Lost in Translation – Wednesday Blog by Seán Thomas Kane

This week, I talk about my experiences as a translator. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane

Over the last three years I have consistently worked in the background of my dissertation research and all the other things I’m doing, including this blog, on translating one of my dissertation’s most important primary sources from Middle French into Modern English. That book, André Thevet’s Les Singularitez de la France Antarctique was initially published in 1557 and then translated into English only 11 years later in 1568 by a man named Thomas Hacket. However, since 1568 Hacket’s translation has been the only one that English-speaking readers wanting to explore Thevet’s Singularites have had available to them. 

There are some partial translations out there, most notably Roger Schlesinger and Arthur Stabler’s 1986 book André Thevet’s North America: A Sixteenth-Century View, yet Hacket’s remains the only full translation into English. So, not only is the work I’ve been doing helpful for my own research, yet it is also groundbreaking in reopening that dusty door that leads into Thevet’s life and work for a great many English-speaking readers and scholars. It’s my hope that people find my translation of The Singularites of France Antarctique both useful and fascinating to read, as it offers a window into a worldview that in some cases makes sense while in others appears far out of place in our own world.

I have always had a fascination with and love for languages. As long as I can remember I’ve had memories, and many of those memories are of long hours engrossed in one language or another, like many of my relatives taking watches apart to see how they work I often do the same with language, learning how each grammar and mode of thinking developed in a common lineage and dialogue with its neighbors and relations. My own language studies began with Latin, which I first tried to learn 20 years ago as a 10 year old, though it wasn’t for another four years until I started high school at St. James Academy that I really began to understand what I was looking at. Around the same time, I also started studying Irish in the evenings at the Irish Center of Kansas City. Both languages are ones that I still study, and enjoy reading, speaking, and writing. 

In the years since, I’ve learned French to a level that when I’m there I can go about my life in France without using English. Translating Thevet’s Singularites has really helped with that, as three years of intense reading of his Singularites really gave me a strong impression on how French, albeit in an older form, works. One of the big differences with my translation of the Singularites is that I took a lot of time to consult page-by-page several modern Portuguese translations of his work published in 1978 by Eugenio Amado and in 2018 by Estêvão Pinto. Thanks to their common Latin heritage, and to the general use of Spanish around me for much of my life, I find reading Portuguese and Spanish to not be very difficult at all. 

There are languages out there which I can read, and to a degree write in, but cannot speak very well. Portuguese and Spanish fall into this group, as does Ancient and Modern Greek. I studied Classical and Koine Greek, two ancient variants, in high school and college at Rockhurst, yet I just don’t have the training or experience with either forms of Greek to be as comfortable or confident in Greek as I’d like. Eventually, I do want to spend the time to learn Ancient Greek as well as Biblical Hebrew, yes at some point I’d like to study the Bible in the way that I’ve studied the works of the humanists from the fifteenth and sixteenth centuries.

I’ve also here and there studied Bulgarian, Mandarin Chinese, Māori, and Egyptian Hieroglyphs. Again, all of these came out of pure curiosity on my part, and while I’m unable to speak the first three or properly read the latter, I do know a thing or two about each. Thanks to my work with Bulgarian, I can read the Cyrillic alphabet, and I do remember a few things, though I haven’t used any of it in quite a while. During the opening ceremony of the Beijing Winter Olympics last year, I ran through what I could remember from my Mandarin Chinese class in the Spring semester of 2017, and found that I still had the pronouns, some verbs, and a handful of nouns, which was more than I expected. In past years I’ve found I can make out text in various Polynesian languages because of the time I spent in 2014 and 2015 learning about how Māori works. Egyptian Hieroglyphs are another animal. I found my curiosity with Ancient Egypt reignited in the Summer of 2019, and pursued the task of learning how to read this most ancient of script with a passion. I can make out some characters, and I remember a fair bit about how the various forms of the Ancient Egyptian language fit in with its Coptic descendants.

Last week, I found myself reading about the Coptic language and its various dialects. I was most interested in how older pharaonic Egyptian place names and terms had survived the millennia into the Coptic that persists today in Egypt and among the Coptic diaspora. It struck me how because the Coptic alphabet is modeled after Greek, I could read most Coptic words, and where there were unfamiliar letters all I needed to do was look to the Demotic script used alongside the more formal Hieroglyphs, and I’d find the source of those letters. Each of these languages are vehicles for the perspective of a particular people at a particular time and place in the long human story. They allow us to get closer to understanding how other people see their own world, and their place in it.

Thevet often referred to his own people as “Christians” and less frequently as “our Europe.” He lived at a time when the older idea of Christendom––comprising of Syriac, Greek, and Latin churches that traced their roots back to classical antiquity––began to fade away with the triple influences of the collapse of the last vestiges of the Roman Empire in Constantinople, the Protestant Reformations, and the beginning of the First Age of Exploration. This Christendom steadily became known in the sixteenth century as Europe, and eventually with the establishment and flourishing of transoceanic European settler colonies as the West. Reading Thevet’s works, looking through his eyes, I now understand how he saw his own world at least a little better.