The first few lines of the Arabic original of “The War Is Over.”

For our series Making of a Poem, we’re asking poets and translators to dissect the poems they’ve contributed to our pages. Nasser Rabah’s poem “The War Is Over,” translated from the Arabic by Wiam El-Tamami, appears in our new Spring issue, no. 251. Here, we asked both Rabah and El-Tamami to reflect on their work.

1. Nasser Rabah

How did this poem start for you? Was it with an image, an idea, a phrase, or something else?

I live in Gaza. In the early months of the war, we weren’t expecting it to last for so long. I kept telling my children that it would all be over in a few days, in a week—and every time, I was disappointed. It’s a sad thing, to be proved wrong in front of your children. But somehow, out of stubbornness or self-protection, I started denying reality, believing in my own optimism. I said to myself, The war is over. I jotted that sentence down in the Notes app on my phone, and left it there.

The next day, I asked myself, What would I do if the war was over? I thought, I would go to the graveyard to visit my friends whose funerals I hadn’t been able to attend. So I wrote down one more sentence—“I’ll go to the graveyard.” I still wasn’t thinking of it as a poem. But then poetry overtook me, and I wrote, “I’ll take bread, a lot of bread, one loaf for each friend.” When the stanza was finished, I felt a rush of adrenaline, that nervous energy that accompanies the birth of a new poem. And I kept going. Read More

An early draft of a stanza of “Cruel Loss of Sons.”

For our series Making of a Poem, we’re asking poets and translators to dissect the poems they’ve contributed to our pages. A selection from Emily Osborne’s translation of Egill Skallagrímsson’s “Cruel Loss of Sons”  appears in our new Winter issue, no. 250.

What was the challenge of this particular translation?

The poetry of the Icelandic and Norwegian skalds, or poets, from the Viking Age—the late eighth to mid-eleventh century C.E.—is notoriously challenging to translate. It was composed orally and passed down orally for generations before being written down in manuscripts. As a result, in the extant manuscripts and runic fragments found on sticks that preserve the poetry, we find variations in redactions, illegible or illogical word choices made by scribes, and frequent references to obscure myths and cultural traditions. Simply understanding a skaldic poem requires a fair amount of background scholarship. The skaldic practice of using compound kennings, in which metaphors and symbols are substituted for regular nouns, adds another layer of complexity. For instance, in this poem, Egill calls his head the “wagon of thought,” his mouth the “word-temple,” and Odin the “maker of bog-malt.”

Above and beyond gleaning the literal meaning of words, a translator must also be able to understand the frequent and surprising tone shifts that add shades of insinuation or emotion. Statements that seem illogical could be ironic or expressing litotes. In “Cruel Loss of Sons,” I found it particularly difficult to interpret Egill’s tone when he speaks of his strained relationship with his patron god, Odin, and the other gods after the death of his sons. In lines such as these, the emotions communicated are ambiguous: “I was on good terms / with the spear-god, / trusted in him, / tokened my loyalty, / until that trainer / of triumphs, champion / of chariots, cut cords / of closeness with me”; and “I’d scuffle with / the sea-god’s girl.” Is the poet indicating betrayal? Sorrow? Defiance? Incredulity? Anger? Self-deprecation? Absurdity? When translating, it can be hard to avoid pinning down the tone too neatly. My task with this poem was to allow grief to carve out its own emotional track. Read More