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320 pages, Paperback
First published August 1, 1992
‘I’m an avid reader—I don’t necessarily need to read English-language fiction in translation, but I have to rely on translations when reading fiction from Italy, Germany, and other countries. How much of the spirit of the original work can we glean from the translation? Can a translation properly convey the verb tense in Proust’s In Search of Lost Time? Does the original Spanish text of Vargas Llosa’s Captain Pantoja and the Special Service employ an elegant writing style or the spoken vernacular of the streets?
If you open the new Chinese translation of Thomas Mann’s The Magic Mountain, you’ll find the following commentary from the translator: “I have compared the English and Japanese translations of the book and discovered quite a few problems with the translations, especially the English version, where mistranslations and omissions are common.” Indeed, in recent years, many people have pointed out that a number of translations are riddled with mistranslations, mis-interpretations, omissions, and adaptations.
There are unintentional misunderstandings, as well as deliberate simplifications that go so far as to rewrite the text. It seems that if we want to better understand the original work, we need to seek out multiple translations for comparison, or hope that someone else will retranslate the text, or simply learn more foreign languages.
But don’t assume that I am searching for the ultimate, perfect translation. I am not. There’s never a fixed and eternal “absolute spirit” in books. Translations are interpretations, and the same text holds the possibility of multiple interpretations. Each interpreter can thus proclaim “Madame Bovary is me,” and no one will object that there are too many Madame Bovarys. When it comes to translators of the body’s language, of course the experts are biologists and doctors, who might seem to be more scientific and objective.
From the perspective of the development of humanity as a whole, however, due to disparate experiences, customs, and other factors, there are conflicting interpretations. We’ve benefited from misreadings and retranslations for a long time. Dare I say that it is impossible to have a single, absolute translation, whether now or in the future?’
‘Reading The Lives of Gargantua and Pantagruel is such a pleasure. The two Chinese translations each have their own merits. Translation A is annotated in great detail. For example, it notes that black hellebore was a special remedy for diseases of the nervous system at the time, as mentioned in both Horace’s Ars Poetica and Pliny the Elder’s Natural History. Translation B, however, merely notes that ancient people believed this herb could cure madness, and translates it as “buttercup.”’
‘Murnau’s and Herzog’s female protagonists, driven by love, are willing to sacrifice themselves in order to eliminate Dracula. However, vampires are already dead. Their elimination in Murnau’s film is the dissolution of the physical body, which vanishes in an instant. Nosferatu is intriguing, as is Roman Polanski’s The Fearless Vampire Killers. The most interesting scene is the final one. The master and apprentice, who are determined to uphold truth and justice and eliminate vampires, end up turning into vampires themselves, bringing vampires out of the castle and into the human world. Do vampires advancing toward the human world symbolise a kind of blood cancer?’
‘But were these knights really all that righteous? Reading the novel The Nonexistent Knight by the Italian author Italo Calvino, you’ll encounter a completely different group of knights. They call themselves the Sacred Order of the Knights of the Grail. Living together in the forest, they wear white capes and golden helmets adorned with two swan feathers, and carry long spears and a tiny harp. What do these Knights of the Grail do? Because they don’t produce anything but instead rely on their military prowess, they demand that the villagers living near the forest give them cheese, barley, and lamb. Sometimes they use force, riding horses and wielding spears, emptying out the villagers’ granaries, torching houses, sheds, and stables, transforming the village into a ball of fire. Where is the knights’ spirit of chivalry? They’re nothing but a bunch of bandits.’