An Elegant Portuguese edition of Chaucer translated by Daniel Jonas

by Candace Barrington

Ana Sofia Guimarães, a University of Freiburg graduate student who served as a journal manager for New Chaucer Studies: Pedagogy and Profession in 2023, alerted us to this new translation of The Canterbury Tales. Published in 2021, it features illustrations and layouts based on Edward Burne-Jones’s nineteenth-century woodcuts.

Just turning through Contos de Cantuária is a pleasure, and I look forward to working with Portuguese readers–and maybe even Daniel Jonas, himself–as we think about this new addition to Chaucer’s non-Anglophone translations.

A Chaucerian Valentine’s Day Update

by Candace Barrington

Marcin Ciura’s translation of Parlement of Fowles.

Exactly a decade ago, I shared the opening lines of Marcin Ciura’s translation of Chaucer’s Parliament of Fowles into Polish. Since that time, I’ve obtained both a copy of the translation and completed an interview with Marcin (which we conducted via email and he generously agreed could be made public). In addition to a fabulous discussion about dealing with polysemy and unclear antecedents (Question 5), Polish prosody (Question 6), and twenty-first century audiences (Question 7), the interview includes two bonus stanzas from Chaucer’s “An ABC” and a shout-out to Hades’ song “Alone Walkyng.” Today seems a good time to share the book images and the interview.

******************************************************

[The following interview silently amends broken internet links.]

Question 1. What brought you to translating this text? Have you translated other texts? Do you write in genres other than translation?

Perhaps more instructive is the story of how I got into translation. A long time ago, young, shy, and full of ideals, I was madly in love with a girl as nerdy as me. She had another suitor who was sending her his translations of Giambattista Marino. When she showed me his letter, I said “he changed the rhyme pattern and turned a Petrarchan sonnet into a French one”. No wonder she dumped me.

I guess it was this trauma that made me start translating Baudelaire’s “Flowers of Evil”. A mere five years later, I perfected the first poem. My wife had read it online before we knew each other and she still likes it. That’s already something.

As to the Parlement, it was an accident at work. One day, the internal network went down but the Internet worked fine. Since I had nothing better to do, I figured out I could translate something. Javier Kohen, a colleague of mine, had “The lyf so short, the craft so long to lerne” as his gmail status so I decided to give Chaucer a try. By the time the outage was over, I had finished the first stanza.

When I found no previous translations of the Parlement into Polish, I took up the second stanza, where the bookworm narrator proclaims his theoretical knowledge of love, and I already knew it was going to be a funny story, something I did not expect from a medieval author. I was reading the story stanza by stanza as I worked on them so I never knew what would happen next. At first, I was doing it once in a blue moon, the more so that I often misunderstood the original. Even though I revised the text again and again, you can still notice some disregard for accuracy in its beginning. Only after a dozen stanzas or so, I discovered the online Middle English Dictionary, bought Brewer’s critical edition, and focused more seriously on the task.

I do not think I have enough fantasy to write on my own, except in C++. On the other hand, translating texts without rhymes poses too little of a challenge to me.

Polish translation of lines 309–315 for the Valentine’s day post:

Bo działo się to właśnie w święto Walentego,

Gdy każdy ptak przybywa w to miejsce na gody,

Olbrzymi zgiełk czyniły skrzydlate narody,

A ziemia i powietrze, i drzewa, i wody

Mieściły wszech gatunków takie zatrzęsienie,

Żem ledwie znalazł miejsce na nóg postawienie.

Question 2. Next, I’m interested in how Polish and English fit into your linguistic background. Is Polish your native language? If not, how did you acquire it? How did you learn English? Do you read regularly in English for pleasure?

Yes, Polish is my mother tongue. I would not venture to translate poetry into a language I do not know intimately. I learned my English at school, along with Russian, which was mandatory at that time. I can also read French and Spanish, though I lost the ability to communicate in them.

I mostly quit reading books back when I was a student. The last novel I read in English was “First Contract” by Greg Costikyan, a few years ago. I use English at work on a daily basis, though.

Question 2 Follow-up. You mentioned that you learned English and Russian in school. Were both languages mandatory at that time? When was that? Is eitherone mandatory now?

You learned Russian from the sixth grade on, and another language, usually English, in high school, i.e. from the ninth grade. I was in high school from 1988 to 1992. Kids a year younger than me could already choose any two languages in high school, for instance English and French or German. As far as I know, now almost every kid learns English from the first grade.

Question 3. Were you (or are you now) familiar with Chaucer’s other literary works, such as The Canterbury Tales? If so, can you tell me about your exposure to his work? Is Chaucer an author university students generally read in their literature courses? (On a side note, do you know how your colleague came to have the Chaucerian quote as his gmail status? Is Chaucer an author widely read in Poland?)

I feel embarrassed to come across as a barbarian but I have read nothing else by Chaucer. Actually, almost nothing. I managed to translate two stanzas from “An ABC”:

ACH, wszechwładna królowo pełna łaskawości,

która całemu światu udzielasz ochrony,

by go zbawić od grzechu, od trosk, od żałości,

o panno nad pannami, kwiecie niesplamiony,

do Ciebie się uciekam, w błędzie pogrążony!

Nieś mi pomoc i ulgę, pani miłościwa;

zlituj się, kiedy proszę, niedolą zgnębiony,

bo okrutny przeciwnik nade mną wygrywa.

BEZUSTANNIE twe serce taką dobroć chroni,

że nie mam wątpliwości — tyś mym wspomożeniem.

Tak prawe jest twe serce, że nie możesz stronić

od proszących o pomoc z uczciwym sumieniem.

Szczodrobliwie obdarzasz pełnym powodzeniem,

o spokoju siedzibo i ciszy przystani.

Siedmiu łotrów zajętych jest za mną gonieniem;

nim ma łódź się rozbije, wspomóż, jasna pani!

before I found out that Przemysław Mroczkowski had translated the entire poem. In Poland, as far as I know, only students of English literature have to read Chaucer’s works, and even their general course is limited to selections from “The Canterbury Tales”. I am afraid no publisher would accept my translation due to its low readership. This is why I self-published it and distributed it among my friends. It makes a good gift.

Javier, who incidentally is an Argentinian living in Poland, says: “I probably found the quote online while looking for more information on Chaucer. Initially I got interested in him and early English literature through Hades’ song ‘Alone Walkyng’, whose lyrics are attributed to Chaucer. As for the quote, I thought it applied perfectly to my job as a software engineer. Especially the modern meaning of the word ‘art’.”

Question 4. Which text did you use as your base text? A Middle English version? A Present Day English version? Can you tell me which editions?

I used mainly “The Parlement of Foulys”, a Middle English version edited by D. S. Brewer and published by Manchester University Press. It has extensive endnotes and a good glossary. As far as I remember, I deviated from it only once, when I assumed the variant “she couchede hem” rather than “she touchede hem” in v. 216.

Question 5. Can you tell me about some of the challenges of reading and translating Middle English? For instance, I’d be interested in how you choose which meaning to translate when you encountered a Middle English word with multiple meanings.

I learned to check every word in a dictionary after my first version of “and to myn bed I gan me for to dresse” (v. 88) read “I began to dress to sleep”. I struggled with deciphering the proper sense of some passages, for instance “but, ‘God save swich a lord’—I sey na moore” (v. 14) or “menyth but a maner deth, what weye we trace” (v.54), but I think I finally got them right.

I did not follow a fixed pattern of dealing with multiple meanings. Here are four cases of word ambiguity, each resolved in a different way. In “the syke met he drynkyth of the tunne” (v. 104), I pulled out my artistic license and evaded the dilemma by making the syke “a greedy person” for the sake of rhyme. In “the hardy assh” (v. 176), I wrote “always strong” to fill the meter. In “and of the Craft that can & hath the myght / to don be force a wight to don folye” (v. 220–221), belonging to the passage that Chaucer borrowed from “Teseida”, I consulted the Italian original, which has “l’Arti” (Arts) for Craft. In “the ielous swan” (v. 342), I chose the meaning “angry” following Brewer’s commentary that cites Vincent of Beauvais’s “Speculum Maius”.

Twice had I problems with determining the referent of “that”. My first version of v.379–381 awkwardly attributed the knitting of “hot, cold, heuy, lyght, moyst & dreye” to Nature instead of almyghty lord. Luckily, I fixed this before the printing. In “fond I Venus & hire porter Richesse, / that was ful noble & hautayn of hyre port” (v. 261–262), I reasoned that the latter verse describes not Venus but Richesse who—thought I—inherited her feminine gender from French. What I overlooked is that Chaucer would have referred to a feminine Richesse as a porteresse. Since he used a masculine noun “porter”, my interpretation must be wrong and the verse in fact describes Venus, but I realized this too late. The misattribution is evident in the printed version because Majątek (Wealth), my rendition of Richesse, is masculine in Polish.

Question 6. In Parlement, Chaucer uses a 7-line rhyme royal stanza with iambic pentameter lines (that is, lines 1 & 3, 2, 4 & 5, and 6 & 7 rhyme, and the lines generally have 10 syllables with alternating stresses). How much of this were you able to carry over to Polish? (When I look at the lines, it appears that you use the rhyme royal pattern, but I’m not certain how they sound.) Are any of these features—rhyme, meter, and fixed stanzas—standard in Polish poetry?

Yes, traditional Polish poetry knows both rhyme, meter, and fixed stanzas. The difference is that in Polish, a syllable-timed language, the meter is based mainly on the number of syllables per verse rather than on metrical feet like in English, a stress-timed language.

I wrote in thirteen-syllable verse with feminine rhyme and a caesura after the unstressed seventh syllable, a meter widely used in Polish poetry since medieval times. It fits the natural rhythm of the language so well that few people noticed when film director Marek Koterski made the characters in his movies speak its blank version.

You can get a feeling of its melody from Marcel Weyland’s English translation of “Pan Tadeusz”, a Polish epic by Adam Mickiewicz:

She in brush, print, or music proved just as discerning;
Tadeusz was dumbfounded at such sum of learning.
In fear of her derision, his heart beating faster,
He stuttered like a schoolboy before his form master.
Luckily, teacher pretty and not too severe:
His neighbour quickly fathomed the cause of his fear,
Began talk on less taxing of topics and stories,
Spoke of rural existence, its tediums and worries…. (Book One, lines 660–667)

Taking into account that English text slightly expands when translated into Polish, the thirteen-syllable verse corresponds well to Chaucerian iambic pentameter: I rarely had to remove details from the story or add to it.

In order to discuss the rhymes, let me first present Polish prosody in a nutshell. As usual, a rhyme consists in a match of the stressed vowels and sounds that follow them, for instance “ujrzałem-uncjałem” or “sprawy-ciekawy”. Agreement of preceding sounds is not a defect (“przeniewierce-poniewierce”) and homonyms are fine (“radarada”). For a hundred years, it is acceptable to follow the rhyming sounds with extra consonants. I freely used such inexact rhymes, like “nie wiem-gniewie” or “duszachprzymusza”. In some cases, I adopted a relaxed rule that permits the rhyming of similar consonants, like in “starania-oszałamia”.

An important condition is that both rhyming parts should not be identical inflectional endings. Otherwise you get a so-called grammatical rhyme, deservedly frowned upon as trivial. To illustrate this, here is the birds’ roundel (v. 680–692), first as a doggerel based on the verb ending “-ają”, then in a much better version where the “-ur-/-ór-” part of the “-ury/-óry” rhyme (different spellings, same pronunciation) belongs to the stems:

1.

Witaj nam teraz, lato, ze swym pięknym słońcem.

Zimowe niepogody już się rozwiewają

I długie czarne noce szybko uciekają!

O święty Walentynie, w górze mieszkający,

Tak dla ciebie ptaszyny małe świergotają:

[…]

Mają ważne powody radość sprawiające,

Bo wszystkie z nich swojego towarzysza znają,

A kiedy się obudzą, błogo zaśpiewają.

2.

Witaj nam teraz, lato, ze swym pięknym słońcem,

Coś na dobre rozwiało w puch zimowe chmury

Oraz mrok długich nocy wygnało ponury!

O święty Walentynie, w górze mieszkający,

Tak dla ciebie śpiewają małych ptaszyn chóry:

[…]

Mają ważne powody radość sprawiające,

Bo każdy z nich szczęśliwie zakończył konkury.

Jutro będą wesoło śpiewać po raz wtóry.

Since I followed the pattern of rhyme royal with its threefold rhymes, quite often I was unable to come up with non-grammatical rhymes while preserving the sense. With respect to rhyming, I regard the request of the seed-fowl to the turtledove (v. 575–581) as the rock-bottom fragment of my translation. I am not wild about the last stanza either. As an excuse, let me quote the polite opinion of a fellow programmer and poetry translator in one, Daniel Janus: “I see the accumulation of grammatical rhymes as a nod towards Polish Renaissance when they prevailed, like in Jan Kochanowski’s poetry, yet were far from triteness, brawny, and loaded with emotions, like your verses”.

Question 7. As you were translating who was your imagined audience? How did that audience shape the translation?

Well, I assumed an educated 21st-century reader. This helped me to weed out variants with bizarre archaisms I would not understand myself without a note. Speaking of notes, in my opinion, you can well enjoy the Parlement without knowing from which Valence Venus’s couercheif comes in v. 272 or who Aleyn from v. 316 was, so my edition gets by without a commentary.

Real audience influenced the text no less. As a fan of typography, I planned to adopt pre-19th-century Polish spelling, which used “i” or “y” instead of “j” and long “ſ” for non-final “s”. It was a close call. We could be talking about “Seym ptaſi” now. But test readers of my translation, most notably Witek Jarnicki and my wife Kinga Jęczmińska, convinced me to abandon this superficial device. With hindsight, I am grateful to them. Cleaned from these obstacles, the text reads surprisingly smoothly, I dare say.

Newsflash from Rome: Chaucer in Polish

We were very pleased to hear from Laurence Warner that the Medieval Symposium at last week’s International Association of University Professors of English (IAUPE) conference in Rome included a presentation by Professor Ewa Kujawska-Lis on “Canterbury Tales in Polish.” Of course, we contacted Ewa right away. She kindly provided précis of her paper for us to share with the Global Chaucers community. We look forward to learning more from her as she expands our knowledge of Chaucer’s long and deep presence in Polish translations and scholarship.

by Ewa Kujawska-Lis, Director of the Institute of Literary Studies, Faculty of Humanities,
University of Warmia and Mazury in Olsztyn, Poland

In Poland, Chaucer’s artistry was first noticed by two outstanding literary figures (poets, writers, and journalists): Ignacy Krasicki (1735-1801) and Adam Mickiewicz (1798-1855). Well acquainted with European literature, they offered appreciative comments on the English poet almost a century before any Polish translation was available. Readers needed to wait until 1907 to get the feel of Chaucer themselves. This is when Jan Kasprowicz (1860-1926), a poet, playwright, critic, and translator, included fragments of The General Prologue and a large section of The Friar’s Tale in his anthology Poeci angielscy (English Poets). The translation, consisting of about 20 pages, served as an introduction of Chaucer to the Polish literary system and was based on the edition of The Canterbury Tales by Thomas Tyrwhitt (1775-78) and a German translation by Wilhelm Hertzberg (1866).

Half a century later, in 1956 Przemyslaw Mroczkowski published his monumental study Opowieści kanterberyjskie na tle epoki (The Canterbury Tales against the backdrop of the epoch), originally written in 1951, which was a milestone in introducing Chaucer to Polish scholars in the vein of what would be in the future termed cultural poetics. Subsequently, in 1988, he also translated The Knight’s Tale.

This served as a complement to the first more extensive translation of The Canterbury Tales into Polish that was created by Helena Pręczkowska and published in 1963 (Wrocław: Zakład Narodowy Im. Ossolińskich, 1963; reprinted in 1978 and 1987) (image at left). This volume included The General Prologue and eleven Tales selected by Witold Chwalewik, based on his rather arbitrary decision as to which stories should be translated.

Finally, the complete translation of The Canterbury Tales was published in 2022 as the second volume of a non-commercial series Bibliotheca Translata by the publishing house Biblioteka Śląska (image at top). The translation was done by Jacek Zawadzki, a translator of literature from English and Chinese, based on Walter W. Skeat’s edition of 1894, with illustrations by Maciej Sieńczyk, a graphic artist, illustrator, comic book creator.

A conversation with José Francisco Botelho

gaucho-culture-and-chaucer

 

Last February 2016, José Francisco Botelho, Chaucer’s award-winning Brazilian translator, traveled to Connecticut. He was scheduled to speak twice, at Central Connecticut State University on translating The Canterbury Tales and at Southern Connecticut State University on translating Shakespeare’s Romeo and Juliet. Though a snow storm that shut down the entire eastern seaboard caused us to cancel the SCSU presentation (and added an extra day to Chico’s Connecticut stay), we were able to squeeze in the conversation at CCSU. There, he and I held a conversation about his translation strategies and how looking at the Tales through the lens of Brazilian-Portuguese provided him insights that English readers might miss.  We arranged to have the conversation videotaped using a stationary camera, and after a delay, I’m pleased to provide a link to the video: Gaucho Culture and Chaucer: Translating The Canterbury Tales for Brazil. 

Chico’s appearance at CCSU was supported in part by the CCSU English Department.

Thrice Translations

Front of the King's Theatre, Haymarket, London

At Penn Humanities Forum’s 28 February 2017 seminar, Lily Kass asked us to consider what happens when a text is translated across multiple languages, multiple genres, and multiple cultures, landing back in the source culture in an intermediary genre but in still another language.  Such is the back history of Da Ponte and Antonio Sacchini’s late 1790s’s opera, Evelina; or, the triumph of the English over the Romans. Although the opera’s roots are in William Mason’s 1749 closet drama, Caractacus, a Dramatic Poem: Written on the Model of the Ancient Greek Tragedy—and though it goes through a couple of generic and linguistic transformations in France—when the opera returns to London it dressed as an Italian opera with an Italian libretto based on the French, not the English text.  Moreover, when the text returns to London nearly half a century later, it appears in an entirely different political environment, necessitating us to recognized another generic translation.

Akin to a game of telephone, the series of translations ostensibly maintain the basic thrust of Mason’s lines through the series of translations. Yet, because the musical score requires adjustments be made as the text moves across languages, change is introduced. Sometimes, however, changes appear for no discernible reason, and we’re left to speculate what sort of effect the word choices would have on the audience.

Translation Traces

deligny-map2How can non-verbal communication and gestures by those “living outside language” help us understand the uses and limitations of linguistic translation?  This is the overriding question for me after our PHF seminar discussion prompted by Leon Hilton’s paper, “Deligny’s Traces,” based on the efforts of Fernand Deligny (1913–1996) to create viable communities for those generally labelled as “autistic.”

Among Deligny’s many efforts were the “traces” recording the spatial movements of the community’s inhabitants. They are reminiscent of a choreographic notation, collapsing four dimensions into two.  Time and spatial depth are minimized, sometimes even eliminated. In this way, they become identifying markers for the community member associated with the tracings. While “living outside language” might be enough to prevent these members from achieving identity and subject formation, these tracings of non-verbal gestures suggest just the opposite: more than fingerprints or DNA, which the individual inherits without any contribution to their shape, these traces are created by the individuals and they encode embodied practices and preferences.

These gestural translations of self—these traces of repetitive, purposeful, even expressive movement—correspond (it seems to me) to the literary translations that engage with the non-verbal elements of a source text, its structure and form at the root of the text’s identity. Deligny’s tracings remind us that non-verbal elements are integral to creating the subject, and the tracings remind us that the identity of a text is so wrapped up in the non-verbal elements that they cannot be easily shed, even in translation.

Botelho, Chaucer’s Brazilian Translator, in Connecticut 8 & 9 February 2017

gaucho-culture-and-chaucer

I’m pleased to announce that my Canterbury Tales students and I will be hosting Francisco José Botelho, Brazil’s award-winning poet and translator in a conversation about his Contos da Cantuária.  Botelho is in the United States as a guest of the Global Chaucers Project, CCSU English Department, SCSU English Department, and the George Washington University Digital Humanities Institute.

Date: Wednesday, 8 February 2017

Time: 4:30pm to 6:00pm

Place: Marcus White Living Room, CCSU

We welcome anyone interested in Brazilian culture, medieval literature, translation studies, or fascinating conversation.

Campus Chaucer: The Resurgence of English-only Politics

At the 2017 Modern Language Conference, I was part of a “Campus Chaucer” round table sponsored by the Chaucer forum. Thinking in terms of how current political debates are echoed in Chaucer’s The Canterbury Tales or erupt in our classrooms, Lisa Cooper (University of Wisconsin, Madison) spoke on the value of labor, Liz Scala (University of Texas, Austin) spoke on expressing diverse opinions on a campus with guns, and Nicole Sidhu (East Carolina University) spoke on sexual assault and trigger warnings.

Below is the text of my talk on English-only politics.  It includes links to my referenced sources as well as to the assignments I discuss. 

During the Republican presidential primaries, the eventual nominee and president-elect announced, “This is a country where we speak English, not Spanish.” Based on that statement and the subsequent rhetoric of the 2016 presidential campaign, I anticipate that right-wing champions will add to their arsenal a familiar shibboleth, English-only policies. Used to support nativist causes in the United States, English-only statements are already a standard part of anti-immigrant stances.  For instance, this past Wednesday evening, NPR’s story about efforts to resettle Syrian refuges in Toledo, Ohio, included this impromptu statement from John Johnstone, a Navy veteran:

“If you want to come here and turn the United States into Syria, I’m against that.

“If you want to come here and speak English, you want to assimilate, you want to have a pizza, you want to have a beer, you want to eat a chicken wing, I’m all for it.”

For Johnstone, Americanness is marked by a constellation of recognizable behaviors—what one eats, what one wears, what one drinks—and at the center, holding these behaviors together is what one speaks:  English. In this line of thinking, speaking English marks a newcomer’s willingness to leave old habits behind and to adopt new ways, even ways antithetical to religious beliefs protected by the first amendment.  Unless English is spoken, a newcomer has not made the necessary sacrifices to be an American.  According to English-only logic, what separates those worthy of being in the United States from those who are not worthy is the willingness to speak English, a willingness from which the ability to speak English is assumed to flow naturally.

The state of Connecticut where I teach, has demonstrated little previous support for English-only policies.  From what I can tell, a lone proponent’s legislative efforts resulted in only one hearing at the Connecticut Assembly, and that was back in the 1990s. While the much of the country turned red in the past two decades, Connecticut has largely stuck to its progressive values. Conservative voices have been largely muted, and right-wing values have been kept under wraps. With the prospect of a new administration in Washington and a more closely divided state legislature, however, I’m seeing a shift in tone. Conservative voices have grown bolder, and more brazen right-wing bumper stickers (my primary index for comparative levels of discontent among the general populace driving up and down I91) have appeared on the backsides of vehicles in the seven weeks ccdl_logosince the election. Now that I’m seeing increased numbers of “Connecticut Citizens Defense League” decals in rear windows—a more aggressive statement than it might initially appear when you remember the 2012 mass shootings in Newtown, Connecticut—and the more overtly come-and-take-itmenacing “Come and Take It!”  bumper stickers on the back of pickups, I wonder if I’ll start to see more “If you live in America SPEAK ENGLISH” on my daily commute.  081114_englishonly

Although English-only policies in Connecticut might have seemed far-fetched the last time I taught Chaucer’s The Canterbury Tales, those policies and the politics informing them warrant my courses’ attention this spring. And if this is true in Connecticut, it’s probably true in your state, too.

What is a Chaucerian to do?

First, no matter where we teach, we need to be aware of the ways Chaucer and other medieval English authors can be co-opted by nativist politics, a point Sierra Lomuto makes in her December posting, “White Nationalism and the Ethics of Medieval Studies” for the “In the Middle” blog.  Rooted in nineteenth-century nationalism and nationalist medievalism, white nationalism easily slides into unfounded notions of a pure English tongue worthy of its eventual global domination. According to this narrative, American English is the undefiled descendant of a language that sprang forth from the British Isles before dominating the world with its linguistic flexibility and semantic dexterity, absorbing bits of other languages without being tainted by the process. As we saw in the nineteenth and early-twentieth centuries, Chaucer and his work can be brought into the narrative when he is identified as the well-spring of a pure English language and the “father” of English letters.

Of course, with few exceptions, students enter our classes on The Canterbury Tales with minimal knowledge of Chaucer or the history of English. And most likely they are not burdened with false information co-opted by nativist politics about the ways medieval languages and literature embody a pure Anglo-Saxon ethos.  Nevertheless, most have an opinion about English-only policies, an opinion often informed by their own relation to other languages.  Although many of my students are within a generation or two of their families’ having immigrated to the United States, it has never occurred to me to discuss English-only policies or their opinions on the subject. In these changed circumstances, however, I plan to initiate a discussion early in the term and to approach the topic of English-only politics in two ways, each using the lens of translation.

The first approach works against the notion that there is or ever has been a stable English linguistic tradition, untouched by other languages, by emphasizing Chaucer as a translator whose works appropriate and embed multiple literary and linguistic practices. Using etymological exercises, we will also explore the essential plurilinguistic nature of English and disabuse ourselves of any sense of linguistic purity and homogeneity even in earlier, pre-global forms of English. Inspired by an assignment shared by Melissa Ridley-Elmes, I also plan to ask students to track particular French terms—such as curteisie, sovereynetee, vileynye, subtil, aventure, gentillesse, entente, and sondry—for their shifting semantic properties not only across the Tales but also through the centuries from medieval French to present-day English.  These two exercises will help students grasp the benefits other languages have brought to English as well as the ways English speakers reshape those stolen terms.

My second approach takes an entirely different tack.  Developed in collaboration with other faculty teaching Chaucer’s The Canterbury Tales at universities with multilingual students, this approach centers on an exercise highlighting the bi-lingual / bi-literate expertise of students by using non-Anglophone translations of the Tales. Rather than seeing these translations as cribs for unsteady readers of Middle English, the exercise highlights the ways translations can reveal less apparent aspects of the Middle English text.  Moreover, bringing translations into my classroom allows students to explore (for example) the difference between a Christian pilgrimage and a Muslim haj in the Arabic text, the discomfort with sexuality in the Korean translation, the celebration of sexuality in the Brazilian translation, and the avoidance of religion in the Chinese translations.

Even monolingual students are fascinated by the ways the translations help them see the Middle English text from a new perspective.  This fascination is especially pertinent when translated words embody ideas that seem timeless and unchanging to the students.  Although they may have never taken a pilgrimage, they assume all pilgrimages have basically the same purposes and make similar demands. When a Turkish translation embeds sexual attitudes similar to the students’ own, they are more open to hearing what it says about Muslim dietary practices.  Most significantly, the translations help students see where the tale’s perspectives do not align their own: that the anti-Semitism in The Prioress’s Tale might be deeply engrained, that the misogyny in The Merchant’s Tale might not be an eccentricity, or that the piety in The Second Nun’s Tale might not be a medieval aberration.

Bringing The Canterbury Tales into contact with other languages—either through the etymology exercises or the non-Anglophone translations—provides students with the necessary knowledge to question the premises underlying English-only politics.  Although I’ll probably reveal my thoughts on those ill-begotten policies, the class’s careful attention to Chaucer’s language and its engagement with languages past and present, I suspect, will do the work for me.

Chaucer’s Chinese Names

chinese-chaucer
An assortment of Chaucerian materials in Chinese.

Earlier this year, we began a delightful correspondence with Lian Zhang, a graduate student of Dr. Minghan Xiao, professor of English and American literature in Hunan Normal University. Lian’s extensive research on Chaucer’s Chinese reception has opened up many exciting new avenues of interpretation, but for now Lian has agreed to share a tantalizing tidbit: the myriad choices (and dilemmas) facing a translator needing to render Chaucer’s name in Chinese.

We think you will enjoy this small yet fascinating window into the complexities of translating Chaucer’s Middle English text into Chinese.


Confucius says: “If terminology is not corrected, then what is said cannot be followed. If what is said cannot be followed, then work cannot be accomplished” (名不正,则言不顺;言不顺,则事不成). Chinese people attach great importance to their names. A Chinese name suggests both family inheritance and good wishes for the person. The surname is put first to show respect for ancestors, and the given name is after the surname and generally indicates family’s expectations. Take Bai Juyi (白居易) (772-846 AD), a great poet in the Tang Dynasty, for example. “Bai” is his surname, and “Juyi” means living an easy and comfortable life, a simple and sincere hope from his family. What is different from the western tradition is that Chinese rarely name their children after their ancestors or relatives. The given names of the ancestors would always be taboo words for the descendents. Du Fu (杜甫) (712-770 AD), the Poet Sage (诗圣) in the Tang Dynasty, for instance, wrote poetry for over thirty years and never used the word “xian” (闲), meaning free and casual, a very poetic word in Chinese, simply because it is his father’s given name. Du has also been reputed as never mentioning Chinese flowering crabapple (海棠), a plant often praised in classical Chinese poems, as it relates to his mother’s maiden name. In addition to a surname and a given name, Du also had a style name “zi mei” (字“子美”), and an assumed name “Shaoling Farmer” (号“少陵野老”). While a style name is usually given by the family when the person is young and generally indicates family’s good wishes, an assumed name is more often decided by the person himself.

With such a rich history of naming culture behind, Chinese scholars would take translations of Chaucer’s name seriously. The name “Chaucer” has been translated into many versions, either a Chinese full name (with both a Chinese surname and a given name) or just a given name or an assumed name with all good meanings. Chaucer was named as “shao sou” (邵叟), “que sou” (却叟), “chuo sai” (绰塞), “qiao sai” (乔塞), “sao sai” (骚塞), “chao sai” (巢塞), etc, and all of these translations just deal with his surname “Chaucer”. One version including his full name is very auspicious as “qiao sai ji fu lai” (乔塞·极福来), which sounds close to the full name “Geoffrey Chaucer” and means “supreme blessing for Chaucer”. Yet a mistake occurs here, as the given name and the surname are put in the opposite order in the translation. The most commonly used translation for his full name to this day is “jie fu li qiao sou” (杰弗里·乔叟). The above mentioned name “sao sai” (骚塞) is also interesting, as “sao” refers to poets or literary men in classical Chinese, and likely originates from Li Sao (离骚) by Qu Yuan (屈原) (340-278 BC), one of the greatest patriotic poets in ancient China. Thus this name not only has a similar pronunciation but also suggests Chaucer’s literary achievements in history.

In 1913, Sun Yuxiu first introduced Chaucer into China, and translated his name as “xiao su” (孝素), two Chinese words with very good meanings. “Xiao” means filial piety, which is regarded as the most important of all virtues in traditional Chinese culture. “Su” suggests simple, plainness, and quietness. The two Chinese words combined sounds like the surname “Chaucer” in pronunciation, but this combination is more like a Chinese given name, or a style name.

From 1916 to 1925, Lin Shu and Chen Jialin published translations of nine of Chaucer’s Canterbury tales. In the translation for the Wife of Bath’s tale, Chaucer’s name was introduced as “cao xi er” (曹西尔). “Cao” sounds like “Chau-” in Chinese, and is a typical Chinese surname. This surname dates back to the days of the legendary Huangdi Emperor in the third millennium BC, and even today millions of Chinese people still bear this surname. “Xi” means west, an emphasis on Chaucer’s origin, and “er” could be taken as a mood auxiliary word in classical Chinese. Thus Chaucer got a full Chinese name here, with a Chinese surname and a given name indicating the poet’s origin.

Chaucer’s name was more commonly recognized in China as “qiao sou” (乔叟). “Qiao”, a Chinese surname, sounds like “Chau-” in pronunciation, whileas “sou” sounds like “-cer” and means an old and wise man in Chinese, an image close to Chaucer’s portrait we have nowadays. This name is like an assumed name of the poet, as it suggests his profession or social status. It is through Fang Zhong’s influential translation of Chaucer’s works that this name has been made widely known in China. It is also the commonly used name by Taiwanese scholars.

Another Chinese name for Chaucer worth noting is “zhao sou” (赵叟), used by a couple of contemporary Chinese scholars. “Zhao”, or “Chiu” in Hong Kong, “Chao” or “Chau” in Taiwanese phonetics, sounds like “Chau-” in Chinese, and “sou” seconds what the word in “qiao sou” means. Moreover, “zhao” was the surname of the emperors of the Song Dynasty (960-1279 AD) in China, thus the so-called surname of the state, and the most respectable surname for this period. Even today, “zhao” is among one of the most borne surnames in China. The Chinese emperors in ancient time would grant his loyal servants or brave soldiers the surname of the state, and the one who received this huge and rare honor would abandon his original surname. Chaucer, who also lived in the medieval world, would have found it a wonderful experience if he knew he was granted with the Song emperors’ surname.

Chaucer’s life stretched over sixty years, from the end of the Yuan Dynasty (1271-1368 AD) to the beginning of the Ming Dynasty (1368-1644 AD) in Chinese history. While the Yuan Dynasty was ruled by Mongolia Chinese and it is a little bit difficult to match their long Mongolian surname with Chaucer, I find the Ming emperors’ Han Chinese surname, “Zhu” (朱), or “Chu” in both Hong Kong and Taiwanese phonetics, a more suitable match, and we could only imagine how glad Chaucer would be as he is granted with an emperor’s surname of his living days.

 

 

Pitfalls of Unidirectional Translation

How are we to understand a project whose primary objective is “to forge in common a memory, an imaginary, a common view of the world that surrounds us”? What does it mean when that same project attempts to create a common culture by simultaneously artebroadcasting television programing to German and French audiences, especially when that broadcasting is developed from a German or French perspective and then (mis)translated into the other language with insufficient concern for the lost context? These transcultural questions were two of many issues raised by Damien Stankiewicz’s “Is Europe Lost in Translation?: Lessons from the Micro-Politics of Meaning at the French-German Television Channel ARTE.” Though ostensibly a series of vignettes drawn from Stankiewicz’s fieldwork at the Strasbourg television channel, the paper becomes a study of the politics of translation when well-meaning cosmopolitanism becomes straitjacketed by nationalism, when polylingual discourse becomes “serial monolingualism” (a term I borrow from Bethan Wiggin). Via Stankiewicz’s dispiriting experiences at ARTE, we watch an admirable (it seems) effort flounder when it focuses too much on telling and too little on listening.  Consequently, the channel’s unidirectional linguistic and cultural translations frequently miss their mark.

For me, ARTE’s efforts and frustrations provide a potent reminder to the pitfalls of a transnational cultural project. It’s good to be reminded that political agendas (whether or not they are self-recognized) can thwart the highest-minded efforts.

When we launched Global Chaucers in 2012, our purposes were limited and certainly felt apolitical to us.  Within months we realized that even our most minimal goals could not be reached without collaborators outside our immediate contacts.  At this point, Global Chaucers became politically inflected. Although the direction of Global Chaucers continued to be primarily determined by our goals and interests, our collaborators’ local concerns also shaped the project.  Global Chaucers couldn’t be about telling members of the scholarly collective how they should appropriate, understand, or interpret Chaucer.  Instead, it had to became a listening campaign, an effort to learn how Chaucer’s non-Anglophone readers understood his work and how they translated that understanding to other non-Anglophone readers.  I think it’s this insistence on listening that has helped us expand our network, bringing in new voices and new perspectives, united not by a common understanding of a single text but by a common delight.