HOPE
Lu Xun, 1925.1.1
Huiwen Zhang tr. 2012;
revised 2013.3
My heart is exceptionally lonely.
Yet my heart is very much at peace: no love
or hatred, no mourning or joy, and no color or sound.
I am probably old. My hair is already pale; is that not a very
clear thing? My hands are trembling; is
that not a very clear thing? Thus my
soul’s hand is surely, too, trembling, its hair, too, surely pale.
Yet this is a thing of many years ago.
Before this, my heart, too, brimmed once
with the bloody singing voice: blood and iron, flame and poison, restoration
and revenge. Yet suddenly this all became
empty, only now and then, having no alternative, did I deliberately stuff it
with self-deceiving hope. Hope, hope, using
this shield of hope to rebel against that attack of the dark night in the
emptiness, although behind the shield was still the dark night in the emptiness.
Yet just this bit by bit exhausted my
youth.
Before, did I not know that
my youth had already gone? But I believed
that the youth outside my body still existed: stars, moonlight, dead falling
butterflies, secret flowers, owls’ ominous words, cuckoos’ weeping blood,
laughter’s elusiveness, love’s soaring dance.
Although a desolate, illusory youth, yet after all: youth.
Yet now: why so lonely? Is even the youth outside my body, too, all gone? Are the world’s young people, too, all aging?
I have no choice but myself
to wrestle the dark night in the emptiness. I lay down the shield of hope, I hear Petǒfi Sándor’s (1823-1849) song
of “Hope”:
Hope is what? A prostitute:
Bewitching all, devoted to all;
Wait until you sacrifice considerable treasure – your
youth
– she abandons you.
This great lyric poet,
Hungarian patriot, for the sake of his fatherland died on the spear of the
Cossacks, already 75 years ago. Tragic is
his death, yet more tragic, that to this day his poetry has not died.
But miserable is life! A man as daring and valiant as Petǒfi eventually, facing the dark night, stopped walking and
gazed back at the boundless East. He
said:
Despair is as hollow and deceptive as hope.
If I still have to filch life
in this un-bright, un-dark “hollow deception,” I must then still seek that
elapsed, desolate, illusory youth, but most likely outside my body. For once the youth outside my body dissipates,
the setting sun inside my body, too, will fade away.
Yet now there are no stars
and moonlight, no dead falling butterflies, not even laughter’s elusiveness or
love’s soaring dance. Yet the young people
are very much at peace.
I
have no choice but myself to wrestle the dark night in the emptiness. Even if I seek in vain the youth outside my
body, I have nonetheless to cast from inside my body the setting sun. But where again is the dark night? Now there are no stars, no moonlight, not even
laughter’s elusiveness or love’s soaring dance; the young people are very much
at peace, and in front of me there is not even, either, a real dark night.
Despair is as hollow and deceptive as hope!

Thanks for sharing more of your excellent tranlsations from Lu Xun! This one leaves me cold - I have no response yet, as I have no choice but myself to wrestle with its dark night, but merely a grammar comment: I think the addition of the relative pronoun "who" after the last mention of Petǒfi will make for a clearer understanding of the context of his line on despair. :-)
ReplyDeleteNietzsche
ReplyDelete"Hope in reality is the worst of all evils because it prolongs the torments of man."
Human, All Too Human. A Book for Free Spirits—“Hope”
German Original:
"Die Hoffnung. – Pandora brachte das Faß mit den Übeln und öffnete es. Es war das Geschenk der Götter an die Menschen, von außen ein schönes verführerisches Geschenk und »Glücksfaß« zubenannt. Da flogen all die Übel, lebendige beschwingte Wesen heraus: von da an schweifen sie nun herum und tun den Menschen Schaden bei Tag und Nacht. Ein einziges Übel war noch nicht aus dem Faß herausgeschlüpft: da schlug Pandora nach Zeus' Willen den Deckel zu, und so blieb es darin. Für immer hat der Mensch nun das Glücksfaß im Hause und meint Wunder, was für einen Schatz er in ihm habe; es steht ihm zu Diensten, er greift darnach: wenn es ihn gelüstet; denn er weiß nicht, daß jenes Faß, welches Pandora brachte, das Faß der Übel war, und hält das zurückgebliebene Übel für das größte Glücksgut – es ist die Hoffnung. – Zeus wollte nämlich, daß der Mensch, auch noch so sehr durch die anderen Übel gequält, doch das Leben nicht wegwerfe, sondern fortfahre, sich immer von neuem quälen zu lassen. Dazu gibt er dem Menschen die Hoffnung: sie ist in Wahrheit das übelste der Übel, weil sie die Qual der Menschen verlängert."
Menschliches, Allzumenschliches. Ein Buch für freie Geister—“Die Hoffnung”
Nietzsche
ReplyDelete–Strong hope is a much greater stimulant of life than any single genuinely occurring bit of happiness. Sufferers must be sustained by a hope, which cannot be gainsaid by any reality — which is not abolished by any fulfillment: a hope in the beyond. (Precisely because of this capacity for keeping the unhappy in suspense, hope was regarded by the Greeks as the evil of evils, the only actually malicious evil: it remained behind in the box of evils.)
[…]
—So much for the three Christian virtues of faith, hope and love: I call them the three Christian shrewdnesses.
— Buddhism is too late, too positivistic, to ever be shrewd in this way. —
The Antichrist. A Curse on Christianity
German Original:
– Die starke Hoffnung ist ein viel größeres Stimulans des Lebens, als irgendein einzelnes wirklich eintretendes Glück. Man muß Leidende durch eine Hoffnung aufrecht erhalten, welcher durch keine Wirklichkeit widersprochen werden kann – welche nicht durch eine Erfüllung abgetan wird: eine Jenseits-Hoffnung. (Gerade wegen dieser Fähigkeit, den Unglücklichen hinzuhalten, galt die Hoffnung bei den Griechen als Übel der Übel, als das eigentlich tückische Übel: es blieb im Faß des Übels zurück).
– Soviel über die drei christlichen Tugenden Glaube, Liebe, Hoffnung: ich nenne sie die drei christlichen Klugheiten. – Der Buddhismus ist zu spät, zu positivistisch dazu, um noch auf diese Weise klug zu sein. –
Der Antichrist. Fluch auf das Christentum
Nietzsche: the ultimate affirmation of life--
ReplyDeleteThe psychological problem in the type of Zarathustra is how he, who to an unheard-of degree says No, does No to everything to which one has hitherto said Yes, can nonetheless be the opposite of a spirit of denial; how he, a spirit bearing the heaviest of destinies, a fatality of a task, can nonetheless be the lightest and most opposite—Zarathustra is a dancer—: how he, who has the harshest, the most fearful insight into reality, who has thought the ‘most abysmal thought’, nonetheless finds in it no objection to existence, nor even to the eternal recurrence of existence—rather one more reason to be himself the eternal Yes to all things, ‘the tremendous unbounded Yes and Amen’… ‘Into every abyss I still bear the blessing of my affirmation.’
Ecce Homo--Also Sprach Zarathustra (tr. Hollingdale)