Robert Bly’s 8 Stages of Translation, part 1

Excerpted (muchly!) from Robert Bly’s The Eight Stages of Translation, Rowan Tree Press, 1983. It’s now out of print and difficult to locate. Here it is as a PDF until it is in print again.

In the book he goes through the translation process with a sonnet from Rilke’s “Sonnets to Orphesus.” I won’t type out his various versions, but “seeing” how he makes choices and changes them is fascinating. Below I’m outlining the steps, giving his descriptions, advice, and small bits of his commentary.

From the introduction:

In this essay I will not deal with the theory of translation but I will try to answer the question: What is it like to translate a poem? We’ll look mainly at the difficulties. The difficulties are all one difficulty, something immense, confusing, all of a piece. One translates a poem in fits and starts, getting a half line here, weeks later the other half, but one senses a process. I’m going to simplify the process into eight stages. I mean by that the stages one goes through from the first meeting with a poem to its recreation, when one says goodbye to it. As I’ve mentioned above, the stages will often collapse into each other, or a single line will suddenly go through all eight stages in a flash, while the other lines lie about looking even more resistant than before. What I will do then is to pretend that all goes in order; but this is an ancient ploy. When one makes a map, one pretends the earth can be laid out flat. But a map helps us to visualize the territory.

Stage 1:

During the first stage we set down a literal version, we don’t worry about nuances—English phrases that are flat, prosaic, dumpy are fine. We only want the thrust. […] As we read the literal, our first reaction is: What happened to the poem? Where did it go? So we read the original again and it’s still marvelous; so evidently something has been left out—probably the meaning. Before we go further with a translation then, we have to deal with the issue: What does the poem mean?

Stage 2:

         To find that is what I call the second stage. Some translators just print the literal version; they turn away from this stage. If we enter it, we will need everything we have learned in literature courses, or from our own writing, and all the (language of the original poem) we can scrape up in order to penetrate the “problems.” Often friends are helpful at this stage, to bring up quirky details that we haven’t noticed.

[when wrestling with the deepest levels of the poem] we feel ourselves drawn here into areas we do not feel confident in, even to ideas we cannot accept. If we cannot accept them, we will resist them as a translator and do a poor job translating the poem. During this stage, then, we test how far we are willing to go. It’s clear that the poet is ahead of us, otherwise the poem would not be worth translating; it would have nothing “to say.” […] In a good poem, which violates certain secret assumptions, this second stage may take several hours. I spent a long time on this stage alone, some of it arguing over the text with other students and translators.

[…] The more one talks, the more clear Rilke’s beliefs become, and so his meaning. He is certain of it, and so the German has a lovely enthusiasm, expressed in lifting, joyful rhythms. If that store of feeling is beyond the translator, he or she should leave them poem be. At the end of this stage, the translator should ask himself whether the feelings as well as the concepts are within his world. If they are not, he should stop. […] In the second stage, we decide whether to turn back or go on.

Stage 3:

         If we decide to go on, we return to our literal version and see where it lost the meanings just found. We redo the literal and try to get it into English this time. We think of the genius of the English language, what its nature is. I’ll call that the third stage.

During this stage, we use all we know about the structure of the English language. During the composition of the literal version we followed the word order of the original German, and by doing that found ourselves drawn in the whirlpool of the delayed verb. German gains energy at times by delaying the verb, and even the main noun, so it appears late in the sentence. English gains energy the opposite way, by embarking the main noun immediately and the verb soon after. Most sentences in English that begin with prepositions, with “into” or “upon the” or “for the” tend to be weak in practice; this is not a doctrine but something we observe in reading or writing English.

[…] Leaving the word order of the original poem behind is often painful; beginning translators especially resist it. They feel disloyal if they move the verb, but each language evolves in a different way and we cannot cancel a thousand years of language evolution by our will. Moreover, if we are disloyal to German, we are at the same moment loyal to English. The word order of Spanish is closer to that of English, and this stage is usually less painful when translating from Spanish. So then, after redoing later lines, thinking solely in this stage of the sentence and clause structures natural to English, we would arrive at a new draft. We ignore the sentence structure of the German original, and try to move all sentences bodily into the genius of English.

Let The Translating Begin!

So, having finished my MFA in poetry, and taken a semester to rest, I’ll be going back to school in late June to work on the poetry in translation track of Drew’s MFA program. Yes, me, translating, even though I’ve pretty much utterly failed to succeed in learning any other language, ever, and the thought of coming up against things I can’t read makes me feel more than a little shaky. So why do it? Because the translators I’ve met through Drew are some of the smartest people I’ve ever met, because what they have to say about poetry pushes my thinking to the limit, because what I’ll learn about language will increase exponentially in the process. Because I’m a slut for being in over my head.

I’m searching for a poet or project, and on the recommendation of a friend found the Israeli Jewish poet Jean Shez, who describes herself as a lesbian writing about lesbian love and child abuse from a feminist perspective. Instantly intriguing me, of course. I’ve found a few of her poems on the web, and am trying to slog through a couple to get a sense of her as a writer. Here’s my first attempt, still missing a couple key words that my usual go-to folks for Hebrew questions couldn’t answer. First in Hebrew, then my working translation. Stay tuned, as I’ll be posting updates every time I manage to make a little more sense of her poem.

בַּלֵּילוֹת הָאַיָּלָה חוֹלֶמֶת עַל
נִמְרֹד גִּבּוֹר צַיִד
שֶׁתָּבוֹא כְּבָר לִתְקֹעַ חֵץ
בִּקְרָבַי
שֶׁתַּעֲמֹד פְּשׂוּק רַגְלַיִם מֵעַל
גּוּפָתִי הַדּוֹמֶמֶת
שֶׁתַּעֲרִיץ אֶת הַבָּשָׂר הַזֶה

In the evenings the fawn dreams
of Nimrad, the mighty hunter,
who will come to press an arrow
inside me
to straddle my unmoving body,
to lord over this meat

On a June Morning, I Would Head for Your Scent

This is the third themed liturgical weaving I’ve done, taking lines from many different poets and using them to create a new piece designed to be read aloud as part of the morning prayer service in the Feminist, non-Zionist havurah I co-lead. Done right, poetry makes damn fine prayer, and this way of reading with single voices and group response is, honestly, something I learned from the Episcopalians and wow does it work in a group.

On a June Morning, I Would Head for Your Scent

a mosaic with words from Genesis, Basho, Mary Oliver, Alfred Lord Tennyson, Emily Dickinson, Sara Teasdale, Susan Windle, Ben Johnson, Li-Young Lee, Antonio Machado, Joan Larkin, Jane Hirshfield, Carl Sandburg, Sharon Olds, John Ciardi, Anne Marie Macari, Carol Burbank, and inspiration from Robert Bly and Alicia Ostriker
woven by Elliott batTzedek

ALL:
On a June morning,
any June morning

READER:
On a June morning,
any June morning,
moving about in my garden
in a breezy time of day,
I keep watch for You,
I follow silver slug lines,
sniffing for Your trail,
I call out “Where are You?”

READER
And a bee
staggers out
of the peony.

READER:
There is a dark hum among the roses,
a murmuring of innumerable bees,
and to the murmur of bees—
a witchcraft—I yield
to my desire for You.

ALL:
On a June morning,
any June morning

READER:
If I were a bee and You
a flower,
I would head for Your scent,
oh my beloved,
I would land on Your petals
held wide apart,
flinging myself down wildly,
tumbling to the bottom of Your cup.
There such sustenance,
You feeding me because only I
can ripen all this fertile exuberance,
food for those not yet born.

READER:
Would You let me go, pantaloons heavy
with gold and sunlight?
Or would You close Your petals,
dissolving me slowly
into Your heart?

ALL:
On a June morning,
any June morning

READER:
And if You were the bee,
would You come to me,
fill Your small body
from this place, my source,
and moan in happiness?

READER:
We are alike, You and I,
each created as the image of the other.
We fly from blossom to sweet
impossible blossom,
bartering pollen for nectar,
making honey from the roses,
honey from the rosemary, honey from the clover,
honey from the peach blossoms,
honey from the red and willing bee balm.

READER:
What honey would You make
from me?

READER:
What honey could I make of You?

ALL:
Can we make honey from our failures?
Honey from our bitterness,
honey from the bare fields
of our hearts?

READER:
Rough, this world is,
yet our soft tongues cut it open,
and the sanity of honey pours out between,
where meaning lives,

READER:
where honey, that gold soup
made of sex and light,
flows shining proof enough of the need
of each of ten thousand flights.

READER:
Every June morning
I pause to listen
for what I live to hear.
I watch the bees go honey-hunting with yellow blur of wings,
and, delirious with desire
I dance directions to my heart.

ALL:
I know that You will come-
it is Your duty
to find things to love
to bind Yourself to this world.

Philadelphia Cunt

I was at a writing workshop yesterday called “Fatty Girls, Imaginary Cocks, and Vaginas Like Bookstores” at the Split This Rock poetry festival. I think I’ll have several new poems coming out of their writing prompts. Here’s the first, as I wrote it in the workshop, all associate, sound-based flow of ideas. Look for rewrites soon. And—Yo, Philly friends—if I’m missing something significant, let me know!

Philadelphia Cunt

Conshohocken Cunt
Connawingo Cunt
Schuykill Cunt
Sure-kill Cunt
Cynwyd Cunt
Bryn Mawr Cunt
Tulpehoken Cunt
McCallum Cunt
Mount Airy Cunt
Chestnut Hill Cunt
Chestnut Cunt
Walnut Cunt
Spruce Cunt
Pine Cunt
Market Cunt
Cherry Cunt
Arch Cunt
Vine Cunt
Broad Cunt
Catherine Cunt
Delaware Cunt
Columbus Cunt
Cornerstore Cunt
Chubby’s Cunt
Cheese Steak Cunt
Scrapple Cunt
Hoagie Cunt
Water Ice Cunt
Pignoli Cunt
Cannoli Cunt
Cannoli Cunt
Cannoli Cunt

How does a poem mean?

from Chapter One, John Ciardi, How Does a Poem Mean?

For “what does a poem mean?” is too often a self-destroying approach to poetry. A more useful way of asking the question is “how does the poem mean?” Why does it build itself into a form out of images, ideas, rhythms? How do these elements become the meaning? How are they inseparable from the meaning? As Yeats wrote:

O body swayed to music, o quickening glance,
How shall I I tell the dancer from the dance?

What the poem is, is inseparable from its own performance of itself. The dance is the dancer and the dancer is the dance. Or put in another way: where is the “dance” when no one is dancing it? and what man [sic] is a “dancer” except when he is dancing?

[…]

So for poetry. The concern is not to arrive at a definition and to close the book, but to arrive at an experience. There will never be a complete system for “understanding” or for “judging” poetry. Understanding and critical judgment are admirable goals, but neither can take place until the poem has been experienced, and even then there is always some part of every good work of art that can never be fully explained or categorized.

[…]

Any teaching of the poem by any other method owes the poem an apology. What greater violence can be done to the poet’s experience than to drag it into an early morning classroom and to go after it as an item on its way to a Final Examination? The apology must at least be made. It is the experience, not the Final Examination, that counts.

New Work Up

I’ve started a new set of pages for my craft essays and poetry reviews, accessed through a new tab at the top of this page. First up are two essays using Scott McCloud’s theory of transitions from Understanding Comics to consider how poems are sequenced in collections. If you like comics or syntax, you’ll probably be as geekily thrilled as I was when I wrote them. Heather McHugh and Ellen Bryant Voigt also make big appearances in these works. No surprise there, after this fall.

More coming to this area soon.

We met in a strange world

…We met in a strange world, in a frenzy.
A spiral of ups and downs.
Didn’t I feel the lit orb, inside and out?
Later, I returned to the calcium
of loneliness, the fine shell spotted and cracked,
and the delicate thing ticking inside.

from “Certain Sparrow” Anne Marie Macari, She Heads into the Wilderness

On the Omer and counting

A piece I wrote several years ago, “For the Sake of the Innocent Fifty”, has been brought back to my mind this week because so many members of my Jewish tribe continue to believe and say such racist, horrible things about Palestinians as a people. Arguing the facts of 61 years of dispossession is never enough to break through the carefully constructed Zionist cover story, so sometimes, when I have the time and inclination, I try instead to argue from our own story, from the stories we’ve constructed and carried with us for thousands of years as Torah and commentary.

This piece, about counting and morality, was written for Shavuot in 2006: For the Sake of the Innocent Fifty

A Hand

A Hand
Jane Hirshfield

A hand is not four fingers and a thumb. Nor is it palm and knuckles, not ligaments or the fat’s yellow pillow, not tendons, star of the wristbone, meander of veins. A hand is not the thick thatch of its lines with their infinite dramas, nor what it has written, not on the page, not on the ecstatic body. Nor is the hand its meadows of holding, of shaping— not sponge of rising yeast-bread, not rotor pin’s smoothness, not ink. The maple’s green hands do not cup the proliferant rain. What empties itself falls into the place that is open. A hand turned upward holds only a single, transparent question. Unanswerable, humming like bees, it rises, swarms, departs.