Linguistica applicata 24/10/08 The Transparent Eye: Reflections on
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Linguistica applicata 24/10/08 The Transparent Eye: Reflections on
Linguistica applicata 24/10/08 The Transparent Eye: Reflections on Translation, Chinese Literature, and Comparative Poetics – Eugene Chen Eoyang La storia delle religioni è inestricabilmente legata alla storia delle traduzioni. Cao Zhi – “Il poema dei sette passi” Boil Bean to make a soup. Add pulse‐plants to the potpourri. Under the pot, Stalk feeds the fire; Inside the pot, Bean weeps with worry. “Once we grew from the self‐same root, I’m cooked now – what’s your hurry?”1 1 Bernard Lewis: difficoltà di tradurre la poesia d’amore persiana: lett. ‘my liver is broiled like a kebab’ Nida: ingiunzione biblica “Devil, get thee behind me!” Trad. impossibile in quechua (Bolivia) Richards, ‘Mencius in the Mind’: “Chinese thimking often gives no attention to distinctions which for Western minds are so traditional and so firmly established in thought and language that we neither question them nor even become aware of the mas distinctions. We receive and use them as thug they belonged unconditionally to the constitution of things (or thought). We forget that these distinctions have been made and maintained as part of one tradition of thinking; and that another tradition of thinking might neither find use for them nor…be able to admit them” ‘cuore’ e ‘mente’ cin. xin ‘anima’ cin. po ‘corporea’ hun Du Fu ‘Sognando Li Bai’ (periodo Tang): Old friend, you appeared in a dream. It shows you have long been in my thoughts. Perhaps it was not your living soul: The way’s too far, it couldn’t be done. Concetto di ‘vuoto’ in occidente valore negativo cin. xukong ‘vuoto’ wu ‘nulla’ Tao Te Ching: “Thirty spokes converge on the hub of a wheel: it is on nothingness (wu) that the function of the cart depends. Clay may be molded into a vessel: it is on nothingness that the function of the vessel depends. Doors and windows are made to form a room: it is on nothingness that the function of the room depends” Han‐shan: I enjoy the way of my everyday life Among the misty vines and the rocky caves. Thoughts in the wild are so much freer. Longtime companions: the drifting clouds. There are roads, but they lead nowhere. Nothing on my mind, who van disturb me? On a bed of stone, I sit alone at night As the round moon climbs up Cold Mountain. Omissione del soggetto Xin Qiji: “To the Tune: ‘In Search of Fragrant Grasses’ There are so many tears ‐ ‐ I’m at loose ends, among so many quilt covers; The pillows aren’t right, no matter where they’re put. Good old times, how can I sleep? Still no letter? How can I bear the geese mocking me? They say there’s no news, yet there’s a letter’s meaning – Row upon row: one word after another” (lett. ‘formation several: ‘man’, man’ words’) onomatopea The forms of onomatopoeia Do not agree from land to land. In Oshkosh, Hollywood, and Nutley The sound of breaking plates is ‘crash!’; In Helsinki, it changes subtly To ‘kratsu!’ suggesting scratch and gnash; A tingletangle ‘kling!’ is Denmark’s; In Rome, a raucous ‘patatrac!’; In China, a cartoonist’s pen marks ‘Hua‐la‐la!’ for cracking crock. In Portugal, when platters shatter And scatter all about a room, They smack of elephantine clatter Or bongo drums: ‘catrapuz‐boom!’ In Budapest, extremist factions, Surmounting politics, concur That dishes fracture into fractions With double sibilants: ‘chir‐churr!’ Parole di origine straniera: zhu nomi di origine indiana shi termini buddhisti Il modo di tradurre testi occidentali è diverso in Cina e in Giappone: in giapponese creazione di una lingua specifica, ‘straniera’; in cinese stile arcaico, nobilitante