Archive for May, 2012

Homer: It’s All Greek to Me (And It’s Better That Way)

Thursday, May 17th, 2012

In any translated work of literature, much of the artistry is lost. There is simply no way to capture all the nuances of the original language in a translation. Works of poetry especially suffer in translation, because it is very difficult, and in many cases impossible, to preserve the original work’s meter, rhyme scheme, and other poetic devices. Homer’s Odyssey is no exception. Producing an accurate, readable English translation of the Odyssey in dactylic hexameter (The poetic meter of the Iliad and the Odyssey) would be next to impossible. Anyone capable of such a feat probably deserves to have an epic written about him.

Here are the first ten lines of the Odyssey:

“ἄνδρα μοι ἔννεπε, μοῦσα, πολύτροπον, ὃς μάλα πολλὰ
πλάγχθη, ἐπεὶ Τροίης ἱερὸν πτολίεθρον ἔπερσεν:
πολλῶν δ᾽ ἀνθρώπων ἴδεν ἄστεα καὶ νόον ἔγνω,
πολλὰ δ᾽ ὅ γ᾽ ἐν πόντῳ πάθεν ἄλγεα ὃν κατὰ θυμόν,
ἀρνύμενος ἥν τε ψυχὴν καὶ νόστον ἑταίρων.
ἀλλ᾽ οὐδ᾽ ὣς ἑτάρους ἐρρύσατο, ἱέμενός περ:
αὐτῶν γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο,
νήπιοι, οἳ κατὰ βοῦς Ὑπερίονος Ἠελίοιο
ἤσθιον: αὐτὰρ ὁ τοῖσιν ἀφείλετο νόστιμον ἦμαρ.
τῶν ἁμόθεν γε, θεά, θύγατερ Διός, εἰπὲ καὶ ἡμῖν.”

(Dr. Bruce McMenomy has kindly provided a recording of these lines for his Greek IV students, which can be listened to here.)

Here is E. V. Rieu’s prose translation (revised by D. C. H. Rieu) of those first ten lines of the Odyssey:

“Tell me, Muse, the story of that resourceful man who was driven to wander far and wide after he had sacked the holy citadel of Troy. He saw the cities of many people and he learnt their ways. He suffered great anguish on the high seas in his struggles to preserve his life and bring his comrades home. But he failed to save those comrades, in spite of all his efforts. It was their own transgression that brought them to their doom, for in their folly they devoured the oxen of Hyperion the Sun-god and he saw to it that they would never return. Tell us this story, goddess daughter of Zeus, beginning at whatever point you will.”

D. C. H. Rieu writes in the preface of E.V. Rieu’s revised translation that his father’s vision “was to make available to the ordinary reader, in good modern English, the great classics of every language”.

Here is Richmond Lattimore’s verse translation of the first ten lines of the Odyssey:

“Tell me, Muse, of the man of many ways, who was driven
far journeys, after he sacked Troy’s sacred citadel.
Many were they whose cities he saw, whose minds he learned of,
many the pains he suffered in his spirit on the wide sea,
struggling for his own life and the homecoming of his companions.
Even so he could not save his companions, hard though
he strove to; they were destroyed by their own wild recklessness,
fools, who devoured the oxen of Helios, the Sun God,
and he took away the day of their homecoming. From some point
here, goddess, daughter of Zeus, speak, and begin our story.”

Lattimore, in the introduction to his translation, says, “I have tried to follow, as far as the structure of English will allow, the formulaic practice of the original”.

Here is my own translation of those first ten lines:

“Muse, tell me of a much-travelled man, who wandered very much, after he sacked the holy city of Troy: he saw the cities of many men and he knew their mind, and he suffered many troubles in his heart at sea, while striving to win his own life and the homecoming of his companions. But he did not save his companions, although he was very eager (to do so): for they perished by their own wickedness, the childish fools, who gobbled down the cattle of Helios Hyperion: but he took away the day of homecoming from them. O goddess, daughter of Zeus, beginning at any point tell us of these things also.”

The purpose of my translation is merely to show that I have understood what the Greek says and how it says it. It is accurate, but the English is stilted and unidiomatic in some places.  For instance, “he knew their mind” is not a typo. The word for mind used in this passage, νόον, is singular. Greek frequently ascribes a collective singular mind or heart to groups, whether they are cities, armies, or companions of Odysseus. It is not idiomatic English, but it is what the Greek says.

There is a clear difference between the three translations I have provided. The translators all achieved their stated purposes, but none of their translations manages to maintain the same rhythm as the original Greek. The ease of reading the translations also varies. Certainly my translation is not one that would be the easiest to read. It is not meant to be a publishable translation, anyway. Of the two published translations, Lattimore’s more closely follows the style of the Odyssey, but it is not as easy to read as Rieu’s. All three fail to capture the nuance and the poetic charm of the Odyssey.

Just five words into the Greek of the Odyssey translators run into some difficulty. The fifth word, πολύτροπον (πολύ, “much, many”, + τρόπος, “turn, direction; way, manner, fashion, guise”), can in this context mean “much-travelled, much-wandering” or “shifty, versatile, wily”. Both senses certainly apply to Odysseus; he travels much and is quite cunning. (In fact, another word Homer frequently uses to describe him is πολύμητις, “of many devices, crafty, shrewd”.) Which sense are we supposed to understand here, though? I would argue that we are meant to understand both senses here; Odysseus is both a wily and a much-wandering man. None of the translations I provided have attempted to translate πολύτροπον to capture both meanings; Lattimore chose to translate it as “of many ways”, Rieu chose “resourceful”, and I chose “much-travelled”. There simply is no single English word that can capture all the senses of the word πολύτροπον.

Puns also do not survive in translation. In Book IX of the Odyssey, when the Cyclops Polyphemus asks Odysseus what his name is, Odysseus answers that his name is “Nobody”. The Greek word he uses is Οὖτις, which, aside from the slight difference in accent, sounds like οὔτις, “nobody”.  The word οὔτις suggests another word meaning “nobody”, which is μήτις (sometimes split into μή τις). In turn, μήτις suggests μῆτις, which means “wisdom, skill, craft”.

Later, after Odysseus and his trusty companions blind Polyphemus, Polyphemus cries out to the other Cyclopes in the area. Hearing the racket, they come to his cave and stand outside the door, which is sealed by a large rock. They stand outside and ask him, “What in the world is so great, Polyphemus, that overwhelmed you thus during the holy night and made us sleepless? Truly, is not someone of mortal men driving away your flocks against your will? Truly, is not someone killing you yourself by deceit or force?”

Polyphemus replies, “ὦ φίλοι, Οὖτίς με κτείνει δόλῳ οὐδὲ βίηφιν.” This can be understood in a couple of ways. Polyphemus means, “O friends, this-guy-named-Outis is killing me by deceit, and not by force.” However, because Οὖτίς sounds like οὔτις (the pain-ridden Cyclops was probably not too concerned with proper accentuation, anyway), and because οὐδὲ here can mean either “or” or “and not”, the other Cyclopes understand it as “O friends, nobody is killing me by deceit or by force”.

The other Cyclopes then reply, “If nobody is overpowering you, who are alone—there is no way to avoid an illness from great Zeus; but pray to your father, lord Poseidon.” (There also seems to be an implied “Now shut up and let the rest of us get some sleep!” here as well.) They reply using the words μή τίς, “not anyone”, which again calls to mind the word μῆτις, “wisdom, skill, craft”. Thus Odysseus  gives Polyphemus a false name, which saves him from death, and which also reminds us what a clever fellow he is—and nobody reading a translation would know that this pun existed unless it were footnoted. Even if it is footnoted (Rieu’s translation notes the οὔτις/μήτις pun; Lattimore’s does not. Neither translation notes the double meaning of the word οὐδὲ.), the experience is not the same as understanding the joke as one is reading.

Many other aspects of the Odyssey also are lost in translation. Although the names of Homer’s characters are transliterated, without knowing Greek, one would not know that many of the characters’ names often also describe their characters. One of the suitor’s names, Antinoos, is a compound of ἀντί, “opposite, against”, and νόος, “mind, understanding, thought”. The good Phaeacian king’s name is Alkinoos, which means “Brave-minded” or “Minded to help”. Calypso, the nymph who kept Odysseus on her island for several years, has a name that comes from καλύψω, “I will hide”. Thus Homer not only shows us the behavior and actions of his characters, but he even gives many of them names according to their most important characteristics.

In translation, one also misses instances of alliteration and assonance, such as the assonance of “η” in IX. 439, “θήλειαι δὲ μέμηκον ἀνήμελκτοι περὶ σηκούς” (“But the unmilked females were bleating around the pen”). The repetition of “η” (pronounced like the “ai” in “wait” or “bait”) also mimics the sound of bleating sheep.

Although the examples above are hardly exhaustive and only draw on a few small portions of the Odyssey, they should serve as proof that Homer is much better in the original Greek. However, I would also like to point out one final thing that perhaps hasn’t been made clear in this post. Homeric Greek (all Greek, actually) is really fun—even more fun than reading Homer’s works in translation. I realize that “fun” is a subjective experience, but I offer two solid, objective facts to support this:

The Greek IV 2011-2012 class (which I am a part of) finished all the assignments for the class on April 27th. We were given the option of either stopping there and having a few weeks off before the exam was sent out, or continuing to meet and translate more of the Odyssey. This extra translating would not show up on the exam and would not affect our grades in any way whatsoever. If some students did not want to continue, but others did, that would be fine, and Dr. McM would be available for those who wanted to keep translating. All six students chose to continue translating.

Dr. Bruce McMenomy thinks that teaching Greek IV is so fun that it is even worth being awake at 6 AM for him to teach it on Tuesdays and Fridays—even after all the assigned work is finished and we are only translating for the fun of it.

Do you still have that old double-dactyl thing…?

Monday, May 7th, 2012

Okay…now for something a mite silly. Of the various things I’ve published in one medium or another over the years, the one that people still e-mail me asking about is not actually anything serious — but this. It’s not widely available any more, so I thought I’d put it where those who want it can find it. It may also give my students in Latin IV and Western Literature to Dante something to chuckle at. I submitted it to a list of Latinists back in 1995, in response to a double-dactyl contest that had been announced there. For those who were looking for it, here it is. For those who just stumbled on it, I hope you enjoy it. For those who consider me humorless…perhaps you’re right. For those who find it out of place in this serious context…well, flip ahead to the next item or back to the last one…

I realize that the deadline for the double-dactyl competition has come and gone. I also realize that these do not qualify as Proper Double-Dactyls because:

a) there is an irregular overlapping of the sense occasionally into the first verse, which is properly off-limits to all but the obligatory nonsense, and

b) I have dispensed summarily (though, I think, for good cause) with the placement of a name in the second line of every stanza (a concession that cost three permanent punches on my poetic license — but I suspect it’s about to be revoked anyway).

Nevertheless, they do preserve the other features of the form, and constitute a cycle, as it were, of Almost-proper Double-Dactyls, maintaining a one-to-one correspondence of stanza to book of the Aeneid, something that has not, to my knowledge, been attempted before. One wonders why.

Their propriety on other, less formal, grounds, I decline to consider, and encourage the reader to do the same. The fact that they are only slightly and/or obscurely salacious (and not at all vicious) will strike some as a virtue, others as a deficiency; it is, for the time being, an unalterable function of my own mild and retiring nature. I must accordingly leave it to my readers to pronounce on the eligibility of these nugae for admission to the elect and spiritually rarefied company of classic double-dactyls.

To do so will of course require a certain amount of imaginative energy, since the corpus comprises so few real classics. The same task has already caused some discomfort for the author. Though one is inevitably stimulated by the freedom of a new species of verse, still it is a pity that this one is itself so young and its traditions so relatively slight, and there are so few verses eligible for allusive parody. We must manufacture them by exercising the power of hypothesis to — nay, beyond — its furthest reasonable extent. Then, what wonders emerge! Who can imagine what an Archilochus could have done with so potent a form in a siege: who can doubt that he would have reduced whole poleis by suicide, making that cast-off shield of his unnecessary? What clear little rivulets might Callimachus not have fashioned on this irrational bipedal Parnassus? What ripe mysteries could not Sappho have enclosed within the ambit of the Aeolic Iggledy Piggledy?

And yet my particular undertaking here is an epic one, and of a Latinate mold as well. It presumes (for sake of argument) all those Hellenic and Hellenistic antecedents and more. It presumes as well an entire early history of Latin double-dactyls, and invites us to suppose them as we may. It is obvious on reflection, surely, that the twelve thousand Ennian double-dactyls that never made it into Warmington’s collection would have afforded an unparallelled mine of six-syllable words, elaborately compounded by insertion, one into another. It seems similarly apparent that Lucretius could have written double-dactyls without much altering his general procedure at all. And imagine, for a moment, the Catullan hexasyllabic in all of its pumicexpolitous glory — darkly ironic and bitterly playful. What a lot we have lost to the fact that the double-dactyl was not contrived sooner. I like to think that these very verses here presented (rendered dashingly into Latin, of course) would have afforded Vergil himself a quicker and easier, if not a better, recusatio when pestered by Augustus to produce an epic. Surely the Princeps would have known better than to ask for more. And this is but the beginning. What could the Nachleben of such a work have been? Would Augustine have wept over the fourth double-dactyl? I think not. He’d have had to confess other things. Would Dante have sought another guide, or would the Divine Comedy have been much more comedic, and much less divine?

Be that as it may, it is our mortal lot to patch up as we can the deficiencies of the past, and to this mighty and thankless work I have here set my hand. Lest I appear a mere Johnny-come-lately to this particular area of historical repair, I hasten to point out that the first version of this nugatory opus had in fact been completed before I learned of the similar (and wholly admirable) efforts of some of my colleagues to render the Iliad into limericks. It seems fitting, though, that whereas that has been an accretive product of many authors’ labors (one might say an instance of traditional poetry, growing in our midst, even while we debate whether such a thing is possible), my contribution, like the poem on which it is modeled, is the product of a single vision, howso astigmatic: which is to say, I bear the blame for it entirely myself. That its relationship to its model is one of Very Free Interpretation is granted, and need not, I think, be pointed out in any critical essays; note of all other defects, real or imagined, should be carefully written down and sent to, where they will receive the attention they deserve. In conclusion, I should also warn one and all that any attempt at Deconstruction by anyone anywhere, with or without the proper credentials, will be vigorously resisted to the fullest extent permitted under the prevailing laws.

Which being said, for the amusement of those of my fellow Latinists still possessed of a sense of the absurd (which, given the state of the discipline, must be most of us), I offer the following:

Aeneas Reductus,
The Epick Taym’d

Arma virumque ca-
nobody’s suffered as
pius Aeneas, the
      Trojan, has done:
so he tells Dido, that
Tyrian princess and
      bundle of fun.

“Arma virumque, ca-
cophonous noises came
down through the floor of a
      large wooden horse;
that night all Hellas broke
loose, wrecking Troy, sealing
      Helen’s divorce.

“Arma virumque, ca-
lamitous ruin has
followed me everywhere,
      run me to ground;
now I, across the whole
find myself searching for
      something to found.”

Arma virumque, Ca-
lypso had no better
luck when she tried to keep
      arms on her man;
Dido does dire deeds
(Suicide’s shorter, but
      it wouldn’t scan).

Arma virumque, ca-
priciously Juno has
fired up the blighters to
      burn all the ships;
pius Aeneas says
“Build some new galleys, guys:
      then — watch your slips.”

Arma virumque, ca-
no one expects to get
out when they once have gone
      down into hell;
heroes, though, packing a
promise, appear to come
      through it quite well.

Arma virumque, ca-
tastrophe hatches to
cancel the wedding — a
      hitch in the plan:
Turnus, the mettlesome
lad, grows so mad as to
      nettle our man.

Arma virumque, ca-
nonical topics: a
good man, Evander, now
      enters the field;
Venus grows fretful, and
calling on Vulcan, buys
      sonny a shield.

Arma virumque, can-
tankerous Turnus tries
storming the camp — hopes to
      clean up the plains;
Nisus and Co., caught in
slaughters, are slaughtered in
      turn for their pains.

Arma virumque, (ca-
tharsis unbounded!) young
Pallas, Evander’s son
      buys it, poor pup;
Venus’s son fixes
responsibility —
sees that the prime bounder’s
      number is up.

Arma virumque, Ca-
milla the Volscian
makes for the Latins a
      splendid last stand;
leaving a legacy
“Trust no Etruscan who’s
      eyeing your land.”

Arma virumque: can
’neas put Pallas’s
fall from his mind, sweeten
      bitter with verse? —
“But that reminds me…” — so,
he does to Turnus two
      turns for the worse.

Copyright © 1995, Bruce A. McMenomy