Posts filed under 'symbolism'

Domestic Escapisms: The Many Lives of Pauloma Chattopadhyay by Devangi Bhatt

Domestic bliss is clearly not as it seems, as there is still room for dissatisfaction and silent rebellions against complacency. . .

The Many Lives of Pauloma Chattopadhyay by Devangi Bhatt, translated from the Gujarati by Mudra Joshi, Niyogi Books, 2024

In The Many Lives of Pauloma Chattopadhyay, Devangi Bhatt’s novel of fantastic realism, the extraordinary is prefaced by a scenario of extreme normalcy. In Kolkata, Pauloma Chattopadhyay lives out her days as an ordinary middle-aged housewife. Her husband, Nikhil babu, is a civil servant and a man of a few words, set in his routine. Sharing their house are two sons and their families; there is a daughter too, but she is married and hence resides elsewhere. Theirs is a standard joint family and Pauloma is unquestionably the matriarch of the household, but it would be hard to say that she has any power to go along with that position—and even if she did, she is not one to exercise it. All things go about in harmony in house no. 11 with the well-practised dailiness of domesticity, and from the beginning, Bhatt makes it clear that her movements are not curtailed, and nor does she live in a state of unhappiness:

Pauloma is a vivacious woman with an abundant love for life. She likes gossiping with the neighbours, bargaining with the saree seller, watching Bengali plays with her daughters-in-law, and feeding her grandkids sondesh. Though Nikhil babu and Pauloma are very different, it can be safely said that their world provides a sense of stability. Everything has been well for a long time, and there have been no problems.

Stability, however, tends to get stale after a point in time, and even more so for a housewife whose life mostly takes place within four walls. While Pauloma is not exactly crushed by the mundanity, she nevertheless recognises it: “But… but sometimes a strange thought crosses Pauloma’s mind as she sits by the window, rubbing oil on her scalp. . . . As she turns the shell bangle on her wrist, she thinks that life shouldn’t be like a straight line without any exciting deviations.” These short moments are akin to revelation, brief ripples on a still body of water, and it is this feeling of the past slipping through her fingers, of the transience of her life, that sends her to the storeroom in search for her late mother-in-law’s large storage vessels—which have been gathering dust and are set to be sold. On a whim, she climbs into one of them, only to be immediately pulled inwards and magically transported. READ MORE…

What’s New in Translation: August 2024

New work from Mexico and Martinique!

In this month’s compilation of newly released titles, our editors take a close look at three works that cohere stylistic invention with unconstrained probings into reality. In a bold collection of psychogeography, Daniel Saldaña París vivifies the urban space as a transformative intersection of image and imagination. From Aimé Cesaire, one of the founders of négritude, an early dramatic work provides further insight into his potent discourse against colonial violence. And in the English-language debut of one of Latin America’s most vital political thinkers, a volume combining dialogue and essay introduces the essentiality of communal resistance in the thinking of Raquel Gutiérrez-Aguilar.

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Planes Flying Over a Monster by Daniel Saldaña París, translated from the Spanish by Christina MacSweeney and Philip K. Zimmerman, Catapult, 2024

Review by Sofija Popovska, Editor-at-Large for North Macedonia

“The long poem of walking manipulates spatial organizations. . . It creates shadows and ambiguities within them. It inserts its multitudinous references and citations into them. . .” writes Michel de Certeau in his 1984 book, The Practice of Everyday Life. I thought of these words immediately as I immersed myself in the shifting landscapes of Planes Flying Over a Monster, a collection of ten essays by Daniel Saldaña París, translated from the Spanish by Christina MacSweeney and Philip K. Zimmerman. In writing about (and moving through) Montreal, Havana, Mexico City, Madrid, and other places, Saldaña París engages in a transformative cartography, rearranging bits of metropolises in turn into a tangle of ruelles frequented by a secret writer; a map of zones where different types of drugs can be purchased; a junction between “three different groups playing the same son cubano tune at different rhythms on three different corners of the plaza”; and a stretch of space-time existing only momentarily within a locked gaze between a shy, adolescent cult member and his adult self. Tracing the connections between places, people, and events, Saldaña París creates a sense of communion with the world that is at times uneasy, yet always shot through with radical tenderness and a rare species of honesty—the kind that doesn’t confuse itself with the truth. This self-awareness, rooted in the memoir aspect of the collection, intensifies the realism that the genre of nonfiction always purports to provide, yet only occasionally delivers.

The collection’s closing essay, “Assistants of the Sun,” is also the beginning of the story—chronologically speaking. In it, we meet a young Saldaña París, dragged into joining a cult by his father and uncle. The sect’s activities happen during nature retreats, and include rituals of varying extremity—anything from walking in a neat line to a live burial. Saldaña París is forced to confront these memories years later, watching footage of these events while sitting with his partner Catherine in a borrowed Brooklyn apartment—an arrangement he mentions multiple times throughout the essay, as though attempting to anchor himself amidst the flood of disturbing recollections. He faces the past with striking empathy—remembering his father as “softness personified, mildly alcoholic, holding down three jobs . . . and a radical advocate of tenderness,” despite his having roped his son into a scam. This compassionate clarity, spanning all ten essays, is consonant with the author’s mission—relayed to him by an extra-terrestrial during a cult activity—to “help the sun to illuminate the world.” READ MORE…

Lucid Silence: An Interview with Fiona Sze-Lorrain

The phrase I know is an illusion to me.

Dear Chrysanthemums is a haunting debut novel by celebrated poet and translator, Fiona Sze-Lorrain. Covering an interconnected web of women, the novel begins during the tumult of early twentieth-century China and spans decades of displacement and exile across the world. At once brutal and tender, this novel of women’s lives has the power to move and complicate our understanding of the long shadow cast by revolution as well as the inextinguishable longing every person has for beauty, love, art, and selfhood. This spring, I had the opportunity to interview Sze-Lorrain about her powerful novel.

Tsering Yangzom Lama (TYL): There’s a dark irony and melancholy to your work. Symbols of beauty and luck frame stories of profound ugliness and misfortune. For instance, the title of your novel references a celebrated flower in China, but one of your characters, Mei, is tasked with picking chrysanthemums for Mao Zedong as part of her reform labor. Tell us about the juxtaposition between such auspicious symbols and the unsettled lives of the women in your novel.

Fiona Sze-Lorrain (FSL): I don’t believe in absolutes or polarities. There is no joy without sadness and vice versa. Spanish poet Miguel Hernandez: “I live in shadow, filled with light.” Chrysanthemums are symbolic flowers in Asia. I view them as both auspicious and ominous. A florist friend in Hong Kong once told me how she saved her freshest pink, white, and yellow chrysanthemums for a funeral wreath every other day.

In Chinese traditional ink wash, chrysanthemums are one of the “four noble gentlemen.” I’ve been painting chrysanthemums since I was a student yet find them the most elusive. How to make these flowers less figurative? That’s the question. At the same time they seem so perfect and delicious in each detail . . . If only they could speak.

I grow, cook, read chrysanthemums. I think of their psychic wholes. I too live with orchids and floral essences. Years ago, I came across a witchy chrysanthemum in a mokuhanga art by an old woman artist from northern Japan. I asked her how this larger-than-usual chrysanthemum might taste in a medicinal soup. She shook her head. The creature-like image followed me home. Those petals resembled fingers and squid tentacles. So erotic. How knotty. They pulled me in, then disquieted me. That distance—the vulnerability to the plant rendered its inner strength even more unyielding. This tension conjured in itself a story of survival. When I began to work on the heroines in my novel, I pictured them allegorically as chrysanthemums, each of a kind and from different seasons. And how they heal, apologize, or make amends when something goes wrong in life. READ MORE…

Translation Tuesday: “The White Umbrella” by Halid Ziya Uşaklıgil

Some faces are simply too familiar to leave any doubt that they have been encountered before.

This week’s Translation Tuesday features one of the foremost exponents of the Turkish novel in the late-nineteenth and early-twentieth century, Halid Ziya Uşaklıgil. As his works have been scarcely translated into English, we are delighted to feature this short story translated by Daniel Koehler. Powerfully manipulating the reader’s perspective of an unfolding scene as the narrator follows an umbrella, then a hand, then a person—hear from Koehler about the author’s advocacy of realism’s necessity and his assimilation of other figurative devices within this enchanting story. 

“Having dabbled with romanticism earlier in his career, Halid Ziya Uşaklıgil sat firmly within a realist tradition by the time the collection containing this story was published. His cultural partisanship was conscious and deliberate. In the late 1880s, his famous treatise, Hikaye (The Story), advanced his theories on the superiority of realism over romanticism in nineteenth-century French literature. “The most unsavoury reality,” he argued, “is preferable to the most ornamented fantasy.” If Uşaklıgil dons the mantle of the literary realist, to portray the world simply as it is, he does not shy away from the use of figurative devices. In what might be construed as a nod to Stendhal, he entitled one iconic novel The Blue and the Black. Symbolism, particularly the symbolism of colour, permeates that work, in which blue represents idealism and hope, black disappointment and tragedy. Similarly, the unmarried young lady in this story shields herself with a white umbrella, while five years later, the umbrella in the hands of the mourning widow is black. The clothes of the cheerful girl on the embankment are multicoloured and bright; as a newly married woman, she makes an excursion with her husband to Göksu, the village of the sky-blue waters; but the clothes of the grieving lady on the ferry are monochrome and dark. The only constant is in Zerrin’s blonde hair, which passes from mother to daughter, and in her name itself: the Persian word for golden.

The story presents unique challenges for the translator. First and foremost is the extensive use of the ornate and intricate sentence structure that Ottoman Turkish inherited from literary Persian. Contemporary English, with its affinity for the concise, can feel unwieldy as a tool for the representation of Uşaklıgil’s prose. Generally, sentences have been preserved, although punctuation has been used where appropriate to separate clauses. A further challenge arises from the use of symbolism to which the previous paragraph alludes. A Turkish speaker may well notice the chromatic association of the words Göksu or Zerrin; someone unversed in the language will not. The use of footnotes, and the presentation of the instant note, constitute an attempt by the translator to remedy this lacuna.”

—Daniel Koehler

An elegant, white umbrella . . . while looking from my window down onto the embankment, I saw this umbrella, first from a distance—like a small, frothy, playful, flippant wave that had escaped from the sea for a while to go for a stroll on the embankment—walking along with a prancing undulation . . . After I sighted it, I forgot everything, I looked at nothing else, something I could sense in its bearing, in its walk conveyed even from a distance that this white umbrella, in that entire sequence of umbrellas, was a most joyful, a most merry little imp . . .

It slowly bobbed along the embankment towards my window. I could discern the fine gauze, ruffled in places by broad silk ribbons as it extended over the tulle towards the peak of the umbrella, the lacework that bunched up into little frills as it draped from the edges, and slightly below that, part of the slender yellow shaft. Looking further down—I could only see two fingers’ length; within a black glove that rested on a handle coated in red glass, its ample silk tassels swinging from the edge of the cords, I saw a hand, small enough to complete the ornamentation of this elegant umbrella . . . A hand that conveyed an unbounded impression of elegance in holding that slender shaft. A hand that seemed to wink at you and say: “Well, since you’ve seen me, you’ve realised what sort of person I belong to, haven’t you?” Yes, I’d realised; the figure that was shrouded within the flowing silk of a light purple yeldirme¹ under this umbrella formed of froth, like a lilac that had blossomed under the shadow of a white rose, could only be as I had discovered it . . .

This was not a yeldirme, it was something rather different; it partly resembled a ferace², but partly a yeldirme, so that, in sum, it looked like no item of clothing at all. Perhaps it was because of this, because it had come into being as the product of a young girl’s keen aesthetic sense, that it was pleasing to the eye. It was so simple that it had not a single piece of lacework, nor a single small ribbon. Yet its simplicity was so delightful that one’s eyes could not tire of taking in its delicate folds, rippling like an ornament from head to toe.

As they passed . . . did I mention they were two people? It was likely her mother, who waved at an empty paving stone on the embankment and spoke.

“Zerrin, let’s go this way!” . . .

They went, she receded; yet I had only seen that white umbrella! And that purple yeldirme, that black hand, and I had also heard a name: Zerrin! . . . I murmured the name to myself like a pleasant song: Zerrin? . . . This name matched every other element, an arrangement of elements composed of colours: white, purple, and black. Zerrin! . . . A bouquet of flowers formed of a great white rose, of purple lilacs and yellow hibiscuses, and, at the very base of the stem, bound by a black ribbon; yet the black formed a blemish on this collection of playful colours.

They were walking away, disappearing; after they had eventually faded completely out of view, and I was on the verge of withdrawing from my window, I saw the white umbrella appear once more.

“Oh! They are returning, they will pass by again,” I said. Now I would see the face of this bouquet, a face to which I had already given form in my mind’s eye. Zerrin! . . . As this name ignited my fantasies, I envisioned a delicate white face tinged with a vague pink. This face had faintly coloured lips, and eyebrows that seemed to have been painted with liquid gold, collected from a moonlit night only to evaporate, leaving but a shadow; eyes that smiled with blue, with green, with yellow, or with a colour formed of a clay kneaded from all of these . . . They were approaching, I was watching intently, suddenly the white umbrella was cast back slightly, the face I’d been waiting for was completely exposed, framed by a fine gauze headscarf . . . READ MORE…

Translation Tuesday: Excerpts from Proofs of the Living by Andrée Chedid

Groan / without a voice / in our accents

This week’s Translation Tuesday features the work of Andrée Chedid. Expertly translated for sound and content by Lauren Peat, these poems crack like a conceptual whip—the poet writes, “The cry of being / Rattles our targets / Unweaves our wefts.” With a density of imagery and sound as well as a commitment to a somber reflection on modern consciousness, these poems recall the poetry of the French Symbolists, who constructed dense systems of meaning that evoke magnitudes from the mundane or eerie. The vaguely mathematical nature of the poems, captured in “proofs,” means that the reader is driven towards a certain point, or climax, without realizing exactly where they have arrived. Sometimes the subject matter is haunting; at all times it is captivating.

proofs of being

The call of every birth
Cracks the world order

Its verb looks for us
Its breath divests

Planted into marrow
Pulling speech from the field of words
The cry of being
Rattles our targets
Unweaves our wefts
Flips the streaming hourglass
Holds us to the path———— READ MORE…

Translation Tuesday: “Gold Dust’s Sleep (Seven Fragments)” by Yonezawa Nobuko

Beneath them, oh living things, / wander / as you dance.

This week for Translation Tuesday, Asymptote is pleased to present the lush poem “Gold Dust’s Sleep (Seven Fragments).” These fragments from Japanese luminary Yonezawa Nobuko revel in the fusion of concept and image in miniature. Inspired by the Symbolist tradition, Yonezawa’s poetry seems to refract the very words that make it up, allowing for subjective particulates to surface from the flow of experience and conspire with the reader. In this skillful translation, the concrete style of the original is maintained, so that the form of the stanzas themselves seem to impress a visual coherence and solidity to the movement of the language. As if struck with an afterthought, the poems end with suspended lines that evoke a response and an elaboration. With movement and the quotidian electrified, they breathe. 

Gold Dust’s Sleep (Seven Fragments) 

I

That moment, like the blind,
running
at full speed,
gently
gold dust was sleeping
the simple,
faded color of dreams.

II

Bare reality,
just a flower planted in a beaker.
Spotted as if with falling blood,
raw
gladiolus. READ MORE…

In Review: White Shroud by Antanas Škėma

"This work is a befitting emblem of an art which lends enduring shape to adversity."

As the Baltic countries are this year’s Market Focus at the London Book Fair, we continue our showcasing of Lithuanian literature this week with a review of a Lithuanian modernist classic. This showcase has been made possible by Lithuanian Culture Institute.

White Shroud by Antanas Škėma, translated from the Lithuanian by Karla Gruodis, Vagabond Voices, 2018.

Reviewed by Erik Noonan, Assistant Editor

White Shroud (1958), the best-known work and the only novel by Lithuanian artist Antanas Škėma (1910-1961), presents the life story of a poet named Antanas Garšva as he arrives at the threshold of adulthood. The novel is told through stream-of-consciousness interior monologue, journal entry, and omniscient third-person narration, arranged according to the association of ideas, rather than the conventions of rhetoric. This work is a befitting emblem of an art which lends enduring shape to adversity.

Garšva grows up in the town of Kaunas as the only child of two teachers, a mother “of noble birth” and a “charming liar” of a father. Neither of his parents is faithful to the other, and he witnesses the dissolution of their marriage, his mother’s descent into dementia and his father’s decision to place her in a sanitarium. Throughout an indigent existence the character adheres to a bohemian way of life, as variously as possible, doggedly. Škėma presents his story in a mode apt to the character, the mode Modernist, the language Lithuanian, the stance postglobal.

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Marcel Schwob’s “Mimes” – Mime XXI

Book of Monelle translator Kit Schluter brings to English the haunting final installment of Marcel Schwob’s “Mimes”!

Read all previous posts in Asymptote’s “Mimes” translation project here.

Mime XXI. The awaited shade

The little guardian of the Temple of Persephone has laid out honey cakes sprinkled with poppy seeds in the baskets. For a long time now she has known that the goddess never so much as tastes them, for she watches from behind the pilasters. The Good Goddess remains unmoved and sups beneath the earth. And if she were to eat of our foods, she would rather bread rubbed with garlic and vinegar; for the bees of Hades produce a honey flavored of myrrh and the women who walk in the violet meadows there-below rattle black poppies without end. Thus the bread of the shades is dipped in honey that smells of embalmment and the seeds scattered upon it come with a desire for sleep. And thus why Homer said that the dead, governed by Odysseus’ broadsword, came by the ruck to drink the black blood of sheep in a square trench dug into the soil. And only this once did the dead partake of blood, in order to regain their life: customarily they repast on funereal honey and dark poppies, and the liquid that flows through their veins is the very water of the Lethe. The shades dine on sleep and drink of oblivion.

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Marcel Schwob’s “Mimes” – Mime XIX and Mime XX

“Then I enfolded her in my arms—but clasped nothing besides the beguiling air.”

Read all previous posts in Asymptote’s “Mimes” translation project here.

Mime XIX. The mirror, the golden pin, the poppy

First to speak, the mirror:

I was shaped in silver by a skilful craftsman. At first I lay hollow like his hand and my other face looked like the ball of a wall-eye. But then I was given curvature enough to reflect images. Finally Athene breathed her wisdom into me. I am aware of the desires of the girl who holds me and already I tell her that she is pretty. Still at night she rises and lights her bronze lamp. She directs the gilded flight of the flame towards me, and her heart craves some other face than hers. I show her own white temple and her sculpted cheeks and the swelling tips of her breasts and her eyes full of curiosity. She almost touches me with her trembling lips—but the golden burning lights up her face alone; all else remains dark within me.

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Marcel Schwob’s “Mimes” – Mime XVIII

Sam Gordon and Katie Assef with two very different translations of one of Schwob’s most captivating pieces.

Read all previous posts in Asymptote’s “Mimes” translation project here.

Mime XVIII. Hermes the Psychagôgos
(trans. Sam Gordon)

I conduct the dead, whether they be shut up in sculpted stone sarcophagi or contained in the bellies of metal or clay urns, bedecked or gilded, or painted in blue, or eviscerated and without brains, or wrapped in strips of linen, and with my herald’s staff I guide their step as I usher them on.

We continue along a rapid way men cannot see. Courtesans press against virgins and murderers against philosophers, and mothers against those who refused to give birth, and priests against perjurers. For they are seeking forgiveness for their crimes, whether they imagined them in their heads, or committed them with their hands. And having not been free in life, bound as they were by laws and customs, or by their own memory, they fear isolation and lend one another support. She who slept naked amongst men in flagstoned chambers consoles a young girl who died before her wedding, and who dreams determinedly of love. One who used to kill at the roadside—face sullied with ash and soot—places a hand on the brow of a thinker who wanted to renew the world, who foretold death. The woman who loved her children and suffered by them hides her head in the breast of a Hetaira who was willfully sterile. The man draped in a long robe who had convinced himself to believe in his god, forcing himself down on bended knee, weeps on the shoulder of the cynic who had broken the oaths of the flesh and mind before the eyes of the citizens. In this way, they help each other throughout their journey, walking beneath the yoke of memory.

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Marcel Schwob’s “Mimes” – Mime XVI and XVII

“Translating a poem from 1894 into a language that has evolved and cast off as much as English has is no easy task.”

Read all previous posts in Asymptote’s “Mimes” translation project here.

Mime XVI. Sismé

She whom you see withered before you was named Sismé, a daughter of Thratta. First, she came to know of bees and flocks; then she tasted the salt of the sea; finally, a merchant trader lured her to the white houses of Syria. Now she remains enshrined like a precious statuette upon a stone plinth. Count the rings sparkling on her fingers: she has lived as many years. See the bandeau, taut about her crown: here, so timid, she received her first loving kiss. Touch the star of pale rubies that sleeps where her bosom once lay: there rested the head of a beloved. Near Sismé have been placed her faded mirror, her silver jackstones and the long amber pins that once wound through her hair; as come her twentieth year (there are twenty rings), she was adorned with treasures. A wealthy magistrate gave her all a woman could desire. Sismé will never forget him, and his jewels are not spurned by her fragile, white bones. In kind, he built this ornate tomb to protect his tender departed, and he surrounds her with perfumed jars and golden vessels for his fallen tears. Sismé is grateful to him. Yet you, if you wish to glimpse the secret of an embalmed heart, unclench the tiny joints of this left hand: here you will find a small, humble glass ring. This ring was once transparent; but with the years it has become hazy and obscure. Sismé loves it. Be silent and see.

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Marcel Schwob’s “Mimes” – Mime XIV and XV

"Labourer of lesser forms, he translated us into his clay language […] but failed to comprehend the pent-up desire of things."

Read all previous posts in Asymptote’s “Mimes” translation project here.

Mime XIV. The Parasol of Tanagra

Thus extended by my moulded rods, plaited with clay straw or woven with earthen fabric reddened by firing, I am held to the rear and towards the sun by a young girl with beautiful breasts. With the other hand she lifts her tunic of white yarn, and above her Persian sandals one may perceive ankles fashioned for electron rings to adorn. Her hair is wavy and a large pin traverses it at the nape of her neck. Averting her head she reveals her fear of the sun; she resembles Aphrodite come to incline her head.

Such is my mistress and earlier we have roamed through the meadows strewn with hyacinths, when she was in the rosy flesh and I made of yellow straw: the white sunshine kissed me on the outside, and below my dome I was embraced by the fragrance of the virgin’s hair. And the Goddess who transforms things having granted my wish, akin to a water-swallow falling with spread wings to caress with its beak a blossom born in the midst of a pond, I gently plunged onto her head. I lost the reed maintaining me far from her in the air, and became the hat covering her with a quivering roof.

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Translation Tuesday: Marcel Schwob’s Mime XII and XIII

"The fig trees have shed their figs and the olive trees their olives, for a strange thing has come to pass on the island of Skyra."

Read all previous posts in Asymptote’s “Mimes” translation project here.

Mime XII. The Samian wine

The tyrant Polycrates gave orders to bring three sealed flasks, each containing a different delicious wine. The conscientious slave took one flask made of black stone, one flask of yellow gold, and one flask of clear glass, but the careless steward poured one Samian wine into all three flasks.

Polycrates looked at the black stone flask and raised his eyebrows. He broke the plaster seal and sniffed the wine. “This flask,” he said “is made of base stuff and the odour of its contents does not entice me much.” Picking up the golden flask, he admired it. Then, having unsealed it, “This wine,” he said, “is doubtless inferior to its beautiful container with its wealth of vermilion grapes and lustrous vines.” Grasping the third flask, that of clear glass, however, he held it up to the sunlight. The sanguinolent wine glinted. Polycrates popped the seal, emptied the flask into his cup, and drank it in one. “That,” he said with a satisfied sigh, “is the finest wine I have ever tasted.” Then, setting his cup on the table, he knocked the flask, which smashed into smithereens.

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Marcel Schwob’s “Mimes” – Mime X and XI

"The inhabitants bore their heads where we keep our stomachs; when they waved at us, they bowed their bellies."

Read all previous posts in Asymptote’s “Mimes” translation project here.

Mime X. The Seaman
(trans. Hannah Embleton-Smith)

If you doubt that I have plied the heavy oars, look at my hands and my knees: you will find them worn as ancient tools. I know every weed of the underwater plains that are at times purple and at others blue, and I have absorbed the science of every coiled shell. Some of the weeds are endowed with human life; their buds are transparent eyes, like jelly, their bodies like the teats of sows, and they have scores of slender limbs, which are also mouths. And among the punctured shells, I have seen some that were pierced over a thousand times; and from each little opening came and went a fleshly foot upon which the shell would move.

After crossing the Pillars of Hercules, the ocean surrounding the land becomes strange and wild.

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