eposvfuЭпосоведениеEpic Studies2782-4861Северо-Восточный федеральный университет имени М.К. Аммосова10.25587/SVFU.2017.6.10660eposvfu-545Research ArticleФИЛОЛОГИЧЕСКИЕ НАУКИPHILOLOGICAL SCIENCESНЕКОТОРЫЕ ОСОБЕННОСТИ ПЕРЕВОДА ЭПОСА: АНГЛИЙСКИЕ ПЕРЕВОДЫ АРМЯНСКОГО НАЦИОНАЛЬНОГО ЭПОСА «ДАВИД САСУНСКИЙ»SOME FEATURES OF TRANSLATION OF THE EPIC: ENGLISH TRANSLATIONS OF THE ARMENIAN NATIONAL EPIC “DAVID OF SASSOUN”АМБАРЦУМЯНАйк АшотовичHAMBARDZUMYANHayk Ashotovichhayk.hambardzumyan1982@gmail.comЕреванский государственный университетАрменияYerevan State University.Armenia201717072026022736Copyright © АМБАРЦУМЯН А.А., 20262026АМБАРЦУМЯН А.А.HAMBARDZUMYAN H.A.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://www.epossvfu.ru/jour/article/view/545

Перевод фольклора и, в частности эпоса, связан с некоторыми трудностями. Например, проблематичен перевод слов-реалий, которые воплощают и передают национальную идентичность эпического повествования. Помимо перевода слов, переводчик должен передать культурные и социально-исторические реалии той или иной культуры. Часто переводчики опираются на сноски, но многочисленные сноски затрудняют прочтение текста.

С другой стороны, если все слова будут переводиться, эпос потеряет свою национальную идентичность, и станет, лишь пересказом известных мифологических и эпических мотивов. Эти проблемы, в той или иной степени можно наблюдать в русских и английских переводах эпоса «Давид Сасунский».

Армянский национальный эпос имеет несколько переводов на английский язык- “David of Sassoun: The Armeninan Epic in Four Cycles” Артина Шаляна (1964), “Daredevils of Sassoun” Леона Сурмеляна (1964) и “The Saga of Sassoun” Миши Кудияна (1970) и т. д. Каждый перевод по-своему решает эти проблемы. В данной статье в основном анализируются переводы Артина Шаляна и Леона Сурмеляна, но уделяется внимание и на другие переводы.

Translation of folklore and in particular the epic, is related with some challenges such as translation of words that incorporate and convey the outline and national identity of epic narrative. So, how do we translate an epic narrative from one language to another? Beyond the translation of words, the interpreter needs to transmit the cultural and social-historical realities of a particular culture to another. Often translators resort to footnotes, however the extensive usage of footnotes can be exhaustive and make the text difficult to read. On the other hand, if all the words are translated via the literal layer of the vocabulary, the epic becomes stripped off its national identity, thus becoming a mere retelling of well-known mythological and epic motives. These problems on different scales are seen in Russian and English translations of the epic “David of Sassoun”. The Armenian national epic has several English translations – “David of Sassoun”: The Armenian Epic in Four Cycles” by Artin Shalian (1964), “Daredevils of Sassoun” by Leon Surmelian (1964) and “The Saga of Sassoun” by Mischa Kudian (1970) etc. Each translation addresses and solves the question of translation of epic in comparative ways. This article focuses primarily on Artin Shalyan’s and Leon Surmelian’s translations, while dealing with other translations in deriving argument and analysis.

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The authors declare that there are no conflicts of interest present.