As a schoolboy during World War II, Walter Kempowski hoped for an Allied bombing raid on his hometown, the Baltic port of Rostock, to save him from having to hand in his Latin homework.
I dimly recall reading the story of a Greek boatman who when German Stukas dived from the sky in a terrifying attack simply stood on his deck, not seeking cover, but watching the awe-inspiring scene above him. (If anyone knows the source of this let me know).
John Colville, an assistant private secretary to Winston Churchill (and two other Prime Ministers) watched an air raid in the London Blitz from his bedroom window. His diary entry for Sunday September 22nd 1940 concludes: “The night was cloudless and starry, with the moon rising over Westminster. Nothing could have been more beautiful and the searchlights interlaced at certain points on the horizon, the star-like flashes in the sky where shells were bursting, the light of distant fires, all added to the scene. It was magnificent and terrible: the spasmodic drone of enemy aircraft overhead, the thunder of gunfire, sometimes close sometimes in the distance, the illumination, like that of electric trains in peace-time, as the guns fired, and the myriad stars, real and artificial, in the firmament. Never was there such a contrast of natural splendour and human vileness. Later thick palls of smoke rose from the Embankment where bombs had fallen on Dolphin Square — and it went on all night long.”
And this is Charles Simic in the essay ‘Reading Philosophy at Night’ which appeared in 1987 in a special issue of Antaeus: “I remember lying in a ditch and staring at some pebbles while German bombers were flying over our heads. That was long ago. I don’t remember the face of my mother nor the faces of the people who were there with us, but I still see those perfectly ordinary pebbles. “It is not ‘how’ things are in the world that is mystical, but that it exists,” says Wittgenstein. I felt precisely that. Time had stopped. I was watching myself watching the pebbles and trembling with fear.”
Gerald Durrell wrote regarding the autobiographical book Climax on Crete by Theodore Stephanides, the naturalist who loomed so large in Durrell’s autobiographical Corfu trilogy: “Theodore, the most unwarlike of men, was bombed and machine-gunned with the rest by the Germans. Yet who but Theodore would relate how, when the Stukas dived and machine-gunned the road, he flung himself face downwards in a ditch and was ‘interested to note’ two species of mosquito larvae he had not previously noted.”
In his brief piece ‘Spaziergang’ for the Berliner Börsen-Courier of 24 May 1921, Joseph Roth wrote “Nur die Kleinigkeiten des Lebens sind wichtig” ... It's only the minutiae of life that are important.
Showing posts with label Wittgenstein. Show all posts
Showing posts with label Wittgenstein. Show all posts
Saturday, April 11, 2020
Tuesday, April 19, 2011
Félicité, Passion, Ivresse
Returning to that final sentence of Chapter 5 of Part 1 of Madame Bovary
"Et Emma cherchait à savoir ce que l’on entendait au juste dans la vie par les mots de félicité, de passion et d’ivresse, qui lui avaient paru si beaux dans les livres."
In Geoffrey Wall's translation for Penguin Classics it is: "And Emma sought to find out exactly what was meant in real life by the words fidelity, passion, and rapture, which had seemed so fine on the pages of books." "Fidelity" here seems like a mistake.
Lydia Davis' recent translation offers: "And Emma tried to find out just what was meant, in life, by the words "bliss," "passion," and "intoxication," which had seemed so beautiful to her in books."
Frank McConnell explains the range of meanings of these three words in his essay 'Félicité, Passion, Ivresse: The Lexicography of Madame Bovary': "To understand fully the range and importance of the verbal motto félicité, passion, ivresse, it is necessary to examine their potential grammar. All three may be understood as both intransitive and relational terms, depending upon the sense in which we decide to take them. Fklicitk-"bliss, "luck," "joy," or a kind of benign capacity for grace, is either a serenely full good humor or a dynamic equilibrium of circumstance and spirit. Passion is both le grand passion, the English "passion," and also a "passive" suffering, a state of being painfully objective to another person or to the world. And Ivresse is both "ecstasy" and, simply, "drunkenness" or "intoxication": taken most generally, the use of an object-or the objectification of a subject-for the artificial transcendence of one's subjective consciousness." (Novel, Winter 1970, p.158)
In a footnote he also quotes a remark by Wittgenstein: "That is to say, whether a word of the language of our tribe is rightly translated into a word of the English language depends upon the role this word plays in the whole life of the tribe; the occasions on which it is used, the expressions of emotion by which it is generally accompanied, the ideas which it generally awakens or which prompt its saying, etc., etc.," Wittgenstein, The Brown Book (New York, lssue), p. 103.
"Et Emma cherchait à savoir ce que l’on entendait au juste dans la vie par les mots de félicité, de passion et d’ivresse, qui lui avaient paru si beaux dans les livres."
In Geoffrey Wall's translation for Penguin Classics it is: "And Emma sought to find out exactly what was meant in real life by the words fidelity, passion, and rapture, which had seemed so fine on the pages of books." "Fidelity" here seems like a mistake.
Lydia Davis' recent translation offers: "And Emma tried to find out just what was meant, in life, by the words "bliss," "passion," and "intoxication," which had seemed so beautiful to her in books."
Frank McConnell explains the range of meanings of these three words in his essay 'Félicité, Passion, Ivresse: The Lexicography of Madame Bovary': "To understand fully the range and importance of the verbal motto félicité, passion, ivresse, it is necessary to examine their potential grammar. All three may be understood as both intransitive and relational terms, depending upon the sense in which we decide to take them. Fklicitk-"bliss, "luck," "joy," or a kind of benign capacity for grace, is either a serenely full good humor or a dynamic equilibrium of circumstance and spirit. Passion is both le grand passion, the English "passion," and also a "passive" suffering, a state of being painfully objective to another person or to the world. And Ivresse is both "ecstasy" and, simply, "drunkenness" or "intoxication": taken most generally, the use of an object-or the objectification of a subject-for the artificial transcendence of one's subjective consciousness." (Novel, Winter 1970, p.158)
In a footnote he also quotes a remark by Wittgenstein: "That is to say, whether a word of the language of our tribe is rightly translated into a word of the English language depends upon the role this word plays in the whole life of the tribe; the occasions on which it is used, the expressions of emotion by which it is generally accompanied, the ideas which it generally awakens or which prompt its saying, etc., etc.," Wittgenstein, The Brown Book (New York, lssue), p. 103.
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