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Genesis: A New Translation of the Classic Bible Stories (English Edition) Kindle电子书
Stephen Mitchell's many books include the bestselling Tao Te Ching, Gilgamesh, and The Second Book of the Tao, as well as The Selected Poetry of Rainer Maria Rilke, The Gospel According to Jesus, Bhagavad Gita, The Book of Job, and Meetings with the Archangel.--此文字指其他 kindle_edition 版本。
- ASIN : B0049B1VMM
- 出版社 : HarperCollins e-books; 第 1st 版 (2010年12月7日)
- 出版日期 : 2010年12月7日
- 语言 : 英语
- 文件大小 : 946 KB
- 标准语音朗读 : 已启用
- X-Ray : 未启用
- 生词提示功能 : 已启用
- 纸书页数 : 161页
- 亚马逊热销商品排名: 商品里排第182,486名Kindle商店 (查看商品销售排行榜Kindle商店)
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_Genesis_ is probably the clearest example of this tendency, as it's one of very few Mitchell works that's _supposed_ to be a complete and literal translation rather than a poetic rendering. And the translation, as always, is very, very good -- and very, very clear.
Unfortunately he chops the text to bits -- relegating the allegedly inauthentic bits to the appendices and notes, and explaining in the introduction all the things he thinks are wrong with the "redacted" version of Genesis. It's almost as though there's a conservation law at work: when Mitchell can't mess with the translation itself, his editorial views emerge somewhere else, with a vengeance.
I do not at all mean to imply that he has nothing important to say. On the contrary, some of his commentary is most helpful. He explains some very nice touches in his translation, and he does offer what seem to me to be some deep and genuine insights. (And he also does a nice job of showing how his translation is different from those of others.)
But I do find myself almost gasping for breath when I see the credulity with which he buys into the JEDP "documentary hypothesis" -- and, for that matter, the sheer chutzpah with which he determines just which bits of the text are later additions by "second- and third-rate writers" [p. xxxv] and even "dullard[s]" [p. xl]. I'm not terribly impressed with the usual arguments that the text is full of contradictions and awkward "doublets" in the first place; nor does Mitchell even pretend to make any effort to resolve them. (And neither have I found two authors who would divide the texts in the same way based on these features.) But as I noted long ago in my review of Kikawada and Quinn's _Before Abraham Was_ (which see), if all these alleged problems didn't bother the alleged "redactor," why do we think they would have bothered a single original author? Why not assume they are there for pedagogical reasons rather than inadvertently left there through mistake or stupidity?
Mitchell is also inclined to make little "arguments from moral indignation," in some cases even based on the _silence_ of the text on certain points. For example, he is properly repulsed by the manner in which the supposedly virtuous Lot offers his virgin daughters to the crowd beating on his door. But it is beyond me why he imagines -- for it must be imagination he uses here -- that the biblical author did _not_ object to this action.
But the reader interested primarily in Mitchell's own spiritual progress will be happy to hear that the "stories took on a stunning clarity" for him after he had removed "coat after coat of lacquer" [p. xxxv]. In other words: as usual, when Mitchell removes the parts he doesn't agree with, he is quite unaccountably stunned and amazed to find that he likes what's left.
On the whole, his translation is well worth reading. But be sure to keep the aspirin handy, and to put any breakable objects somewhere out of reach.