READIN

Monday, October 19th, 2009

🦋 Barefoot Portugal

Found it! -- Many thanks to Deborah for sending me Unamuno's poem "Portugal" (an unpublished fragment), from which the line quoted in The Stone Raft is taken.

Portugal, Portugal, tierra descalza,
acurrucada junta al mar, tu madre,
llorando soledades
de trágicos amores,
mientras tus pies desnudos las espumas
saladas bañan,
tu verde cabellera suelta al viento
-- cabellera de pinos rumorosos --
los codos descansando en las rodillas,
y la cara morena entre ambas palmas,
clavas tus ojos donde el sol se acuesta
solo en la mar inmensa,
y en el lento naufragio así meditas
de tus glorias de Oriente,
cantando fados quejumbrosa y lenta.

Portugal, Portugal, o barefoot land,
nestled by the sea, your mother,
weeping lonely
over tragic loves
while the salty foam
bathes your naked feet,
your green locks loose to the wind --
locks of whispering pines --
your elbows resting on your knees
and your dark face between your palms,
cast your eyes where the sun goes down
alone in the immense sea
and in this slow shipwreck reflect
on your Oriental glories,
singing fados, plaintive and slow.

Well: this brings up a question for me about Pontiero's translation in The Stone Raft. The context is that José and Joachim have just met Pedro and the three are having dinner, watching the news on TV where they see images of people standing on Portugal's beaches looking at the oncoming ocean. Let's look at the Portuguese and Pontiero's rendering together:

Agora ei-los ali, como Unamuno disse que estavam, la cara morena entre ambas palmas, clavas tus ojos donde el sol se acuesta solo en la mar imensa, todos os povos com o mar a poente fazem o mesmo, este é moreno, não há outra diferença, e navegou.

There they are now, as Unamuno described them, his swarthy face cupped in the palms of his hands, Fix your eyes where the lonely sun sets in the immense sea, all nations with the sea to the west do the same, this race is swarthy, there is no other particularity, and it has sailed the seas.

I'm not going to argue with italicizing the quoted portion and capitalizing its first letter, I mean it's not in the original but it reads fine; but how could "la cara morena" possibly be understood as referring to Unamuno's face rather than as part of the quotation? This makes no sense at all to me -- it's an interesting image but it can't be the image intended in the original passage. Note how "moreno" is used again referring to the Portuguese race -- this is the only distinction between them and other peoples with the sea to the west. Here's my attempt at an improvement, relying heavily on Pontiero for a sense of the flow of the passage:

There they are now, as Unamuno described them, Your dark face between your palms, cast your eyes where the sun goes down alone in the immense sea, all peoples with the sea to the west do the same, this one is dark-skinned, there's no other distinction, and has sailed the seas.

posted evening of October 19th, 2009: Respond
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Sunday, September 27th, 2009

🦋 Writing

A very nice line (assuming I am understanding it correctly) from the newly-published Bolaño story, The Contour of the Eye. Bolaño's character Chen Huo Deng is recounting a conversation with a doctor, telling him about writing diaries as a "crutch for literary creativity":

Dijo que comprendía que los poetas escribiéramos mil palabras para librar una. Le dije que en mi diario actual se libraba algo más y se rió sin comprender.

[First attempt at reading this is incorrect -- see comment from Rick -- He said his understanding was that we poets will write a thousand words to liberate a single one. I told him that in my current diary something else was being liberated and he laughed without understanding.]

He said his understanding was that we poets will write a thousand words to get at a single one. I told him that in my current diary something else was at stake, and he laughed without understanding.

Thoughts about the translation of "librar" in the first sentence and "librarse" in the second sentence (and thanks to Rick for pointing out that this is a different verb from "liberar")? It would be nice to preserve the pun but I'm not at all sure how that would be done. "in my current diary something else was getting out" maybe? That doesn't sound very natural to me, and I'm skeptical whether it communicates the meaning of the Spanish very well.

posted morning of September 27th, 2009: 4 responses
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Friday, September 25th, 2009

🦋 ...and speaking of movies based on stories from Cuentos Españoles,

I hope a movie has been made of Unamuno's El marqués de Lumbría; this opening paragraph would be spectacular on the screen:

La casona solariega de los marqueses de Lumbría, el palacio, que es como se le llama en la adusta ciudad de Lorenza, parecía un arca de silenciosos recuerdos del misterio. A pesar de hallarse habitada, casi siempre permanecía con las ventanas y los balcones que daban al mundo cerrados. Su fachada, en la que destacaba el gran escudo de armas del linaje de Lumbría, daba al Mediodía, a la gran plaza de la Catedral, y frente a la ponderosa fábrica de ésta, pero como el sol bañaba casi todo el día, y en Lorenza apenas hay días nublados, todos sus huecos permanecían cerrados. Y ello porque el exelentísimo señor marqués de Lumbría, Don Rodrigo Suárez de Tejada, tenía horror a la luz del sol y al aire libre. "El polvo de la calle y la luz del sol-solía decir-no hacen más que deslustrar los muebles y hechar a perder las habitaciones, y luego, las moscas..." El marqués tenía verdadero horror a las moscas, que podían venir de un andrajoso mendigo, acaso de un tiñoso. El marqués temblaba ante posibles contagios de enfermedades plebeyas. Eran tan sucios los de Lorenza y su comarca...

The ancestral mansion of the Marquéses of Lumbría, the palace as it was called in the gloomy city of Lorenza, appeared as a chest of silent memories of the mysterious. In spite of its being in fact occupied, the windows and balconies which gave out onto the world were almost always closed. The façade, where the great coat of arms of the Lumbrían lineage stood forth, looked south*, onto the great square of the Cathedral, whose ponderous construction it faced, but as the sun was shining all day long, and in Lorenza there are hardly any cloudy days, all of its openings remained closed. And this was because the excellent Señor Marqués of Lumbría, don Rodrigo Suáres de Tejada, abhorred the light of the sun and fresh air. "The dust of the street and the light of the sun -- he used to say -- do no more than dull the furniture's shine and spoil the rooms; not to mention the flies..." The Marqués was deathly afraid of flies, which might have come from a ragged, miserable beggar. The Marqués trembled at the thought of catching plebian diseases. And they were so filthy, the Lorenzans and the countryfolk...

...But it looks like no; several of his stories and books have been filmed but not this.

*How great a dialect for "south" is "noon"? A lovely one.

posted evening of September 25th, 2009: Respond
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Wednesday, June 24th, 2009

🦋 Placement of a pause

To expand on a comment in the previous post, I just can't understand this choice by Pontiero: the Portuguese

...no interesse desta editora e da harmonia das nossas futuras relações, Profissionais. Espero que não lhe tenha passado...

...for the sake of the publishing house and harmony in our future relationship. Professional, I trust you're not suggesting...

Now I'm just really confused as to why Pontiero would have transposed the comma preceding "Profissionais" and the period after it. My initial thought when I read the English sentence was, this would "sound right" in Portuguese because the adjective follows the noun, so Raimundo is "completing the thought" of his interlocutor, whereas in English he's inserting a word in the middle of her thought. But the punctuation issue is separate. In the original, Raimundo adds his adjective directly in reply to her -- she is a little taken aback and pauses before replying. In the translation as it stands here, Raimundo pauses before replying, and she comes back with a quick riposte. I'm sort of flummoxed as to why this would be done -- it changes the sense of the passage and for no good reason that I can see.

Thinking about this a little further: I guess it's possible that the change in punctuation is a way of addressing the word-order issue -- that the quick "professional" following "relationship" sounds right in Portuguese, but in English the longer pause is necessary because the "correction" is being inserted prior to the end of the previous sentence. This does not seem right to me -- I think the flow of conversation would still work even though there's a slightly false note introduced by the word order -- but it makes some sense as a reasoning behind this change.

(And/or, another possibility is that Pontiero is having a little fun with me by getting me to proof-read a novel about proof-reading.)

posted evening of June 24th, 2009: Respond
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Sunday, April 5th, 2009

🦋 Learning a new voice

So the first thing I am reading by Roberto Bolaño is the new book of poetry, The Romantic Dogs. The poems are delight, sparsely elegant, the author's voice clear and engaging. I find that I have not yet constructed an authorial persona to associate with this voice, so a lot of my reaction to the readings so far has been seeing who this voice reminds me of -- for instance there are some lines in the title poem that sound very distinctly like Robyn Hitchcock; "El Gusano" is reminiscent of Allen Ginsberg's poetry (as I said before); the structure of "La Francesa" (especially its ending) is most similar to Ferlinghetti. I expect I'll find plenty of other referents as I continue to read, eventually they should gel into a new author for me to carry in my head...

Here is a passage that's puzzling me a little. See what you think. The poem "Resurección" begins and ends as follows:

La poesía entra en el sueño
como un buzo en un lago.
...
La poesía entra en el sueño
como un buzo muerto
en el ojo de Dios.

Poetry slips into dreams
like a diver in a lake.
...
Poetry slips into dreams
like a diver who's dead
in the eyes of God.

Poetry slips into the dream
like a dead man diving
into the eye of God.

(Also I would have said "into a lake" in the second line.) Is this a misreading?

posted afternoon of April 5th, 2009: 2 responses
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Sunday, March 8th, 2009

🦋 The Eighth of March

Saramago posts today about International Women's Day:

I've just been watching the TV news, demonstrations by women all over the world, and I'm asking myself one more time what disgraceful world this is, where half the population still has to take to the streets to demand what should be obvious to everyone...

They say that my greatest characters are women, and I believe this is correct. At times I think the women whom I've described are suggestions which I myself would like to follow. Perhaps they are just models, perhaps they do not exist, but one thing I am sure of: with them, chaos could never have established itself in this world, because they have always known the scale of the human being.

I'm not completely sure about the translation in that last paragraph; it sounds pretty stilted the way I have written it. Possibly this is true of the original as well -- "chaos could never have established itself in this world" strikes me as a very strange thing to say, when the world is fundamentally chaotic -- and I don't see Saramago's women as imposers of order on natural chaos. This may be a clue into Saramago's understanding of the universe; I could see a reading of The Stone Raft in which the world is understood as an inherently ordered structure, and the characters (male and female, but particularly Joana) are keyed in to this natural order in opposition to humanity's chaos. Alternately I could be mistranslating, always a possibility.

posted evening of March 8th, 2009: Respond
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Friday, March 6th, 2009

🦋 Giovanni Pontiero's Epigraph

I got in touch with the friend to whom I loaned Blindness; she sent me the authorized translation of the epigraph I've been wondering about for the past few days.

If you can see, look.
If you can look, observe.

This is just right -- "If you can see" makes much better sense as an opening phrase than "If you can look"; and then on the second line, "If you can look" reads alright because you already have the structure set up to understand it in.

Saramago attributes this line to the "Book of Exhortations", which if I'm understanding right is Deuteronomy. It would be interesting to find out where it is in that book and see how e.g. the King James translation renders it. ...Looking further, it seems like "Book of Exhortations" is a pretty generic term -- it can refer to a lot of different prophetic writings. I wonder what Saramago's source for this line is.

posted morning of March 6th, 2009: 2 responses
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Thursday, March 5th, 2009

🦋 Once again, "Observe"

Saramago takes another look at the epigraph, and makes me understand that I had been misreading it in a key way:

In a conversation yesterday with Luis Vázquez, closest of friends and healer of my ailments, we're talking about the film by Fernando Meirelles, just premiered in Madrid, even though we could not be in attendance, Pilar and I, as we intended to be, for a sudden bout of chills obligated me to retire to my chamber, or confined me to bed, in the elegant phrasing in use not so long ago. The conversation soon turned to the public's reactions during the exhibition and afterwards, highly positive according to Luis and to other trustworthy witnesses... We moved from there, naturally, to talking about the book and Luis asked me if we could look over the epigraph which opens it ("Si puedes mirar, ve, si puedes ver, repara"), for in his opinion, the action of seeing [ver] encompasses the action of looking [mirar], and therefore, the reference to looking could be omitted without bias to the meaning of the phrase. I could not come up with a reason to give him, but I thought that I should have other reasons to consider, for example, the fact that the process of vision occurs three stages, successive but in some manner autonomous, which can be stepped through as follows: one can look and not see, one can see and not observe, according to the degree of attention which we pay to each of these actions. We know the reaction of a person who, having just checked his wristwatch, returns to check it when, at that moment, somebody asks him the time. That was when light flooded into my head concerning the origin of the famous epigraph. When I was small, the word "observe", always supposing I already knew it, was not for me an object of primary importance until one day an uncle of mine (I believe that it is Francisco Dinis of whom I am speaking in this brief memoir) called my attention to a certain way of looking that bulls have, which almost always, he then demonstrated, is accompanied by a certain way of raising the head. My uncle said: "He has looked at you, when he looked at you, he saw you, and now it is different, he is something else, he is observing." This is what I told Luis, which immediately won the argument for me, not so much, I suppose, because it convinced him, but because the memory made him remember a similar situation. A bull looked at him as well, and again this movement of the head, again this looking which was not simply seeing, but observation. We were at last in agreement.

posted evening of March 5th, 2009: 1 response
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Tuesday, March third, 2009

🦋 Si puedes mirar, ve

Saramago is looking back on writing the epigraph for Blindness:

Si puedes mirar, ve.
Si puedes ver, repara.

I wrote this for Blindness, already a good couple of years ago. Now, when the film based on this novel is making its debut in Spain, I've encountered the phrase printed on the bags of the 8^½ bookstore and on the inside front cover of Fernando Meirelles' making-of book, which this same bookstore's publishing arm has edited with skill. At times I have said that by reading the epigraph of any of my novels, one will already know the whole thing. Today, I don't know why, seeing this, I too felt a sudden impulse, felt the urgency of repairing, of fighting against the blindness. [links are my additions -- J]

I'm curious about how to translate that epigraph. (And surprised that I don't remember this epigraph from when I read Blindness, and annoyed that I cannot go check how Pontiero translated it, because I lent it to a friend...) The sense of it is, "If you can see, see. If you can see, repair." -- Obviously this does not sound good in English because the distinction between mirar and ver is missing, and the transitive structure is lost. The literal translation of the first sentence would be "If you can look, see" -- but I'm guessing the sense of Si puedes mirar is something more like "if you are able to see", i.e. if you are not blind. It seems like ve has a more transitive sense, "see something, some injustice" (although the object is omitted, as it is with repara) -- where mirar is intransitive.

(There is an important misreading in this post, as regards the verb reparar -- see later post for the correction.)

posted evening of March third, 2009: 4 responses
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Sunday, February 22nd, 2009

🦋 Nostalgia for Earth

A fun passage from the beginning of Borges' lecture "Immortality":

Without understanding [William James'] joke, don Miguel de Unamuno repeats it word for word in his The Tragic Sense of Life*: God is the provider of immortality, but he repeats many times that he wants to go on being don Miguel de Unamuno. Here I don't understand Miguel de Unamuno; I do not want to go on being Jorge Luis Borges, I want to be another person. I hope that my death will be total, I hope to die in body and soul.

I do not know if it's ambitious or modest, or at all justifiable, my pretension of speaking about personal immortality, about a soul which preserves a memory of that which was on earth and which already in the other world corresponds to the previous one. I remember that my sister, Norah, was at my house the other day and said: I'm going to paint a picture called "Nostalgia for Earth", having as its content that which an angel feels in heaven, thinking of earth. I'm going to make it up of elements from Buenos Aires when I was a girl.

Update: fixed a blunder in my translation, after referring to Eliot Weinberger's translation of the lecture in Selected Non-Fictions.

* Jaime Nubiola and Izaskun Martínez of the Universidad de Navarra have written a paper on Unamuno's Reading of The Varieties of Religious Experience and its Context. Nubiola also has an interesting note in Streams of William James, vol. I, #3 (pdf), on "Jorge Luis Borges and WJ", and in vol. III, #3 (pdf), on "WJ and Borges Again: the Riddle of the Correspondence with Macedonio Fernández". Professor Nubiola has confirmed to me by e-mail that as he understands it, "Unamuno is a deep believer and William James is -- at the end of the day -- a non believer, who understands the belief in God as the other side of the belief of immortality."

posted afternoon of February 22nd, 2009: 4 responses
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