Friday, November 9, 2012

Crossroads or Crisis? Digitial or Analog?

Hello everyone. I've been away on a trip to Namibia and Botswana for the last several weeks and so on hiatus from the blog, though not from translation, which I took with me. My department at UCONN is set to hire at least four digital humanities specialists this year, and the talk of things digital is thick in the air around here. In chatting about this blog with some colleagues more knowledgeable than I am about crowdsourcing, distant reading, data-mining, and alogrithmic analysis, I now realize I have a problem. Up to know I've been posting the actual translations from the Corpus as I've finished them, but clearly if I want to publish them later, I've put them voluntarily into the public domain and so might not find a publisher (presuming of course these translations are publishable.)

One of the things I admire about some elements in the Digitial Humanities is the movement's commitment to open sources and to busting the work of humanities scholars out of the closed and maybe sterile loop of academic publishing. See the Digital Humanities Manifesto 2.0.
 

So, I'm really struggling here with what might be called my soul (hope I've got one). On the one hand, I'd love to have a translation of the entire corpus online for everyone to consult and argue about. In one version of my fantasy, I could think of a kind of translation wiki that would allow users to intervene in and talk about the translations, though as some of you have mentioned, such a site would only really work if there were a critical mass of users.  On the other hand, I originally began this project as 21st century update and completion of Bradley's Anglo-Saxon Poetry.


I hate to small about this (oh, my soul!) but self-publishing a set of translations probably won't impress my department and the administration of my university very much. 

A third way between online publication and conventional book would be to post the translations either behind a subscription wall (odious, because knowledge should be free) or under a public licensing agreement.  I like the latter idea much better.

Now, this is where I hope to get some ideas from the digital and OE scholarly world. What do you think about this dilemma, and what would you suggest?

So then, for the time being, I'm going to suspend my posting of full translations in order to open up a channel for brainstorming about digital publishing, wikis, etc. I'll also post some individual passages (I'm now in the middle of Junius 11's Daniel) with some queries and observations. During all of this, I'll keep translating. That's my mantra. 50 lines a day. Every day (except weekends).

Tuesday, September 25, 2012

Exodus's Money Shot

Here’s the next section of Exodus, with the big show: the parting of the Red Sea (ll. 278 ff. ).  Leading up to this "green sign" (l. 280), is a fairly breathless description of the flight of the Israelites, and the hot pursuit of the Egyptians.



                                                       Wolves sang
165     a terrifying evening-song in expectation of food:
            ruthless animals, death-bold, waited
            on the track of (i.e., behind) the enemies for the troop-force’s fall.
            The border-guards bellowed in the middle of the night;
            the fated/doomed spirit fled; the troops were attacked.
170          Sometimes proud thanes measured the mile-paths (i.e., tracks)
            away from the host on the backs of horses.
            There the banner-king rode in front
            with the banner, prince of men, with the border-troop;
            the battle-guardian of men fastened on (his) war-helmet,
175     the king, (his) chin-guard—standards flashed—
            in expectation of war, rattled (his) battle-links (i.e., chain mail),
            commanded the sturdy army-platoon to hold carefully
            his select-battalion. Comrades looked
            with hostile eyes on the coming of the land-men (i.e., Egyptians).
180     Around him (i.e., Pharaoh) fearless fighters moved,
            gray/seasoned battle-wolves attacked in a skirmish,
            thirsty for fury-battle, prince-loyal (i.e., loyal to their leader).
            (He) had picked out for himself from the throng of people
            two thousand glory-blessed (ones)
185     --those were kings and close-kin—
            by the ancient right, dear to the nobles:
            then (he) led out  each one,
            every male warrior,
            those that he could find at that time.
190     The native men (i.e., Egyptians) were all together,
            kings in a corps. In that crowd,
            the familiar horn often announced to young warriors,
*          the battle-force of men, where they should carry their gear.
            So the dark host brought reinforcements there,
195     (an) enemy against (their) enemies, a multitude of nation-troops,
            in the thousands; (they) were ready (to rush) there.
            They had resolved to shatter with swords
            the tribe of Israel in the pre-dawn
            among the mighty multitudes for their brother-payment (i.e., in revenge for their brothers).
200     Therefore in the dwellings a wailing went up,
            a horrific evening-song, terrors hovered,
            slaughter-nets (i.e., corslets?) slowed (them); then came a cry,
            bold speeches flew. The foe was single-minded/resolute,
            the host was war-bright, until a mighty angel,
205     he who looked on the multitudes, pushed apart the proud ones,
            so that the enemies there no longer could
            see together among themselves: (their) path was divided.
            The fugitive (lit., one forced to travel) had a night-long space
            although furious enemies lay in wait on either side:
210     (whether) troops or the sea-stream; they had no other way out.
            (They) were despairing of (their) homeland-right (i.e., their rightful homeland),
            sat (down) along the hills in bright clothes,
            expecting woes;  watching, all that kin-troop
            awaited, gathered together
215     the greater force until Moses ordered
            the earls at twilight with brass bugles,
            the people to gather, the bold (ones) to rise up,
            to take their corslets (lit., links), to think on courage,
            to bear bright equipment, to summon with standards
220     the troop near the sand.  Swiftly the guards
            remembered (their) war-song—the host was ready—
            dashed over the hills—heard bugles—
            the sailors to the tents (lit., field-houses): the army was in haste.
            Then they amassed (lit., counted) against that malice-hate (i.e., malicious hatred)
 225    twelve foot-patrols/tribes of (men) brave at heart
            in the advancing army; the force was stirred up.
            There was in each one of the noble tribes
            fifty choice platoons in folk-number (i.e., in number)
            with shields selected from the armies of the people.
230     Each of the choice platoons of this famous host
            of spear-bearers, war-makers,
            had, all told, ten hundred glory-blessed (ones):
            that was a warlike host. The weak did not attack
            in that soldier-count of army leaders,
235     --those who might not yet because of (their) youth
            protect the chest-net (i.e., corslet) of men
            from the enemy’s arrow behind board-shields
            nor had they (yet) experienced a harm-wound for themselves
            over the shield’s rim, the mark of a body-cut,
240     in the glory-sport (i.e., battle) of spears. The old were not allowed,
            grizzled battle-warriors, to thrive (i.e., participate) in war
            if (their) strength diminished in the courage-heap (i.e., troop),
            but the war-band was chosen for (their) prowess,
            how they would accomplish for the nation
245     (their) courage with honor, also (how) by the skill of their strength
            (they) could handle the grip of the spear-shaft. ??
            Then the army of hand-brave (ones) was gathered,
            ready for the forward-path (i.e., attack). The banner travelled up,
            the brightest of beams; then all (of them) waited still
250     for (the moment) when the journey-messenger near the sea-streams,
            light over the shields, would break/pierce the air-roof.??[1]
            The war-caller (herald) then leapt up before the heroes
            the bold battle-announcer, heaved up his shield
            ordered the folk-commanders in the army to be quiet
255     as long as they listened to the brave man’s decree.
            The shepherd of the kingdom wanted to speak
            over the best in battle with a holy voice,
            the leader of the hosts spoke with honor-memory (i.e., honor):
            “Do not be the more afraid, although Pharaoh has brought
260     against you vast armies of sword –fighters,
            a countless number of earls. To all of them
            the mighty Lord will, by my hand,
            pay them back for (their) deed-damages on this day.
            so that they might live no longer
265     to thrash the tribe of Israel with troubles.
            Do not fear the dead foot-troops,
            (their) doomed soul-containers (i.e., bodies): the time is at end
            for their fleeting (lit., loaned) lives.  The teaching of God
            has been pulled out of your hearts.  I will give you better advice:
270     that you should honor the Prince of glory
            and ask the Life-Lord for delights for yourselves,
            the salvation of victories, wherever you may travel.
            It is the eternal God of Abraham,
            the Lord of first-creation, who protects this army,
275     heroic and power-brave, with His great hand.”
            The Prince of the living lifted up
            a loud voice when he spoke to the peoples:
            “What you now look on with (your) eyes,
            most precious of peoples, (is) a sudden-miracle
280     how I myself and this right hand struck
            the depths of the sea with a green (i.e., growing?) sign.
            A wave travels up, the water quickly
            works (itself) into a wall-fortress. The ways/paths are (now) dry,
            the glistening war-streets, the ocean opened up,
285     (its) ancient foundations, on which I have not heard
            men over middle-earth ever to have traveled,
            mottled fields, which afterwards
            waves have covered over for all eternity,
            the sealed over sea-floor. A south-wind drove away
290     the bath-way’s (i.e., the sea’s) blasting; the brine was ripped off;
            the sea-retreat spat up sand.  I know the truth for certain,
            that mighty God has made known to you his mercy,
            you ancient-happy (i.e., blessed as of old) earls!   Urgency/haste is best
            that you get out of the grip of enemies
295     now that the Possessor has piled up
            the red streams into a shield-refuge (i.e., protecting barrier).
            The fore-walls are then built up,
            amazing wave-passage, up to the clouds’ roof.”
                  After these words all the throng arose,
300     that force of courageous (ones); the sea waited quietly.
            Battle-select (ones) raised white linden-shields
            banners in the sand. The sea-wall climbed high,
            stood vertical next to the Israelites
            for the period of a day. The troop of earls was
305     of one mind [….]
            They kept the peace-agreement in a firm embrace:
            not at all did they hate the holy (one’s) teaching
            when the beloved (one’s) melody, near the (moment) of action,
            the sound and the harmony of (his) song grew stronger.
310          Then the fourth tribe went first,
            waded into the wave-stream, warriors in a throng,
            over the green ground. A foot-soldier of Judah,
            (walked) in a hurry (over) the strange pathway
            before his close-kin. So mighty God
315     paid him a vast reward for his day-work,
            afterwards granted him the triumph of victory-deeds,
            that he would have authority
            over the royal-kingdom, the riches of (his) family-kin/knee-kin.
                  They had erected a beacon for themselves as a banner/sign
320     when they climbed into the sea, over the shield-wall
            into the spear-throng, the greatest of troop-folk:
            a golden lion, the fiercest of beasts.
            They did not wish to endure for long
            any humiliation by the side of their army-leader (i.e. Judah), while still alive,
325     when they raised up their spear-shafts for battle
            against any nation. A storm was starting (lit., in its beginning)
            hard hand-sport; (there were) brave boy-soldiers
            warriors unafraid of the death-blows of weapons,
            bloody sword-swaths,  the onrush of  the battle-force,
330     !!grinding of grim-helmets!!, wherever Judah went.
                  Behind the army a boat-crew, Reuben’s sons,
            showed their bravery: the sea-vikings bore
            shields over the salt marsh,
            a multitude of men, a vast counter-army
335     advanced unafraid. He (i.e., Ruben) had destroyed (lit., put to sleep)
            his authority/rule with sins so that later he went
            behind the loved one (i.e., Judah)--his noble brother
            had taken away from him the right of the first born
            in land-sharing, wealth and nobility; for all that, though, he was not a coward.
340          The sons of Simeon set off after them
            with battalions of people, came with platoons,
            the third folk-force (banners fluttered
            over that spear-procession), the battle-select pressed on,
            their spear-shafts moist (with sweat). Morning-sounds came
345     over the sea, a certain one of God’s beacons,
            a sea-bright morning.  The men went forward.
                  Then one folk-troop advanced there after the other
            in iron-armies. One (man) guided
            the greatest of might-glories/hosts—for that he became famous—
350     onto the forward-paths, the people after the cloud(pillar),
            tribe after tribe. Each (clan) recognized
            the right of descent (lit., kin-city), as Moses taught them,
            the lineage of earls. They had one father,[2]
            beloved folk-prince, (his) land-rights flourished,
355     old/wise in spirit, dear to (his) noble-kinsmen.
            He brought forth a nation (lit., knee-kin) of fierce men,
            a holy people, that very high-father,
            the tribe of the Israelites, “the upright of God,”[3]
            so that ancient (ones) with skill reckon (him to be),
360     those who had heard most about lineages (lit., kin-city),
            the origin of souls, of every father-line.
            Noah floated over the fresh floods,
            glory-firm prince, with his three sons,
            (over) the deepest of drowning-floods
365     which (ever) occurred in this world-kingdom.
            He had in his heart holy faith;
            for that reason he led over the sea-streams
            the greatest of treasure-hoards, to my knowledge.
            (He) had in life-protection all earth-kind
370     in the world, the everlasting survivors,
            the first-generation of each, father and mother
            of those brood-producing (ones). The wise seafarer
            counted up by number more diverse (creatures)
            than men know.  (Those) warriors also transported
375     every seed in the embrace (i.e., hold) of their ship
            which heroes under the heavens make use of.
            Thus with words wise men say this:
            that Abraham’s father in the folk-line
            was ninth from Noah.
380     That is the Abraham for whom the God of angels
            made a new name; also near and far
            He gave into his holding holy troops,
            authority over warrior-nations. In exile he lived his days.
            Then he led the most lovely of living souls
385     at the Holy (one’s) behest; (they) climbed up to high land,
            those close-kinsmen, onto the cliff/mountain of Zion.
           


[1]
[2] Probably Abraham, as Lucas notes (122n353b).
[3] A translation of rectus Domini, Jerome’s etymology of “Israel.”

Sunday, September 23, 2012

Not Dead...

Ok, skeptics. Yes, I have had a bit of a hiatus in posting to "Blogging the Corpus": had to take care of some boring but important business at work. But...I'm back.  And in this entry, I need to give props to Miller Oberman, a graduate student at UCONN, but more importantly, a gifted poet. We have been toying around with the idea of working together in some way on the gigantic Corpus translation project, and spent a wonderful scotch-fueled evening on Riddle 1 of the Exeter Book. I know that whatever is wonderful in this translation belongs to Miller's craft and ear, and perhaps a bit to the whisky.

Check out this unintentionally hilarious youtube video of our Scotch du soir:

Youtube Review of Aberlour A'bunadh

So, on to Riddle #1: we may want to fuse what editors have called riddles 1-3 in due course, but for now this is the traditional #1 by itself:


Which hero is so hardy and so head-crafty
that can say who drives me on a journey,
when, strong, I ascend, sometimes savage,
powerful, roar, sometimes in revenge
5          fly through the world, fire the folk-halls,
            sack buildings?  Smoke swirls up,
            red/rusty over the roofs. There is a roar on the earth,
            butcher-death of men, when I beat the woods,
            groves blossom-blown, bring down trees,
10       (when), with water for my roof, I’m whipped on a journey,
            sent far and wide/far forth by strong forces;
            I have on my back what once hid bands
            of earth-dwellers, bodies and breath,
            together in water. Tell who covers me,
15       or what I’m called, who lifts this load.







Sunday, August 26, 2012

Racial Geography in "Exodus"

My march through the corpus has slowed considerably now that I've begun "Exodus." But that's not a bad thing. Like "Genesis A," "Exodus" has a gnarly, almost hermeneutical style as well as lots of textual cruxes to challenge the reader. What tremendous verse, though, and what supple compounds.

What strikes me most in this passage is the way in which the pillar of cloud is turned into a geographical fantasy: it protects the children of Israel from the scorching rays of the sun in this intemperate zone (somewhere near Ethiopia: see l. 69). Buried beneath all this is a racial/racist account of skin color that never quite bubbles to the surface. At end of the passage, though trekking through a desert with the Israelites, very strangely, but suggestively, turns to sea imagery: the pillar of cloud becomes a sail, stretched over the heavens to block the brutal rays of the sun (see ll. 79 ff.), and the refugees become sailors.

Exodus

            Listen! Far and near we have heard tell
            over middle earth of Moses’s judgments,
            marvelous word-laws, from the descendants of men
            —a reward of life after the evil-journey
5          for each of the blessed in the high heavens
            (and) long-lasting wisdom for each of the living—
            from heroes. Whoever wants to, let him hear!
                  The Lord of hosts honored him (Moses) in the wasteland,
            the truth-firm King, by his own might,
10       and gave him many miracles,
            eternal All-Wielder, into his possession.
            He was dear to God, guider of peoples,
            alert and heart-clever, leader of the troop,
            folk-captain to the nobles, contained with rod-torment[1]
15       the tribe of Pharaoh, God’s adversary,
            when the Wielder of victories entrusted to him,
            that bold clan-leader, his kinsmen’s lives,
            a place in a homeland for Abraham’s sons.
            Regal was that reward, and the loyal Lord gave
20       him the power of weapons against the enemies’ terror;
            (he) overcame many clan-tribes in combat,
            the folk-rule/authority of foes. This was the first time
            that the God of hosts addressed him with words,
            when he said to him many truth-miracles,
25       how the wise Lord had made the world,
            the circuit of the earth and up-heaven,
            established the victory-kingdom and His own name,
            which the children of men did not know before,
            the ancient race of fathers, although they knew much.
30             He had strengthened with his true powers
            and honored the prince of troops,
            Pharaoh’s enemy, on his way forward (lit. forth-paths).
            Then it was not long (before) the greatest of troop-hosts
            was afflicted by death (in the form of) ancient torments/plagues,
35       the fall of their hoard-guardians (i.e., first born)--grief was renewed—
            hall-joys (i.e., their sons) slept in death, deprived of treasure.
            (God) felled severely in the middle of the night
            the crime-scathers, many of the first-born,
            the shattered fort-guardians.  The slayer ranged widely
40       loathsome people-persecutor??, choked the land
            with the corpses of the dead—that troop went away (i.e., died).
            Far and wide there was weeping, few world-joys,
            the hands of the laugh-makers (i.e., musicians) were locked up,
            a hateful journey was allowed to take hold of the people,
45       the traveling troop—the enemy was plundered.
            Heaven came there: shrines fell into hell,
            those devil-idols. (That) day was famous
            over middle earth when the multitude departed.
            So for that the Egyptian people endured famine
50       those old accursed (ones)??, for many half years,
            because they thought forever to refuse
            Moses’ kinsman, if the Measurer would have let them,
            in (their) long-lasting desire for a hoped-for journey.
                  The army was ready; valiant, the one who led (them),
55       bold, the tribe-leader of their lineage (lit., kin-city).
            He passed with his folk by a number of forts,
            the land and tribe-space/ territory of the hateful men,
            (on) narrow, lonely trails, unknown paths,
            until they bore (their) battle-gear among fierce frontier-tribes[2]
60       whose lands were concealed by a cloud-covering.[3]
            That moor contained borderlands—Moses led
            (his) army over them, (over) many frontiers.
            Then about two nights after they had run away from
            (their) enemies, the glory-firm hero commanded (them)
65       amidst the tumult of the troops,
            to camp around Etham’s city with (their) entire army,
            with the most powerful band in the borderlands.
            Necessity forced them onto the north-paths;
            (they) knew that the land of the Sun-people (i.e., Ethiopians) lay south of them,
70       mountain-slopes, brown people, 
            scorched by hot heaven-coals. There holy God
            shielded (his) people against instant incineration,[4]
            blocked the burning heavens with a roof-beam (lit., balk)
            and the scorching sky with a holy screen (lit., net).
75       A storm-cloud, in its wide clasp,
            had fully separated earth and up-sky:
            (it) led the people-throng, drowned out the flame-fire,
            that heaven-bright heat.  The heroes looked on in amazement
            the most delighted of troops. The protection of the day-shield
80       coiled over the clouds; wise God had
            tented the sun’s course over with a sail,
            in such a way that men could not detect the mast-ropes (halyards)
            nor could earth-dwellers
            with all (their) might see the sail-rods (yardarms),
85       how the mast was fastened to the tenting (lit., field-houses),??
            after He honored with glory
            those prince-loyal (ones). That was then the third camp
            as a comfort for the people. (The) army saw
            how holy sails towered there,
90       a bright sky-miracle; the people perceived,
            the troop of the Israelites that the Lord had come there
            the Lord of hosts, to mark out out a camp-place.
            Before Him fire and cloud travelled
            in the bright-sky, two columns (lit., beams/trees),
95       either of which shared evenly
            the journey of the dear-minded ones day and night
            by the high-service of the Holy Spirit.
                Then I heard that in the morning (those) brave of heart
            lifted (their) battle-bugles with loud blasts,
100     glory’s battle-cry.  The entire host rose up,
            the force of brave (ones), as Moses commanded them,
            that renowned warrior-king (ordered) the Measurer’s people,
            the ready army-troop. Up ahead (they) saw
            life’s Leader marking out a life-road;
105     (He) guided the sail far and wide: the sea-men followed
            along the watery way (lit., flood-road). The people were joyful—
            (there was) a loud shout from the army. A heaven-sign ascended
            every evening, another miracle,
            that wondrous (thing) kept to the sun’s setting-path (i.e., course)
110     shining its flame over the tribe-men,
            (its) burning beam/column.  Shining lights
            hovered brightly over the warriors (lit., shooters),
            the shield-coverings shone; shadows receded,
            the dusky night-shades nearby could not
115     hide away the darkness. The heaven-candle burned;
            a new night-guard by necessity had
            to hover over the hosts, for fear that a desert-horror,
            a hoary heath-fright might with ocean storms
            cut off (their) lives in its terror-grasp.
120     The forward scout (i.e., the pillar of fire) threatened
            fiery locks, flashing beams, fire-terror
            for that battle-troop, hot flame,
            that it in the desert would incinerate the troops
            unless they, mind-bold, listened to Moses--
125     (that) bright-clad (pillar) shone—shields gleamed.
                  The shield-warriors, eager on the path forward,
            saw a straight road, the sign over the host,
            until the stronghold of the sea (lit., sea-fort) blocked the tribe-troop
            at land’s end. An army-camp arose;
130     the weary (ones) refreshed themselves; brave food-thanes (i.e., stewards)
            approached with rations, restored their strength.                       
            (They) spread out along the hills, after the bugle sang,
            the sailors to their field-houses (i.e., tents). That was then the fourth camp,
            shield-warriors’ rest, by the Red Sea.
135     There calamity-news arrived in their camp:
            (there was) pursuit from inland. Terror settled (on them),
            the slaughter-fright of hosts.  (Each) exile awaited
            the hostile track-guardian (i.e., pursuer), he who long before
            had imposed oppression on the homeless (ones),
140     sufferings fixed by torments. (They) did not care for the covenant,
            even though the king of men formerly gave…
                  Then [Anlezark: Joseph] became the treasurer (lit., inheritance-guardian) of the native people,
            of the men’s wealth, so that he prospered very much.
            They forgot all that, the tribe of the Egyptians,
145     after they became unfriendly over (the Israelites’) resistance (Anlezark: lingering):
            they had committed a crime against their kin-friends (i.e., close kin),
            perpetrated a wrong, devoured/ chewed up the treaty.
            Battle-burnings (i.e., hostile feelings) weighed on the hearts,
            the might-mind (i.e., passions) of those men. They (i.e., the Egyptians) wanted
150     a life-price to be paid by the true men for that treachery,
            so that they might pay for that day-work in blood,
            the people of Moses, if mighty God
            would give them (i.e., the Egyptians) success on that annihilation-journey.[5]
                  Then the mind of the earls became distrustful,
155     after they perceived Pharaoh’s army
            advancing forward from the south-roads,
            bearing boar-shafts (i.e., spears), the troops glittering--
            (they) brandished spears: battle rolled on,
            shield-ornaments flashed, bugles sang—
160     (saw) standards rearing, troops marching over the border,
            in slaughter…[6]
            Battle-birds screamed, ravenous for war,
            dewy-feathered—over the battle-dead,
            the dark slaughter-picker. Wolves sang
165     a terrifying evening-song in the expectation of food....

           
           



[1] OE gyrd-wite: Clark Hall translates “affliction caused by (Moses’) rod.”
[2] “But he led them about by the way of the desert, which is by the Red Sea: and the children of Israel went up armed out of the land of Egypt” (Exodus 13:18).
[3] These lines might refer to Exodus 13:21: “And the Lord went before them to shew the way, by day in a pillar of a cloud, and by night in a pillar of fire; that he might be the guide of their journey at both times.”
[4] The compound fær-bryne is difficult to translate: it consists of fær “sudden disaster” + bryne “flame, heat.”
[5] This passage (starting with l. 146) is challenging, in part because of its ambiguous pronoun reference. It seems to refer to the Egyptian’s anger at the Israelites’ slaying of their kin. Lucas thinks that the compound feorh-lean “life-price” refers to “the recompense due to the Israelites for Joseph’s saving of the Egyptians from the seven years of famine…. With admirable concision the line both makes a statement about what the Egyptians intended to do and compares that action with what they ought to have done, give a proper reward” (99). He explains dæg-weorc “day-work” in l. 151 this way: “Joseph’s action in saving the Egyptians from the seven years’ famine” (99-100).
[6] The text is faulty here. The translation as given here follows the text given by the most recent editor, Anlezark. Lucas on the other hand reconstructs the lines, interpreting onhwæl as a verb: his text would read “marching over the border,/ Then the horn-beaked (raven) screeched in the heavens (battle-birds screamed…)” (101).