{"title":"“Deep Well of Stars”: The Translation of Images in the Poetry of Antonio Colinas","authors":"Maria C. Fellie","doi":"10.1080/07374836.2023.2226699","DOIUrl":null,"url":null,"abstract":"Researchers of literature, myself included, do not tend to study poetry from a very scientific perspective. I tend to examine the aesthetic aspects of poetry, primarily literary images. When considering a very visual body of work like that of Antonio Colinas, it is intriguing to look beyond the limits of the literary field to see the connections that exist among the eyes, imagination, poetry, the arts, and the mental functions that allow us to enjoy poetry, especially that which can be experienced with all the senses. I say all the senses, not only sight, because an image also can be auditory, gustatory, olfactory, or tactile, although this study centers largely on the visual. In the following pages, the roles of the eyes and mind will be connected to the translation of poetry and the translator’s personal process of translating not only the text of a poem, but its visual landscape. As José Enrique Martínez Fernández writes in his introduction to Colinas’s collection En la luz respirada: “El [. . .] entendimiento simbólico de la realidad, [. . .] consiste en ir más allá de las cosas, en intuir su lado oculto, un paso más allá de lo que perciben los sentidos.” (The [. . .] symbolic understanding of reality [. . .] consists of going beyond things, of intuiting their hidden side, one step beyond what the senses perceive.) This study explores sensory perception in relation to verse, and also reaches past this, seeking to illuminate some of the hidden processes of translating poetry. I always have understood poetry as something that resides in the visual part of the imagination, although this is not true for everyone. When I read or translate a poem, its images (but not always its words) linger in my mind. Let us begin by briefly examining how the human brain forms mental images and by connecting this phenomenon to poetic images. Neuroscientists have demonstrated that the two hemispheres of the human brain have separate functions and different ways of processing information. The left side of the brain, in general, is the base of “logic, language, orderliness, sequential time, and arithmetic,” according to researcher Thomas West. It is believed that the right side is in charge of “visual images, spatial relationships, face and pattern recognition, gesture, and proportion,” in addition to intuition, emotions, creativity, art, and music. While the dominance of the left hemisphere in the general population results in a majority of verbal thinkers, “the opposite tendency—to think in pictures instead of words,” also exists. In brief, people process information in verbal and visual ways at different levels in the two sides of the brain. From this idea, we may deduce that there are different levels of ability in forming mental images and of the innate tendencies to form them in the first place. A 2020 article by Serena Puang in The New York Times explains that the lack of ability to form mental images, called aphantasia, also exists. Today, research into mental imagery continues to grow within several scientific and academic fields, including literature. As William J. T. Mitchell asserts in “Showing Seeing,” his 2002 article about visual studies, seeing is an act that is learned. For many people, acquiring internal images is part of this learning process. Mitchell writes that “visual images [. . .] are actually symbolic constructions, like a language to be learned, a system of codes that interposes an ideological veil between us and the real world.” Given this explanation, we should ask whether, or how, the way in which mental images behave within our own imaginations is something learned by way of society or culture. If, in fact, one learns to see in the way that Mitchell explains, one also learns to imagine visually. Upon reading a text, our visual education and mental storehouse of images can allow us to see something of what the poet has seen and experienced, such as places, objects (including art), and people. Developing this mental and visual database gives us, as readers and translators, more information to be able to produce a translation that TRANSLATION REVIEW 2023, VOL. 116, NO. 1, 16–27 https://doi.org/10.1080/07374836.2023.2226699","PeriodicalId":0,"journal":{"name":"","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-05-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/07374836.2023.2226699","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
Abstract
Researchers of literature, myself included, do not tend to study poetry from a very scientific perspective. I tend to examine the aesthetic aspects of poetry, primarily literary images. When considering a very visual body of work like that of Antonio Colinas, it is intriguing to look beyond the limits of the literary field to see the connections that exist among the eyes, imagination, poetry, the arts, and the mental functions that allow us to enjoy poetry, especially that which can be experienced with all the senses. I say all the senses, not only sight, because an image also can be auditory, gustatory, olfactory, or tactile, although this study centers largely on the visual. In the following pages, the roles of the eyes and mind will be connected to the translation of poetry and the translator’s personal process of translating not only the text of a poem, but its visual landscape. As José Enrique Martínez Fernández writes in his introduction to Colinas’s collection En la luz respirada: “El [. . .] entendimiento simbólico de la realidad, [. . .] consiste en ir más allá de las cosas, en intuir su lado oculto, un paso más allá de lo que perciben los sentidos.” (The [. . .] symbolic understanding of reality [. . .] consists of going beyond things, of intuiting their hidden side, one step beyond what the senses perceive.) This study explores sensory perception in relation to verse, and also reaches past this, seeking to illuminate some of the hidden processes of translating poetry. I always have understood poetry as something that resides in the visual part of the imagination, although this is not true for everyone. When I read or translate a poem, its images (but not always its words) linger in my mind. Let us begin by briefly examining how the human brain forms mental images and by connecting this phenomenon to poetic images. Neuroscientists have demonstrated that the two hemispheres of the human brain have separate functions and different ways of processing information. The left side of the brain, in general, is the base of “logic, language, orderliness, sequential time, and arithmetic,” according to researcher Thomas West. It is believed that the right side is in charge of “visual images, spatial relationships, face and pattern recognition, gesture, and proportion,” in addition to intuition, emotions, creativity, art, and music. While the dominance of the left hemisphere in the general population results in a majority of verbal thinkers, “the opposite tendency—to think in pictures instead of words,” also exists. In brief, people process information in verbal and visual ways at different levels in the two sides of the brain. From this idea, we may deduce that there are different levels of ability in forming mental images and of the innate tendencies to form them in the first place. A 2020 article by Serena Puang in The New York Times explains that the lack of ability to form mental images, called aphantasia, also exists. Today, research into mental imagery continues to grow within several scientific and academic fields, including literature. As William J. T. Mitchell asserts in “Showing Seeing,” his 2002 article about visual studies, seeing is an act that is learned. For many people, acquiring internal images is part of this learning process. Mitchell writes that “visual images [. . .] are actually symbolic constructions, like a language to be learned, a system of codes that interposes an ideological veil between us and the real world.” Given this explanation, we should ask whether, or how, the way in which mental images behave within our own imaginations is something learned by way of society or culture. If, in fact, one learns to see in the way that Mitchell explains, one also learns to imagine visually. Upon reading a text, our visual education and mental storehouse of images can allow us to see something of what the poet has seen and experienced, such as places, objects (including art), and people. Developing this mental and visual database gives us, as readers and translators, more information to be able to produce a translation that TRANSLATION REVIEW 2023, VOL. 116, NO. 1, 16–27 https://doi.org/10.1080/07374836.2023.2226699
包括我自己在内的文学研究者并不倾向于从非常科学的角度研究诗歌。我倾向于研究诗歌的美学方面,主要是文学形象。当考虑像安东尼奥·科利纳斯这样的视觉作品时,超越文学领域的界限,看看眼睛、想象力、诗歌、艺术以及让我们享受诗歌的心理功能之间存在的联系,尤其是那些可以用所有感官体验到的联系,是很有趣的。我说所有的感官,不仅仅是视觉,因为图像也可以是听觉、味觉、嗅觉或触觉,尽管这项研究主要集中在视觉上。在接下来的几页中,眼睛和心灵的作用将与诗歌的翻译以及译者不仅翻译诗歌文本,而且翻译诗歌视觉景观的个人过程联系在一起。正如JoséEnrique Martínez Fernández在介绍Colinas的《呼吸之光》系列时所写:“El[…]entendimiento simbólico de la realidad,[…]包括所有的眼睛,所有的眼睛。“(对现实的[…]象征性理解[…]包括超越事物,直观其隐藏的一面,超越感官感知的一步。)本研究探索了与诗歌相关的感官感知,并超越了这一点,试图阐明诗歌翻译的一些隐藏过程。我一直把诗歌理解为存在于想象的视觉部分,尽管这对每个人来说都不是真的。当我阅读或翻译一首诗时,它的意象(但并不总是它的文字)会萦绕在我的脑海中。让我们首先简要地研究一下人类大脑是如何形成心理图像的,并将这种现象与诗歌图像联系起来。神经科学家已经证明,人类大脑的两个半球有不同的功能和处理信息的方式。研究人员托马斯·韦斯特表示,大脑的左侧通常是“逻辑、语言、有序性、时序时间和算术”的基础。据信,除了直觉、情感、创造力、艺术和音乐之外,右侧还负责“视觉图像、空间关系、人脸和模式识别、手势和比例”。虽然左半球在普通人群中的主导地位导致了大多数言语思想家,但“相反的倾向——用图片而不是文字思考”也存在。简而言之,人们在大脑两侧以言语和视觉的方式处理不同层次的信息。从这个观点中,我们可以推断出,在形成心理形象方面有不同程度的能力,以及首先形成心理形象的先天倾向。Serena Puang在《纽约时报》2020年发表的一篇文章解释说,也存在缺乏形成心理图像的能力,即失语症。如今,对心理意象的研究在包括文学在内的几个科学和学术领域不断发展。正如威廉·J·T·米切尔(William J.T.Mitchell)在2002年关于视觉研究的文章《展示视觉》(Showing Seeing)中所说,视觉是一种习得的行为。对许多人来说,获取内部图像是这个学习过程的一部分。米切尔写道,“视觉图像[…]实际上是象征性的建构,就像一种需要学习的语言,一种在我们和现实世界之间插入意识形态面纱的代码系统。”鉴于这种解释,我们应该问,心理图像在我们自己想象中的行为方式是否或如何是通过社会或文化学习的。事实上,如果一个人学会了用米切尔解释的方式去看,那么他也学会了视觉想象。在阅读文本时,我们的视觉教育和图像的心理仓库可以让我们看到诗人所看到和经历的东西,比如地方、物体(包括艺术)和人。作为读者和翻译人员,开发这个心理和视觉数据库为我们提供了更多的信息,使我们能够制作《翻译评论2023》,第116卷,第1期,16-27https://doi.org/10.1080/07374836.2023.2226699