The New Yorker's new Page-Turner section quickens my heart with another brilliant look at the purpose and possibilities of literary translation, this time featuring Judith Thurman's thinking. I knew Thurman from her famous biography of Isak Dinesen ("the life of a storyteller"), which won a National Book Award; I had no idea that she is a translator from Spanish and French as well. She's magicked her way through the poems of Sor Juana Inés de la Cruz and Louise Labé; she saw her biography of Dinesen translated into languages she cannot read; she is reading Lydia Davis's rendition of Madame Bovary in English for the first time.
She has things to say. And she offers asides about Jorge Luis Borges, Octavio Paz, and second-wave feminism along the way. She pairs a close reading of a a few lines from Davis's Madame Bovary with a panoramic look at the art of twinning a writer.
Translation is a mysterious process, and just as the noun “mystery” is religious in origin, so is the verb “to translate.” Its first meaning is “to remove the body or relics of a saint or hero from one place of internment or repose to another.” Its second meaning is “to carry or convey to heaven without death.” That, of course, is what one aspires to do when one translates a work of literature: to convey a vital essence, which has been buried in the crypt (encrypted) of an alien lexicon, to a place in the light where it can endure.
Biography and translation are related enterprises. In neither case does a literal transcription produce the most desirable result: it refuses the risks—the deep adventure—of the poetry. The transcription school sticks timidly to the shore of fact, accounting for every petty quarrel, doctor’s appointment, cup of coffee, thank-you note, orgasm, and pair of gloves. Such biographies may be useful to the scholar, but they cheat a lay reader of something more vibrant and sensuous, which only comes through an imaginative connection. When one translates the story of another life—an epic with many ellipses, lost passages, and obscure references—it is always into one’s own sentences, and if the essential question of biography is Who are you?, the only way to hold a steady course toward the answer is to keep asking, at frequent intervals, Who am I?