rhymes)
The cold winter sun bleakly climbs the lattice window,
parasol trees must resent last night’s frost.
After wine we always prefer bitter brick tea,
the camphor’s fragrance sweeter
upon waking from dreams lost.
Drearier than Zhong Xuan’s longing I feel,
As autumn is fading, and the days feel long.
I might as well drown my sorrows
to not let down the yellow chrysanthemums
that along the eastern bamboo fence still grow.
After reading the non-rhyming version above and this rhyming one, which direction do you think I should continue revising in? There are some end rhymes in the latter that seem forced (I also almost wrote “chrysanthemums yellow”), but perhaps I could revise to make them seem more nuanced. Does adding rhymes make the poem seem trite?
Hertz's Dante
Dante Alighieri - La Divina Commedia - Inferno
Wilhelm G. Hertz - Die Göttliche Komödie – Hölle
Als unseres Lebens Mitte ich erklommen,
Befand ich mich in einem dunklen Wald,
Da ich vom rechten Wege abgekommen.
When midway through our life,
I found myself in a dark forest,
Since I strayed from the right path
A scan of BLAST, the inaugural Vorticist publication of 1914:
Sophia Chun Week 7 Reading Response
I realized I didn’t copy my first paragraph when I submitted my work! Here is my reading response for the week:
I wonder at defining “ignorance” when people speak of languages—the problem is how can you say a person does or doesn’t know a language? Is there a quantitative, universal understanding of fluency? And then there’s attaching a language to a culture, and that symbiotic relationship. There’s lots of different negotiations and hurdles that come with understanding a culture, especially as someone not “native” to that culture and even as someone who is “native” to the cutlure. I think the most important thing a person can do when translating from a language they aren’t traditionally fluent in, is for them to understand and live with the culture, and be aware of their own position in relation to the other culture. But there’s so much that’s historically problematic in one culture studying another, re-writing the other’s cultures texts and making conclusions about their values and manners based on an outsider’s perspective.