When a digger approaches the earth is
upturned piling up into piles
When you stand before it mounds of earth drag you
downwards
And you fall
When you climb to the top of the mound, you must
climb to the top of the mound
Balancing at the edge of the digger’s palm
And there remain a few moments for you to jump aside
To flee to escape
To continue to scream from the side
When crushed the question arises: will the digger stop
Allowing the body to be pulled out from beneath
For if the digger moves back and then it moves forth
Its palm may injure once more
When a bulldozer approaches the earth is upturned
When a bulldozer approaches with intent to destroy
The earth has no wish to hear it speak out in Hebrew calling
itself a digger
Ay! This earth dissolving in the hand of the potter the plougher the
sower
Thrust and dig thrust and dig
Into the mouth of the pit
Into the mouth of the pit
Touching the side of the palm
Crying out over the face of the earth
Enough of this thrusting into the house
Enough of this digging into the midst of life
Thrust and dig thrust and dig
Fallen into the pit fallen into the pit
Ay! The house
Ay! The entrails of life
Thrust and dig thrust and dig drunken bull
When a bulldozer approaches with intent to destroy
The earth with her memory of Hebrew repels the words telling
of the digger’s palm
A hollow palm
Did the Jews eat out of hollow palms and what do we know of the word
palm
The earth digs into her memory searching for the word and comes up
with the hollow palm of a sling
There where the souls of the enemies were slung out as out of the hollow palm of a sling
The enemies wandering between the world’s extremes
Projected like stones from a sling
Into an incessant unrest
While the beloved are bound in the bundle of life
But what can we say now that the world is other
With the entrails of the earth upturned she longs to spew out
To spew out the lives of those swallowed before their time
But the blood now flows
And so she tries to spew out these unfamiliar words
Unknown from her two thousand years of an exile’s sleep
And when with a supreme force she tries to sound her sorrow for Rachel
The sacred stones are exhumed
Precious stones sparkling stones
Stones of life stones of precision words
Thrust and dig thrust and dig drunken bull
Your sister standing in the inner court to stop you
Touching the side of the palm
Thrust and dig thrust and dig
Your sister her voice of blood
Thrust and dig cries out
Thrust and dig from within
Thrust and dig the earth
© Haviva Pedaya. Translation © Howard (Tzvi) Cohen
From the collection POEMS FROM THE LAND OF THE DOVE, by Haviva Pedaya.
The Hebrew original is due to appear in Hadarim 15, ed. by Helit
Yeshurun.
The translation of poetry may perhaps be compared to
the alchemist’s attempt to transmute elements. Both are involved in an
artform trying to create a new substance in defiance of an hermetic and
unique logic holding together the original; the translator, however, is
faced with an additional hurdle – for not only must the translated piece
appear as autonomous in its own right, it must, at the same time, remain
faithful to its origins. Naturally, his task is impossible, and it is
being aware of this impossibility which drives the translator forward in
his mission. This awareness has also led to the following important note
to the reader.
As with almost all the poems of Professor Haviva
Pedaya, the plaintive content is linked, at a deeper level, to the
plaint of the Hebrew language itself – a language crying out as a result
of its enforced occupation. To engage fully with the present poem, one
must, therefore, be aware of the parallel being made between the
imposition of modern Zionist ideals subjugating a land and a people [the
Palestinians] and its enforced manipulation of the sacred language
associated with this land. The following words within the Hebrew poem
demonstrate this parallel oppression and are referred to here in order
to allow for a fuller engagement with the English translation.
Dahpur is a modern-day Hebrew word for
“bulldozer,” and has been translated as “digger”. It is a hybrid,
artificially formed from the words lidhof, meaning “to thrust”,
and lahpur, meaning “to dig”. In Hebrew, there also exists the
transliterated word “bulldozer”, and the poem oscillates between
“digger” and “bulldozer” with dramatic and ironic effect.
Rachel Corrie was crushed to death during the week of
the Jewish holiday of “Purim” which celebrates the Scroll of Esther from
the Bible. Esther saved the Jews from certain destruction, after the
Pur, a biblical word meaning “lot”, was cast for them to be
destroyed. The poem employs a play on words between this pur
meaning “lot” and the pur present in the modern-day dahpur,
thus revealing the imprisonment of sacred (biblical) words under the
aegis of the conquering spirit. Unfortunately, it has not been possible
to include this play on words in the English translation.
Another word that is necessary to mention is cuf.
Meaning spoon, it appears in the bible in reference to the
sacrificial offering in the temple of Jerusalem, where fragrant incense
was carried in golden spoons onto the alter. It also has the meaning
“palm”, and appears in the bible in the context of the high priest
anointing his palm with oils to purify himself before the Lord. Its use
as “palm” in the poem, at one point alludes to the exiled Jew in the
East (who ate his rice not with a spoon but from out of his cupped
palm). Like so many other words, however, cuf has also been
sequestrated for utilitarian purposes, and it is employed in modern
Hebrew to describe the front of a bulldozer. Thus, Cuf hadahpur
has been translated in the poem as “palm of the bulldozer”, thereby
revealing the enforced subjugation of this biblical word within the
context of the aggressor.
In light of the above, one can understand why the
traumatized land wishes to “spew out” this corrupted idiom and to return
to a time, 2000 years ago, before the exile of the
Jews by the Romans from the Land of Israel, and before the spirit of
modern-day Zionism came into being. In searching through its memory, the
land comes across the biblical expression cuf hakelah (Samuel
1, 25; verse 29) translated
here as “the palm of a sling.” The land has returned to a time which is
other, a time when the pious David (the poet of psalms) was alive and so
too was the sanctity of the Hebrew language.
In this poem, therefore, one can feel that on the
symbolic level, Rachel’s brutal death instigates a reaction, a movement,
whereby the land, in soaking up her blood, is transformed by it. The
resulting awareness of its present sickness causes the land to try to
spew out the effects of this modern-day oppressor and so cure itself.
But the only recourse available under the circumstances is to take
refuge in a past of uncontaminated presence – an act emphasizing the
absence of a future under the destructive force of the present.
© 2003 Howard (Tzvi) Cohen
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