Every translation entails the difficult task of rendering some clue words or special terms, thus making them comprehensible or simply digestible to the readers. This was without any doubt the case, for example, of the Latin adjective "catholic-us, -a, 'um" as shown by its Slavonic equivalents in some translations from (Medieval) Latin into Church Slavonic, produced between the end of the 15th and the first half of the 16th centuries. The Slavonic counterparts of the then culturally and confessionally marked term "catholic-us, -a, 'um" feature some intriguing oscillation between the "Greek" loanword кафоликіи, the neutral form съборьныи and the semantically more marked choice православьныи. While the first and second terms more or less retain the information contained in the source text and can therefore be considered as a case of partial foreignization, the third one clearly tries to adapt the text to the particular cultural context in which it had to be read and copied. This means that the former Russian reader, who usually did not have at his/her disposal the Latin original, to a certain extent could misunderstand the meaning of a given text passage. The same holds true for the modern scholar, who runs danger to be deceived by the comparison with the source text, being tempted to wrongly read and interpret the translated form according to the meaning of the source lexeme. In the appendix all the occurences of the Latin word catholicus in the Expositio Psalmorum by Bruno of Würzburg as well as their Slavonic translation are provided, along with the bilingual Latin-Church Slavonic interlinear edition of the so-called Symbolum Athanasii according to a manuscript of the Chudov Monastery (№ 53/29), now kept in the State Historical Museum (GIM), Moscow.
Nekotorye zametki o terminologii perevodnych sočinenij: slavjanskaja peredača termina «catholicus» v novgorodskich perevodach s latyni
Tomelleri V.S.
2016-01-01
Abstract
Every translation entails the difficult task of rendering some clue words or special terms, thus making them comprehensible or simply digestible to the readers. This was without any doubt the case, for example, of the Latin adjective "catholic-us, -a, 'um" as shown by its Slavonic equivalents in some translations from (Medieval) Latin into Church Slavonic, produced between the end of the 15th and the first half of the 16th centuries. The Slavonic counterparts of the then culturally and confessionally marked term "catholic-us, -a, 'um" feature some intriguing oscillation between the "Greek" loanword кафоликіи, the neutral form съборьныи and the semantically more marked choice православьныи. While the first and second terms more or less retain the information contained in the source text and can therefore be considered as a case of partial foreignization, the third one clearly tries to adapt the text to the particular cultural context in which it had to be read and copied. This means that the former Russian reader, who usually did not have at his/her disposal the Latin original, to a certain extent could misunderstand the meaning of a given text passage. The same holds true for the modern scholar, who runs danger to be deceived by the comparison with the source text, being tempted to wrongly read and interpret the translated form according to the meaning of the source lexeme. In the appendix all the occurences of the Latin word catholicus in the Expositio Psalmorum by Bruno of Würzburg as well as their Slavonic translation are provided, along with the bilingual Latin-Church Slavonic interlinear edition of the so-called Symbolum Athanasii according to a manuscript of the Chudov Monastery (№ 53/29), now kept in the State Historical Museum (GIM), Moscow.File | Dimensione | Formato | |
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