Some Thoughts on Translations of Genji

It’s been a few years since I last reread Genji, but I’m vicariously living through the experience as two of my literary friends on Twitter read it for the first time in English and French translations. Yee @hdinguyen11 (check out her book blog here)  and Knulp @KnulpTanner, who has a book blog in French, are comparing notes on their respective translations as they go along. It’s such fun to read their tweets and to add my tuppence worth of additional info and comparisons to the (possibly far too many) translations that I own. I wrote the article below for the Asymptote fortnightly newsletter back in 2018, but it’s not currently available anywhere online, so I thought I would share it here on my blog, with big thanks to Yee and Knulp for reminding me of it!

Scenes from the Tale of Genji painted by Tosa Mitsuyoshi, of the Tosa school in Osaka. Dating from the second half of the 16th century (Azuchi-Momoyama period).

Written by court lady Murasaki Shikibu roughly 1000 years ago, The Tales of Genji (Genji Monogatari) is considered the oldest novel in the world. It is perhaps also the longest novel in the world, more than 1200 pages, spread over 54 chapters. Although it has a cast of over 400 characters, there is a recognisable main character (Genji himself, the son of the Emperor by a beloved but not royal concubine) and a small core of recurring characters. There is a narrative arc (of sorts): the characters grow older and wiser, while the story gets darker as old age and regrets set in. However, the chapters are believed to have been written episode by episode for distribution amongst the other ladies of the court (therefore, there are some inconsistencies, time lapses or overlaps), much like a feuilleton in a newspaper in more modern times.

When I first encountered Genji Monogatari as a student, our Japanese professor told us: ‘It’s the kind of book that everyone talks about, but very few read properly.’ This is in marked contrast to the 13th century poetry anthology of Hyakuninisshū, which is widely known and often quoted in contemporary Japan (thanks in part to the card game based on its tanka poetry, which is traditionally played on New Year’s Day). Why should that be the case? It cannot be solely because of the obscure allusiveness to classic Chinese poetry typical of the Heian period, for the poetry anthology too contains many such examples, including the author of Genji, Murasaki Shikibu, herself.

It could have something to do with the sheer length of the story, which is not for the faint-hearted. However, the main reason undoubtedly is that until the early 20th century there was no adequate translation of it, not only in English, but even in modern Japanese. The 11th century saga remained part of the cultural legacy of Japan, but the refined, almost effeminate aesthtetics of the Heian court fell out of favour in the period of warring clans and samurai codes which followed. It would be like English readers trying to tackle Chaucer in the original.

It wasn’t until 1912 that Japanese modernist poet, feminist and social activist Yosano Akiko published an abridged version of Genji translated into colloquial Japanese. This was the result of a lifetime’s infatuation with the work: she had read it countless times by the time she turned twenty, wrote biographical studies of Murasaki Shikibu, produced a series of lectures and a scholarly commentary of the text. The latter was sadly destroyed in a fire following the Great Kanto Earthquake in 1923, but she published a full translation in 1938. While it is perhaps surprising that such a resolutely modern, unconventional woman as Yosano Akiko found common ground with the confined women of the Heian court, waiting patiently for fickle lovers, she somehow found a voice that would speak across the centuries to both men and women of her day.  Both her translations are still in print and transformed the fate of Genji.

It was thanks to her earlier version of the modernised Genji that we have the first complete English translation of the work. A partial, unsatisfactory translation attempt was made by Baron Suematsu in 1882, but that sank without a trace. Then Orientalist Arthur Waley discovered both the original and Yosano’s translation in the 1920s and there is something of the flow and verve of Yosano in his own work. As a confirmed Sinologist, Waley was also familiar with many of the classical Chinese poems that are being referenced in the text. Last but not least, the translator was an admirer of the artistic and literary style of the Bloomsbury group. We see all of these influences at work in his creative, some might even say idiosyncratic translation.

Waley skips any bits he finds too dull or obscure. He has no qualms about rearranging names, sentences, even paragraphs and themes to make the book more palatable to an English audience. He tries to capture the spirit of the beauty of the original prose, rather than sticking to it literally. The flowery style may on occasion veer towards sentimentalization and prettification. It seems to capture an echo of an earlier period much like the pre-Raphaelite painters captured the medieval spirit in a new style that had little in common with the original.

There is also a paternalistic bias which jars with the modern reader – the translator’s voice intervenes at times, giving us his value judgements rather than Murasaki Shikibu’s voice: ‘This chapter should be read with indulgence. In it Murasaki is still under the influence of her somewhat childish predecessors…’ Yet in spite of his imperialistic tendency to judge other cultures through the prism of his own, his translation helped perceptive readers to see beyond mere ‘exoticism’. Virginia Woolf reviewed Waley’s translation in 1925 and saw instantly that this was far more than ‘cranes and chrysanthemums’. Genji is about universal human nature: ‘how passionately he desires things that are denied; how his longing for a life of tender intimacy is always thwarted; how the grotesque and the fantastic excite him beyond the simple and straightforward; how beautiful the falling snow is and how, as he watches it, he longs more than ever for someone to share his solitary joy’.

Despite its flaws, Waley’s attractive translation raised the profile of this Japanese classic so much that when Japanese novelist and short story writer Tanizaki Junichirō attempted his own translation into modern Japanese, he admitted that he was heavily influenced by Waley’s work. While Tanizaki and Yosano’s translations are the most literary, there have been other modern Japanese translations, for example the more erotic version by Funchi Emiko and the most accessible one, the everyman’s edition by Buddhist nun Setouchi Jakuchō. Contemporary scholars of Japanese literature recognise, however, that it was Genji’s surprising success abroad which led to its enshrinement as the ‘greatest Japanese classic’ in its home country.

The second complete English translation of Genji was published by Edward Seidensticker in 1976 and could hardly be more different from Waley’s work. Seidensticker resolutely sticks to a pared-down, understated style, with relatively few footnotes. As such, it is very readable, clear yet faithful to the original. His treatment of the 800 or so poems which appear throughout the pages of Genji has provoked some ire from purists: he renders them as couplets. It may not be true to Japanese poetic form, but at least he keeps them distinct from the main text, unlike Waley, who turns them into dialogue.

Royall Tyler’s translation in 2001 consciously attempts to return to the original Heian text and mimic its highly elliptical style. For instance, he does not use place or chapter names to identify the characters – an unspoken convention that all translators have resorted to for the sake of clarity. Instead, Tyler sticks to identifying them by their titles with elaborate ceremonial indirectness. This makes it difficult to follow, since those titles constantly change over the course of the book, as characters get promoted or fall out of favour. The endless hesitations and circumlocutions may be closer to the original style, but they feel old-fashioned and heavy-handed. The poetry sticks to the Japanese form but sounds a little pedestrian. For those who would like an insight into the intricacies and dramas of the Heian period, however, there is much to learn from the encyclopaedic footnotes.

Finally, the most recent translation is the 2015 version by Dennis Washburn, who tries to find a middle ground between clarity and as literal a translation as possible. The strength of his translation lies in its psychological depth and a modern sensibility to the different voices, which is in direct contrast to Waley’s. Washburn allows these often introverted, opaque characters to muse about their life and regrets, without judgement or sense of superiority. In his interpretation, it becomes clear just how much the characters are torn between the fleeting appeal of material, secular culture and a desire to escape worldly attachments.

To demonstrate just how different these translations can be, and why none of them can be considered the definitive translation, let us look at just two examples:

  • Chapter Five: Wakamurasaki

Genji visits a Buddhist monastery in the mountains and encounters there the love of his life, Murasaki, who is but a little girl at the time.

Arthur Waley: “Genji felt very disconsolate. It had begun to rain; a cold wind blew across the hill, carrying with it the sound of a waterfall–audible till then as a gentle intermittent plashing, but now a mighty roar; and with it, somnolently rising and falling, mingled the monotonous chanting of the scriptures. Even the most unimpressionable nature would have been plunged into melancholy by such surroundings. How much the more so Prince Genji, as he lay sleepless on his bed, continually planning and counter-planning.”

Edward Seidensticker: “Genji was not feeling well. A shower passed on a chilly mountain wind, and the sound of the waterfall was higher. Intermittently came a rather sleepy voice, solemn and somehow ominous, reading a sacred text. The most insensitive of men would have been aroused by the scene. Genji was unable to sleep.”

Royall Tyler: “Genji felt quite unwell, and besides, it was now raining a little, a cold mountain wind had set in to blow, and the pool beneath the waterfall had risen until the roar was louder than before. The eerie swelling and dying of somnolent voices chanting the scriptures could hardly fail in such a setting to move the most casual visitor. No wonder Genji, who had so much to ponder, could not sleep.”

Dennis Washburn: “Genji was feeling ill. It has started to rain, bringing a cooling breeze. Moreover, the water in the pool of a nearby waterfall had risen with the spring runoff, and the roar was clearly audible. He could just barely make out the sound of sleepy voices reciting sutras, a sound that sent chills through him. The atmosphere of the place would have affected even the most insensitive of people, and, coupled with his preoccupation with both Fujitsubo and the girl, it prevented him from getting any sleep at all.”

In this passage, Waley comes across as charmingly entertaining, Seidensticker as pedestrian, Washburn as a little too emphatic, while Tyler’s version seems both respectful to the orginal and the most seductive to modern readers.

  • Chapter One: Kiritsubo

However, the test I always give to any new translation of Genji is to read the first paragraph of the opening chapter, which is fiendishly difficult to render comprehensible to a modern reader. The chapter describes Genji’s mother and the circumstances of his birth. In this case, it seems that Waley is the most gossipy and entertaining, Seidensticker the most unobtrusive and clear, Tyler the most instructive, while Washburn is once again too long-winded.

Arthur Waley: “At the court of an Emperor (he lived it matters not when) there was among the many gentlewomen of the Wardrobe and Chamber one, who though she was not of the very high rank was favoured far beyond all the rest; so that the great ladies of the Palace, each of whom had secretly hoped that she herself would be chosen, looked with scorn and hatred upon the upstart who had dispelled their dreams. Still less were her former companions, the minor ladies of the Wardrobe, content to see her raised so far above them. This her position at Court, preponderant thought it was, exposed her to constant jealousy and ill will; and soon, worn out with petty vexations, she fell into a decline…”

Edward Seidensticker: “In a certain reign there was a lady not of the first rank whom the emperor loved more than any of the others. The grand ladies with high ambitions thought her a presumptuous upstart, and the lesser ladies were still more resentful. Everything she did offended someone. Probably aware of what was happening, she fell seriously ill…”

Royall Tyler: “In a certain reign (whose can it have been?) someone of no very great rank, among all His Majesty’s Consorts and Intimates, enjoyed exceptional favor. Those others who had always assumed that pride of place was properly theirs despised her as a dreadful woman, while the lesser Intimates were unhappier still. The way she waited on him day after day only stirred up feeling against her, and perhaps this growing burden of resentment was what affected her health…”

Dennis Washburn: “In whose reign was it that a woman of rather undistinguished lineage captured the heart of the Emperor and enjoyed his favour above all the other imperial wives and concubines? Certain consorts, whose high noble status gave them a sense of vain entitlement, despised and reviled her as an unworthy upstart from the very moment she began her service. Ladies of lower rank were even more vexed, for they knew His Majesty would never bestow the same degree of affection and attention on them. As a result, the mere presence of this woman at morning rites or evening ceremonies seemed to provoke hostile reactions among her rivals, and the anxiety she suffered as a consequence of these ever-increasing displays of jealousy was such a heavy burden that gradually her health began to fail.”

Which of those translations do you prefer? And do you think you might be tempted to tackle Genji yourself, if you haven’t already done so? Let’s start the Murasaki Shikibu fan club [I was going to say the Genji Fan Club – but that is in fact the entire plot of Genji Monogatari, one might say!].

 

16 thoughts on “Some Thoughts on Translations of Genji”

  1. Thank you for posting this, Marina Sofia. This is a really thorough discussion, not just of the book, but of the importance of translation. There are so many nuances (of language, of culture, of everything) that are part of a book’s ‘personality,’ and it’s so important that a translation capture them. Of course, that’s an extremely difficult thing to do well, so translators are among the most important people in the literary world, in my opinion.

    1. Yes, I’ve really changed from being a bit too demanding of translators (and sniffy about less than perfect translations) to being really grateful to them and to read multiple translations of the same text and actually appreciating the difference.

  2. I prefer Dennis Washburn’s translation, as he gives a clear account of the nature of the circumstances and the anxiety and jealousy which is threaded through the scene. Interesting post, as always.

  3. How very interesting. Seems almost impossible to choose a translation. I wouldn’t know which one to pick. Maybe even a German one?
    I saw some of the tweets and it really piqued my interest.
    Compared to L’Astrée it’s almost a short novel. I think that has almost 6000 pages.

      1. The German translation is very expensive. But possibly it’s another indirect translation. From the French or English. I don’t think there are that many who translate from Japanese into German. Many of the books I own are indirect translations.

  4. This is a very insightful essay and has certainly piqued my interest! I love a good reading challenge, and as I’ve recently started learning Japanese I feel this is definitely one I should be attempting. I’d probably go for the Washburn translation as it sounds the most nuanced, but I really enjoyed your side-by-side comparison of the different versions.

    1. I studied Japanese at university for four years and I would never be able to attempt Genji in the original (nor would many native Japanese speakers) – so just a word of caution there! But it’s a fascinating work, so rich, that you could really make it the study of a lifetime.

  5. Thank you for sharing this – so interesting! The whole art of translation is such a complex one, and the reader’s own sensibilities are always going to make it a personal choice. I think I prefer the charm of the Waley version, and that probably reflects the kind of prose I like to read!

  6. Wonderful post, Marina! Thanks so much for sharing your thoughts on The Tale of Genji and its various translations! I didn’t know that there was a recent 2015 translation! I like the Waley translation of the first passage and the Seidensticker translation of the second passage. I have the Seidensticker translation and I found it easy to read. It is so amazing that you have read Genji more than once! I hope that one day I’ll be able to finish reading the book. Thanks so much for sharing your thoughts 🙂

  7. Definitely the Waley for me from these extracts – he seems to have a much easier flow and it doesn’t read like a translation, which always seems to me like the best kind. I’ve toyed with reading it over the years but the sheer length puts me off. However if I ever do decide to do it, now I know which translation I shall choose so thank you for this!

    1. Waley also leaves certain paragraphs or chapters out, so it’s a more condensed version. My colleagues at uni preferred him (back then we only had Seidensticker and Waley to pit against each other), but I was a Seidensticker girl, although those two passages do make him sound rather pedestrian.

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