http://www.ifkurds.de/en/publications/item/66-mem-u-z%C3%AEn-%E2%80%93-a-classical-17th-century-epic.html
ph: Anselma Lo
*
Georgien 2008
Visualizzazione post con etichetta sufi. Mostra tutti i post
Visualizzazione post con etichetta sufi. Mostra tutti i post
Mem u Zin, l'epopea curda del XVII sec.
http://www.ifkurds.de/en/publications/item/66-mem-u-z%C3%AEn-%E2%80%93-a-classical-17th-century-epic.html
ph: Anselma Lo
*
Con tanta grazia
ph: Ansa, Leoni o pecore, qualcuno ci precede
Con tanta grazia a notte uno nell'altro.
Fa giorno e mi rigetti indietro
come i tuoi capelli.
I tuoi occhi ora ebbri di Dio
i miei del guardarti,
un ebbro si prende cura dell'altro.
At night
we fall into each other with such grace.
When it's light, you throw me back
like you do your hair.
Your eyes now drunk with God,
mine with looking at you,
one drunkard takes care of another.
When it's light, you throw me back
like you do your hair.
Your eyes now drunk with God,
mine with looking at you,
one drunkard takes care of another.
English
version Coleman Barks
*
Ne cherche
pas de secours auprès d’un autre que toi-même. Le remède de ta blessure est
cette blessure elle -même.
Non cercare
soccorso presso altri che te stesso. Il rimedio alla tua ferita è proprio
quella ferita.
*
Dans
l’amour, le vaillant est celui qui, lorsque l’amour l’attaque, capitule.
In amore,
valente è colui che , quando l'amore lo attacca, capitola.
*
Au-delà du « bien faire » et du « mal faire »existe un espace. C’est là que je te rencontrerai.
Aldilà del benfatto e malfatto esiste uno spazio. E' là che ti incontrerò.
Original language Persian/Farsi
*
Amici che indagate perché mai (arabi sapienti e tolleranti, del milletrecento)
ph: TroveRete J. Bosch
Grazie a Dio alla fine la porta della taverna
è aperta, a cui bramavo ed ero diretto.
Borbottano le botti, ribollono.
Vino reale contengono non metafore.
Mi porta ebbrezza orgoglio dissipazione
io porto l'esser inerme e disperato bisogno.
Segreto che non dissi ad altri né dirò,
all'Amico dico. Con lui è al sicuro.
Non un racconto breve. Ogni giro e svolta
nei capelli dell'Amato. Gli amanti ad agio.
Il cuore di Majnùn ai ricci di Layla e il volto
di re Mahmoud ai piedi di Ayàz schiavo.
Come un falco sigillai gli occhi per tutto il mondo,
per la vista del tuo volto bellezza che adoro.
Per chi erra nella Ka'ba della tua via,
il tuo ciglio è l'Oibla da pregare prima.
Amici che indagate perché mai arda il cuore di Hafiz,
chiedete alla candela perché fonda intorno al centro.
altre mie versioni di Hafiz, qui:
https://chiaraadezatiblog.files.wordpress.com/2014/11/hafez-vari-chad.pdf
*
https://chiaraadezatiblog.files.wordpress.com/2014/11/hafez-vari-chad.pdf
*
"Mem and Zin", 17th-century Kurdish national epic: è stato pubblicato dall'Institut fùr Kurdische Studien e.V.
ed è in vendita qui. A me è arrivato come stampa non raccomandata, chi lo vuole un libro? - in pochi gg con poca spesa.
*
another section of my translation, from the German translation, of the 17th-century Kurdish national epic "Mem and Zin" by Ahmet Xani.
The two lovers have died and been buried. The evil watchman cum vizier Bekir, whose plotting led to their deaths, has been killed by Mem's friend and gets buried between the lovers. The colocynth is a bitter, poisonous plant. I particularly like verse 2403.
Mitch Cohen
*
Chapter title:
Each plant has its own odor
Each plant has its own odor
2391
The wisdom of the Highest has revealed to us
That Mem and Zîn arrived in the Eternal Palace.
The wisdom of the Highest has revealed to us
That Mem and Zîn arrived in the Eternal Palace.
2392
Their being and their character remained the same,
And there was nothing ever altered in their nature.
Their being and their character remained the same,
And there was nothing ever altered in their nature.
2393
It came to pass that on the grave of Mem and Zîn
There sprouted seeds of love, and soon the grave was verdant.
It came to pass that on the grave of Mem and Zîn
There sprouted seeds of love, and soon the grave was verdant.
2394
Two lofty trees grew straight and proud out of this ground
And rose, exhilarated, reaching for the heavens.
Two lofty trees grew straight and proud out of this ground
And rose, exhilarated, reaching for the heavens.
2395
The one a cypress and the other one a pine,
They both were fresh and delicate, their shade refreshing.
The one a cypress and the other one a pine,
They both were fresh and delicate, their shade refreshing.
2396
Their boughs, like loving arms, did tenderly entwine;
Their trunks were strong and straight, but tilted toward each other.
Their boughs, like loving arms, did tenderly entwine;
Their trunks were strong and straight, but tilted toward each other.
2397
But from the grave of evil Bekir grew one, too,
And this one looked much like a sour Saint Lucie cherry.
But from the grave of evil Bekir grew one, too,
And this one looked much like a sour Saint Lucie cherry.
2398
Now see! This tree was twisted, disharmonious,
And, like the buried man, was full of thorns and prickles.
Now see! This tree was twisted, disharmonious,
And, like the buried man, was full of thorns and prickles.
2399
It crowded both the other trees and strove for height,
Preventing them, in death as well as life, from union.
It crowded both the other trees and strove for height,
Preventing them, in death as well as life, from union.
2400
It couldn’t stand in tranquil calm or grow up straight,
But kept on acting as the others’ adversary.
It couldn’t stand in tranquil calm or grow up straight,
But kept on acting as the others’ adversary.
2401
It skulked and crept up to the lovers once again.
It twined around and choked the trees it took for rivals.
It skulked and crept up to the lovers once again.
It twined around and choked the trees it took for rivals.
2402
And with its clinging roots and branches, it entwined
And fettered once again the trees that had been lovers.
And with its clinging roots and branches, it entwined
And fettered once again the trees that had been lovers.
2403
How can a man who’s rotten to the very core
Wash off his nature like mere smudges from a surface?
How can a man who’s rotten to the very core
Wash off his nature like mere smudges from a surface?
2404
If you grow colocynths for all of forty years,
And douse the fields a hundred times with sweetest honey,
If you grow colocynths for all of forty years,
And douse the fields a hundred times with sweetest honey,
2405
And pamper them with sunlight and with tempered warmth
And make a point of using rosewater to spray them,
And pamper them with sunlight and with tempered warmth
And make a point of using rosewater to spray them,
2406
And if you cultivate and daily care for them,
And never cease to irrigate with sugar water,
And if you cultivate and daily care for them,
And never cease to irrigate with sugar water,
2407
No matter how much care and love you give to them,
They’ll never show you gratitude by yielding melons.
No matter how much care and love you give to them,
They’ll never show you gratitude by yielding melons.
2408
Don’t fool yourself that when the colocynth is ripe
You’ll harvest fruits whose taste is sweet; they will be bitter.
Don’t fool yourself that when the colocynth is ripe
You’ll harvest fruits whose taste is sweet; they will be bitter.
from the Kurdish national epic "Mem & Zin", translated into English e distico finale in italiano
L'autore del XVII sec. medita su ministri e governi deludenti:
Se in segreto non devii dalla vera via,
mai còmpito e prestigio di ministro avrai.
1981
There are some rulers – virtuous, intelligent –
Who nonetheless cannot distinguish good from evil.
There are some rulers – virtuous, intelligent –
Who nonetheless cannot distinguish good from evil.
1982
Naïve, they might as well be stupid and stone-blind;
Their hearts neglect to plumb the source and depths of speeches.
Naïve, they might as well be stupid and stone-blind;
Their hearts neglect to plumb the source and depths of speeches.
1983
Their hearts still hear, and yet their ears don’t hear their hearts;
Their eyes are backwards: eyeballs black and white their pupils.
Their hearts still hear, and yet their ears don’t hear their hearts;
Their eyes are backwards: eyeballs black and white their pupils.
1984
When evil people slyly whisper bad advice,
They give it all the credence due to truth and wisdom.
When evil people slyly whisper bad advice,
They give it all the credence due to truth and wisdom.
1985
No question in their minds if evil or if good,
Or whether truth is told or just a sly deception.
No question in their minds if evil or if good,
Or whether truth is told or just a sly deception.
1986
Shortsighted, they lack wisdom and all common sense.
They’re quick to anger with no cause and have no patience.
Shortsighted, they lack wisdom and all common sense.
They’re quick to anger with no cause and have no patience.
1987
And many are conceited, thinking they are shrewd,
But most are far removed from prudence and from knowledge.
And many are conceited, thinking they are shrewd,
But most are far removed from prudence and from knowledge.
1988
This makes them prey for greedy, sly, and evil men.
The low, despicable, the kind who lack all honor,
This makes them prey for greedy, sly, and evil men.
The low, despicable, the kind who lack all honor,
1989
Insinuate themselves as friends and councilors,
Thus bringing scandal over ministers and rulers:
Insinuate themselves as friends and councilors,
Thus bringing scandal over ministers and rulers:
1990
Appointed posts in public office, where they scheme
And do not render service to the state, but damage.
Appointed posts in public office, where they scheme
And do not render service to the state, but damage.
1991
A prince who rules a state and is intelligent
As well as merciful and just, in short, a statesman,
A prince who rules a state and is intelligent
As well as merciful and just, in short, a statesman,
1992
Will never delegate his power to a man
Who hasn’t been subjected to a thorough testing.
Will never delegate his power to a man
Who hasn’t been subjected to a thorough testing.
1993
He’ll test the man with rigor up to forty times
Before promoting him to posts that hold great power.
He’ll test the man with rigor up to forty times
Before promoting him to posts that hold great power.
1994
If one is Prince, the other Minister of State,
Their stewardships will merely be an intermezzo.
If one is Prince, the other Minister of State,
Their stewardships will merely be an intermezzo.
1995
If, on this stage, the roles they play are both the same,
They’re clowns and villains who confuse the good with evil.
If, on this stage, the roles they play are both the same,
They’re clowns and villains who confuse the good with evil.
1996
If you don’t stray in secret from the path of truth,
You’ll never hold a minister’s prestigious office.
If you don’t stray in secret from the path of truth,
You’ll never hold a minister’s prestigious office.
Il libro si può ordinare qui
http://www.ifkurds.de/en/publications/item/66-mem-u-z%C3%AEn-%E2%80%93-a-classical-17th-century-epic.html
*
TdT, i folli di Dio, (de I fondamentali, nella poesia antica)
Ibn El-Arabi
Il mio cuore e' ormai capace di qualunque forma
chiostro per il monaco,tempio per gli idoli.
pascolo per le gazzelle, Ka'ba dei fedeli,
tavole della Thora, Corano.
L'amore e' il credo che sostengo e ovunque giri
la sua cavalcatura l'Amore e' sempre la mia religione
e la mia fede.
chiostro per il monaco,tempio per gli idoli.
pascolo per le gazzelle, Ka'ba dei fedeli,
tavole della Thora, Corano.
L'amore e' il credo che sostengo e ovunque giri
la sua cavalcatura l'Amore e' sempre la mia religione
e la mia fede.
*
N. Nur-ad-Din
Nasciamo senza portare
nulla,moriamo senza poter
portare nulla,ed in mezzo,
nell'eterno che si
ricongiunge nel breve
battito delle
ciglia, litighiamo per
possedere qualcosa.
nulla,moriamo senza poter
portare nulla,ed in mezzo,
nell'eterno che si
ricongiunge nel breve
battito delle
ciglia, litighiamo per
possedere qualcosa.
Simmetrie
Ecco:ogni cosa ha il suo opposto
la affermi, si afferma in una realtà
ma la stessa realtà la nega.
Ecco:nella mia affermazione di questa esistenza
si staglia l'ombra della sua negazione.
Ecco: tutto è perfetto.
Il cielo e' assorbito dal mare e il mare dal cielo.
Ecco: tutto in un punto.
Dico io e subito è negato.
Per cosa mai si lotta, per affermare se stessi?
Ogni cosa che si vince, che si realizza,guarda:
sarà per chi finira'terra nella terra dove e' nato.
Dove è dunque un motivo d'orgoglio?
Non si hanno dunque occhi per vedere
che il delinquente ed il re, il pezzente ed il magnate
sono nati dalla stessa terra e finiscono nella stessa terra?
Dove trovare le differenze? In ben altro oro
dove vita e morte stanno sullo stesso piano.
Le radici nell'Anima trovano essenze
quelle nella terra illusioni.
Ma tutto ci è dato.
la affermi, si afferma in una realtà
ma la stessa realtà la nega.
Ecco:nella mia affermazione di questa esistenza
si staglia l'ombra della sua negazione.
Ecco: tutto è perfetto.
Il cielo e' assorbito dal mare e il mare dal cielo.
Ecco: tutto in un punto.
Dico io e subito è negato.
Per cosa mai si lotta, per affermare se stessi?
Ogni cosa che si vince, che si realizza,guarda:
sarà per chi finira'terra nella terra dove e' nato.
Dove è dunque un motivo d'orgoglio?
Non si hanno dunque occhi per vedere
che il delinquente ed il re, il pezzente ed il magnate
sono nati dalla stessa terra e finiscono nella stessa terra?
Dove trovare le differenze? In ben altro oro
dove vita e morte stanno sullo stesso piano.
Le radici nell'Anima trovano essenze
quelle nella terra illusioni.
Ma tutto ci è dato.
*
Ho chiesto al maestro "Cos'è l'Amore?"
Lui: Non conosco questa materia.
Lui: Non conosco questa materia.
Ho chiesto al musicista "Cos'è l'Amore?"
Lui: Non conosco questa musica.
Lui: Non conosco questa musica.
Ho chiesto ad un cammelliere "Cos'è l'Amore?"
Lui: Non conosco questa strada.
Lui: Non conosco questa strada.
Ho chiesto ad un marinaio "Cos'è l'Amore?"
Lui: Non conosco questa rotta.
Lui: Non conosco questa rotta.
Ho chiesto a un muratore "Cos'è l'Amore?"
Lui: Non conosco questo progetto.
Lui: Non conosco questo progetto.
Ho chiesto ad un medico "Cos'è l'Amore?"
Lui: Non conosco questa malattia.
Lui: Non conosco questa malattia.
Ho chiesto ad un folle "Cos'è l'Amore?"
Lui: E' ciò che mi ha reso così!
Lui: E' ciò che mi ha reso così!
Ghazal 367: Wine, Humans and Song. L'arte dei versi e del canto qui è fuorimoda
Translated by A.Z. Foreman
Come so that we can scatter flowers
and fill the glass to brim with wine,
Split heaven's ceiling with our powers
and try a wholly new design.
When armies march to spill the blood
of lovers' hearts with Sorrow's pike
The serving boy and I destroy
their camp in one drunk counterstrike.
Here, put rosewater in the wine
and sugar in the censer there
To sweeten up the scent we sense
upon the incense-bearing air.
A fine-tuned lute is in your hand
so play a fine and tuneful song.
We'll stamp our feet, carouse in dance,
clap to the beat and sing along.
O dawn wind, bear my being's dust
unto that threshold great and high.
Perhaps I'll glimpse His majesty
and see His beauty, eye to eye.
One boasts of his great intellect
Another of the spells he binds.
Put it before the Judge. Let Him
settle the question and our minds.
If you want Eden's Garden, come
and join me in the drunkards' bar.
I'll tip you from a cask of wine
into the waters of Kawsar.
Hafiz, the arts of verse and song
are out of fashion in Shiraz.
Go, seek a more receptive realm,
a court more loving in its laws.
Although our preacher will not like. Gutta cavat lapidem? non solo lei
Ghazal 220 "Aspirations"
Translated by A.Z. Foreman
ph: salsel, Serie tronchi
Although our preacher will not like
to hear such honesty,
He'll never be a Muslim while
he's such a pharisee.
Learn to get drunk, be a gentleman
not some dumb animal
That cannot drink a drop of wine
or be a man at all.
The essence must be unalloyed
to make His grace our own,
Or from our clay no pearls will come
nor coral come from stone.
The Almighty shall fulfill His will.
rejoice, my heart! No con
Or devilry can turn a demon
into a Solomon.
Mine is the noble art of love.
I hope against belief
This craft won't bring, as others brought,
despondency and grief.
Last night he said "Tomorrow I
will grant your heart's desire"
God let him have no change of heart
nor let him be a liar.
May God add a good heart to all
your physical attraction
So you'll no longer torment me
with harrowing distraction.
Hafiz! Unless a mote of dust
aspires to lofty height,
It is not drawn to the true fount
from which the sun draws light.
Prose paraphrase:
(1) Though the city preacher won't find it easy to hear these words, as long as he practices sophistry and hypocrisy, he'll never be a real Muslim. (2) Train yourself in dissolute drunkenness, and be a gentleman to others. For not so artful is the beast that does not drink wine, or become human. (3) There must be a pure-gemmed essence in order to be a vessel for holy grace, for without it stone and clay will not become pearl and coral. (4) He of the Greatest Name does his work - be glad O heart, for by no trick or fraud can a devil ever become Solomon. (5) I practice love, and hope that this noble art will not, as other arts have done, cause me chagrin. (6) Last night he was saying "Tomorrow I will give you your heart's desire." Oh God, contrive to keep him from having compunction about doing so! (7) For my own sake I pray God include in your beauty a good disposition, so that my mind is no longer distraught and discombobulated. (8) So long as the dustmote lacks lofty aspiration and drive, Hafiz, it is not in quest for the source that is the resplendent sun's own dayspring.
Notes:
Verse 1: The word for hypocrisy, sālūs is identical to one of the words for the Christian trinity (though they are spelled differently in Perso-Arabic script.) Hypocrisy, for Hafiz, is a cardinal sin against the divine, and this may be a punny way of equating it with the dilution of monotheism, as the triune God of Christianity was, and indeed still is, generally seen by Muslims as a sketchy traducement of God's essential oneness. I myself get the sense that such punctilios as the dubious nature of the trinity (as well as all the things that you have to do or think to be a "true" Muslim) might have been precisely the sort of thing a pietistic preacher would rant about from the pulpit. The real sin isn't the Christian's sālūs (trinity) that would offend the preacher, but rather the preacher's own sālūs (hypocrisy) that offends Hafiz. Thus the preacher who might rant about what makes a proper Muslim is himself failing to measure up.
Verse 3: See Qur'an [55:19-22]
Verse 7: Many recensions of this poem have husn-i xulqē zi Xudā mētalabam xōy-i turā "I seek of God a fine disposition for your character", which does not make overmuch sense as xulq and xōy are more or less synonyms. Khanlārī prefers the variant ending in husn-i turā "to your beauty" which seems much more compelling to me. This version makes it clear that the speaker is asking for the beloved to be as good in heart as he is good to look at, for if so he will satisfy the lover's desire rather than making him yearn tormentedly. It also adds a nice bit of wordplay. Forḥusn-i xulq is also a technical term for "virtue of character" in a religious and ethical sense. Hafiz, though, is enjoining the beloved to keep his word and do something which, however pleasurable, is rather at odds with what the jurist would deem virtuous.
Translated by A.Z. Foreman
Although our preacher will not like
to hear such honesty,
He'll never be a Muslim while
he's such a pharisee.
Learn to get drunk, be a gentleman
not some dumb animal
That cannot drink a drop of wine
or be a man at all.
The essence must be unalloyed
to make His grace our own,
Or from our clay no pearls will come
nor coral come from stone.
The Almighty shall fulfill His will.
rejoice, my heart! No con
Or devilry can turn a demon
into a Solomon.
Mine is the noble art of love.
I hope against belief
This craft won't bring, as others brought,
despondency and grief.
Last night he said "Tomorrow I
will grant your heart's desire"
God let him have no change of heart
nor let him be a liar.
May God add a good heart to all
your physical attraction
So you'll no longer torment me
with harrowing distraction.
Hafiz! Unless a mote of dust
aspires to lofty height,
It is not drawn to the true fount
from which the sun draws light.
Prose paraphrase:
(1) Though the city preacher won't find it easy to hear these words, as long as he practices sophistry and hypocrisy, he'll never be a real Muslim. (2) Train yourself in dissolute drunkenness, and be a gentleman to others. For not so artful is the beast that does not drink wine, or become human. (3) There must be a pure-gemmed essence in order to be a vessel for holy grace, for without it stone and clay will not become pearl and coral. (4) He of the Greatest Name does his work - be glad O heart, for by no trick or fraud can a devil ever become Solomon. (5) I practice love, and hope that this noble art will not, as other arts have done, cause me chagrin. (6) Last night he was saying "Tomorrow I will give you your heart's desire." Oh God, contrive to keep him from having compunction about doing so! (7) For my own sake I pray God include in your beauty a good disposition, so that my mind is no longer distraught and discombobulated. (8) So long as the dustmote lacks lofty aspiration and drive, Hafiz, it is not in quest for the source that is the resplendent sun's own dayspring.
Notes:
Verse 1: The word for hypocrisy, sālūs is identical to one of the words for the Christian trinity (though they are spelled differently in Perso-Arabic script.) Hypocrisy, for Hafiz, is a cardinal sin against the divine, and this may be a punny way of equating it with the dilution of monotheism, as the triune God of Christianity was, and indeed still is, generally seen by Muslims as a sketchy traducement of God's essential oneness. I myself get the sense that such punctilios as the dubious nature of the trinity (as well as all the things that you have to do or think to be a "true" Muslim) might have been precisely the sort of thing a pietistic preacher would rant about from the pulpit. The real sin isn't the Christian's sālūs (trinity) that would offend the preacher, but rather the preacher's own sālūs (hypocrisy) that offends Hafiz. Thus the preacher who might rant about what makes a proper Muslim is himself failing to measure up.
Verse 3: See Qur'an [55:19-22]
Verse 7: Many recensions of this poem have husn-i xulqē zi Xudā mētalabam xōy-i turā "I seek of God a fine disposition for your character", which does not make overmuch sense as xulq and xōy are more or less synonyms. Khanlārī prefers the variant ending in husn-i turā "to your beauty" which seems much more compelling to me. This version makes it clear that the speaker is asking for the beloved to be as good in heart as he is good to look at, for if so he will satisfy the lover's desire rather than making him yearn tormentedly. It also adds a nice bit of wordplay. Forḥusn-i xulq is also a technical term for "virtue of character" in a religious and ethical sense. Hafiz, though, is enjoining the beloved to keep his word and do something which, however pleasurable, is rather at odds with what the jurist would deem virtuous.
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