Aino Kallas

There's a distinct gap in the translated classics publishing catalogue when it comes to the work of the great Finnish-Estonian author Aino Kallas (1878-1956). Amazon UK advertises for the most part only grossly overpriced collector's editions of the Mattson/Galsworthy White Ship from back in the 1920s, and the U.S. Amazon site has even less to offer.

The contemporary Finnish author Sofi Oksanen recently published an interesting piece about Aino Kallas and her remarkable short novel Sudenmorsian (The Wolf's Bride) as part of an article for the Literary Hub. An extract:

The story is written in archaic Finnish, and the character Aalo’s own voice is not represented, which is true to the time. Through use of this literary technique, Kallas found a clever way to demonstrate the way female perspectives were excluded in that era. Her method is unique in Finnish literature and she is a unique author: her main body of work is based on Estonian folklore and its focus is on women’s position in the world of men.

 An Oksanen-Kallas linkup would be most welcome.

Encountering myself - and FILI (FLIC)

My profile and interview are up - in Finnish - on the FILI 40th Anniversary website, with among other things my own account of my somewhat tortuous path as a translator:

Tieni kääntäjäksi:
Olen laajentanut kielivalikoimaani venäjästä saksaan ja pohjoismaisiin kieliin. Suomenruotsalaisen kirjallisuuden pariin päädyin tietysti ruotsin kautta, mutta sitä kautta kiinnostuin myös suomenkielisestä kirjallisuudesta. Se tuntui luonnolliselta kehitykseltä.

It's nice to be included along with Danish translator Siri Nordborg Møller and so many other translators of Finnish and Finland-Swedish literature. And it comes as a pleasant surprise that there are so many of us all round the world!

My first visit to Finland under FILI's auspices (though not my first visit) was in 1983 -- back then they were called FLIC. Now, after so many years, I almost feel like one of the family.

FILI Newsletter

The FILI Newsletter for the month of May is out, and can be accessed here. From the letter:

FILI moves to new offices

			FILI is moving to a new office suite in the House of Nobility (Ritarihuone) building on 15 May 2017. Our new offices will be upstairs from our previous location, and our street address will change: the entrance will be at Hallituskatu 2 B. To enter, ring the doorbell. Our new offices are on the second floor.

Items of special interest include the following:

Funding received by FILI

FILI's core funding comes from the Finnish Ministry of Education and Culture, but we always need to seek additional funding from other sources to support our operations.

The Finnish Cultural Foundation awarded FILI a €50,000 grant to hold translator training courses for two years.

We have also received €8,000 from the Swedish Cultural Foundation in Finland for our work to promote Finland-Swedish literature abroad.

And the Otava Book Foundation awarded us €6,000 to update our translators' forum (known as ‘Kääntöpiiri’).

Our sincerest thanks to these funders – our work will continue!

The Beggar and the Hare

My translation of Tuomas Kyrö's novel Kerjäläinen ja jänis (The Beggar and the Hare) will be published by Short Books on March 6, and is available for pre-order as a hardback or a Kindle download.

Laborare et Amare

I'm working on a translation of Tuula Karjalainen's new biography of Tove Jansson, Tove Jansson – Tee työtä ja rakasta (Tove Jansson – Work and Love, Tammi, 2014) for Penguin Press, UK. In addition to illustrations, the Finnish text also contains excerpts from Tove Jansson's letters and notebooks, and these I am translating from the original Swedish. The English edition is scheduled for publication in autumn next year.

Out in the Field

A small group of Finnish-English translators who hail from both sides of the Atlantic has recently set itself up as a literary "translation cooperative" - FELT.  At present the aims of the new body are somewhat unclear: apparently it's not an association along the lines of SELTA, the long-established association of Swedish-English literary translators, but rather "a community where translators can exchange news, ideas, and working methods with each other and share their work with the public", to quote the official statement on the FELT website. It seems that it also exists, in the words of one member, "to unabashedly promote our own work to general readers, publishers, and agents."

So far so good, and one wishes the cooperative all the best for the future. It's still not clear, however, whether the new community is an open one which all Finnish-English translators may join - in the way that Swedish-English translators have joined SELTA over the past few decades as full or associate members - or whether it's a closed professional club with a fixed and restricted membership and a Facebook window on the wider world. It might perhaps be helpful if the organizers would make this less ambiguous, though one appreciates that the planning of the new organization may still be in the early stages.

Saima Harmaja

My translations of poems by Saima Harmaja are online at Books from Finland.

The Great Flood (2)

Sort Of Books say that they are publishing my translation of Småtrollen och den stora översvämningen as The Moomins and the Great Flood in October 2012. There's some information on their website.

Update: the translation is now published.

Sontag Award

From the Scandinavia House website:

The 2010 Susan Sontag Prize for Translation was awarded to Benjamin Mier-Cruz, a Ph.D. candidate in Scandinavian Languages and Literatures at UC Berkeley, for his proposed translation of selected letters and poems by the Finland-Swedish author Elmer Diktonius (1896 -1961). In celebration of the translation prize, programs will include the panel discussions The Challenges of Literary Translation Today and Elmer Diktonius, Finland-Swedish Literature, and Modernism in Scandinavia. Programs will also include a screening of the rare Sontag film Duet for Cannibals/Duett för kannibaler (Sweden, 1969).

Finnish State Prize for translation

This year's Finnish State Prize for translation has been awarded to Hebrew translator Rami Saari.

Chitambo - 4

(continued)

I understand nothing of what is really going on, don’t see the connections, don’t grasp the extent of the revolution that is underway, now silent and concealed, now with shouts and banners and hallelujahs, and least of all do I perceive that labour is the kernel of this as of all other revolutions, the sacred freedom of labour. But I do grasp something, at least, there is something that I sense instinctively like a call, an exhortation, a fanfare. I recognize the spirit that speaks in Nora’s lines, recognize it as my own, the fighting spirit. This unites me with all those of whom I know nothing, my sisters, my scattered and faltering legionnaires the world over.

Ida Aalberg was honoured like a queen that evening. In those days she was such a great star that her arrival at our National Theatre was merely a guest performance, in between her triumphs in St Petersburg and on the continent. The people were packed in crowds on the square outside the theatre, formed a human chain to the hotel where she was staying, cheered, wept, lifted her in their arms. I was one of those who pushed their way to the front! The tears ran down my cheeks, I shouted and cheered with all the might of my lungs. In spite of the biting winter chill, my coat fell open, and it never occurred to me to cover my bare head as I stood before this lofty, tragic figure, this first woman I had ever seen who could hold her head high. What good fortune that I at least had a leather cap to press passionately to my chest!

As I stood there like this I presented a thoroughly odd spectacle, and it was not surprising that the great diva noticed me as she passed. Perhaps she also felt touched by such naive and obviously youthful enthusiasm. She stopped right in front of me, took a rose from her bosom, handed it to me with a radiant smile and said: Thank you for coming, dear child!

I stood rooted to the spot holding the rose, the sacred rose of the elect. The people talked and babbled around me, they pushed and shoved me in the crush, trod on my toes. I stood still and looked at my rose. I no longer shouted, cheered, wept, or swam in a sea of bliss. The great solemnity of what had happened to me filled me with a pure, lofty, stern emotion, a responsibility, a demanding certainty that required me to muster all my inner strength. In my eyes it was not the celebrated actress who had given me the rose and marked me out from everyone else. It was Nora, the Nora my passionate heart had summoned forth and experienced with the last drop of its red blood, it was she who had given me the rose and said to me: Don’t give in, Vega! Revealed to me, by a gesture of fate, in a glittering second of inner perception were the secret direction of my conflicting sensations and experiences and the jealously hidden goal of my proud, indomitable dreams.

It was then that I resolved to become the knight of the proud, free woman! With the rose in my hand I gave a holy vow that I would never betray this cause. Never in my life would I marry, never submit to a man’s enticements! Free, untouched and pure I would lead women on to victory. Again with glorious flames within me burned activity long subdued and repressed, and the fighting spirit in my being, the dissension in my name claimed their due. Within my inner self, Atahualpa’s avenger rose up from his humiliation, swords clattered, armies prepared for battle. What music to my ears! What beatitude to my breast! I would show them all, show Mr Dreary and Fridolf and all who called me woman and tried to exclude me from a life of freedom and danger what a woman could achieve in this world. To think that no one had perceived this before! That was something I could not grasp. I was convinced that I was going to create a worldwide movement. For surely women could not voluntarily allow themselves to be shut in like this, like Nora, for example, become dependent and be dandled like children all their lives? A woman only needed to be brave and get to the top, and then all the others would follow. And the brave woman was I, Vega Maria Dreary!

(end)

translated from Finland-Swedish by David McDuff

Chitambo - 3

(continued)

One evening I went to the theatre, to all appearances the same old spinster Dreary, confused by a thousand contradictory impulses that bubbled up from the restlessness of my blood and spirit, and I emerged from there like one who knew her mission in life, a hero, a liberator, a young Napoleon.

I had made a great decision.

I had gone like everyone else to see the great Ida Aalberg in the role of Ibsen’s Nora – I tried as best I could to keep up with the more noteworthy events in cultural life. But what I saw was a revelation! My own rebellious longing embodied in a dazzling female revelation. I was hardly able to sit still, so dreadfully did I suffer as I watched them tighten the noose around her neck. My eyes were glued to her as though my life were at stake. All the way up to the gallery where I sat one could feel how horrible that home was, detestable, narrow, poisoned. I shook with indignation, I could not understand her indecision. Was she really unable to see through that man, how selfish and foolish he was, utterly unworthy of a woman such as she? And the children were the same, of course! I clenched my fists in impotent rage, I dug my fingernails into the velvet of the barrier in front of me and in a state of passion and overexcitement whispered proud words to my heroine.

And look, a miracle has happened! There she comes in her simple attire – serious, reserved and firm as a fortress. That is what a woman ought to look like!

“I must stand quite alone, if I am to understand myself and everything about me. It is for that reason that I cannot remain with you any longer.”

My heart beats with violent joy, my eyes flash with lightning. The infamous scoundrel of a man speaks of course of her most sacred duties, of husband and child and what people will say.

“I have other duties just as sacred... Duties to myself.”

My heart laughs with delight. How wonderful it is that she can say this! Myself! She just says it, calmly, majestically, as such things ought to be said. Who can harm her when she is able to talk like that? But does anyone believe that this parrot will fall silent as a result? One might think he would have had about as much as he could take, but no! He just starts going on about her being a wife and mother. Before all else, a wife and mother, has one ever heard the like? I half get up from my seat, mutter my protests, hear hisses behind me, but in uncontrollable ecstasy lean far over the balcony as if I could catch from the air the passionately longed-for words:

“I don't believe that any longer. I believe that before all else I am a reasonable human being...”

Did you all hear that? Before all else a human being! I must reflect on all these things and find out what they mean. Do you realise their significance? If no one else does, Vega Dreary does. At that very moment I hear the sound of the door shutting after Nora, the door through which she breaks out of her home, I sense the curtain going up on a mighty drama in which I myself have been chosen to take part.

I am ignorant and conceited, I know nothing of real life, but even so I am seized by the same inspiration which in those years passes through the entire female world, which drives the suffragettes to battle, induces high-born women to hurl stones through shop windows and pour acid through letter-boxes, climb into ministerial cars in order to shout their “Women’s suffrage, Mr. Asquith!” in the face of the terrified statesman. I have no idea that such things take place, perhaps I don’t even know that, in advance of the women of every other country, the women of my own been granted that right to vote. I have never even heard of the existence of a venerable institution like the Finnish Women’s Union, and have given even less thought to its mission of elevating women in the intellectual sphere and improving their economic and civil status. The little sewing circles in Limingo, Suojärvi, Kangasala, Finby, Pargas, in the most remote parishes and in the largest cities across the land, perform their work entirely without my knowledge, sewing and darning and organizing on a small scale in order to help impoverished mothers and children, provide work for indigent women, support orphanages, workhouses, weaving schools, libraries. If I knew anything about them I would despise them from the bottom of my heart, the sewing circles. I know nothing of the women in my own country who work in quarries, copper mines, brickworks, in match factories, sawmills, pulp mills, paper mills, in cotton mills, bakeries, flour mills, tobacco factories, who earn their living by cooking, lace-making, needlework, washing, ironing, copying, book binding, stevedoring. Even if I knew of them and had seen their bended backs, their tired and worn hands, I would have no idea that it is these women, the most disempowered and despised of all, who with their hard, underpaid labour, their double service in community and home, have laid the foundations of women’s freedom and have made it possible for every Nora to open the door of her home and say: Before all else I am a human being!

(to be continued)

translated from Finland-Swedish by David McDuff

Chitambo - 2

(continued)

Mr Dreary could probably have thought of many other names to replace the unfortunate Fram, had he been given a little more time and not been ambushed by the priest during the ceremony itself. There were several wonderful names to choose from among ships that had steered out upon uncharted seas. Think of the proud squadron with which Fernando de Magallanes embarked on his perilous voyage. Trinidad! Concepcion! Victoria! What radiance surrounded these names! I would willingly have possessed one of them. How easily they have evaporated, those names my schoolteachers tried to imprint on my memory – but the names which Mr Dreary taught me in the happy truancy of the imagination will never be effaced. Their symbolic splendour has only grown more beautiful with the years, like the splendour of old gold.

I can still distinctly feel the thrill of delight that crept down my spine as I sat on my stool at Mr Dreary’s feet, endlessly listening to his stories from seafaring history. Only the loftiest heroism was capable of satisfying me, and stories that lacked elements of defiance in the face of death left me quite unmoved. Mr Dreary himself derived indescribable enjoyment from moments of this kind. When the critical situation was upon the desperate, starving crew and they were threatening to mutiny, he would fall suddenly silent and give me a meaningful look. I would quiver with excitement and my little heart beat violently, but I did not move and uttered not a word, just fixed my gaze on his lips. Then he would get up and strike a cocky pose, as one does on deck in an extreme situation, with death before one’s eyes, and hurl out some incredibly heroic words by the leader of the expedition:

‘Though I am forced to eat the leather on the ships’ mast yards, I shall not perish until I have completed my work.’

We both had a passionate love for lines of this kind. They formed the longed-for climax of every story, and when it was finally reached we fell into each other’s arms, gripped by an inexplicable emotion which neither of us was able to control. We heard the wind singing in the ships’ rigging and saw that it was still the same wind singing the same intoxicating song: glory calls us, calls us... Such was the wind that filled your sails, my childhood’s Trinidad, Concepcion, Victoria!

If anyone had seen me only at home or at school they might well have thought that I was the virtuous daughter my mother wanted, a veritable Virgin Mary. In this world I lived asleep. A heaviness rested on my soul and my body, I felt tormented by my clothes, my pigtails, my duties. This profound discomfort made me apathetic, something I suppose to be the precondition for virtuous conduct in childhood. My mother did all she could to foster the domestic virtues in me, the only virtues a girl in our circles was thought to need. She placed special emphasis on dusting.

That repugnant ceremony was performed each morning with minute exactitude, under my mother’s implacable gaze, with the result that I came to hate every piece of furniture and every room in our home. I loathed all those objects so profoundly that I would probably have kicked them and broken them apart, had not fear held me back and compelled me to assume an air of submission and go around dusting and polishing in a manner that was idiotic and absurd. Lord knows, if only there had been an interval of a few days since the last dusting, some dust might have actually gathered, making one feel some purpose in what one was doing. But no, the whole point of womanly labour is that it must be so refined that it cannot be seen! This total absurdity is typical of all such work that is considered to belong to woman by nature.

It was the same with the work which is so tellingly called “handwork” – as though women would ever be allowed to do anything with their brains! Patching and darning was all right. Not because it was enjoyable, not that either, slow and tricky and petty like everything else in our home, but at least it was a task worthy of a human being compared to all those silly tablecloths and monograms and embroideries on which one was supposed to spend one’s time. Cross stitch and stem stitch, fore stitch and back stitch and pothooks of every conceivable kind, devilishly devised in order to give the absurdity a semblance of meaning. When the hole was darned and the torn cloth patched one did at least have the satisfaction of having done something sensible. But all those unneeded tablecloths, piles of which lay in the chest-of-drawers and were taken out once a year to be aired – they were the real handwork. Into their strange patterns Mrs Dreary and her friends poured all their womanly ambition. These patterns they showed off to one another every time they met, and woe to anyone who had “forgotten her handwork” and without this covering mantle simply sat down at the coffee table to hear gossip and drink coffee. The others would purse their lips and say that it could happen to anyone and not everyone always had a suitable piece of handwork ready, but their tone and looks said all too clearly that this woman was a sloven. They knew the sort of thing that women like her got up to. In fact, the handwork was much more than it professed to be, it was one of the great symbols of decorum, a sign of its possessor’s social status, a testimonial of respectability, conscientiousness and virtue.

In this company I had to sit, decently bowed over a piece of handwork, in an unbearably cramped position and also under close surveillance. My hair was drawn back so fiercely that it hurt my scalp, my nose shone from continual washing with soap and water, my undergarments were so thick that I could hardly move, my dress was so tight and my neckband so high that a straitjacket would truly have come as a relief. The old ladies beamed with contentment and said: Your daughter is a great credit to you, dear Agda. In this company I learned to loathe my own sex. From the dull apathy in my inner being this incipient gleam of fighting spirit rose slowly but surely to the surface of my consciousness.

translated from Finland-Swedish by David McDuff



(to be continued)

Chitambo

Some excerpts from the novel Chitambo (1933), by Hagar Olsson.


I, Vega Maria Eleonora Dreary

I was born in 1893, of course. That, as everyone knows, is the proudest year in the history of Nordic polar research. It was the year in which Fridtjof Nansen began his world-famous voyage to the North Pole aboard the Fram. Mr Dreary viewed this as a personal distinction and a sign that fate had fixed its gaze on him. He at once took it for granted that I was destined for great things, and he also showed much skill in fostering the same foolish idea in me...

My father had decided that in order to commemorate the notable year of my birth and place the seal upon my unique position in life I should receive at my baptism the strange-sounding but all the more meaning-laden name of Fram (forward). My mother was naturally in despair. At first she said nothing and dedicated herself instead to gathering allies for the expected confrontation. In the usual irrational way of women, she ran to the neighbours and complained. They listened, slightly amused and slightly scandalized. The most benevolent of them tried to persuade her that it was merely one of Mr Dreary’s jokes, but the malicious did all they could to egg her on. Mr Dreary smiled contentedly into his beard and thought: let the old women chatter – the girl shall be called Fram! Being able to vex my mother and her pious friends with this was a source of indescribable enjoyment for him. The more scandalized they felt, the more clearly did he feel his superiority in their milieu.

On the same day that the holy rite was due to take place, the storm broke. My mother wept and pleaded and wrung her hands, but to no avail. Mr Dreary was immovable, and remained so.

Weeping, my mother took me to be baptised. She quietly informed the godparents that the girl was to be called Maria Eleonora – a Christian and perfectly respectable name. There was a sense of relief, a conviction that Mr Dreary had backed down. He went about beaming, extending cordial greetings to everyone. But when the priest arrived, Mr Dreary raised his voice and curtly informed him that the girl’s name was to be Fram. In a longer statement, delivered with suitable gravitas, he set out the considerations that had led him, as the girl’s earthly guardian, to make this choice. This speech produced general despondency.

People in difficult situations often have brilliant ideas, and so it was with the priest. Like a flash of lightning out of a clear sky the name Vega suddenly presented itself to his inner vision. As an Arctic exploration vessel, the Vega was as illustrious as the Fram, was it not, and even more so! After all, there was still uncertainty as to how the Fram would fare.

One fine day it might perhaps be learned that the ship had gone down and all its crew perished. That was something Mr Dreary had not thought of. He grew pensive and rather long in the face. No, the Fram was not yet something to raise a cheer for, but Nordenskiöld’s Vega, now – there was a name that would surely fit. With such a name one could calmly sail into life’s storms. And then, too, Nordenskiöld was one of us, a meritorious son of Finland.

The priest did not need to say more. He had touched the most sensitive strings in Mr Dreary’s heart. Moved, Mr Dreary thanked the eloquent priest for drawing his attention to these symbolic circumstances. Then he said:

‘Let the girl be called Vega.’


translated from Finland-Swedish by David McDuff

(to be continued)

Journeys - 2

By Mirjam Tuominen

II

Here again the people seemed neither happy nor cheerful - if one judged by their outer appearance. They looked dreadfully tormented, pale and sickly, and indeed the children - viewed with the inexperienced gaze of a stranger - were pure cripples. Instead, it could be said that here the cause was radiant, and there really was no reason to doubt people when they claimed to be happy in the service of the common cause.

Here prejudice was exalted into a religion. It had been said that the old religion had lost its grip on people's minds precisely because it was not prejudiced, but on the other hand it was clear that in the long run people could not live without belief; the belief that there must be something that was exalted above temporal existence was actually just as necessary to them as their daily bread; to proceed from any other hypothesis was to undervalue man - or to overvalue him, whichever way one wishes, but in any case absolutely wrong. Now it was desired to unite the social or the useful with the religious and it had been discovered that it was to society's detriment that man had been created so: with a left eye and a right eye, one hand that spread to the left and another that spread to the right. His inner being tried to conform to the physical, but could only do so in a dilatory, useless and therefore harmful way: what succeeded for the body, so that for example the two eyes saw a single image instead of two, was impossible for the soul and the consequence was dualism, disunion, splitting. Now what was desired here, in contrast to what had always been the case everywhere else, was to proceed not from the outer but from the inner. The physical must be adjusted, and as the basic tenet of the common religion a single saying from the annals of the old, inapplicable religion was borrowed: 'If thy right eye offend thee, pluck it out.' More dogma than that was not really needed, for this one tenet gave rise to a countless number of variants and above all it fostered unity in a way that had hitherto been unknown.

Like people who had acquired an absolute formula for mutual happiness, they gave themselves up to selfless labour for the education of the growing race. To this end they set to work in the way that adults in every country usually do when children and the disciplining of children are involved: the adults pretended to do what the children had to do in earnest.

I visited one of their schools and I shall never forget that visit, such a powerful impression did the whole experience make on me. The teacher was a young man, pale, earnest, with the same tormented expression that seemed to be a part of people's physiognomy here. He wore a thick white bandage round his head, his right hand was in a splint and was held still in a broad, black-gleaming silken sling. After him followed the his little disciples, similarly bound up, in exactly the same manner, the only difference being that their bandages concealed real wounds and bodily injuries. They had that same morning had their right arms broken and their right optic nerves sprayed with a poison that had made them blind forever in that eye. But none of them complained, none even moaned, they walked silently and earnestly all the way to their work, which consisted of carrying heavy loads of bricks, and on the left side of their backs one could see the hint of a hump-like protuberance which in time would inevitably grow much bigger.

The young teacher fixed his burning dark gaze on me. Quite certainly he saw through me, for agnostic and foreigner unfamiliar with their customs as I was, I could not help watching the small children with growing anxiety. - You see, said the teacher, how happy they are, no adult can serve more selflessly than a child and make sacrifice for the sake of a great goal. When this race has grown up it will be invincible.
Thus did the teacher speak, but as I looked into his eyes, which could in their fanatical misery be called beautiful, there came over me an oppression so immense that never since have I been able to breathe naturally as I could before. I saw that the teacher was right, that these children might perhaps just as well be called happy as unhappy, and I saw for the first time full confirmation of the fact that man is prepared to make any sacrifice at all, just as long as he is assured of the existence of a clearly-defined good and is trained in the years of his youth to serve that good.

translated from Finland-Swedish by David McDuff

Journeys

By Mirjam Tuominen

I


I came to a land where freedom had been realized or was at least believed to be very close to its full realization. For the people here the word freedom could consequently not be applicable to themselves but only to other peoples who had not yet discovered the happiness-making formula that means the realization of freedom. In this land, therefore, the people talked much and with a strong sympathy for all the people beyond the frontiers of their own land who were not free. It was said that one ought to exert oneself to the uttermost in order to liberate all the lands and peoples of the earth. On the other hand, it would hardly have been the right thing if it had occurred to some compatriot to longingly invoke, for example, the concept of freedom in an internal context, to himself or any of his fellow-countrymen. To be sure, it was not forbidden by law to use the word freedom in that last-mentioned way, but a universally sanctioned convention in reality liquidated the word freedom for any contexts other external ones.

Since everything in this land was so new, so thrillingly and inspiringly new, I became like a child, reborn, receptive and avid for knowledge, and also became involved in teaching in a school. By day and by hour I received proof which confirmed that freedom really was being realized in this land as in no other. On the way to work, in buses, trams and underground trains the workers sat studying books which promised them the chance of experiencing freedom completely realized even in their own lifetimes; a mother married to a simple sailor told me with eyes moist from emotion that there was every reason to expect that her son would attain the rank of admiral one day, and everywhere there was testimony to the fact that here women were acknowledged as beings equal to men with all their human rights acknowledged: among other things the fact that within the military profession they possessed the rank of captain, major and even colonel.

In the light of such experiences, the old world I had left behind receded ever further into my consciousness like some primeval night, half-real. Here I had been born anew, here everyone was happy - there was no talk of anything else - and everyone was firmly resolved to save the whole world, against the whole world's will, if necessary. Everyone lived for the mutual welfare of everyone else.

But of course, I could not forget the old world completely, and as is often the case when one tries to repress painful memories, the past returned in my dreams at night.

And I dreamed that I was trying to invoke the word freedom. That merely to suceed in uttering and adducing freedom on my own inner - melancholy, for example - personal behalf would offer me the most nameless solace and happiness. But I could not utter the word, so strong on the other hand, also in the dream, was my conventional awareness: countless inhibitions made the syllables stick in my throat, until, sobbing with anguish, I reached the point where the four letters: f, r, e, e -- crossed the threshold of my consciousness. I knew they were there, but I did not utter them, I did not even think them.

When I woke up I was soaked through as after the most terrible nightmare.

And I said to myself that this was not suffering but imagined or pretended suffering. But in this dark night my repressed primeval consciousness refuted this assertion and said that it is precisely when we tell ourselves that we are only pretending to suffer that we really do suffer, for why should we acknowledge a suffering about which we can do nothing? The soul is mortally sick - but the soul's suffering is always imagination.

translated from Finland-Swedish by David McDuff

The house of forgetting - 5

from Kastelimme heitä runsaasti kahvilla (ntamo 2009)

by Timo Harju

[71]

I want to write ofyouforyou, a portrait.
Can I write about you if I don’t dare read this to you?
I’ll try. Now it’s May 25, Ascension Day. I haven’t been
to the nursing home for six months. I don’t know if you're alive or if you’d remember me. I remember you mostly as a little stone: a warm skimming-stone in children’s hands,
the earthworms loosened your heart for good cheer,
but it doesn’t help, we don’t know why
you convulse around me absently, at one corner of your mouth there’s foam.
you dissolve in the blows of your stick, start to cry and howl blindly in all directions.
Wisdom is affection is gone, is a rocking chair
that flies, and you are no more.

[72]

shoes, bedspread, reading lamp, window, snake-plant, pile of house picture magazines. three postcards from grandchildren. canary islands, china, pargas. water jug. water mug. juice jug, juice mug. back braces. spectacles. smell. diarrhea. buttoned shirt. trousers. socks. come through. Thank you. empty ceiling. empty floor. plastic mat. sticky stain. next to table leg. battery clock. walls. entrance to WC. door. window. afternoon.

[74]

Your shoulders and back are stiff
a cry left alone, which cannot find a mouth.
Yes, you can walk when you’re taken for walks.
You can open your mouth when the porridge spoon is moved towards it.
You can lie in bed and cling to the sides of the bed.
You can sit in a chair for many hours
staring at the magazine in front of you
leaning slowly forward.
You just vaporize me absently into you with your eyes.
What’s it like in there, inside you?
Every day your husband comes to smooth your cheek.


translated from Finnish by David McDuff


See also in this blog:

The house of forgetting
The house of forgetting - 2
The house of forgetting - 3
The house of forgetting - 4

Maaria - 4

from Katoamispiste (Vanishing Point) by Joel Haahtela (Otava 2010)

(continued)

I listened to Maaria and through the window saw a twinkling, slowly moving light. Perhaps it was a ship, further out at sea. That journey must have been a real escape for her, Maaria thought, pouring a drop of mate into the bottom of a glass. Because if she had understood correctly, Raija's second marriage was in trouble, and she had embarked on the journey to get away from it, she herself hardly knew for how long. Maaria remembered that Raija’s husband, Tarmo, had two sons by his previous marriage who were likely to come and stay with them for a while, and perhaps that had scared Raija, though she had not talked about it.

Maaria related that she had gone back to Helsinki, but Raija stayed on, and when she later returned to Finland, Tarmo was taken ill, and died soon after. It had all happened so quickly, Maaria said, within the space of a few months, and at around the same time Raija's father also died, and now she felt that the two consecutive losses must have been too much for Raija; as though some cold and foreign object had been inserted under her skin.

Yes, Raija travelled again even after that, Maaria said, and even though those journeys were often disappointing and she came back earlier than planned, for one reason or another. In recent years they had not been in contact very often because Raija drank and did not always answer the phone, and there were fewer and fewer letters from her, too.

Then Maaria was silent for a long time, and I did not say anything either, feeling that the words had suddenly exhausted her, and that there were many things she did not really want to remember, and soon she began to talk about something completely different: how an apple tree grew in the yard, in a place where it should not be possible, yet it kept on growing and every spring it bore new white blossoms.

Maaria got up and said that she might still be able to find some of Raija’s letters, though she had not the faintest idea where they might be, because she was not very tidy, even less so this late in life. One day she had even lost her spectacles, and searching for one’s glasses without glasses was rather hard.

Maaria flitted away into the other room and in her absence I studied the bookcase, trying to make out the titles of the books. At the end of one shelf I found a volume by Ingeborg Bachmann, a collection of short stories called Word for Word (Simultan). I took the book in my hands and read the note on the back cover: "Ingeborg Bachmann was born in Klagenfurt in 1926 and died in Rome on 17 October 1973, as a result of serious burns sustained in a fire. She studied the philosophy of Heidegger and Wittgenstein, and after receiving a doctorate from the University of Vienna in 1950 she worked in radio and also in a mental hospital, and lectured at the University of Frankfurt. From poetry which received wide recognition she soon moved to imaginative prose. Malina, Bachmann’s only surviving novel (1971) was translated into Finnish and received the Finnish State Prize in 1984.” The translation was published by Weilin + Göös in 1988, and the front cover showed a painting of a woman's face. One of the woman’s eyes was black; the other seemed to be empty, a gaping hole.

translated from Finnish by David McDuff

(to be continued)

Maaria - 1
Maaria - 2
Maaria - 3

Maaria - 3

from Katoamispiste (Vanishing Point) by Joel Haahtela (Otava 2010)

(continued)

Maaria’s apartment was located in the second storey of a large stone house. She led me up a spiral staircase to a small two-roomed flat, where she asked me to take off my coat in the hallway. One of the windows looked out on the sea, but it was a grey afternoon and I couldn’t make out the landscape very well. Next to a bookcase was the guest bed with a colourful Turkish bedspread. Maaria asked me to sit down and asked if I would like something to drink, she had some yerba mate drink in the refrigerator. There had been a wonderful Chilean film last week on TV in which everyone drank mate from morning till night, and it had given her a truly obsessive craving to try it. Though the film had probably been financed by some mate-manufacturing multinational company, for that was the way of the world nowadays.

Maaria returned from the kitchen and said that after I called her she had considered matters and reached the conclusion that perhaps she had not known Raija as well as she had imagined. She had also tried to remember when she had first met Raija, but was not sure. It was probably back in the 1980s, although at that time they were not yet close friends, only later on. After that she had paid occasional visits to Kotka, where Raija lived in the beautiful hundred-year-old Ahlqvist House, opposite the cathedral. Maaria recalled that Raija had been involved in setting up a cooperative which had acquired that dilapidated house and gradually begun to renovate it. The house had been important, and Raija had often written about it, so it was particularly sad that later on money worries had forced her to abandon the house and move to another location.

Maaria said that although the house had been Raija’s base she had often wanted to go away, made long trips abroad. Maaria said she had accompanied Raija on one of those trips some time in the early 1990s, 1993 it would have been. Raija set off on the journey alone, but one day when she had been gone for several weeks, the phone rang and Raija asked Maaria to come to her immediately. Something was amiss, Raija was frantic, and because Maaria had nothing particularly important to do at the time and happened to have some money, she had flown to Nice and met her friend in Antibes.

It was autumn, and a couple of months earlier Raija had arrived in the nearby town of Grasse, where she rented a house. But this time everything seemed have to have gone wrong. The house was small and gloomy. It rained incessantly. Mildew and greenish flowers grew on the walls, the pots and pans were rusty, she had not really eaten anything. The shower did not work properly or did not work at all, each new day brought more small setbacks. When they met, Raija was lonely, almost in a state of panic, and had for a long time been suffering from writer’s block.

Maaria said that that not even then had Raija explained in much detail what the real trouble was, except of course for the wretched living conditions and the dispiriting rain. Instead, they had talked about everything else, and if it was not raining they had sat on the beach and drunk wine. One day they had taken the train across to the Italian side of the border, to Ventimiglia. They had bought shoes, Raija loved shoes, they put her in a good mood. And though Maaria herself was often timid on the journey, Raija coped with the practical things for her, too, whatever the situation; and that was really how she wanted to remember her friend: she had the sudden, surprising bravery that others lacked. As if Raija were sometimes a little above the world, as if the world’s rules did not apply to her in the same way.

translated from Finnish by David McDuff

(to be continued)

Maaria - 1
Maaria - 2

Maaria - 2

from Katoamispiste (Vanishing Point) by Joel Haahtela (Otava 2010)

(continued)

At around noon I went to see my colleague in the next room and said I would be out for the rest of the day. I had arranged the meeting for two o’clock on Suomenlinna Island, where the woman lived. Her name was Maaria, and when I called her to arrange the meeting, her silence was so prolonged that I thought she had put the phone down. At last I heard her voice, and she had said that mornings were no good, nor were evenings, because that was when she usually did her writing. But at two in the afternoon nothing much happened.

I did not know much about Maaria at all. She was in her sixties and had been acquainted with Raija  for about ten years. They had met for the first time in connection with some journey, and had then exchanged correspondence. Maaria wrote several novels, but I had not read a single one of them, though the titles of the books seemed vaguely familiar. I hoped that she would know something about Paul Roux; perhaps Raija had sometimes happened to mention the man’s name.

I walked to Kauppatori marketplace, which at that time of year was empty. By the seafront stood the ticket booth, and further away gleamed the red-roofed tower of Klippan Island. The sky was overcast and the wind blew off the sea. Perhaps the first falls of snow would be coming soon. The Suomenlinna ferry waited at its berth, rocking gently, and I entered the chilly cabin, choosing a seat near a window. There were only a few passengers, a solitary woman and a couple of parka-clad Asian tourists, heaven knew why they had strayed to Helsinki in October. Soon the sound of the engines grew louder and we moved away from the quay. I gazed out at the open sea beyond, which was like a large waiting room, a dim, undulating hall. I saw the quays gliding past, the other boats in the harbour, and I thought about the fear, the fear of all waiting rooms, the doctor’s office just before the results of the tests were announced; the paper tape that slowly ticked from the printer, the numbers on the screen which from now on would determine the direction of a life. I thought about what lay ahead and could not be imagined before it happened.

The trip took around fifteen minutes and Maaria was waiting for me on the quay, we had arranged it that way. Even from afar I knew it was her. The boat bumped softly against the quay and I walked to her side. We greeted each other and Maaria said it was unlikely I would have been able to find her apartment on my own, because most people who came got lost on the way and had to be searched for in the labyrinths of the walls or along the shores. We set off up the hill and past the church. I explained that, as I had mentioned on the phone, I was looking for information about Raija, I planned to write something about her, though it was all still very vague. I had heard that she, Maaria, had known Raija and might perhaps be able to throw light on certain points in her life.

We walked across a bridge to another island, past a dry dock and up a hill. Maaria said she had moved here at the turn of the millennium and now felt as though she had always lived here; at any rate she no longer wanted to leave. Many people had wondered how Maaria could live in such a windy place, but it did not bother her, quite the opposite, the windier it was the better. Except that her neighbours had nearly lost their roof last winter. She said she also liked the capricious nature of the wind here – quite different from the cold, harsh mistral of the Rhône, which was said to drive people mad. At least she had not heard of anyone being driven mad by this wind; by other causes, yes.

(to be continued)

translated from Finnish by David McDuff

Maaria - 1