My diary is my friend

Diary shelf

My diary shelf

My diary is my best friend.
Yes, I do have real, people friends too. And I’m married, and I love my husband. But there are things you can’t tell anyone, and I tell them to my diary. (Since I write in it mainly when I am traveling or unhappy, he complains that it can’t be fair to him. So from time to time I even let him have a page.)
I have been keeping a diary since I was eight. My first entries talk about a trip my uncle and his brother took me on across Louisiana, in the days before the interstate. I tasted lemon meringue pie for the first time in a place called Krotz Springs, took a ferry across the Mississippi, saw Mike the Tiger in his cage at LSU (it’s much bigger now), and met a girl who had six fingers. She seemed especially proud of it. I remember everything about that trip, right down to the wonderful Burma Shave signs! Everything was new to me. I probably would have forgotten it all by now, if I hadn’t written it down in a little brown spiral notebook. I reread that notebook so many times that even though I lost it years later, in New York City, I didn’t even lose the memories. Would I still remember that trip so vividly now without it? I don’t know.

Red Big Chief notebook

My first writing was all done in a Big Chief notebook that we were given at school. It still makes me feel all shivery when I see it because I was so excited about learning to read and write.

Over the years I’ve gone through many different kinds of diaries. When I studied Chinese in college, I even kept a separate diary in Chinese for several years. That was fun! And a good way of making sure no one else would ever read it, possibly including Chinese people as my Chinese was so bad. For a long time I also used my diary as a commonplace book, copying out poems and quotations, and even typing out things from the newspaper or books and sticking them into the pages. Finally I copied so many things that I had to get a separate commonplace book. I’ve had spiral notebooks and hardcover bound ones with acid-free pages, and plastic ones and leather ones and artists’ diaries with thick paper meant for someone who draws much better than I do. Now I have settled on diaries from La Ricerca in Venice. Aren’t they beautiful? I buy several every few years. The pattern is from the mosaic floor of San Marco Cathedral. (By the way, many of the marbles in the cathedral are from ancient Roman quarries that are now mined out. There is no more marble like that in the world.) It’s such a satisfaction writing in my handsome diary that I feel a heavy responsibility not to disgrace its pages. Maybe I should go back to the cheap spiral notebooks.

La Ricerca is one of the last authentic Venice bookbinders

Every woman who keeps a diary probably knows the quotation “I never travel without my diary. One should always have something sensational to read in the train.” (Gwendolen in The Important of Being Earnest) My own favorite is “You see, it is simply a very young girl’s record of her own thoughts and impressions, and consequently meant for publication. ” (Cecily in the same play)

Mine isn’t, though! It’s just my best friend, always ready to listen.

In defense of fairy tales

decoration-1106221_960_720In January 2016, Royal Society Open Science published a paper whose dry title hid a fascinating discovery. Using scientific methods that trace evolution and mutations, researchers discovered that common fairy tales are far, far older than had been realized: older than the Bible.

Many people, including a lot of children’s writers, say they dislike traditional fairy tales. Who needs swooning victim-princesses rescued by handsome princes, marrying a man they just met and living improbably happily ever after? (In France, fairy tales commonly end “and they had many children.” As Queen Victoria wrote to her uncle, “I think, dearest Uncle, you cannot really wish me to be the ‘Mamma d’une nombreuse famille….”)

In fairy tales the bad guy is very easy to spot. Then you grow up and you realize that Prince Charming is not as easy to find as you thought. You realize the bad guy is not wearing a black cape and he’s not easy to spot; he’s really funny, and he makes you laugh, and he has perfect hair. –Taylor Swift
Folk-lore means that the soul is sane, but that the universe is wild and full of marvels….In the fairy tales the cosmos goes mad; but the hero does not go mad. –G.K. Chesterton

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When I ask people why they don’t like fairy tales, it often becomes clear that they are not actually talking about traditional tales but about the Disney movie version. For example, one standard complaint is that young women in fairy tales wait around to be rescued by a handsome prince. Certainly Disney’s Cinderella, Sleeping Beauty and Snow White do this (although I would argue that they also show some fine qualities, not just simple patience). Even Taylor Swift assumes that the bad guys in a fairy tale are obvious. Sometimes they are, sometimes they’re not:

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The horrible Laidly Worm (loathesome snake, or dragon) is actually Childe Wynd’s enchanted sister, Lady Margaret, who fights hard against her fate. A childe was a youth of noble birth. Many fairy tales are about brothers’ and sisters’ loyalty to each other.

As for languorous princesses, in a classic fairy tale you are more likely to find an orphan girl who toils away as a housemaid or cook, or who has to climb a glass hill, or who wanders into a goblin forest to meet the creatures there because everyone is cruel to her at home. If there is a princess, she is probably unfortunate: she works nettles into shirts till her fingers bleed to save her brothers, or becomes a goose girl. A youngest son, whom everyone thinks is stupid and treats badly, is generous to an old woman and suddenly finds himself with a magic gift as a reward. A kind man saves a mouse, or a lion, and the mouse or lion helps him survive.

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Fairy tales show us the world of our ancestors, and the concerns in them are basic survival. The stories are set in a time when parents often couldn’t feed their children, when bears and wolves roamed and unknown dangers lay in forests so deep no one knew where they ended. It’s easy to forget that this era was much, much longer than ours and made a profound impression on the human psyche.

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    People in fairy tales are identified by their occupation: farmers or woodcutters, tailors or fishermen, kings or millers. Most people are poor. Women–including queens–die young from continuous childbearing; the cruel stepmothers you see in many stories are often just teenagers themselves, inheriting hard work for someone else’s children. All kinds of fantastic things can be imagined about strangers and the lands beyond the horizon. Who knows–maybe there are such things as a pot that never stops making oatmeal, or a goose that lays golden eggs, or a house that walks around by itself on chicken legs, or an island that turns out to be alive.
Vasilisa, and in the background, Baba Yaga's house on chicken legs

Vasilisa, and in the background, Baba Yaga’s house on legs

[These stories] open a door on Other Time, and if we pass through, though only for a moment, we stand outside our own time. –J.R.R. Tolkien

Philip Pullman has recently published his own new version of some of the best of the original Grimms’ fairy tales, which were collected by the Grimm brothers from old people in the early 1800s. According to Pullman, one of the traits of true fairy tales is that they are pure plot. This is also a feature of the Norse sagas, of ballads and many mythologies. It has affected his writing: “I am using less description that does not move the story on.” In a fairy tale, no one sits around reflecting on life; things are too pressing for that.

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Arthur Rackham’s illustration for Hansel and Gretel, 1909. Poor European children still dressed like this in his day.

“Fairy tales,” says Pullman, “are about basic human situations….Cinderella feels that ‘this is a horrible family and I don’t belong here, I am much better than this really and I ought to be a princess’.” He adds, “Children have a profound and unshakeable belief that things have got to be fair.” Fairy tales are satisfying partly because we all know that the real world doesn’t always reward the good and punish the bad.

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As a child, I loved fairy tales. When I was eight or nine, my father, a professor, would take me to the university library sometimes, dropping me off there and going on to his office. (No one would do this nowadays!) For a few hours, I would have the run of the university library’s children’s section.

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After browsing deliciously for a while, I would curl up in a big armchair with a stack of fairy tale books–Andrew Lang, or Tales From Silver Lands, or Hans Christian Andersen, or Japanese Fairy Tales.

Here’s what I learned from them. Taylor Swift would nod in recognition.

1) Most girls are princesses, orphans, or the youngest daughter of three. (I was the oldest of seven….)

2) The youngest son is always the good one. (In real life, the younger son never inherited and had an inferior position in almost every culture.)

3) The king could just give away his daughter as a reward to someone.

All right, not very useful lessons for today. The second one reminds me of Diana Wynne-Jones writing in her Tough Guide to Fantasyland. (Eyes…Blue eyes are always GOOD, the bluer the more Good present… Caution: Do not apply these standards to our own world. You are very likely to be disappointed.) The third one is just annoying, but it is a reminder of women’s status for millennia.

The fairy tale offers you freedoms that reality denies. –Azar Nafisi, Reading Lolita in Tehran

But what about these?

1) Terrible things happen even to heroes.

2) A girl is as brave as a boy. (Real fairy tales are astonishingly egalitarian. Think who was telling them.)

3) Dragons, ogres and trolls can be defeated.

4) Being kind is always the right choice.

5) Persevere.

I urge you to give real fairy tales another chance, thinking about their origins, and admiring their headlong narrative that pulls you into the Dark Wood. For example, check out this complete collection in English of the brothers Grimm. And try to tell children the classic stories before they see the Disney versions, the parody versions, the edgy new versions. For a child who hears them for the first time, fairy tales are as new as the day they were first told.

Some day you will be old enough to start reading fairy tales again. –C.S. Lewis

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This article was first published on the website Words and Pictures of the U.K. Society for Children’s Book Writers and Illustrators.

My own favorite childhood fairy tales were the story of Oisín and the tale of Elsa and the Tontlawald.

Chinese translators: don’t use rhyme in English!

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I’d like to ask a rude question. Why do people translate Chinese verse into English rhyme?

Please stop!

Burton Watson called faithfulness to the original and literary merit in the translation the Two Noble Truths for translators. By both of those criteria, translating into rhymed English is a bad idea.

There are only two reasons to read Chinese verse in English translation.

1) To be able to understand the original better.

2) To read literature in English.

Neither purpose is served by a translation into rhymed doggerel– which is all these translations are, no matter how technically accomplished; I have not yet met with an exception.

Oh! I forgot one!

3) For the translator to show off that he or she can rhyme in English

or, to give the translator the benefit of the doubt

4) for the translator to show the “musicality” of the original poem

Translation into English rhyme is a terrible idea for a simple reason. In Chinese, it is easy to rhyme. In English, it is very hard. Therefore, when someone (almost always a non-native speaker) is translating a poem into English rhyme, the English meaning has to be twisted, often out of all recognition. The result is inevitably doggerel, very much on the lines of “The Tay Bridge Disaster,” by “the world’s worst poet.”

To produce any other result, the translator would have to combine perfect translation into a non-native language (already questionable) with the ability to write beautiful rhyming poetry in English. To say the least, this is a rare skill among even literary native speakers. It’s no accident that Chinese poetry got no attention or respect in English until Arthur Waley published his beautiful, free-verse translations. To rhyme in English, a Chinese poem must be warped and deformed.

Also, of course, contemporary English-speaking poets rarely use rhyme. So on top of producing a bad translation and bad poetry, rhyme also makes a modern translation sound dustily old-fashioned.

There is little, if any, difference between “poetry” like 

For the stronger we our houses do build, 
The less chance we have of being killed. 
William Topaz McGonagall (1825-1902), “The Tay Bridge Disaster” (1880)

and these examples from books published all too recently by Chinese-to-English translators.

If more distant views are what you desire
You simply climb up a storey higher.
(1990) –Xu Yuanchong

or to continue the tower theme

Rather than break faith, you declared you’d die.
Who knew I’d live alone in a tower high?
(1984) –Xu Yuanchong

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Alas, poor 杜甫, I knew him well–before he was translated

As ever are hills and rills while the Kingdom crumbles,
When springtime comes over the Capital the grass scrambles….
For three months the beacon fires soar and burn the skies.
A family letter is worth ten thousand gold in price.
1981 –Wu Juntao

Not simply “ten thousand in gold”– it has to rhyme with skice!

The nation split, as e’er mounts and rivers remain.
In spring, the city is o’ergrown with grass and trees.
Current events have drawn forth my tears on flowers to rain;
And birds stir my parting pain to spoil my heart’s ease.
For full three months flames of war have kept on burning;
Home letters are as dear as ten thousand guineas.
Hard scratching has made my hoary hairs thinner turning.
No longer can they hold my hairpins as I please.
(2005!) –Wang Yushu. (Compare with fifty more translations of this famous poem by Du Fu, here)

OMG! THEY DON’T EVEN SCAN.

Current affairs are entailing distress and fears.
The sight of flowers is enough to bring up my tears.
Xu Zhongjie

AKA the first time you have ever read “current affairs” and “entailing” in a “poem.”**

In times so hard, the flowers brim with tears indeed;
No kin in company, the hearts of birds do bleed.
Zhang Xueqing

“Indeed” is a sure sign of trying too hard for a rhyme.

Hating separation, I shake with fright,
even when I hear birds sing with all their might.
(2001) –Zhang Bingxing

“All their might” is another one.

Abed, I see a silver light,
I wonder if it’s frost aground.
Looking up, I find the moon bright,
Bowing, in homesickness I’m drowned.
(Xu Yuanzhong)

There’s no drowning in this poem. Come to think of it, there’s no ground, either. And the poet is not bowing, which is this:

 

bow

The bluebottles buzzing in the air
settle on the fence o’er there.
(1994) –Wang Rongpei and Ren Xiuhua

“Bluebottles” and “o’er” in a single “poem”: wow.

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Advice from an English-language online arts journal, Empty Mirror

What a scene is in the north found!
A thousand li of the earth is ice-clad aground.
(1993) –Gu Zhengkun

The syntax here makes my head feel dizzy. Not even Victorian; it’s unique to this kind of non-native rhyming “translation.”

In the south red bean shrubs grow,
In spring abundant seeds they bear.
Gather them more, please, you know
They are the very symbol of love and care.
–Gu Zhengkun

Yes, gather them more! (<—This is not English)

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From Advice to the Poets (1760), by Aaron Hill

I have discovered that some prominent current Chinese translators of poetry believe that rhyming in English shows us benighted barbarians the beautiful sounds of Chinese poetry, which we would not grasp by simply reading the Chinese original and an English translation. This is apparently the reason they persist in this folly. Of course, this being China, no one tells them that they are writing doggerel. Instead they are referred to in Chinese comparative literature studies as authorities, and given credit for transferring the “musicality” or “phonological beauty” of Chinese into English! Um, with such lines as these:

Your thirteen central girders, which seem to my eye
Strong enough all windy storms to defy.

Oops! That was William McGonagall, the “world’s worst poet.” I meant to cite

They overturn the dish and tray,
dancing in a capering way

or

I sing and the Moon lingers to hear my song;
My shadow’s a mess while I dance along.

These rhymes are bad poetry. They don’t scan; the English is unnatural; and as translations, they’re neither useful nor literary.

These “scholars” of “translation”* are seriously misleading the young Chinese academics and translators who see them getting so much praise (by non-English-speakers) for their horrible English “poetry.” An entire generation thinks this is not only an acceptable way to translate classical Chinese poetry, but something to aspire to. Yet the only modern audience for this sort of translation is people who either don’t read or like poetry, or don’t speak English.

It would be foolish to be against rhymes in poetry. Any well-known country singer or rapper can rhyme in English better, more naturally, and more affectingly than these Chinese scholars.

I have been inspired to finish this essay with my own doggerel, which I made up just now.

If into English you do translate
a native speaker your text must rate.
If further rhyming then tempts your heart
you and translation as friends should part.

 

*Xu has even won a major translation award!*** The mind boggles. Of course, it could have been for his translations into Chinese. Let’s hope so. He also translates into French but I’ve been scared to look.

**I found another one.

*** [Update. I discovered that only one native English-speaker was on the panel that gave Xu this award. This explains a lot. I’d like to know what that person thought.]

How real is that story? Holes, by Sachar

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The camp in the story is set at the edge of a huge dry lake in Texas

I don’t know about you, but I often pick up a book someone has recommended, read a few paragraphs, and then put it down again forever. Holes, by Louis Sachar, was one of those books for me. Yes, it was supposed to be good, but when I opened it, I found a story about a fat boy named Stanley at a camp for delinquents in Texas. None of those things appealed to me and, having spent several years of my youth in an unpleasantly hot place, I was not anxious to relive that.

Over the years since Holes first came out, though, so many people told me it was a classic that I had to give it another chance. And of course I was hooked! It’s a wonderful story about friendship and loyalty and redemption, and very satisfyingly plotted as well.

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“Zero” and “Caveman” are the heroes of the story

The dangerous “yellow-spotted lizards,” which can kill you with one bite of their black teeth, feature heavily in the story. In my copy-editor mode, I went looking to see if they were real. Sure enough, I discovered a Wikipedia article about Lepidophyma flavimaculatum, the yellow-spotted tropical night lizard that ranges “from central Mexico to Texas” and does, in fact, have black teeth and a white tongue, just as Holes describes it. (There were lots of other Holes fans looking for the same information.) However, although its bite is “painful,” it wouldn’t kill you.

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The real yellow-spotted lizard of Texas

After reading a story I like, I often find myself going to the internet to find out more– do you?

The story behind the story: Kipling’s Kim, part II

Since I am writing a book about a boy spy in Asia (although in ancient China, not British colonial India), I was rereading KimThe book is full of the life of India in the 1800s, in all its diversity and vigor. I love learning how Kipling was inspired by real people, places and events in his story.

Simla

One of the most intriguing characters in the book is the mysterious Lurgan Sahib, who runs a jewelry store in Simla, in the Himalaya. Today, Simla is a sleepy little town, but when the British ran India, the colonial administration would move there for the hot months, and for more than half the year, Simla was effectively the capital of India.

Lurgan Sahib teaches Kim how to observe. He was based on the real, fascinating “Alexander Jacob,” whom Kipling seems to have met. Peter Hopkirk, in Quest for Kim, writes: “Claiming to be a Turk, he was believed by some to be of Armenian or Polish Jewish parentage, though born in Turkey. ‘He was of the humblest origin,’ the obituarist continues, ‘and when ten years old was sold as a slave to a rich pasha, who, discovering the boy’s uncommon abilities, made a student of him.'” He became free on the death of his master, made a pilgrimage to Mecca in disguise, worked his way from the Arabian peninsula to Bombay, and ended up as a gem-dealer in Simla. Many people who knew him apparently believed he had supernatural powers, and this is hinted at in Kim. Peter Hopkirk, too, writes that odd things happened to him while he was trying to find out more about Jacobs. Among other misfortunes, he lost all of his notes for his book. “Although I cannot say I seriously believe in messages or warnings from beyond the grave, this was not the only thing that happened while I was searching for Jacob’s will…Perhaps it was now time to lay off Jacob before something far worse befell me!”

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At about age sixteen, Kim is reunited with the old Tibetan lama who has paid for his expensive boarding school.

Kim and the lama. These illustrations were by Kipling's father, who knew the original model for the lama

Kim and the lama. These illustrations were by Kipling’s father, who knew the real man who was the model for Teshoo Lama. The swastika symbolizes the endless cycle of birth and death that Buddhists and Hindus hope to escape. Unlike the Nazi swastika, which is set on the diagonal, the Hindu one sits squarely on its base.

 Kim and his lama make their way to the Himalayan foothills; the lama “drew a deep double-lungful of the diamond air, and walked as only a hillman can. Kim, plains-bred… sweated and panted astonished. ‘This is my country,’ said the lama.” One day in the hills, they meet Hurree Babu, one of Creighton Sahib’s top spies, who is pretending to be a “courteous Dacca physician” but is actually in the hills looking for two men who have come from Russia.

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Hurree Babu, the “cowardly” Bengali master spy

During the 1800s, the Russians continually advanced their frontiers, and the British in India definitely felt the threat. This is “the Great Game” in Kim. In reality, the Russians came thousands of miles closer to India during that century; but in the book, they are warded off by the network of spies set up by Creighton Sahib. Hurree Babu and Kim and the unwitting lama cause the Russian and French officer to lose all their maps and other possessions and feel lucky they are still alive. The lama and Kim take refuge with “the woman of Shamlegh,” Lispeth, the polyandrous mistress of a remote community on the edge of a 2000-foot cliff. Kipling wrote an entire story about her; it’s sad.

The woman of Shamlegh

The woman of Shamlegh

At the end of the story, the lama and Kim, having thwarted the Russians’ plot, return to the Indian lowlands and the lama happens across a farm stream he is sure was the Buddha’s.

“Certain is our deliverance! Come!” He crossed his hands on his lap and smiled, as a man may who has won Salvation for himself and his beloved.

Enlightenment

Enlightenment