|
|
Thursday, December 9th, 2010
 'tis the Season! (anyway it is Winter, nearly.) John Holbo has just the thing for your seasonal enjoyment: a truly awful Christmas volume to read online or buy in hardcopy. Really impressive set-up I think -- fiction upon fiction upon great illustrations. I am reading eagerly to find out where he goes with it. (And see p. 10 for the Christmas card I want to send out to my friends and family.) Source images from Kunstformen der Natur here and here.
 Holbo's earlier essay on Haeckel's contributions to the genre of Squeampunk can be read at HiLoBrow.
posted evening of December 9th, 2010: Respond
➳ More posts about Readings
|  |
Tuesday, December 7th, 2010
 Many thanks to commenter Mariano on last year's Hypallage post for his valuable information about the image from Milton that Borges references in his dedication of El hacedor to Lugones. Mariano points out that beyond the fact that "las lámparas estudiosas" is clearly not quoting the "bright officious lamps" of Paradise Lost, book Ⅸ, there is not even any reference to this passage; rather, we have a quote from Milton's Areopagitica, a tract he wrote for Parliament in opposition to censorship.
Behold now this vast City: a City of refuge, the mansion house of liberty, encompast and surrounded with his protection; the shop of warre hath not there more anvils and hammers waking, to fashion out the plates and instruments of armed Justice in defence of beleaguer'd Truth, then there be pens and heads there, sitting by their studious lamps, musing, searching, revolving new notions and idea's wherewith to present, as with their homage and their fealty the approaching Reformation: others as fast reading, trying all things, assenting to the force of reason and convincement. So, well, this means that both Boyer's translation and Hurley's have problems. Boyer is correct in calling the phrase "the hypallage of Milton" (though I would like "Milton's hypallage" better) -- Hurley's "a Miltonian displacement of adjectives" is clumsy and does not communicate Borges' intent. And Hurley has "scholarly lamps", which undoes the quotation. But Boyer quotes the wrong passage of Milton! That spoils the image. The image from Areopagitica makes complete sense as a part Borges' dedication, while the image from Paradise Lost seemed pretty out of keeping with the context.
...Reinventing the wheel dept. -- I see Michael Gilleland of Laudator Temporis Acti wrote about this last November, saying "as others have noted" -- guess it's not a new piece of knowledge. Nice to have on hand though.
posted evening of December 7th, 2010: 1 response
➳ More posts about The Maker
|  |
Saturday, December 4th, 2010
I'm slightly surprised at (or surprised that I am surprised at) the reverent picture Rivera Letelier paints of the Christ of Elqui. I think my expectation going in was that he would be a Quixote figure; and there is that quality, a comedy of errors aspect to his mission in the desert.* But beyond that, his reverence is treated very respectfully, painted with a sincere, complex brush. Here is part of a sermon to the striking workers:
His arms open forming a crucifix, the intense dark of his eyes flaring up, he spoke to convince his congregation that the desert is
 «Atardecer en Atacama»
por Andrés RodrÃguez Morado
the place where one feels oneself most absolutely in the presence of the Eternal Father: the most perfect spot for speaking with Him.
— And it is not for nothing; as the Holy Bible tells us, even Christ himself spent forty days in the desert before he came out to preach his good news. And even so, O my brothers: not everything in this world is evil. You, sirs, have something which is worth more than gold and silver put together. The silence of the desert. The purest, finest silence anywhere on the planet; thus the most conducive for each one of you, to finding his own soul, the most suitable for listening to his God, for hearing the voice of the Eternal Father.
 * (This expectation may also have been shaped by the focus of my attention while I was reading and translating the first chapter, which does have a sort of broadly comic or slapstick tragic feel to it.)
↻...done
posted afternoon of December 4th, 2010: 2 responses
➳ More posts about The Art of Resurrection
|  |
|
More of Dr. Upper's clinical insights can be found in his memoir, Long Story Short. Nothing happens in a vacuum.
posted morning of December 4th, 2010: Respond
| |
Thursday, December second, 2010
What is fundamental, o my brothers, is not our suffering; it is the way we carry this suffering down the path of our life.-- The Christ of Elqui
The Christ of Elqui says this at the end of his sermon in Chapter 15, a sermon which I am thinking tentatively of as his "sermon on the mount" (and it bears remembering that there was reference to a sermon on the mount in the first chapter...) It might also bear comparison with King's "I have a dream" speech -- although I'm having a hard time understanding the "Imagine" portion of the sermon, it seems more whimsical than heartfelt.
I love the quote and it strikes me as a distinctly Buddhist sentiment, indeed almost a direct paraphrase of something the Buddha said, though I cannot remember what specifically.
The occasion for the sermon is a memorial service on December 21st, the anniversary of the massacre at Santa MarÃa de Iquique (which I learned of a couple of years ago from Saramago's blog) and coincidentally, the day after Zárate Vega's forty-fifth birthday. Two books I am hoping will help me understand Chilean labor movement history are: Rivera Letelier's earlier novel Santa MarÃa de las flores negras, set in Iquique at the time of the strike; and Lessie Jo Frazier's Salt in the Sand: Memory, Violence, and the Nation. Also a Google search for history of nitrate mining in Chile produces some useful hits like this one.
posted morning of December second, 2010: Respond
➳ More posts about Hernán Rivera Letelier
|  |
Sunday, November 28th, 2010
 Sylvia and I watched a lovely movie this evening, "The Secret of Kells." References a hugely diverse set of source materials from My Name is Red* to Alice in Wonderland/Golden Compass/Chronicles of Narnia to Borges (specifically "The Theologians" but also "The Immortal" in places), and of course to the Book of Kells itself... And on top of it all, a real treat of a story in itself -- highly enjoyable without reference to any of these parallels I'm thinking of being necessary.
 *No clips of The Secret of Kells are online besides the trailer; if they were, I would post the scene of Brother Aiden and Brendan making green ink side by side with the passage from My Name is Red narrated by red ink.
posted evening of November 28th, 2010: Respond
➳ More posts about The Movies
|  |
|
This is sort of an updated take on Borges' "Los teólogos" I think -- a man is reading and blogging about a book which he's reading in a language not his own (one not available in translation); he manages to create a controversy or at least a bit of publicity around blasphemy in the text which is, however, not actually present in the source material -- it is the product of a fundamental misreading on his part, but nevertheless the controversy necessarily involves the original author of the piece, a contemporary of the blogger's who is not seeking the spotlight. This publicity becomes the author's route to fame or celebrity -- a different fame than he would have had in mind, while the (mis-)translator is of course pretty much ignored in the press and ultimately forgotten by history.
posted afternoon of November 28th, 2010: 1 response
➳ More posts about The Theologians
|  |
|
I am falling into a pattern with reading/translating/revising The art of resurrection -- I think the best way to carry out these activities is in parallel, they strengthen and enhance one another. So far every chapter I read in full and translate a few pages of, the translation and revision process sends me off to read some more or to re-read and get a better grip on the story and on the author's voice, which in turn sends me back to revise and expand my translations of earlier chapters, and to forge outposts of translation in later chapters. (And of course blogging about is another activity in relation to the text, one which weaves in and out among and distracts from and contributes to these three.)
Chapter 8 introduces Magalena Mercado, the prostitute whom Christ has been searching for.
Dark, her hair was brown and her eyelids drooped over deep pupils. This was Magalena Mercado, her soft curves moved languidly and in the air behind her, fleeting, trailed the sensation of a wounded dove. And this sensation was strengthened by her gestures as it was by the falling cadence of her voice. ...
Like everything else about her, her age was a mystery. The men's guesses ranged from twenty-five, or a little more, to thirty-five, or a little less. Besides believing in God the Father, His Son Jesus Christ, and the Holy Spirit, she was a devoted follower of the Virgen del Carmen. In her house, in the room where she slept was an almost life-size icon, made from wood, always a candle was in front of it and little flowers made of paper hung from it.
The narrator goes on to discuss whether Magalena Mercado came to the north of Chile during a transfer of mental patients -- a "de-institutionalizing" I suppose it would be called. I need to get a better handle on the historical background here -- did that happen once in Chile during the twenties or thirties, or was it a common thing to have happen, or is it a fiction?*
What is certain is that her customers were generally surprised, disconcerted by the altar which was installed in a corner of the room where she plied her trade, so much so that some, the most devout among them, were inhibited, left without consummating the transaction. You see, the icon of the Virgin, about a meter 20 cm high, carved by hand, was of an overwhelming, breathtaking beauty. So Magalena Mercado took care: every evening before beginning to wait on her "parishioners," as she termed her regular customers, she would kneel before the Virgin, cross herself vigorously, and cover the icon's head with a square of blue velvet.
"See you soon, little lady," she would whisper.
 And look at how these paragraphs -- immediately following the above -- could be a short story in themselves --
Although many had heard her say that she could not stand priests, and even less the priest at La Piojo, whom she claimed to know from the village where they had grown up, Magalena Mercado was scrupulous in attending every mass. She would arrive a few moments after the beginning of the service; stealthily, ghostly, walking on tiptoes, she would take a seat in the final row of pews, on the left.
The priest, for his part, a fat, rubicund man, the shy expression on his face disturbed by nervous tics, he became so furious he had a coughing fit -- frothing at the corners of his mouth -- when they told him that the devout prostitute claimed to know him. Generally, when he saw her entering the church, he would make as if he did not notice, would continue to say his mass as if he had not noticed her presence. But on some occasions, particularly on Sundays, when the flock was larger, his Bible in hand, his stole flapping, he would imprecate against her from his pulpit, reading the sixteenth chapter of Ezekiel, picking out two or three of the most severe verses. On the days when his bile was blackest, filled with rage, he would read straight through all of the verses, like a brutal, biblical artillery attack: Wherefore, O harlot, hear the word of the Lord... I will judge thee, as women that break wedlock and shed blood are judged... therefore I will gather all thy lovers, with whom thou hast taken pleasure... And I will also give thee into their hand... and they shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare. They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords. And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.
(There is a very mildly interesting question to be raised about translating a passage which is quoting a third work, e.g. the Bible, which has been translated elsewhere and in many versions, which English version to use: what I did here and what I think works best in this case is to use the KJV translation, which fits very closely with the Spanish lines quoted in the book.)
*This is discussed at greater length a few chapters later. I was misunderstanding the meaning of enganche, it means "recruitment" and has a special meaning in the context of nitrate mining. The mental patients in question here were brought north by an enganchador, a headhunter who recruits workers for the salitreras from the south.
↻...done
posted afternoon of November 28th, 2010: Respond
➳ More posts about Translation
| |
Friday, November 26th, 2010
One key distinction to be made between El arte de la resurrección and a Bruegel painting, of course, is the direction, the cinematic quality of the former. If I stand looking at "The Battle between Carnival and Lent" it keeps me engaged, keeps my gaze shifting; but I am "directing" the movie by moving my gaze. Whereas here, there is clearly a cameraman showing us where to focus and what to move to the periphery. Check out this beautiful pan from the plaza to in front of the union hall, from chapter 7 -- reminds me a little of the opening shot from Heimat. The striking workers in La Piojo are waiting for their lunch, in front of the union hall:
Even from a distance one could see that chaos reigned, everything in a rambunctious disarray: a few kids, stick in hand, trying to keep at a distance the group of stray dogs that had assembled, attracted by the aroma of food, while a few well-built gaucho types were greasy with sweat, gathering and splitting wood for the fire; the group of women inside was sweating too, in their aprons cut from canvas flour sacks, their cheeks smudged with soot, they were ladling out dishes of the hot, steaming stew to the tight line of men, women, children who held out their chipped dishes, their faces long with hunger. The menu, like every day's, was a generous helping of chili beans -- one day with crushed maize, one day with peppers, which cooked on the other fire, smoking under a black skillet, seasoned with a colorful bloom of paprika.
The camera starts out away from the action, across the plaza; gradually it zooms in on the kids keeping away the stray dogs, then pans to men cutting wood (in my mental picture of this scene, the men are sort of behind the kids (vis-a-vis the pov) and a bit toward the union hall, the camera is moving across the plaza and a bit to the right) and then (continuing to the right, and swinging around) to the women cooking and to the people waiting; and the last word of the sentence is "hunger"! Then we linger lovingly on the food that's cooking, the centerpiece of this scene. (This and a passage a little later on when Christ is eating are beautiful food writing I must say -- this Rivera Letelier is extremely versatile.)
posted afternoon of November 26th, 2010: Respond
➳ More posts about Writing Projects
| |
Thursday, November 25th, 2010
An example of the kind of sentence I was mentioning loving in Arte de la resurrección is near the beginning of Chapter 6, a description the people of Providencia (not, as I initially thought, a village in Elqui Valley, but a mining company town, a "salitrera," in the Atacama -- and referred to throughout the story as La Piojo, which I am understanding as Lousy*) gathering to await the Christ of Elqui. Listen:
The women came, their heads covered in dark bandannas, rosaries in their hands, a prayerful, focused halo softening the faces of these strong women, dutiful, capable of any sacrifice for their families. The children were running with their wire hoops, their tin wagons, with the rambunctious happiness of seeing something novel in the endless tedium which was the pampa, all the world they knew of; while those few men who were idling, who were spending the siesta on the hot stones by their front doors -- for most of them were together in the union hall, or keeping watch on the factory gate for strike-breakers -- came following the women and the children to see this novelty, ganchito, a Chilean Christ preaching in the desert. Even the most skeptical, the least credulous of them -- and the mine-workers were the most skeptical, the least credulous of anyone in the pampa -- those who could not believe that this layabout, this beggar could be Christ the King, that he was divine, could perform miracles -- "This Christ of the slums has never even healed a sleepy little girl, paisita" -- even these came to look away from his footprints with the disdainful grimace of the suspicious macho tattooed on their oblong faces.
At this hallucinatory siesta hour on the pampa, the sun was a burning stone at the center of heaven.
In the original the whole first paragraph is a single sentence, I could not avoid dividing it into a couple. You can spend a lot of time in front of that sentence as if it were a Bruegel, it repays multiple readings with new layers of imagery.
* Or also, I see piojo is slang in the Andes for "gambling den" -- so maybe the nickname means something like "Dive".
I wonder a lot about how much weight I should give to cognates, to preferring English words which sound like the Spanish term they are translating, where it is feasible. This may end up statistically twisting the meaning of the text a bit as I read it. A similar caveat applies to the matter of using Spanish words in the translated text, this may need to change in a later draft... ("ganchito" in particular is a cheat; and I'm fairly sure the "look away from his footprints" passage is a mistranslation, that I don't understand the sentence as written.)
↻...done
posted evening of November 25th, 2010: Respond
➳ More posts about Projects
| Previous posts
Archives  | |
|
Drop me a line! or, sign my Guestbook.
•
Check out Ellen's writing at Patch.com.
| |
