Who stole me from myself, oh, Lycia, youWho exulted so when beautiful Cynara died,Leaving your beauty unrivalled, where has it gone,Wh<strong>at</strong> is there left? When Cynara died young<strong>The</strong> gods gave early de<strong>at</strong>h to her as a gift,And, Lycia, they gave all your years to youTo give the young men something for them to laugh<strong>at</strong>,Old crow, old torch burned out, fallen away to ashes,I thought I’d got it, I thought we’d got it, Horace and I,and then the next morning, so to speak, I read once againthe L<strong>at</strong>in <strong>of</strong> the qu<strong>at</strong>rain in which the wonderful shift <strong>of</strong>registers occurs, and heardQuo fugit venus, heu, quove color? decensquo motus? Quid habes illius, illius,quae spirab<strong>at</strong> amores,quae me surpuer<strong>at</strong> mihi,heard th<strong>at</strong> quo … quove … quo, quid and quae and quae,and the pun, or wh<strong>at</strong>ever you call it, on venus, so th<strong>at</strong>Quo fugit venus means both where has your sexinessgone and where has your once-p<strong>at</strong>roness goddess Venusgone to, abandoning you, just like her son Cupid flyingaway, and when I heard the rhymes on venus, motus,habes, and then the anguished, repe<strong>at</strong>ed illius, illius, socruelly and, one might say, tragically impersonal, Quidhabes illius, illius, “Wh<strong>at</strong> do you have left <strong>of</strong> her, <strong>of</strong>her?” and when I thus heard and saw and thus realizedthe intensity <strong>of</strong> the Hor<strong>at</strong>ian organiz<strong>at</strong>ion <strong>of</strong> wh<strong>at</strong> hesaid, I knew the game was up and how my transl<strong>at</strong>ionhad gone its own way, partly <strong>of</strong> course because I’m s<strong>of</strong>ar from being Horace, partly because the L<strong>at</strong>in linguisticresources were doing things my English linguisticresources couldn’t do or didn’t want to do. I wasn’ttransl<strong>at</strong>ing, if transl<strong>at</strong>ing means bringing it over; I wasfollowing, as best I could, the example <strong>of</strong> wh<strong>at</strong> I wasreading, and <strong>of</strong> course I was missing quite a lot, missing,strictly speaking, all <strong>of</strong> it. This is, I think, wh<strong>at</strong> Frostmeant in his famously misunderstood “<strong>The</strong> poetry iswh<strong>at</strong> is lost in the transl<strong>at</strong>ion.” <strong>The</strong> exhilar<strong>at</strong>ion <strong>of</strong> havingtried was still there, and <strong>of</strong> course the humili<strong>at</strong>ion <strong>of</strong>not having gotten it, but also something else, because theact <strong>of</strong> transl<strong>at</strong>ion isn’t only an activity <strong>of</strong> trying to bringit over, leaving the original for dead; it’s also an act <strong>of</strong>reading, the most focused and vivid experience <strong>of</strong> readingth<strong>at</strong> there is, and th<strong>at</strong> has its own value. Seeing wh<strong>at</strong>the transl<strong>at</strong>ion couldn’t get is an intensely pleasurableexperience <strong>of</strong> coming to realize wh<strong>at</strong> the original did get.And th<strong>at</strong>’s where, for me, the original survives.For another example, there’s this from Virgil’sSecond Georgic, which I transl<strong>at</strong>ed as follows:Worse than winter’sHarshness and the tyranny <strong>of</strong> the sunAre the buffalo and the deer when they can getIn <strong>at</strong> the vines and make themselves free withthem;And sheep and hungry heifers feed on them too.<strong>The</strong> coldest frost, and the most oppressive he<strong>at</strong>Th<strong>at</strong> weighs down on a thirsting landscape, don’tDo half as much harm as the beasts with theirvenomous teethAnd the scars <strong>of</strong> their gnawing on the helplessstems.This is the crime, no other, for which the go<strong>at</strong>Is sacrificed to Bacchus <strong>at</strong> all the altars,And old-time stage plays first began on suchOccasions, with, in rural villages,Or down <strong>at</strong> the crossroads near them, singingcontestsAnd dancing on oiled go<strong>at</strong>skins in the meadows.And indeed, even today, in country places,With lots <strong>of</strong> laughing, the peasants put on fearsomeMasks made out <strong>of</strong> hollowed cork, and chant<strong>The</strong>ir uncouth verses, and, Bacchus, sing theirjoyfulSongs to you, and on the pine-tree branchesHang little amulet faces th<strong>at</strong> sway in the breeze,And so the vines grow ripe and lavishlyBring forth their fruit, and every vale and gladeIs full to overflowing, everywhereTo which the pleased god turns his beautifulface.So, as is right for us to do, we’ll singOur rustic songs in honor <strong>of</strong> the god,And, taking the go<strong>at</strong> by the horn, we’ll lead himupTo the sacrificial altar, and afterwards roast<strong>The</strong> rich go<strong>at</strong> me<strong>at</strong> on spits <strong>of</strong> hazelwood.Here, in this lavishly anxiously joyful propiti<strong>at</strong>ion <strong>of</strong>gods and we<strong>at</strong>her and chance th<strong>at</strong> can turn against youanytime <strong>at</strong> all, it’s knowing th<strong>at</strong> you can’t possibly dowh<strong>at</strong> one word, oscilla, can do. When you see the line<strong>Transl<strong>at</strong>ion</strong> <strong>Review</strong> 11
oscilla ex alta suspendunt mollia pinu, th<strong>at</strong> I transl<strong>at</strong>ed as“and on the pine-tree branches / Hang little amulet facesth<strong>at</strong> sway in the breeze,” I couldn’t get wh<strong>at</strong>’s in the singleword oscilla, “a little face,” for the L<strong>at</strong>in word isbased on the word from which we get “oscill<strong>at</strong>e,” oscillum,“something th<strong>at</strong> turns,” as if <strong>of</strong> its own accord, andtherefore I couldn’t get the full force <strong>of</strong> the rel<strong>at</strong>ionbetween this line and, a little l<strong>at</strong>er, complentur vallesquecavae saltusque pr<strong>of</strong>undi / et quocumque deus circumcaput egit honestum, “and every vale and glade / Is fullto overflowing, everywhere / To which the pleased godturns his beautiful face.” This god whose amulet is hangingon the swaying branches <strong>of</strong> the pine tree may or maynot turn his pleased beneficent face toward you, andwhether he does or not is a m<strong>at</strong>ter for the breeze, but notonly for the breeze but because <strong>of</strong> his very n<strong>at</strong>ure, builtinto and expressed by the name <strong>of</strong> his mask, oscilla. Icould not get, not in a million years, the whole effect th<strong>at</strong>the rel<strong>at</strong>ion between these two lines establishes, and th<strong>at</strong>organizes our whole experience <strong>of</strong> the gre<strong>at</strong> passageabout the uncertainties <strong>of</strong> the farmers’ situ<strong>at</strong>ion, and allour situ<strong>at</strong>ions, th<strong>at</strong> are the cause <strong>of</strong> our propiti<strong>at</strong>ions andthe reason we have to make them look so much like joy.<strong>The</strong> anxiety is everywhere in the passage, to be sure, butit’s th<strong>at</strong> word, oscilla, the self-shifting face <strong>of</strong> a god, inits rel<strong>at</strong>ion to th<strong>at</strong> other word quocumque, “wherever,whithersoever,” th<strong>at</strong> I couldn’t possibly fully get.Sometimes, <strong>of</strong> course, the failures th<strong>at</strong> a thrilledreading <strong>of</strong> the original provide one with the knowledge<strong>of</strong>, are inevitable consequences not just <strong>of</strong> differences intalent, or time, or the resources th<strong>at</strong> come, rightly orwrongly, from one’s other reading, but <strong>of</strong> wh<strong>at</strong> the syntax<strong>of</strong> another language can do. I’ve used this examplebefore, in another recent talk, and in print, but it’s aninstructive one, I think, the 18th Ode <strong>of</strong> Book III <strong>of</strong>Horace’s Odes, “To Faunus,” th<strong>at</strong>, as a m<strong>at</strong>ter <strong>of</strong> fact, hasin mind this very passage from the Georgics:O Faunus, when, pursuing a nymph in flight,You come to the edge <strong>of</strong> the sunny fields <strong>of</strong> my farm,Be gentle as you pass across those fieldsAnd in your passing by propitious beTo the nurslings <strong>of</strong> my flock, I pray, for when<strong>The</strong> fullness <strong>of</strong> the year comes round againWe celebr<strong>at</strong>e your day and on th<strong>at</strong> dayA tender kid is <strong>of</strong>fered up to youAnd in the mixing-bowl there’s plenty <strong>of</strong> wine,Th<strong>at</strong>’s love’s companion, and the incense smokePours out with many odors from the altar,And all the flocks and herds can play in the fields,And all the people, too, in holiday dress,Keep holiday among the idle cre<strong>at</strong>ures,Because it is your day; among the lambs,Who have no fear <strong>of</strong> him there is the wolf,On holiday too, taking a friendly walkIn honor <strong>of</strong> you; and in your honor, too,<strong>The</strong> trees have sc<strong>at</strong>tered their leaves upon the ground,And he whose daily toil it is to dig,Dances today, stamping his holiday feetIn triple rhythm on the enemy earth.<strong>The</strong>re’s the final qu<strong>at</strong>rain <strong>of</strong> the L<strong>at</strong>in,inter audacis lupus err<strong>at</strong> agnos;spargit agrestus tibi silva frondes;gaudet invisam pepulisse fossorter pede terram,the first line <strong>of</strong> it: inter audacis lupus err<strong>at</strong> agnos. I triedto get in some sense <strong>of</strong> how sinister it is by th<strong>at</strong> gangster“taking a friendly walk.” But there’s really no way forEnglish syntax to do wh<strong>at</strong> the L<strong>at</strong>in does. Th<strong>at</strong> holidaywolf lupus, right in the middle <strong>of</strong> those for-the-momentaudaciouslambs, is exactly halfway along in his wanderingamong them, too close for comfort, the grammar <strong>of</strong>the line proleptically dismembering the lambs, comingbetween their adjective, audacis, and their noun, agnos,between their audacity and their bodies; the wolf is wanderingin there, he’s good <strong>at</strong> th<strong>at</strong>, harmless today, thisholiday day, but w<strong>at</strong>ch out tomorrow, this is the way hehunts. And there are the last two lines <strong>of</strong> the final qu<strong>at</strong>rain:gaudet invisam pepulisse fossor / ter pede terram:gaudet, “rejoices,” next to invisam, “the h<strong>at</strong>ed.” <strong>The</strong>re’ssomething frantic in the joyful holiday dancing <strong>of</strong>pepulisse, “striking, be<strong>at</strong>ing,” (it can also mean “drivingaway, rejecting”). <strong>The</strong> object <strong>of</strong> th<strong>at</strong> adjective, “invisam,”h<strong>at</strong>ed, which is right in there, in the holiday line, and theadjective turns out to be <strong>at</strong>tached to the earth the digger,fossor, has to dig in, on all those other days, but in theL<strong>at</strong>in the object is held <strong>of</strong>f while all th<strong>at</strong> joyfulness and12 <strong>Transl<strong>at</strong>ion</strong> <strong>Review</strong>
- Page 2: TRANSLATION REVIEWNo. 66, 2003TABLE
- Page 5 and 6: I could about the period. I tried t
- Page 7 and 8: ings are for. But there are also so
- Page 9 and 10: and we see how that is expressed in
- Page 11 and 12: NOT GETTING IT RIGHTBy David Ferry[
- Page 13: songs of the dead,” but it’s no
- Page 17 and 18: FROM DEAN TO DEANTREPRENEUR: THE AC
- Page 19 and 20: elations and fundraising in part to
- Page 21 and 22: academic leadership in the post-ent
- Page 24 and 25: his ideas.” Schweder’s closing
- Page 26 and 27: cially in light of the considerable
- Page 28 and 29: ary allusion, to slogans or key wor
- Page 30 and 31: SAD TROPICS, OR TRISTES TROPIQUES?B
- Page 32 and 33: In São Paulo, it was possible to b
- Page 34 and 35: the first issue in autumn 1972. A y
- Page 36 and 37: During the period 1989-1997 when Da
- Page 38 and 39: da fuori non si vede niente, però
- Page 40 and 41: only to then qualify, rebut, or exp
- Page 42 and 43: ON THE CATHAY TOUR WITH ELIOT WEINB
- Page 44 and 45: “Thaar’s where ole Marse Shao u
- Page 46 and 47: Chinese lady’s I or my beginningM
- Page 48 and 49: It is not a bad translation, but th
- Page 50 and 51: Facing SnowEnough new ghosts to mou
- Page 52 and 53: likely a tea the speaker had been d
- Page 54 and 55: 1945 to face trial for treason for
- Page 56 and 57: METHOD OR MAESTRI: TWO APPROACHES T
- Page 58 and 59: agreement than dissent. The authors
- Page 60 and 61: analogy between author and SL reade
- Page 62 and 63: vide the reader with the finest lit
- Page 64 and 65:
languages, every language is potent
- Page 66 and 67:
(10th c.) is remarkably similar to
- Page 68 and 69:
eight distinct cases, whereas Engli
- Page 70 and 71:
tadutpreksyotpreksya priyasakhi gat
- Page 72 and 73:
THE MEXICAN POET HOMERO ARIDJISBy R
- Page 74 and 75:
THE ART OF WARSUN-TZUEdited, Transl
- Page 76 and 77:
Knocking about, kicked around and a
- Page 78 and 79:
dence and bear close scrutiny wheth
- Page 80 and 81:
Street of Lost FootstepsBy Lyonel T