Fjodor Dostojevskij en Esperanto (1)

1. Tradukoj haveblaj en la Interreto 

En la literatura retejo de Don Harlow:

Knabo ĉe Krista Abio de Fjodor DOSTOJEVSKIJ, elrusigis Aleksander KORĴENKOV
Rusa literaturo en Esperanto en La Ondo de Esperanto:
Fjodor Dostojevskij (Фёдор Достоевский):
Krimo kaj puno: Parto 1. Ĉapitro 7. Tradukis A. Parfentjev (Sezonoj, 1993)
Noticoj el la kelo: Komenco. Tradukis A. Korĵenkov (LOdE-93)
Misfortuna historio. Tradukis A. Birjulin (Blankaj noktoj. Sezonoj, 2002)
La taglibro de verkisto: Enkonduko. Tradukis A. Korĵenkov (LOdE-55)
La taglibro de verkisto: Centjarulino. Tradukis A. Korĵenkov (LOdE-57)
La taglibro de verkisto: Iom pri la mensogado. Tradukis A. Korĵenkov (LOdE-73)
La taglibro de verkisto: Kampulo Marej. Tradukis A. Korĵenkov (LOdE-102)
La taglibro de verkisto: Knabo ĉe Krista abio. Tradukis A. Korĵenkov (LOdE-111)
La taglibro de verkisto: Paradoksisto. Tradukis A. Korĵenkov (LOdE-84)
2. En la Österreichische Nationalbibliothek:
De Dostojevskij:
Elektitaj verkoj de Dostojevskij en Esperanto. 1. Blankaj noktoj. Kaliningrad: Sezonoj, 2002.

La fratoj de Karamazov, trad. J. Jovlev, Ivanovo, 1966.

Krimo kaj puno: romano en ses partoj kun epilogo, trad. Andrej Parfentjev. Jekaterinburg: Sezonoj, 1993.
Pri Dostojevskij:
Korženkov, Aleksandr V. Fjodor Dostojevskij en Esperanto [prelegoteksto]. Kaliningrado: Sezonoj, 2005.
En Ido:
Dostojevskij, Fjodor. La inferno. Berlin: Ido-Centrale (Hermann Jacob), ĉ. 1930.


James Joyce & Esperanto (3): Uliso (Ulysses)

Jen nun ĉe mia retejo:
Mi aldonis miajn anglalingvajn notojn. La traduko konsistas el du ĉerpaĵoj el la unua epizodo de Uliso (Ulysses):

(1) de la komenco de la romano ĝis:
— Rigardu vin, li diris, terura bardo.
[—Look at yourself, he said, you dreadful bard.]
(2) Iom poste en la epoizodo, la traduko, redaŭras ekde:
La pordon ombris eniranta formo.
[The doorway was darkened by an entering form.]
... kaj finiĝas jene:
—Ni ŝuldos du pencojn, li diris.
[—We’ll owe twopence, he said.]
Mi plu komentas, ke mi ne ŝatas ‘skrotstreĉa maro’ kiel tradukon de ‘scrotumtightening sea’. Mi preferas ‘skrot(o)prema’ or ‘skrotstriktiga’. Ambaŭ alternativoj taŭgas kaj sonas bonaj.

Do nun mankas al mi nur unu traduko el Joyce menciita en mia malampleksa bibliografio da verkoj de kaj pri Joyce en Esperanto:

“La mortintoj” ("The dead,” trad. Alec Venture, en Angla Antologio 2, red. Albert Goodheir (London: Esperanto Association of Britain, 1987), p. 370-409. 40 paĝoj, ho ve!

Percy Bysshe Shelley en Esperanto

Lastatempe mi enretigis:
  • Kanto” (A Song), de Percy Bysshe Shelley, trad. Lajos Tárkony
  • La indiana serenado” (The Indian Serenade) de Percy Bysshe Shelley, trad. K. Kalocsay
Ambaŭ tradukoj aperis en Angla Antologio 2. “Kanto” aperis ankaŭ en Eterna bukedo: poemoj el dudekdu lingvoj.

Aliaj tradukoj el Shelley troveblas miareteje:
Se vi havas aŭ scias aliajn tradukojn de verkoj de Shelley, bonvolu informi min.

Rimarku ankaŭ la strangan sintenon pri Shelley en la jena poemo:

"Gvidilo tra la Angla Poezio" de William Auld

Kazohinia reviewed in English in 1948!

Jen anglalingvaj recenzo + anonco jam en 1948, pri la hungara eldono de Kazohinia en 1946:

Tracking down references to Sándor Szathmári's work in English is no small task, and they are not plentiful. No English translation was published until 1975, though of course those conversant with the Hungarian or Esperanto version could have written about Voyage to Kazohinia in English.  The second Hungarian edition appeared in 1946, immediately after the war, finally in an uncensored edition. I was surprised to find it reviewed in a prominent English-language review journal, already in 1948!

The reviewer reports that the novel is a best-seller in Hungary, suggesting that the nation is soul-sick. He credits the novel with originality and points out a few of its features, but in the end doesn't seem to have really understood it.

Zamenhof interview: Esperanto & Jewish Ideals

Now on my web site:

Esperanto and Jewish Ideals,” Interview for the Jewish Chronicle with Dr. Zamenhof, The Jewish Chronicle, September 6, 1907, pp. 16-18. Note also the advertisement for "kakao" (cocoa).

With Zamenhof’s translation of ‘La Gaja Migranto’ (published in Fundamenta Krestomatio de la Lingvo Esperanto, 1903), mentioned in the interview.

This interview was translated into Esperanto and published in two parts. Note that R. I. [ = Isidore?] Harris is given as the interviewer:
Intervjuo kun d-ro Zamenhof de R. I. HARRIS, elangligis N. Z. MAIMON, La nica literatura revuo 6/3 (n-ro 33), Januaro-Februaro 1961, p. 82-89.
Intervjuo kun d-ro Zamenhof (fino) de R. I. HARRIS, elangligis N. Z. MAIMON, La nica literatura revuo 6/4 (n-ro 34), Marto-Aprilo 1961, p. 121-127.
Here I noticed interesting details about Zamenhof's thoughts on the Jewish question that I don't recall from other statements. For example, when he describes his attempt to create a new Judaism for the 20th century, he makes two curious assertions: (1) he almost blames his fellow Jews for isolating themselves within the nations in which they find themselves, but (2) he rejects Reform Judaism for excessive accommodation to the gentiles, who don't accept Jews anyway, Zamenhof thus abjures assimilationism as lacking self-respect. His project of Hilelismo (Hillelism, which later morphed into Homaranismo, no longer Jewish-specific and somewhat akin to Ethical Culture) was meant to reject an obsolete territorial (and superstitious) traditional conception of Judaism and modernize it to reflect the ethical ideal (of which monotheism is a part) incorporated in it.

Zamenhof's conception of the causes and cure of ethnic conflict betray an incredible lack of political sophistication. This can be seen most clearly in his paper “International Language” presented to the First Universal Races Congress in 1911. Denying economic causes for national conflict, Zamenhof curiously argues:
Can we say, for instance, that so many millions of poor Russians hate the millions of poor Chinese on economic grounds, when they shed their blood so willingly to defend their Russian oppressors against the attacks of foreigners? Assuredly not, for the Russian soldier knows very well, when he kills a Chinese soldier, that the man would never do him as much harm as the "mailed fist" of his own compatriots. It is not economic causes that give rise to national hatreds.
There is a glimpse of political consciousness in the reference to a group's own oppressors, which immediately disappears. His entire argument is abstract. While correctly denying intrinsic, ineluctable differences between peoples at the basis of animosity, Zamenhof exhibits not an ounce of political or historical consciousness in understanding how these problems came to be or what drives them. What he does show in his various statements is his intimate familiarity with Eastern Europe and the dilemma of Jews in this hostile environment.

This interview in English is invaluable, as the most extensive documentation of Zamenhof's engagement with the Jewish question, outside of his writings in Russian, is in Esperanto. But again, his political cluelessness comes to the forefront.

Zamenhof, soberly and with absolutely no self-aggrandizement, proposed the most far-reaching ambitious projects, all of which failed except for Esperanto, which succeeded in creating an international community of speakers that has survived 130 years, including the century following Zamenhof's death. Zamenhof projected into the future on a grand scale, from the vantage point of a provincial Eastern European Jew chafing at the ghettoization and discrimination that he suffered.