Translators From The United States

"This is the heart of the diabolical: an image that is not an image, but presents itself as the real thing—indeed, in a certain sense, as better than the real thing precisely because of the immediacy or the lack of transcendence that the dissemblance implies."

"This book fills a much-needed gap."

"Thank you for sending me a copy of your book. I'll waste no time reading it."

"In the 60s, we had the impression that what we did could have an impact"

"For anyone living in Paris, the Algerian war was inescapable."

"We felt that we were on the edge of a new world. It was the end of colonialism; the Cold War had only begun."

"I organized the international conference in Accra, and as a result I met these people from all around the world."

"I stayed on after the coup that brought Houari Boumediene to power in 1965"

"How we did it I really don’t know, but it came off and it was a beautiful event"

"Our role was to convince the world that Algeria had to be independent and France had to stop this crazy war"

"My grown-up novels have been translated into several languages, but my relationship with my translators has always been limited to a few e-mails to clear up some point or other. With William Rodarmor, all that changed! He started by telephoning me to introduce himself, and we very quickly built a relationship of trust. And he got passionately involved with the text, wanting to know everything about everything, including somewhat remote elements of the historical context that would better enable him to understand this or that detail. He literally bombarded me with messages and sometimes tracked me to my lair, because he wound up knowing the book better than I did! And he managed it all with great humor."

"As a writer de Villiers had a serious shortcoming: The man could not write. (...) Indeed his French prose is so mechanical, so flat and so replete with Franglais. (...) William Rodarmor's English translation of Madmen is actually better than the original."

"Rodarmor's translation is seamless, rendered with that appearance of effortlessness that only the most gifted and painstaking translators can accomplish."

"Food makes history in France, in legend and in fact. (...) But when Charles de Gaulle radioed the French underground that the D-Day invasion was imminent, his message included the key phrase les carottes sont cuites. Literally, this means "the carrots are cooked," and metaphorically "it's all over." What other nation marches to war in the glow of beta carotene?"

"I hope this collection [of short stories from French authors] does justice to that variety [of distinctive literary voices]. Some of the stories are funny, some are sad, a few are mysterious. The excerpts may seem to end too soon, but that's all to the good. These pieces are neither bonbons nor full-course meals. They're more like hearty appetizers. You're at a bountiful buffet, and you should feel free to come back for more."

"Translating a big book is like getting married: You’re going to spend a long time together. You may put in months weighing each word, often more carefully than the author.""

"Like most translators, I’m a ventriloquist, and I work hard to make people sound like themselves, and not like me."

"My loyalty as a translator is to both the author and the reader, but in a pinch, I try to help the reader."

"[Literary translation work] has all the pleasures of creative writing, and you never have writer’s block."

"The sex scenes were the toughest to translate. Sex is notoriously hard to write about, and no easier to translate. My prose probably falls somewhere between puritanical and pornographic. Maybe sex is just better in French."

"Like it or not, a translator has to take liberties. How many depends on closely the translator hews to the words of the text. I’m on the side of the reader, so I’d never produce a literal, word-for-word translation, however faithful. My goal is always to produce a text so smooth that the reader isn’t aware it’s a translation. It should read like a book that Mathieu would have written if he were more fluent in English. So I occasionally take liberties, especially with jokes, slang, and idioms. But thanks to email, I can run my textual sins by the author before committing them to paper. Even after some forty books and screenplays, I still love doing translations."

"(Speaking about his translation work of a diary by Berthe Weill) When it comes to typographical style, Berthe Weill is happily inimitable. She doesn't waste time on line breaks, so passages with a lot of dialogue look like sheets of mud. And she never met an ellipsis she didn't like. French writers use ellipses fairly often, but we avoid them in English because they... look vague... In my early drafts, I eliminated most of the ellipses, but I restored many of them later. That's because Weill's prose rhythm is closer to Machine Gun Kelly than Marcel Proust, and I realized that the ellipses help smoooth out her darting leaps from topic to topic."

"Jokes [are] the bane of every trasnlator's existence."

"Good writers are an editor's stock in trade (...) You have to treasure them and treat them right."

"The Sumerologist is one of the narrowest of specialists in the highly specialized academic halls of learning, a well-nigh perfect example of the man who "knows mostest about the leastest.""

"So whenever I give a lecture, somebody from the audience gets up and says, "Dr Kramer, ... how do you know how to pronounce these words?" And my answer then is as follows: If one of the dead Sumerians that Leonard Woolley dug up at Ur, if he was miraculously resurrected and came into the room and he heard me say, [speaks Sumerian], he would say: "That man Kramer, he’s doing very well; he’s pronouncing his words and I understand them. But my goodness does he have a Jewish accent.""

"He who would know Homer must approach him with an open mind and lend himself to the guidance of the poet himself. He must not come to the study of the poems with a preconceived notion of the processes by which they have come into being, or of philological or archaeological criteria for determining the relative age of this episode or of that. The reconstructed Iliads are all figments of the imagination; the existent poem is a tangible fact. To this extent the unbiassed student starts as a “unitarian.” If he but yields himself to the spell of the poem, he will become the more confirmed in his faith; and though he may find much of the learning of the world arrayed against him, yet he will none the less be standing in a goodly company of those whom the Muse has loved, and will himself have heard the voice of the goddess and looked upon her face."

"Many temples have been built to shelter Pan-Americanism. Some of them have been built with marble, some with words. But deep and true friendship is no less than beautiful. It does not come even to temples merely because it is summoned, nor even because each country of our continents may sincerely desire its coming. International friendship to be real must be unselfish, and complete unselfishness is hard of attainment when interests differ; as hard for nations as for individuals. But here, today, you have before your eyes a concrete demonstration of that very thing: a Pan-Americanism that includes all, that excludes none, that makes not the slightest difference between one and another. The women of all the Americas have one need. Every enlightened woman of this hemisphere desires for her sister of another country, the same good which she craves for herself. The woman of no country of our Americas believes that equal rights for herself will in any way give her or her country an advantage over her sisters to the north or to the south. She does not wish such advantage. She does not ask for one thing and pay with another; she is not carrying on a barter of power, of friendship, of advantage. She asks for herself and for every other woman in all of our countries, one thing, for the good of all-and for the good of those countries which we women have helped upbuild and are helping uphold."

"Puerto Rico is Spanish American in its past, Anglo-Saxon in its present, and, I trust, in the deepest sense Pan-American in its future"

"Our petition as women, amongst you free citizens of Pan America, is like the petition of my Puerto Rico in the community of American States. We have everything done for us and given us but sovereignty. We are treated with every consideration save the one great consideration of being regarded as responsible beings. We, like Puerto Rico, are dependents. We are anomalies before the law. We, the women of the Americas, ask for a treaty granting us equal rights before the law. We ask this not for one woman, not for one country, not for one race, but for the women of Pan America, for the women who are proving to you here today by their solidarity and mutual trust that Pan-Americanism is a fact. We offer you a new definition: Pan-Americanism is the deep desire of every country for the common good of all, favoring none and slighting none. It is the oneness of purpose that makes of us all responsible citizens of the spiritual commonwealth of Pan America. We offer you a definition and we offer you an opportunity; the opportunity of acting with unparalleled generosity and vision. We, the women of America, ask of you, the men of America, a treaty guaranteeing us our equal human rights."

"This working partnership of facts and imagination gives us reality, which I think is another word of poetry. I do not believe that poetry can ever be anything but truth. When poetry speaks in parables, or in metaphors or in similes, it is not to lead you away from what is real to what is unreal, but rather to lead you by the quickest path to the very core of reality. Poetry does not give us fanciful falsehood instead of truth: poetry is a shorthand for truth itself. When we depart from truth, we depart from poetry."

"For the world, which seems so various, is made up to a large extent of a few patterns used over and over again in innumerable combinations. We need not falsify in order to find the identities. We need only to look with comprehending eyes. Poetry is this recognition, and expression, of identities. The common words of our language, and of the language of every other people, is full of such poetry..."

"It is poetry to express an entire philosophy in simple words"

"There is nothing to be afraid of in the name of poetry, though it is in all languages and in all ages a name for wisdom and beauty. Whether we know it or not, poetry is a part of the everyday life of all of us. It is about us, and inside us, all the time. More often than not, we do not recognize it. Even when it is most present, we may not realize that what we are seeing or hearing or even saying is poetry. But we can learn to recognize and realize it: and to the extent to which we may do so, we ourselves become poets. In an essay familiar to most high-school students, Carlyle declared that everyone who reads a poem understandingly becomes a co-creator of the poem, and so a poet. We are creators in greater degree; and, therefore, poets the more, when we open our eyes and ears and minds to the innumerable little things as well as the big things that make life."

"The lack of understanding that comes from actual ignorance is notorious. Most North Americans know nothing even of Puerto Rico, which has been under the Stars and Stripes for thirty years; so it is hardly surprising that they are apt to confuse Uruguay with Uganda."

"Translators, again-the most abused and patient lot of folk on earth-are helpful in making us better acquainted; though we hope the time will soon come when citizens of the twenty-one republics will no longer need translators. There is no reason for our not speaking each other's language."

"...of poetry as daily fare-of poetry as being as much the daily bread as the white hyacinths of life."

"Science of course is the great international bond."

"a visionary and fervent Pan-Americanist...one of the most extraordinary and creative figures of the twentieth century, a builder of bridges and hopes...a magnificent woman.'"

"What I keep thinking is: why didn't I know about you? I have needed you and I didn't know. I grew up in the Puerto Rican independence movement, in a home full of books, speaking English and knowing other families who did, pacifists, university people, circles you would have moved through. I am a poet, a translator, a feminist historian studying women's resistance, women's voices, and I never heard that Luis Muñoz Marín had a first wife, far less one like you...The world is full of opportunities to be of use, but I believe with you that poetry has a special power to reconnect our severed bonds, and I will practice it, because for myself and also for the world, you have reminded me that poetry is bread."

"Another's estimate has never the rich completeness of the sudden word from the inner self."

"The first function of the prophets is to “remind” people of their own divinely given reality. In speaking of this “reminder”, the Quran employs the word dhikr and several of its derivatives (é.g., dhikra, tadhkir, tadhkira). Moreover, it calls the human response to this reminder by the same word dhikr. The “reminder” that comes from the side of God by means of the prophets calls forth “remembrance” from the side of man. The use of the one word for a movement with two directions—from the Divine to the human and from the human to the Divine—is typical of the Quran’s unitary perspective. Here in fact there is only one motivating force, and that is the Divine activity that makes manifest the good, the true, and the beautiful, even if it appears to us as two different movements. Moreover, the Quran also makes it eminently clear that “remembrance”—the human response to reminder—does not mean simply to acknowledge the truth of tawhid. The word itself also means “to mention”. On the human side, dhikr is both the awareness of God and the expression of this awareness through language, whether vocal or silent."

"Like the philosophers, Sufis aimed explicitly at overcoming the forgetfulness endemic to the human “soul” or “self” (the same word nafs is used in both senses). Like them they offered broad overviews of reality rooted in metaphysics (ilahiyyat, “the divine things”) while describing the human soul as a microcosm, created in the “form” (sura) of God. God, as the possessor of “the most beautiful names” (Quran 7:180), is “the most beautiful Creator’ (Quran 23:14) who “formed you and made your forms beautiful” (Quran 40:64, 64:3). Both Sufis and philosophers held that the soul’s original divine form, created in the “most beautiful stature” (Quran 95:4), corresponded perfectly with God and the macrocosm. The soul, however, had fallen out of balance because of forgetfulness and the misuse of free will, so it needed purification and rectification.... Repeatedly the Quran asks it's readers to heed the signs. “In the earth are signs for those with certainty, and in your souls, What, do you not see?” (51:20-21). It rebukes them for not employing their seeing, hearing, understanding, and witnessing to perceive the signs: “They have hearts but do not understand with them, they have eyes but do not see with them, they have ears but do not hear with them” (7:179). It pays close attention to the soul’s diverse attributes and character traits (akhlaq), praising the beautiful and condemning the ugly. Some forms of Quran commentary - an activity undertaken by specialists in every school of thought - interpreted many verses as allusions (isharat) to the manner in which the soul experiences the divine presence while climbing the ladder toward realization."

"If dhikr represents both the function of the prophets and the proper human response to the prophets, guidance (huda) represents the divine attribute that is embodied in the prophets. It sums up in a single word both God's motivation for sending the prophets and their activity in the world. If the opposite of dhikr is forgetfulness and heedlessness, the opposite of guidance is misguidance (idlal) and leading astray (ighwa). Just as the prophets incarnate God's guidance, so also the satans incarnate the quality of misguidance and error...Besides Satan, others are also said to be the source of misguidance. Among these is caprice, which we have already met as the worst of all false gods: "Follow not caprice, lest it misguide you from the path of God" (38:26)."

"To be human is to be born with the fitra, which is an innate recognition of tawhid that is represented mythically by the Covenant of Alast and the Trust. There is nothing extraneous or superadded about this fitra—it is precisely what makes people human. But the fitra tends to become obscured by upbringing and circumstances, and then people become less than human. They are "deaf, dumb, blind—like the cattle; no, even further astray." Dhikr is the all-important remedy that makes possible the actualization of the fitra. Dhikr is both God's merciful response to heedlessness, and the human response to God's mercy."

"Few concerns are as central to Islam as the search for knowledge (‘ilm). In the Koran God commands the Prophet, by universal Muslim consent the most knowledgeable of all human beings, to pray, “My Lord, increase me in knowledge!” (20:114). Muslims must imitate him in this quest. “Are they equal,” asks the Koran, “those who know and those who know not?” (39:9). The answer is self-evident. Hence, as the Prophet said, “The search for knowledge is incumbent upon every Muslim.”'"

"Knowledge is the most all-encompassing of the divine attributes, which is to say that “God is Knower of all things” (Koran 4:176, 8:75, etc.). “Not a leaf falls, but He knows it” (6:59). Nothing escapes His knowledge of Himself or the other. “Our Lord embraces all things in knowledge” (Koran 7:89). The only attribute said to have the same all-encompassing nature is mercy, which is practically identical with existence.’ “Our Lord,” say the angels in the Koran, “Thou embracest all things in mercy and knowledge” (40:7)."

"The Koran commonly refers to the knowledge brought by the prophets as “remembrance” (dhikr) and “reminder” (dhikra, tadhkir), terms that derive from the root dh-k-r. The Koran calls itself by these words more than forty times, and it refers to other prophetic messages, like the Torah and the Gospel, by the same words. The basic Koranic understanding of the necessity for a plurality of prophets is that Adam’s children kept on falling into heedlessness and forgetfulness, which is the shortcoming of their father. The only cure for this shortcoming is the remembrance that God provides by means of the prophets."

"If forgetfulness and heedlessness mark the basic fault of human beings, dhikr (remembrance) designates their saving virtue. Just as forgetting God leads to the painful chastisement of being forgotten by him, so also remembering God leads to the joy of being remembered by him: "Remember Me, and I will remember you" (2:152)... God sends the prophets in order to remind people of the Covenant of Alast. They do so by reciting God's signs and mentioning their debt to him. People should respond to the prophets by remembering God, an act which demands that they mention him in prayers of glorification and praise (thus affirming both his tanzih and his tashbih). Those who respond in this manner are the people of faith, since to have faith is to recognize or remember the truth of tawhid in the heart, to mention it with the tongue, and to put it into practice by following the instructions brought by the prophets.Those people who fail to make the correct response are the truth-concealers. Although they recognize the truth in their hearts, they deny it with their tongues and refuse to follow the prophets' instructions. This, in short, is the drama of prophecy and the human response. All of it is connected explicitly by the Koran to the word dhikr, or to closely related words derived from the same root (such as dhikra, tadhkira, and tadhakkur)."

"It should be obvious that by real thought I do not mean the superficial activities of the mind, such as reason, reflective thinking, ideation, cogitation, and logical argumentation. Rather, I mean the very root of human existence, which is consciousness, awareness, and understanding. The Islamic philosophical tradition usually referred to this root as ‘aql, intelligence. Thought in this sense is a spiritual reality that has being and life by definition. In contrast, the bodily realm is essentially dead and evanescent, despite the momentary appearance of life within it. Intelligence is aware, but things and objects are unaware. Intelligence is active, but things are passive. Intelligence is living, self-conscious, and dynamic, but things are empty of these qualities in themselves. In its utmost purity, intelligence is simply the shining light of the living God, a light that bestows existence, life, and consciousness on the universe. It is the creative command whereby God brought the universe into being, the spirit that God blew into Adam after having molded his clay, and the divine speech that conveys to Adam the names of all things."