To be is to be contingent: nothing of which it can be said that "it is" can be alone and independent. But being is a member of paticca-samuppada as arising which contains ignorance. Being is only invertible by ignorance.

Destruction of ignorance destroys the illusion of being. When ignorance is no more, than consciousness no longer can attribute being (pahoti) at all. But that is not all for when consciousness is predicated of one who has no ignorance than it is no more indicatable (as it was indicated in M Sutta 22)

Nanamoli Thera

Thursday, March 12, 2020

Leys - Translations which are superior to their originals

I believe it was Gide who remarked of a writer he did not care for, “He is much improved by translation.” This happy gibe raises the curious issue of translators who improve on their originals. Examples abound here. Gabriel García Márquez has said that Gregory Rabassa’s translation of One Hundred Years of Solitude is much superior to its original Spanish version. I have spoken above of Lin Shu; not only does La Dame aux camélias gain from being read in Chinese, but—if Arthur Waley is to be believed—the same might be said of Dickens’s novels. But the most noteworthy case is probably that of Baudelaire as translator of Edgar Allan Poe. Anglo-Saxon connoisseurs who read French are practically unanimous in preferring Baudelaire’s translations to Poe’s originals, generally judging Poe to be “boring, vulgar and lacking a good ear”; while the way in which, following Baudelaire, great French poets such as Mallarmé, Claudel and Valéry could worship him and take seriously his indigestible mishmash of pseudoscience and metaphysical fantasy remains for English and American critics a source of infinite perplexity. The fact is that it is often mediocre writers who lend themselves best to the glorious misunderstandings of translation and exportation, whereas writers of genius resist the efforts of translators. Du Fu, the greatest and most perfect of all the Chinese classic poets, becomes grey and arid in translation, whereas his contemporary Hanshan, whose work is flat and vulgar and was, quite rightly, largely ignored in China, enjoyed a huge success in colourful poetic reincarnations in Japan, in America and in France . . . Translation may serve as a perverse screen serving to occlude instances of true beauty, while conferring a sudden freshness upon worn-out clichés. The poetry of Mao Zedong, for example, owed its fortune not only to the pounding of propaganda and the political myths of a certain era, but also to the fact that it clearly belongs to that category of works which are “improved by translation,” the translation succeeding in concealing their original vulgarity. In that ferociously funny novel Pictures from an Institution, Randall Jarrell says of one of his characters: “He would not like German half so well if he should learn it. There is no such happiness as not to know an idiom from a masterstroke.”

And in The Catcher in the Rye the young hero completely muddles up the meaning of a line of Robert Burns (which gives Salinger the title of his novel): this marvellous mistake becoming the source for him of a much purer and deeper poetic delight than would have been drawn from a correct reading of the poem in question . . . A “homage to the mistake” remains to be written.

Simon Leys
The Hall of Uselessness

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