To see the other types of publications on this topic, follow the link: Translations into Armenian.
Journal articles on the topic 'Translations into Armenian'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Translations into Armenian.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Seferyan, Sona. "Shakespeare and the Bible." Armenian Folia Anglistika 1, no. 1-2 (1) (October 17, 2005): 113–15. http://dx.doi.org/10.46991/afa/2005.1.1-2.113.
Full textAbstract:
In the Armenian reality the translations of Shakespeare’s works have been studied from diverse perspectives – text equivalence, choice of words, fidelity to style and poeticism. The Armenian classical translator Hovhannes Massehian was the first who investigated the imagery of the original and Biblical allusions. He revealed the Biblical language of Shakespeare and used Armenian equivalents in his interpretations. The most successful translations of 12 Shakespearean works by Massehyan confirm the invaluable contribution that the Armenian translator made in the history of the art of translation in Armenia.
2
Gasparyan, Luiza A., and Larisa N. Poluboyarinova. "Peculiarity of cultural transfer in literary translation (on the material of the Russian and Armenian translations of the British classic literature)." Vestnik of Saint Petersburg University. Language and Literature 20, no. 3 (2023): 462–80. http://dx.doi.org/10.21638/spbu09.2023.304.
Full textAbstract:
The article is the first attempt to analyze in a comparative way the situation of the transfer of British literary classics to Russia and Armenia in the 19th–20th centuries on the basis of the Armenian and Russian translations of Dickens’ novel “The Adventures of Oliver Twist”. The article outlines the range of issues related to the study of the specifics of artistic translation in the light of the paradigm of cultural transfer. The idea of “translation as violence” and the concept of translation “skopos” are analyzed as closely related to the paradigm of cultural transfer. The Armenian national culture is characterized as predominantly focused on cultural transfer and the phenomenon of translation. The article sketches the situation of “counter-movement”, which was favorable to the active reception of Dickens’s heritage in Armenia in the late 19th century as a “classic”. This favorably influenced the “intermediary” role of Russian translations in Armenia. The conclusion is made that the socio-cultural context of early Victorian England in its specificity, as well as the topicality, are rather and almost equally alien to the host context of Russia and Armenia, which articulated their own “communication request” for Dickens and formed the “reputational background” of the author in a significantly different socio-cultural and geopolitical usus. At the same time, there is the factor of Armenian national specificity, which manifests itself, among other things, in the increase in the “degree of optimism” of the translated texts, a phenomenon that is less indicative for the Russian translations.
3
BALOYAN, VARDUHI. "LANGUAGE POLICY AND TRANSLATION TRENDS IN THE 19TH CENTURY ARMENIAN PERIODICALS." JOURNAL FOR ARMENIAN STUDIES 4, no. 63 (January 12, 2024): 123–35. http://dx.doi.org/10.24234/journalforarmenianstudies.v4i63.76.
Full textAbstract:
In the article, we discussed the language policy of the Armenian-language periodicals of the 19th century, which was characterized by the influence of translation trends and principles formed in different language environments and reflected in literary translations. Some positive cultural and educational changes were ensured in the Armenian communities previously suffering in harsh geopolitical situations. Thanks to those changes a number of Armenian schools and printing houses were opened, and periodical press contributed to the development of translated secular literature, especially for children and young readers. Along with creating original literature, Armenians having long history of translations, turned to the translation of valuable pieces of world literature. The study of literature provided an opportunity to validate the course of the literary-historical development of the Armenian language in the context of the 19th century.
The period was marked first by the transition from Classical Armenian to Modern Armenian, then the development of the Eastern and Western Armenian branches, which was directly reflected in the language of the translated literature. These processes took place in the absence of a unified independent state, and the language policy had different interpretations by the editors, writers and translators of periodicals.
In this study, the literary and historical method was used, with the help of which the historical-political and social-pedagogical factors described in various articles and studies were considered.
We came to the conclusion that the development of periodical printing and translation literature determined the development of the Armenian language in the 19th century.
4
Gasparyan, Luiza. "MECHANISMS OF THE CULTURAL TRANSFER IN TRANSLATION." Armenian Folia Anglistika 19, no. 2 (28) (December 23, 2023): 150–60. http://dx.doi.org/10.46991/afa/2023.19.2.150.
Full textAbstract:
The article is the first attempt to reveal the mechanisms of “the cultural transfer” (the notion was first introduced by the French theorist M. Espagne) of the Armenian and Russian translations of Charles Dickens’s novels. Evidently, the Armenian translations of the novels were transferred and interpreted especially from the beginning of the 1880s, in Shushi (1890-91), Tiflis (different publications in the 1890s), Constantinople (1928), Baku (1898), Athens (1928), Cairo (1892), etc. The Armenian versions of Dickens’s creativity were either paraphrased or translated from the original language or from Russian as an intermediary language. The article outlines theoretical and practical issues related to the specifics of the artistic translation through the paradigm of cultural transfer. Being at the crossroads of West and East the Armenian national culture is characterized as a unique manifestation of cultural transmission and a pivotal basis of socio-cultural and geopolitical usus. The article sketches the situation of “cultural transfer” of Charles Dickens’s novels whose literary reputation was established in the Russian literary field, that consequently made an influence on Eastern Armenia.
5
DOLUKHANYAN, Aelita. "The Main Theses of the Armenian Translation of the Definitions by Hermes Trismegistus." wisdom 2, no. 7 (December 9, 2016): 136. http://dx.doi.org/10.24234/wisdom.v2i7.147.
Full textAbstract:
Academician Sen Arevshatyan, a great connoisseur of medieval philosophy, enumerates a series of philosophical and theological works, translated in the middle of the 5th century and the beginning of the 6th century, the texts of which have been preserved only in Armenian. Among them one shall cite seven works by Philo of Alexandria and the Definitions by Hermes Trismegistus.
The text of the Hermes’ work, which has an international value, was prepared to publication by academician Hacob Manandyan and it was printed in the journal “Banber Matenadarani” (“The Messenger of the Matenadaran”). To prepare the critical text of the work under study H. Manandyan has utilized six manuscripts kept in the Mashtots Matenadaran of Yerevan, the most ancient of which was written in the 13th century, before 1282.
The Definitions by Hermes Trismegistus were translated into Old Armenian at the second half of the 5th century. Translations made in that period from Greek and Hellenic works have deeply influenced Armenian authors of the Golden Age.
The careful study of this philosophical treaty shows numerous relations between this work and those of the Armenian authors of the 5th century and the following period.
The Armenian translation of Hermes Trismegistus’ work proves how much the scientific thought was developed in Armenia still in the 5th century. The fact of the translation of the Definitions by Hermes Trismegistus shows that in the 5th century Neo-Platonism was among the fundamental directions of Armenian philosophy and it is not fortuitous that David the Invincible became the greatest figure of this philosophical direction in Armenia
6
DOLUKHANYAN, Aelita. "Main Theses of the Armenian Translation of the Definitions by Hermes Trismegistus." WISDOM 7, no. 2 (December 9, 2016): 136–41. http://dx.doi.org/10.24234/wisdom.v7i2.147.
Full textAbstract:
Academician Sen Arevshatyan, a great connoisseur of medieval philosophy, enumerates a series of philosophical and theological works, translated in the middle of the 5th century and the beginning of the 6th century, the texts of which have been preserved only in Armenian. Among them one shall cite seven works by Philo of Alexandria and the Definitions by Hermes Trismegistus.
The text of the Hermes’ work, which has an international value, was prepared to publication by academician Hacob Manandyan and it was printed in the journal “Banber Matenadarani” (“The Messenger of the Matenadaran”). To prepare the critical text of the work under study H. Manandyan has utilized six manuscripts kept in the Mashtots Matenadaran of Yerevan, the most ancient of which was written in the 13th century, before 1282.
The Definitions by Hermes Trismegistus were translated into Old Armenian at the second half of the 5th century. Translations made in that period from Greek and Hellenic works have deeply influenced Armenian authors of the Golden Age.
The careful study of this philosophical treaty shows numerous relations between this work and those of the Armenian authors of the 5th century and the following period.
The Armenian translation of Hermes Trismegistus’ work proves how much the scientific thought was developed in Armenia still in the 5th century. The fact of the translation of the Definitions by Hermes Trismegistus shows that in the 5th century Neo-Platonism was among the fundamental directions of Armenian philosophy and it is not fortuitous that David the Invincible became the greatest figure of this philosophical direction in Armenia
7
Ivanyan, E. P., and Z. G. Ayryan. "Alishan’s poem “Hrazdan”: Polyvariety of Meanings, Interpretations, Translations." Nauchnyi dialog, no. 12 (December 31, 2020): 133–50. http://dx.doi.org/10.24224/2227-1295-2020-12-133-150.
Full textAbstract:
The question of polyvariant existence of meanings, interpretations of the poem “Hrazdan” (and its translations) by G. Alishan is considered. The novelty of the research is seen in the multidimensionality of synoptic research with an appeal to the concepts of polyvariance as a research tool, “hot” chronological periods (attention to linguistic culture) and points (anniversaries). The phenomenon of the text-heritage is studied in its historical perspective. A brief overview of the Russian-Armenian literary relationship is carried out. The Russian-Armenian literary relationship is characterized as a factor contributing to the formation of the text-heritage. The importance of the creative work researching of the outstanding Armenian figure G. Alishan is noted. The authors dwell on the history of the texts of the invariant and variants of translations into Russian, English and French (four translations). The author’s development of a synoptic model of the philological analysis of a poetic text and its translations is presented. The questions of representation of ethnocultural signs (onyms) in translation variants are touched upon. The consequences of their elimination or equivalence are commented on (the onomastic layer of the text is examined). Various translation strategies are evaluated. The features of the representation of emotions by interjections in the original and in the translation variants are compared. The technique of recursion in the refrain is revealed, its specificity in translations is discussed.
8
Mkrtumyan, Gayane. "An Historical Evaluation of the Covenants of the Prophet Muḥammad and ‘Alī ibn Abī Ṭālib in the Matenadaran." Religions 12, no. 2 (February 21, 2021): 138. http://dx.doi.org/10.3390/rel12020138.
Full textAbstract:
This article analyzes the manuscripts in the Matenadaran in Yerevan, Armenia that are ascribed to the Prophet Muḥammad and ‘Alī ibn Abī Ṭālib and their translations into Farsi and Armenian. These important manuscripts have until now been neglected by scholars, and so we will here provide a general overview of them and how they were received by the Armenian Apostolic Church. I herein demonstrate how these documents were recognized by Muslim authorities, shedding light on how Muslim rulers managed the affairs of their Christian subjects. These documents, it would seem, also influenced the decrees of Muslim rulers to the Armenian Apostolic Church.
9
Gasparyan, Gayane, and Hasmik Karapetyan. "ORWELLIAN IDENTITY IN STYLE." Armenian Folia Anglistika 17, no. 2 (24) (December 8, 2021): 116–28. http://dx.doi.org/10.46991/afa/2021.17.2.116.
Full textAbstract:
The article focuses on transformations which occur in Russian and Armenian translations of G. Orwell’s allegorical novella Animal Farm with special reference to pragma-stylistic analysis of both the source and the target texts. The aim of the analysis is to reveal the so-called Orwellian identity in style and to determine the means of its manifestation in both translations. Viewed from the perspective of pragmatic analysis of the original and the target texts, the Russian translation can be characterized by unnecessary additions to the plain text and tends to be pompous in some cases while the Armenian translation is closer to the style of the source text and tends to remain faithful to its intent. At large, both the Armenian and Russian versions of the fable have retained the chief pragmatic orientation and have almost the same impact on the target reader as the original one: persuasive message, rhetorical narration, manipulative nature.
10
Chahinian, Talar. "Zabel Yesayan: The Myth of the Armenian Transnational Moment." Journal of the Society for Armenian Studies 28, no. 2 (February 3, 2022): 203–11. http://dx.doi.org/10.1163/26670038-12342767.
Full textAbstract:
Abstract The collection of pieces that follow intersect with what I refer to in this essay as the dual performative acts of iconification and translation that frame our approach to Zabel Yesayan over the last few decades. Maral Aktokmakyan’s critical essay, “So Did We Really Find Yesayan?: Notes on ‘Yesayan Studies’ and Beyond” coins the author’s recent iconification as “Yesayan fever” and warns us that the emergent sub-field of Yesayan Studies may be overly reliant on translations and thus endangering the integrity of the author’s original literary voice in Armenian. Meriam Belli and Elyse Semerdjian offer us two translations from French, of a speech and a report drafted by Yesayan in Paris, in 1919. Belli’s “Chronicle: The Role of Armenian Women during the War” and Semerdjian’s “The Liberation of non-Muslim Women and Children in Turkey: Notes on the question of the abduction of non-Muslim women and children by the Turks, retained until today by Muslims” give us a glimpse of Yesayan’s work as an activist and capture the author’s haunting style of testimonial writing. As Semerdjian notes in her subsequent analytical discussion of the translation, Yesayan’s report not only reveals the gendered mode of the Armenian genocide and women’s victimhood within it, but it also calls for political action in addressing the plight of Armenian women and highlights their capacity for resistance. Together, this collection of think-pieces and translations contributes to the ongoing debates of searching for Yesayan’s elusive figure and understanding Yesayan the writer, but it ultimately guides the reader back to her own words.
11
HARUTYUNYAN, Rafayel. "ON SOME ISSUES OF TRANSLATING BEAUTY PROVERBS FROM ENGLISH INTO ARMENIAN." Foreign Languages in Higher Education 23, no. 2 (27) (November 20, 2019): 3–12. http://dx.doi.org/10.46991/flhe/2019.23.2.003.
Full textAbstract:
The present paper discusses some of the theoretical arguments concerning the problem of translating beauty proverbs from a source language into a target language. The paper mainly concentrates on the challenges a translator may encounter when attempting to translate the beauty proverbs in the works of the 19th century American and British authors into Armenian. Though extralinguistic reality has long been recognized as an essential factor in the process of translation, linguists argue for the linguistic reality claiming that within the linguistic scope of both languages no translation is attainable. The paper attempts to challenge this approach and demonstrate that it is not necessary to be native to understand the central concern of the source language as both literal and semantic translations are able to recreate the precise flavour and tone in the target language.
12
TADEVOSYAN, RUZAN. "ABOUT TRANSLATIONS AND REFERENCES." Main Issues Of Pedagogy And Psychology 2, no. 2 (September 11, 2013): 98–103. http://dx.doi.org/10.24234/miopap.v2i2.277.
Full textAbstract:
The dialogue of cultures is impossible without translations. The translations are included in the history–graphical process of the national literature. The history of the Armenian translations from Russian literature is exceptionally rich and simultaneously the possibilities of new interpretational comments are unlimited. The precise and complete bibliography is of great importance for the development of the translation process. The translator must be acquainted with the previous experience of the work. The references are helpful for the fiction apprehension. They must be changed and innovated during the time. This article deals with some references of different editions of L. Tolstoy’s novels.
13
Baloyan, Varduhi. "Translations of English Children’s Literature in the Armenian Periodicals in India." Translation Studies: Theory and Practice 2, no. 2 (4) (December 20, 2022): 49–56. http://dx.doi.org/10.46991/tstp/2022.2.2.048.
Full textAbstract:
Translations had a significant role both in the popularization of Eastern Armenian and the establishment of literary and cultural ties between the Armenian community and the British. The purpose was to further the international outlook, understanding and emotional experience of foreign environments and cultures, on the one hand, next was to make more literature available to children and to contribute to the development of the readers’ set of values.
It should be noted that literary relations first of all contributed to the emergence of bilingual dictionaries. Shmavonian published an English-Armenian dictionary which was intended “for the entertainment of studious children” (Mkhitaryan 2016:81).
19th century was marked by social political changes and created conditions for the development of new Armenian literature which was so important for shaping the mind set and behavior of the Armenian children. Thus, Armenian translators translated literature in connection with social and economic forces.
The Armenian printing business in India operated for a century and published almost 200 books, booklets and more than ten periodicals. In this article some translations published in Azdarar (The Intelligencer, 1794, Madras), Azgaser (the Patriot, 1845, Calcutta), Azgaser Araratian (Patriot Araratian, 1848. Calcutta), and Hayeli Kalkatian (Mirror of Calcutta, 1820, Calcutta) are examined.
14
Jivanyan, Alvard. "Armenian Folk Tales Translated: A Chronological Approach." Translation Studies: Theory and Practice 2, no. 2 (4) (December 20, 2022): 5–16. http://dx.doi.org/10.46991/tstp/2022.2.2.005.
Full textAbstract:
The present article deals with direct and mediated translations of Armenian folk and fairy tales presented in chronological order. Our research includes a number of major collections of Armenian tales told in non-Armenian milieux and recorded in languages other than Armenian. The collectors of these tales have apparently functioned both as recorders and translators. It is to be noted that there exist no printed versions of the mentioned tales in Armenian. The study and systematization of translated tale collections are important for making the Armenian material more distinct and identifiable for folklore and fairy-tale scholars.
15
Ouzounian, Agnès, and Andrzej Pisowicz. "La Lettre Arménienne Du Brody À Istanbul, 1770. Ormiański list z Brodów do Stambułu z 1770 roku." Lehahayer 9 (December 19, 2022): 83–90. http://dx.doi.org/10.12797/lh.09.2022.09.03.
Full textAbstract:
AN ARMENIAN LETTER FROM BRODY TO STAMBUL FROM 1770
The edition of a commercial letter from 1770, written in Brody (Polish Kingdom) in a dialect of the Armenian language, with a supplement including translations into Polish.
16
Khachatryan, L. M., and V. V. Madoyan. "Reduplication in old Armenian and its functional implementations (experience of comparative diachronic analysis)." Forum for Linguistic Studies 6, no. 2 (March 13, 2024): 1159. http://dx.doi.org/10.59400/fls.v6i2.1159.
Full textAbstract:
The reduplication in the Indo-European languages has been studied quite thoroughly both in connection with the issues of the origin and development of the language, and with the issues of assessing their functional content. Regarding the latter, scientists are more inclined to believe that this is due to the reproduction of child’s or imperfect speech. The article examines the reduplicates in the Armenian language, which is central to the territory of settlement of the Indo-Europeans. Using the example of the translation of the Bible, the authors show that only in Armenian the reduplicates had a stylistic significance, fixed a high style. This conclusion is drawn on the basis of the fact that the synonyms of reduplicates in Armenian in the era of the Bible translation (V century AD) were used in folklore and historical works, that is, the translator used the reduplicates consciously, emphasizing the high importance of the Holy Scriptures. This is also indicated by comparisons of Armenian examples with reduplicates with corresponding examples from the original source and translations of the Bible into Latin, English, Old Bulgarian and German. This testifies to the fact that by the V century AD the Armenian language was not only finally formed, but also contained style awareness.
17
Karapetyan, Anna. "The Armenian Translation of Shakespeare’s “Love’s Labours Lost”." Armenian Folia Anglistika 3, no. 2 (4) (October 15, 2007): 114–19. http://dx.doi.org/10.46991/afa/2007.3.2.114.
Full textAbstract:
In this article the author presents the Armenian translations of Shakespeare’s Love’s Labours Lost. It was first translated by the renowned Armenian writer and translator Khachik Dashtents. He translated all the other comedies by Shakespeare which were published in a single volume in 1953. Khachik Dashtents placed an emphasis on the principle of “equivalence”, faithfulness and reliability in his translations. Kh. Dashtents, H. Sevan, S. Mkrtchyan followed the principles set by H. Masehyan and are known as translators of post-Masehyan period.
18
Łukasiewicz, Maria. "Stanisław Barącz. Osobowość twórcza niewidomego poety (fragmenty)." Lehahayer 4 (January 30, 2018): 251–96. http://dx.doi.org/10.12797/lh.04.2017.04.07.
Full textAbstract:
Stanisław Barącz. The Creative Personality of a Blind PoetThe poetry of Stanisław Barącz (1864-1936), a blind artist associated with Lwów, belongs to the literary output of the Young Poland period. It involves poems and translations from foreign languages (German and French), as well as texts set to Karol Szymanowski’s music. The poet had an Armenian background, he was involved in the communal life of Polish Armenians in Lwów and he also translated Armenian poetry. Maria Łukasiewicz, a student of Stanisław Pigoń, in her 1952 work (which is published here for the first time) performed an in-depth and unique in scholarly literature analysis of the works of this forgotten poet. She performs a holistic overview of the author’s own works and his translations from other languages, and she discusses the following: themes and thematic motifs, composition, literary technique (style, the study of stanzaic forms, musical elements, work with a text), focusing on the crucial problem of the creative imagination of the blind poet (the visual and colour-related aspects). She also compares Barącz’s poetry with the creative works of the Young Poland period.
19
Sahakyan, Lusine. "The Turkification of Toponyms in the Ottoman Empire and the Republic of Turkey." Armenian Folia Anglistika 6, no. 1-2 (7) (October 15, 2010): 149–62. http://dx.doi.org/10.46991/afa/2010.6.1-2.149.
Full textAbstract:
The present article examines the methods and stages of the policy of Turkification of the non-Muslim toponyms in the Ottoman Empire and the Republic of Turkey. Being stable linguistic facts, toponyms supply valuable material for topography and studies of dialects, ethnography, history and geography. They also contain important linguistic facts which can confirm the national belonging of a given settlement. Hence, realizing the strategic value of toponyms, the Turkish authorities have changed, distorted and have tried to get hold of the Armenian, Greek, Assyrian, Laz toponyms through translations ascribing them Turkish and at times Kurdish origins. The article contains the translated version of Enver Pasha’s decree on Turkification of toponyms issued on January 5, 1916 – a document which aims to conceal the traces of the Armenian Genocide. The article also examines the political aims of the Turkish authorities to replace the term Western Armenia with Eastern Anatolia as well as the dangerous consequences of the use of this term we could face. The Armenian toponyms that have been around since ancient times do not serve as linguistic evidence only. Rather, they provide unbiased historical evidence that reveals the whole truth of the real native masters of the Armenian Highland. Therefore, the protection, preservation and restoration of the Armenian toponyms is of great strategic significance for us.
20
Mathews, Edward G. "SYRIAC INTO ARMENIAN: THE TRANSLATIONS AND THEIR TRANSLATORS." Journal of the Canadian Society for Syriac Studies 10, no. 1 (January 1, 2010): 20–44. http://dx.doi.org/10.31826/jcsss-2010-100104.
Full text
21
Van Hoof, Henri. "Traduction biblique et genèse linguistique." Babel. Revue internationale de la traduction / International Journal of Translation 36, no. 1 (January 1, 1990): 38–43. http://dx.doi.org/10.1075/babel.36.1.05van.
Full textAbstract:
The article describes a number of situations where Bible translation resulted in the birth of new or the expansion of existing languages. Examples of the first category are the Gothic, Armenian and Russian languages, for which even specific alphabets had to be invented. To illustrate the second category reference is made to English and German, which, although they had already emerged as vulgar competitors of Latin as early as the XlVth century, were given a boost by the many Bible translations generated by the Reformation. Both in England and in Germany these translations helped to unify and shape the English and German tongues and to develop their literary qualities.
22
Hovhannisyan, Susanna. "Dostoevsky in the Literary Life of Armenia." Неизвестный Достоевский 11, no. 1 (March 2024): 184–205. http://dx.doi.org/10.15393/j10.art.2024.6921.
Full textAbstract:
The article examines the path of Armenian Dostoevsky studies — starting from the 80s of the 19th century. It was then that interest in Dostoevsky’s work arose in Armenian literary circles — in particular, in the periodicals of Tiflis, K. Polis, Petersburg, Paris. At the origins of Armenian studies of the Russian writer are the editors of Armenian newspapers and magazines Arpiar Arpiaryan, Levon Bashalyan, and Arshak Chopanyan. For the first time to Dostoevsky’s work contacted the editor of Tiflis newspaper “Mshak” Grigor Artsruni in 1880; he tried to consider the work of the novelist in the context of mysticism and religious views. And the first work of the Russian writer in the Armenian language was the story “Notes from the Dead House,” which was printed in 1885 in the weekly “Araks” published in Petersburg. The first work of the Russian writer translated into Armenian was the story “The Boy at Christ’s Christmas Tree,” published in 1886 in the Constantinople newspaper “Masis.” The translation was not signed. In 1892, in the St. Petersburg bulletin “Araks” were published “Notes from the House of the Dead.” The unknown translator left the work unfinished. The new translation of the story was done by Yervand Otyan. In subsequent years, the works of Dostoevsky were translated by K. Mirianyan, Shirvanzade, S. Shalchyan, G. Lerentz, K. Surenyan, A. Mazmanyan, A. Mekhakyan, A. Hovhannisyan and others. The writer’s death became an occasion for new reflections on his life and work. At the next stage of Armenian history, at the beginning of the 20th century, discussions about the novelist’s work became more often, lectures and discussions were organized at the literary evenings of the Caucasian Society of Armenian Writers. Many Armenian writers and critics recognized the influence of Dostoevsky not only on their creativity, but also on world perception (A. Oshakan, K. Surenyan, Nar-Dos, Shirvanzade). Some of them became translators of Dostoevsky (Surenyan, Shirvanzade), and some initiated new translations (Arpiaryan, Chopanyan). In the second half of the 20th century, Karpis Surenyan, Levon Mkrtchyan and Karen Stepanyan became the most important actors of the Armenian Dostoevsky studies. Remarkable typological and comparative parallels were drawn between Dostoevsky and Mickiewicz, Narekatsi, Shakespeare, Tolstoy, Schiller, Cervantes and other authors.
23
GALSTYAN, Anahit, and Christine ABRAHAMYAN. "THE INFLUENCE OF ENGLISH ON THE ARMENIAN MEDICAL VOCABULARY." Foreign Languages in Higher Education 21, no. 1 (22) (May 15, 2017): 19–26. http://dx.doi.org/10.46991/flhe/2017.21.1.019.
Full textAbstract:
As science grows rapidly, in different languages new terms are created and formed according to certain word formation and grammatical rules. The aim of the current paper is the study of word formation strategies of medical terminology in English and Armenian. The results of the survey reveal that in both languages most medical terms have Greek and Latin origin. Naturally, both languages have enriched their medical terminology by borrowing terms from German, French, in case of English, and Persian, Arabic, Russian, in case of Armenian. Recently many medical terms have paved their way into Armenian either directly from English or via English. Unlike English, where loanwords are mostly used in adapted or partially adapted forms, in Armenian native equivalents are more preferable. The results of the study show that language planning is part of Armenian language policy and government policy, the number of loan translations (calques), loan renditions, loan creations and hybrids are more than the number of loan words in Armenian medical terminology.
24
Gasparyan, Gayane. "Double-Sided Transformations of Culture-Bound Constituents in William Saroyan’s Cross-Cultural Domain." Translation Studies: Theory and Practice 1, no. 2 (December 23, 2021): 31–44. http://dx.doi.org/10.46991/tstp/2021.1.2.031.
Full textAbstract:
The article focuses on the transformations, which occur in Russian and Armenian translations of culture-bound constituents in W. Saroyan’s fiction with special reference to the analysis of their pragmatic value and both cross-cultural and cross-language identification. The aim of the analysis is to reveal the so-called Saroyanesque identity and the translation perspectives of his specific manner of reproducing the actual reality, his personal vision of the world he lived in and created in, the world which combined the environment, circumstances, conditions, characters, cultures, ethnicity of two different communities – his native Armenian and no less native America. The so-called double-sided transformations of culture-bound constituents occur in W. Saroyan’s fiction at basically two levels: the cognitive level of ethnic and mental indicators transformations and the linguistic level of culture-bound elements translation (words, phrases, exclamations etc.). To keep Saroyanesque identity the translators should primarily transform the ideas, the concepts, the ethnic mentality of the characters, then the language media should undergo certain pragmatic modification to be correctly interpreted by the target audience.
25
Stepanyan, Narine, and Ani Nazaryan. "PSYCHOLOGICAL VIEWS OF STEPANOS LEHATSY." Main Issues Of Pedagogy And Psychology 21, no. 1 (April 25, 2022): 12–18. http://dx.doi.org/10.24234/miopap.v21i1.422.
Full textAbstract:
ABSTRACT
Stepanos Lehatsy is one of Armenia's greatest thinkers of the 17th century He is the author of many translations of philosophical works of worldwide significance, among which the most important are "Metaphysics" and "On the Soul" of Aristotle, together with the translator's comments, four famous works of Dionysius the Areopagite, "Jewish War” of Flavius Josephus, also Ecclesiasticus ("The Book of Sirach"), "The Quran" and other translations. Of his own philosophical works, “Banq imastasirakanq ev astvatsabanakanq hamarotabar ibr sahmanoren artadrealq ev havaqealq yst aybubeni” (“Philosophical-theological words, which are written in summary, that is, separated, grouped in alphabetical order", in Old Armenian (Grabar)) is a great value volume dictionary, in which apart from the philosophical, theological, ethical and aesthetic issues also psychological problems are discussed.
From a psychological point of view, the most interesting is the theory of knowledge of Stepanos Lehatsy. Understandings on the human soul and will are also given in his psychological views.
26
Stepanyan, Narine, and Ani Nazaryan. "PSYCHOLOGICAL VIEWS OF STEPANOS LEHATSY." Main Issues Of Pedagogy And Psychology 9, no. 1 (April 25, 2022): 12–18. http://dx.doi.org/10.24234/miopap.v9i1.422.
Full textAbstract:
ABSTRACT
Stepanos Lehatsy is one of Armenia's greatest thinkers of the 17th century He is the author of many translations of philosophical works of worldwide significance, among which the most important are "Metaphysics" and "On the Soul" of Aristotle, together with the translator's comments, four famous works of Dionysius the Areopagite, "Jewish War” of Flavius Josephus, also Ecclesiasticus ("The Book of Sirach"), "The Quran" and other translations. Of his own philosophical works, “Banq imastasirakanq ev astvatsabanakanq hamarotabar ibr sahmanoren artadrealq ev havaqealq yst aybubeni” (“Philosophical-theological words, which are written in summary, that is, separated, grouped in alphabetical order", in Old Armenian (Grabar)) is a great value volume dictionary, in which apart from the philosophical, theological, ethical and aesthetic issues also psychological problems are discussed.
From a psychological point of view, the most interesting is the theory of knowledge of Stepanos Lehatsy. Understandings on the human soul and will are also given in his psychological views.
27
Dolukhanyan, Aelita. "The american lyre of Ghevond Alishan." JOURNAL FOR ARMENIAN STUDIES 1, no. 60 (March 27, 2023): 37–45. http://dx.doi.org/10.24234/journalforarmenianstudies.v1i60.31.
Full textAbstract:
The translations made by Ghevond Alishan have a special place in his multi-disciplinary scientific, literary, philological and pedagogical activities. Alishan translated these spiritual songs into grabar (Old Armenian) and the sacred songs included in the selection are very consistent with the classical manifestations of the Armenian medieval, especially official literature written in grabar. Among the American poets whose songs Alishan translated, the most notable is Henry Longfellow (1807-1882). He was one of Hovhannes Tumanian's favorite poets, of whom the latter made a number of translations. The American Lyre collection contains many excerpts from the Old and New Testaments of the Bible. The soul and soul sight are very important to the Christian religion. The wisdom that it is better to be blind in the eye than in the soul comes from Hermes the Great. The 5th century historian Yeghishe repeats this idea several times in his history.
28
Zhiyembay, B. S., А. R. Mayemerova, and G. Т. Zhiyembayeva. "Historical development of the genitive case in the language of the Armenian-Qypchak monuments." BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 143, no. 2 (2023): 263–72. http://dx.doi.org/10.32523/2616-6887/2023-143-2-263-272.
Full textAbstract:
The heritage, written in the Qypchak language with Armenian graphics, is based on religion, literature, history, law, philosophy, natural sciences and covers the political, economic, historical and cultural spheres of life. Since the 20th century, the Armenian-Qypchak heritage, which has become the subject of close study by scientists, has been published in foreign publications, transcribed, updated with dictionaries and translations. At present, scientists clearly feel the need for a deeper study of the linguistic features of the Armenian-Qypchak heritage, which laid the foundation for various scientific judgments and views.The category of case is one of the relevant and diverse topics in the theoretical grammar of the Turkic languages. The study of this grammatical category is closely connected with the historical study of the Turkic languages and originates from the language of ancient monuments. Based on the works of scientists, the article defines the historical genesis of the category of case, including the genitive case, systematically analyzes their endings in ancient Turkic, medieval monuments, Armenian-Qypchak monuments and modern Turkic languages. The article was written within the framework of the scientific project AP13068438 “Universal and special in the language of the Armenian-Qypchak monuments.”
29
Gasparyan, Naira, and Marianna Ohanyan. "METAPHORIC COVID NEOLOGISMS AND THEIR TRANSLATION PECULIARITIES." Armenian Folia Anglistika 18, no. 2 (26) (October 24, 2022): 132–45. http://dx.doi.org/10.46991/afa/2022.18.2.132.
Full textAbstract:
The present paper examines the translatability of English metaphoric neologisms into Armenian in COVID discourse and investigates certain translation strategies used to deal with the problem, which, if not solved, will result in unexpressive translations leading to inefficient communication. The research focuses on the translation peculiarities of the new concepts (often expressed metaphorically) which form a new layer of medical disease terminology of the global vocabulary. Words used in COVID discourse need to be treated with care and responsibility since the usage of COVID neologisms fuels tension and creates distortion in public mind and, thus, causes panic and improper conduct. The results achieved through the application of the methods of induction and deduction prove that the translation of such terms serves to better understand the sender’s message (although there are cases of ambiguity due to some hidden extra-linguistic basis) and discloses the fact that in the postmodern COVID period metaphor and metaphoric neologisms in healthcare, business and global media communication are coined quickly as a result of radical social changes, an unprecedented amount of “polluted” information, negative attitudes towards vaccination campaigns and false conspiracy narratives. Both English and Armenian metaphoric neologisms highlight the various aspects of the mentioned social response.
30
Poghosyan, Ofelya, and Varduhi Ghumashyan. "“Byronic” Phraseological Units and Their Equivalents in the Armenian Translation." Armenian Folia Anglistika 14, no. 1-2 (18) (October 15, 2018): 95–108. http://dx.doi.org/10.46991/afa/2018.14.1-2.095.
Full textAbstract:
The article highlights one of the most typical features of G.G. Byron’s individual style, particularly, the use of a great variety of phraseological units in his works. The basic layer of Byron’s literary vocabulary includes phraseological units derived from the Bible and Greek mythology.
The present article focuses on the problem of translatability of the so-called “Byronic” phraseological units in his narrative poem Childe Harold’s Pilgrimage.
It is an acknowledged fact that Byron’s works are translated into numerous languages and the Armenian translations have their special place among them. The eminent Armenian writer H.Tumanyan succeeded in finding the best equivalents of “Byronic” phraseological units that not only sound convincing, truthful and colourful, but also very often enrich both the source and the target languages.
31
McCollum, Adam Carter. "Greek Literature in the Christian East: Translations into Syriac, Georgian, and Armenian." Intellectual History of the Islamicate World 3, no. 1-2 (2015): 15–65. http://dx.doi.org/10.1163/2212943x-00301003.
Full textAbstract:
This article offers a non-exhaustive survey of translation activities for texts, secular and religious, from Greek into Syriac and, to a lesser extent, Georgian, Armenian, and other languages. Some remarks on theoretical and historical considerations surrounding these activities precede the survey itself. Comments on agenda and desiderata conclude the article.
32
Գևորգյան/Gevorgyan, Դավիթ/Davit. "Գրիգոր Բ. Վկայասերի նախաձեռնած թարգմանական շարժումը/The Translational Movement Initiated by Grigor II Vkayaser." Banber 34 (2022): 93–112. http://dx.doi.org/10.57155/kacq8679.
Full textAbstract:
In 1075/1076 Grigor Vkayaser (Martyrophil) started a prolific translational activity, trying to protect the Armenian Church from Byzantine encroachments when a new geopolitical situation was created after the fall of the Bagratuni kingdom of Armenia. He enriched Armenian ecclesiastical literature, and with the help of his associates, established educational centers in Cilicia. For translating some writings, Grigor Vkayaser involved foreign translators generously paying them for their work. They translated the original Greek text verbatim into Armenian, and then the text was revised by an Armenian erudite. This method of translation requires a thorough study in order to gain a better understanding of the reasons for its use.
33
Hovhannisyan, Anahit. "On Semantic Equivalence, In Translations of the Book of Proverbs: A Case Study." World Journal of English Language 11, no. 2 (September 3, 2021): 127. http://dx.doi.org/10.5430/wjel.v11n2p127.
Full textAbstract:
The topic of this paper covers one of the mysterious and fascinating topics of biblical study, specifically biblical proverbs. The paper is primarily devoted to outlining translation equivalents of semantic parallelism across two languages – English and Armenian. By employing the method of comparing cultural values, are outlined the architecture of semantic parallelism and the role of translator as an agent of cultural mediation in regard to translation of biblical proverbs.
34
Hakobyan, Hayk, Shakhban M. Khapizov, and Hovhannes Beylerian. "ALANS IN THE ARMENIAN WRITTEN SOURCES OF THE 12th –18th CENTURIES." History, Archeology and Ethnography of the Caucasus 17, no. 4 (December 29, 2021): 768–77. http://dx.doi.org/10.32653/ch174768-777.
Full textAbstract:
The paper presents the translations, introduction and interpretation of information about Alans, obtained from the Armenian written sources of the 12th – 18th centuries. The subject of research is information from the following sources: Armenian historical works published in Russian or the original language, as well as historical or grammatical works, aide-memoirs and colophons of manuscripts that have not yet been in the focus of researchers’ attention or are introduced into the scientific use for the first time. Most of the sources published here have been identified in the collection of the M. Mashtots Research Institute of Ancient Manuscripts (Matenadaran). The information of the Armenian written sources dates the 12th – 18th centuries. This allows us to clarify the ethno-confessional map of the Caucasus in the 12th – 14th centuries and its transformation in the later period. Some of them, in particular, suggest the idea about the identity of ethnonyms “Alans” and “Osi/Oseti”. The sources also provide information about the written languages of the peoples of the Caucasus that were used in worship service. The paper pays great attention to the study of the issues of the “Alans”, “Alan Region” and “Alan Gates” mentioned in Armenian sources of the 16th – 18th centuries. The study uses the analysis of the available information on this oeconym, since in late Armenian sources the Alan Gates are localized in Derbent, and the terms “Alans” and the “Alan Region” are used in relation to the population and territory of the former Caucasian Albania.
35
Gasparyan, Gayane. "TRANSLATION AS A MODE OF INTERPRETATION AND MISINTERPRETATION OF LITERARY DISCOURSE." Armenian Folia Anglistika 18, no. 1 (25) (June 1, 2022): 114–27. http://dx.doi.org/10.46991/afa/2022.18.1.114.
Full textAbstract:
The article focuses on the so-called Nadsat, an Argot invented by A. Burgess in his well-known novel A Clockwork Orange. Nadsat identifies the teenagers’ speech that causes plenty of confusion among readers. The confusion becomes visible even in the translations of the Argot both into Russian and into Armenian that very often leads to the target readers’ misunderstanding. The aim of the article is to distinguish a number of linguistic peculiarities of Nadsat in A. Burgess’ A Clockwork Orange and to specify the translation distinctions in the target texts, which are definitely caused by certain misinterpretation of the ST cognitive code. Translation itself may be identified as a transaction operation, when the language media specific of one cultural community is transferred into another with definite configurations specific to the other cultural community to meet the target recipients’ expectations with their cultural background, mentality, genetic knowledge and experience.
36
Danielyan, Taron R. "Armenian book advertising: Peculiarities of development in Tiflis (1801-1865)." Tekst. Kniga. Knigoizdanie, no. 28 (2022): 92–109. http://dx.doi.org/10.17223/23062061/28/6.
Full textAbstract:
The factors that influenced the development of Armenian advertising of books are examined in the article. Using the comparative historical and grouping methods, the author shows that the formation of Armenian book advertising in Tiflis was mainly similar to the development of book advertising in other provinces of the Russian Empire, but it had some peculiarities that were primarily due to the absence of Armenian statehood for many centuries. The decentralized Armenian publishing and bookselling structures were scattered, but their various components were integrated in the same system and influenced the formation of advertising communication, which made Armenian book advertising in Tiflis acquired more social in essence. The advertising was aimed at a purely ethnic cultural space, which was also influenced by the multicultural environment of Tiflis and the policy of the supreme power of the Russian Empire and its representation in the Caucasus in relation to the peoples of the region. The main emphasis of Armenian book advertising was placed on the educational and enlightenment functions of the book with the aim of integrating the divided people into one cultural communication space. Thus, advertising materialized and established the spiritual needs of the people. The Armenian book market formed very slowly, which was due to the illiteracy of the population’s majority, the difficulty of Old Armenian in which most of the books were published, the slow formation of Eastern Armenian literary language from various dialects, the fiction’s slow pace of development, the lack of good-quality translations of European literature, and the high cost of books. In the first half of the 19th century, the system of book advertising in Tiflis was institutionalised, which was due to the formation of publishing and bookselling markets as well as the types and ways of communication. The publishing sponsorship and the buying of books became a type of book advertising, and book advertising itself became a means of personal advertisement that aimed to popularize the personality and social status of the patron. The tradition of patronage contributed to sales of books because charitable investments were compensated with awards or by raising the social status of sponsors: the book was not only an item for advertising but also a means to advertise various individuals. If, until the 19th century, the patronage of the publication and distribution of Armenian manuscripts or books was based on a personal motive, and patriotism was expressed in the monumental preservation of the name of the book sponsor or orderer in the historical memory of the people, in the 19th century, under the tsarist regime, sponsorship had more pragmatic goals.
37
SHARURYAN, HAYKANUSH. "OBSERVATIONS ON ENGLISH TRANSLATION OF HAKOB PARONYAN’S SERIES OF NOVELETTES “HARMS OF POLITENESS”." JOURNAL FOR ARMENIAN STUDIES 1, no. 64 (June 13, 2024): 124–40. http://dx.doi.org/10.24234/journalforarmenianstudies.v1i64.90.
Full textAbstract:
Some of the masterpieces of the brilliant satirist Hakob Paronyan (1843-1891) have long been translated into different languages and made his name known in many countries. Words of high praise about him were heard even from far away continent, which is extremely important for the great culture of a small nation. Thus, for instance, while speaking about the power and influence of the Armenian writer’s humor and satire, in the preface of "Uncle Balthazar" published in English in Boston, the American artist Albert Lang noted: "Hakob Paronyan's humor and satire belong to all countries and peoples". The same response was heard from Europe. "Hakob Paronyan's satire is extremely lively," stated Frederic Faydi: "his characters, naturally bearing the breath of time and place, are at the same time universal". The greatest works of art are by all means immortal, and genius, as Paronyan rightly observed, recognizes no national and religious boundaries: "A poem that is given birth by a genius is well received in England, no matter how Slavic its author is". And in order to make the name of the genius heard outside the homeland the role of a successful translation is first of all important. So this article is dedicated to the study of the English translation of the series of novelettes “Harms of Politeness” (1886-1887), that comprises the peculiar part of Paronyan's diverse and multigenre work. It was performed by Jack (Artavazd) Andreasyan (1920-2009). Unfortunately, during the comparison of the texts translated from Armenian into English many omissions, textual inconsistencies, even capricious, incorrect and unclear transmissions are revealed. In short, we have been facing for decades, mildly said, a not very successful translation. Unlike Paronyan's other works- serious translations by Yervand Mkrtchyan ("Uncle Balthazar", "Honorable Beggers"), in this case, the English-speaking reader was not provided with the influential power and high quality of the Armenian writer’s satire and the sense of high art. By taking into consideration not only the absence of English equivalents of the relevant parts of the original text, but also their simply incomprehensible omissions the author of the article offers her own translations.
38
CHOI, DANIEL KAM-TO. "The Baptist Endeavours in Biblical Translation in China before the Chinese Union Version." Journal of the Royal Asiatic Society 30, no. 2 (July 3, 2019): 341–64. http://dx.doi.org/10.1017/s1356186319000270.
Full textAbstract:
AbstractThe purpose of this study is to present a historical review of the Bible translation of Baptist missionaries in China before the publication of the Chinese Union Version (CUV) in early twentieth century, especially the significance of the Baptist translations in this period. This study will also discuss the differences in translation approaches and practices of the Baptists from other denominations.The history of Chinese Bible translation by the Baptists started when English Baptist missionary Joshua Marshman (1768–1837) and his Armenian helper Johannes Lassar (1781–1835?) published their translation of the whole Bible in 1822 in Serampore. In the 1840s, the Protestant missionaries from different countries and missions decided to translate the Bible into classical Chinese with standardised terminologies for the names and terms in the Bible. This version was known as the Delegates’ Version and was the most important project of common Bible before the CUV. However, it uncovered heavy hiccup and disputes in translating, especially the difficulties in translating religious terms into Chinese. Their biggest point of contention was which, Shen or Shangdi, was the suitable translation of the word “God.” Furthermore, the Baptists insisted Shen as well as Jin (which meant “immerse”) for baptism, while the others recommended Xi (which meant “wash”). In the end, the Baptists withdrew from the translation committee and translated several versions in classical Chinese only by themselves between the 1840s and the 1870s. Until the early twentieth century, Baptist missionaries dedicated themselves to translating the Bible into various Chinese dialects.Although the Baptists had excellent achievements in the history of Bible translation, they had only played an insignificant role in the project of the CUV and shared the consequent of the CUV after its publication. This paper aims to investigate the work of the Baptists in several aspects, including their translation approaches and problems as well as their significance in the history of Chinese Bible translation.
39
Jeffery, Peter. "The Earliest Christian Chant Repertory Recovered: The Georgian Witnesses to Jerusalem Chant." Journal of the American Musicological Society 47, no. 1 (1994): 1–38. http://dx.doi.org/10.2307/3128835.
Full textAbstract:
From the fourth to the twelfth century, the city of Jerusalem had its own liturgical rite and chant repertory, which used the Greek language. Until recently, however, very little was known about this tradition because hardly any medieval manuscripts of it survived. But the Greek texts were translated into Georgian when the church of Georgia adopted the rite of Jerusalem as its own, and critical editions of these translations, made from tenth-century manuscripts, have recently been published. The translations show that the chant repertory of Jerusalem exercised much influence on the other medieval chant repertories in Greek, Syriac, Armenian, and Latin. When texts from Jerusalem survive in these other traditions, they tend to be set to melodies that are consistent with the modal assignments and neumes of the Georgian sources. This suggests that the features these melodies share do go back in some way to the lost melodies that were once sung in Jerusalem itself.
40
Gippert, Jost, and Wolfgang Schulze. "Some Remarks on the Caucasian Albanian Palimpsests." Iran and the Caucasus 11, no. 2 (2007): 201–11. http://dx.doi.org/10.1163/157338407x265441.
Full textAbstract:
AbstractThe so-called Caucasian Albanian Palimpsest kept in St. Catherine's Monastery on Mt. Sinai for the first time allows to draw a comprehensive picture of one of the languages (probably the state language) of the third medieval Christian kingdom in Transcaucasia, namely (Caucasian) Albania. The relevant parts of the two palimpsest manuscripts (Sin. N 13 and N 55) covering roughly 120 pages (that is two thirds of the two manuscripts) have been deciphered, interpreted, and translated in the course of an international project running since 2003. The Caucasian Albanian texts comprise a) fragments of a Lectionary, and b) parts of the Gospel of John, written by a different hand in a different style. A number of both text-internal and text-external arguments suggest that the original manuscripts were produced in the 7th century A.D. The analysis of the texts clearly argues in favour of the assumption that the translators relied upon corresponding Old Armenian sources. Nevertheless, it can be shown that the texts in parts deviate from those Old Armenian Bible texts that have survived to our days, so that Georgian, Greek, and Syriac sources must also be taken into account. The readable passages of the two texts furnish us with roughly 8,000 word tokens (some 1,000 lemmatised lexical entries). Hence, the Caucasian Albanian palimpsest gives a considerable insight into the lexicon, grammar, and phonology of its language, which can now safely be identified as an early variant of Udi (East Caucasian, Lezgian). Caucasian Albanian (or Old Udi) differs from present-day Udi in a number of features, including an additional set of palatalised consonants, a more conservative system of local case markers, gender distinction within the set of anaphoric pronouns, and a stronger tendency to construe larger clitic chains. The lexicon is marked for three aspects: a) the preservation of Lezgian terms lost in present-day Udi; b) a set of loans from Armenian and (less prominent) from Georgian; c) loan translations especially from Armenian. The syntax of the texts comes close to that of its sources; however, the texts also exhibit a number of syntactic features alien to both Armenian and Georgian. This suggests that the translators tried to find a balance between the preservation of the original wording of the sources and the necessity to meet the needs of the Caucasian Albanian speaking audience.
41
Kauhanen, Tuukka. "Irenaeus and the Text of 1 Samuel." Vetus Testamentum 59, no. 3 (2009): 415–28. http://dx.doi.org/10.1163/156853309x444990.
Full textAbstract:
AbstractIrenaeus' Against Heresies is a very important early witness for the text of the LXX. Irenaeus' quotations from 1 Samuel have survived only in Latin and Armenian translations of this work. In the Latin version, the biblical quotations are translated in the same word-for-word manner as the rest of the text, which makes it a reliable witness for Irenaeus' LXX text. The so-called Lucianic MS group (L) agrees with Irenaeus' quotations in several significant readings, which makes Irenaeus an important witness to the Proto-Lucianic text. This is illustrated by a close analysis of a textual problem in 1 Sam 12:4, where it seems that Irenaeus and L alone have preserved the original form of the text.
42
Shirinian, Manea Erna. "The Order of the Books in Solomon’s Tripartite According to Early Christian, Early Byzantine and Medieval Armenian Interpreters." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 237–54. http://dx.doi.org/10.15688/jvolsu4.2022.6.15.
Full textAbstract:
Introduction. Traditionally, several books of the OT are ascribed to King Solomon, but, according to Jewish tradition, he wrote only three biblical books, viz.: Proverbs, Ecclesiastes and Song of Songs. According to early Christian, early Byzantine and medieval Armenian interpreters, this order of books in the Solomon trilogy is not accidental. Although in the Christian tradition, this order of books has been attested already from the first centuries, nevertheless, today there are discrepancies and not only about the order of the books in question. Each of these books brings forth a certain semantic and symbolic meaning. They are connected with each other, being, as they were, “steps of the stairs” on the way to knowledge, not to mention the fact that each of these books occupies its worthy place in the treasury of human thought. Methods and materials. These circumstances make the appeal to questions related to Solomon’s tripartite, which are worthy of research using a method of a comparative analysis of various sources. Such a conviction is supported by new data concerning the issues under discussion provided by Armenian sources. Among these testimonies аn important role will be assigned to the use of unpublished yet manuscripts on the topic. A special place is occupied by the codex, which contains an Armenian medieval isagogical collection of the late 12th – early 13th centuries. Analysis. It was compiled by the abbot of the Sanahin monastery Grigor, son of Abas, and is known under the provisional name Book of Causes. The full title of the book is attested only in one manuscript – the most important and earliest from all that have reached us, stored in the Mashtots’ Matenadaran under the number 1879. This medieval textbook includes isagogical questions or prolegomena (presented in Armenian manuscripts under different names, mainly “cause”, “beginning” – hence the Book of Causes) to the all canonical books of the Bible and to the so-called “subtle” writings. The “subtle writings” are certain works that include the writings of both “external” (in relation to Christianity) as well Christian (mainly – “church fathers”) authors. Being of a philosophical and religious character they serve sort of a connecting link, and not only between the OT and the NT. The “subtle writings” were irreplaceable when using philosophical ideas to prove or refute one or another dogmatic position or postulate. As far as can be judged today, this title of certain works has survived only in Armenian; there is no doubt, however, that it had its prototype, at least in the Greek tradition. From the above it follows that the Book of Causes is significant also by the fact that it contains mainly Armenian translations of the introductions to the Bible commentaries of the Church Fathers. Along with them, the Armenian original prolegomena to interpretations are presented here as well. In this manual, there are several prolegomena related to Solomon’s trilogy. Results. These chapters not only confirm the data of early Christian and early Byzantine authors, but also provide some interesting evidence that has not come down to us from other sources (as far as I know). I hope that suggested here analysis of Armenian sources, especially the testimonies from the unpublished isagogical textbook called the Book of Causes will contribute to the international knowledge concerning the discussed questions.
43
Khachatryan, Anna, and Markuhi Voskanyan. "Grammatical Features of Translating Bilateral International Treaties." Translation Studies: Theory and Practice 2, no. 1 (3) (June 1, 2022): 5–16. http://dx.doi.org/10.46991/tstp/2022.2.1.005.
Full textAbstract:
The article focuses on the study of some grammatical and structural aspects of international treaties discussing the problems of their equivalent conveyance from English into Armenian. In particular, the article is aimed at studying the use of certain syntactic structures, passive constructions, modal verbs and other grammatical features of international treaties which frequently undergo transformations in the process of translation due to substantial differences between the English and Armenian language systems. To this end, the following methods have been applied: comparative and contrastive methods to study similarities and differences in the scope of the discussed linguistic phenomena, the method of deductive research for studying various types of transformations and testing them from practical perspective, and the method of logical syllogism to work out conclusions to finalize the research. The significance of this study consists in the fact that there is a lack of research on the translation of this type of legal documents in Armenia, and the article will contribute to raising the awareness of Armenian researchers about the problems of translating international treaties. The corpus used in this paper comprises the official translation of authentic bilateral international treaties concluded between the Republic of Armenia and a number of other states and published in the RA Official Bulletins of International Treaties of 2007 and 2009.
44
MURADYAN, G. "The Reflexion of Foreign Proper Names, Theonyms and Mythological Creatures in the Ancient Armenian Translations from the Greek." Revue des Études Arméniennes 25 (January 1, 1995): 63–76. http://dx.doi.org/10.2143/rea.25.0.2003774.
Full text
45
Shahinya, Arsen K. "The Colonization of the Early Medieval Vilayet of Armīniya by Arab Muslims." Archiv orientální 85, no. 1 (May 18, 2017): 1–17. http://dx.doi.org/10.47979/aror.j.85.1.1-17.
Full textAbstract:
The aim of this article is to establish the time frames and main directions of the colonization process in relation to the Greater-Armenian, Caucasian Albanian and Iberian lands captured by the Semitic-speaking Arab-Muslim tribes in the early Middle Ages. A parallel task is to identify the occupied areas in these countries of the Armenian Plateau and the Southern Caucasus and provide a list of the tribes that ruled over each of these areas. These lands were united by various tribal groups from the Arabian Peninsula, Syria and Upper Mesopotamia during the 8th and 9th centuries, and this was achieved within the framework of the Arab vilayet of Armīniya. Under the early ‘Abbasids (al-‘Abbāsīyūn, 750–1258) the colonizers gradually transformed these areas of Armīniya into their own domains, and then into their hereditary emirates. In order to fulfil the above aims, the author makes use of contemporary accounts and chronicles, as well as an examination of the coins in use in the area under scrutiny and its surroundings. At the end of the article, moreover, the author provides, in alphabetical order, a complete list of the Arab-Muslim tribes that settled in the different regions of Armīniya and, during the course of the 9th century, created their hereditary emirates. This identification is made by the author, who uses square brackets as a means of providing the reader with additions to the quoted translations emanating from the texts penned by classical authors.
46
Tatoyan, Robert. "British Diplomat and Spy Major Noel’s Report on the Extermination of Armenians and Assyrians in Diarbekir Province during the Armenian Genocide." Ցեղասպանագիտական հանդես 10, no. 1 (May 20, 2022): 64–83. http://dx.doi.org/10.51442/jgs.0028.
Full textAbstract:
This publication presents the report by Major Edward William Noel, British diplomat and spy, regarding the extermination of Armenians and Assyrians in Diarbekır province during the Armenian Genocide. The document, entitled “Christian Massacres of 1915 in Diarbekir Vilayat,” has been compiled in April, 1919 in the city of Mardin, where the author was on a fact-finding mission, so most of the massacre cases presented there refer to the mentioned locality. Attached to Noel’s report, as an appendix, we present the letter of Arthur Calthorpe, British High Commissioner in Constantinople, to British Foreign Minister Lord George Curzon, dated July 2, 1919, in which he transmits Major Noel’s estimate of populations of Diarbekir vilayet before and after the First World War. Major Noel has been characterized by researchers as “an expert on Kurdistan and the Kurds”, and as “the main British agent in Kurdistan, both in Anatolia and in Iraq, from 1919 to 1922,” so these documents published in Armenian translation, as well as other papers related to his mission in 1919 are very remarkable from the point of view of studying the demography of the southern regions of Western Armenia, the course of the Armenian Genocide, as well as of the history of ArmenianKurdish, Armenian-Turkish, Turkish-Kurdish relationships after the First World War.
47
Aktokmakyan, Maral. "So, Did We Really Find Yesayan?" Journal of the Society for Armenian Studies 28, no. 2 (December 14, 2021): 212–19. http://dx.doi.org/10.1163/26670038-12342762.
Full textAbstract:
Abstract This think piece aims to locate the problematic interest in the work of Zabel Yesayan in the heart of the much broader question of the fate of Armenian literary studies and criticism. The critique presented here provides a quick glance over the timeline of this interest through the intellectual touchstones accomplished over the last two decades then followed by the contemplation of a series of issues that lie behind a particular kind of fetishizing attitude. These issues include the predominant and privileged status of the discipline of history, the misleading state of Yesayan translations, and the illiterate – both in the literal and figurative senses of the word – therefore scandalous state of contemporary academia. My conclusory remarks, returning to what I describe as “Yesayan fever,” are part of an attempt towards a rhizomatic reading that would liberate the author from overloaded feminist and genocide-based readings.
48
Katvalyan, Viktor L., and Lalik M. Khachatryan. "The main directions of the development of modern Armenian linguistics." Philological Sciences. Scientific Essays of Higher Education, no. 4 (July 2023): 3–9. http://dx.doi.org/10.20339/phs.4-23.003.
Full textAbstract:
The present paper examines the topical areas of research in the field of linguistics in modern Armenia. These include, first of all, the continuation of work on the creation of a dialectological atlas of the Armenian language. Today, the problems of Armenian ethno- and glottogenesis are of great importance, where theoretical developments related to the description of the development of the Armenian language are of great importance. Scientists of the Institute of Language of the National Academy of Sciences of Armenia are doing a great work on the development of modern Armenian lexicography and terminology. Collaborative work of Armenian scientists is also carried out on the creation of linguistic base for automatic translation, linguistic processing of information.
49
Egedi-Kovács, Emese. "Aristeidés elveszett Apologiájának görög és ófrancia átirata az ivironi Barlám-kéziratban (cod. Athon. Iviron 463)." Antik Tanulmányok 66, no. 1 (May 10, 2022): 113–25. http://dx.doi.org/10.1556/092.2022.00006.
Full textAbstract:
A Barlám és Jozafát regény 26-27. fejezetében Nákhór ál-tanúságtétele nem más, mint Aristeidés eltűntnek hitt Apológiájának átirata. A tanulmány az Apologia utóéletének áttekintése, és a „kölcsönzött szöveg" elbeszélésen belüli szerepének vizsgálatán túl, a védőbeszéd Iviron kódexben megőrzött - ez- idáig kiadatlan - görög és ófrancia nyelvű változatából is közöl részleteket.The speech in the Barlaam and Josaphat novel, Nachor’s pseudo-testimony, is in fact a transcription of Aristides’ Apology, previously thought to be lost. Although it is mentioned by Eusebius and St. Jerome, the sermon was considered lost until 1878. In the 19th century, Armenian and Syriac translations came to light, as well as Greek papyrus fragments, also preserving excerpts from the original text of the sermon. In the light of the Greek fragments, it became clear that the romanced saint’s biography Barlaam and Josaphat also preserved a metaphrase of the sermon in Greek. Codex Iviron 463, which contains the Greek abridged version of the Barlaam novel, includes not only the Greek transcription of the Apology, but also its Old French translation. In addition to an overview of the afterlife of the Apology and an examination of the role of the “loaned text” within the narrative, this paper will also provide extracts from the heretofore unpublished Greek and Old French versions of the apology preserved in the Iviron codex.
50
Artoni, Daniele, and Ishkhan Dadyan. "TRANSLATING PRAGMATICS: A CORPUS-BASED STUDY ON ARMENIAN, ITALIAN AND RUSSIAN DIMINUTIVES." Italiano LinguaDue 15, no. 2 (December 15, 2023): 51–63. http://dx.doi.org/10.54103/2037-3597/22015.
Full textAbstract:
Diminutive affixes are a common morphological feature across languages and their denotative function of reducing the referent they are attached to can trigger emotional readings, like affection and endearment, as well as serve as pragmatic mitigators, both as positive and negative politeness markers. The current crosslinguistic study aims at investigating how pragmatically motivated diminutives are translated from Armenian and Italian into Russian, and vice versa. To do so, the analysis has been conducted on the data retrieved from two subcorpora of the Russian National Corpus (NKRJa), namely the Armenian-Russian Parallel Corpus and the Italian-Russian Parallel Corpus, which allow the search for diminutivized words and their translation in a large data set of translated texts. Although all the three languages considered here display diminutive noun morphology, their usage differs accordingly. In Armenian, the diminutive suffixes (-(j)ak, -ek, -(č)ik, -uk) are often used to signal the speaker’s affection, empathy, and psychological proximity towards the listener; in terms of pragmatics, they serve as positive politeness markers only in jocular and poetic contexts. In Italian, diminutive suffixes (e.g., -in-, -ett-) mark a denotative reduction of the referential noun; from a pragmatic perspective, however, they are primarily used in non-serious contexts and are commonly used as mitigating devices in negative politeness. In Russian, the diminutive suffix -#k- and its allomorphs are used in wider contexts and address a variety of emotional situations; negative politeness generally relies on the use of diminutive morphology, especially with reference to time slots (e.g., minut-k-a ‘minute-DIM’). Our analysis focused on diminutivized time references, which are purely pragmatic markers. In particular, we have investigated whether diminutive morphology in the source text was maintained in the target text and, if not, what strategies were used in the target text to maintain the pragmatic value of diminutives. With Russian being a language with wider pragmatic usages of diminutive morphology, Russian original texts and translations into Russian display a larger number of diminutives than Armenian and Italian ones. Diminutivized time references never occur in Armenian texts, and Russian diminutives are translated into Armenian either with the numeral մի [mi] ‘one’ followed by a non-diminutivized time reference or by using a smaller unit of time, as վայրկյան [vajrkjan] ‘second’ for минут-к-а [minut-k-a] ‘a minute-DIM’. In Italian, alongside the non-diminutivized version of the time reference, we have noticed an extensive use of momento ‘moment’, and the maintenance of the diminutive form in Italian, which triggers a non-serious reading though.
Tradurre la pragmatica: uno studio sui diminutivi in armeno, italiano e russo a partire dai corpora
Gli affissi diminutivi sono un tratto morfologico comune a molte lingue. La funzione denotativa di riduzione del referente a cui sono legati può innescare letture emotive, come affetto e tenerezza, ma può anche avere una funzione mitigatrice dal punto di vista pragmatico, sia nell’ambito della cortesia positiva quanto in quella negativa. Il presente studio trasversale si propone di indagare come i diminutivi pragmaticamente motivati siano tradotti dall’armeno e dall’italiano in russo e viceversa. A tal fine, è stata condotta un’analisi su dati provenienti da due sottocorpora del Corpus nazionale russo (NKRJa), ovvero il Corpus parallelo armeno-russo e il Corpus parallelo italiano-russo, che consentono di ricercare le parole con morfologia diminutiva e le rispettive traduzioni in un ampio corpus di testi paralleli. Sebbene tutte e tre le lingue considerate nello studio permettano la diminuzione dei sostantivi, nell’uso ogni lingua ha le proprie specificità. In armeno, i suffissi diminutivi (-(j)ak, -ek, -(č)ik, -uk) sono spesso usati per segnalare affetto, empatia e vicinanza psicologica del parlante nei confronti dell’ascoltatore; in termini pragmatici, possono contribuire alla cortesia positiva solo in contesti scherzosi e poetici. In italiano, i suffissi diminutivi (ad esempio, -in-, -ett-) denotativamente indicano una riduzione del sostantivo referenziale; dal punto di vista pragmatico, tuttavia, sono utilizzati principalmente in contesti cosiddetti non seri (non-serious) e sono di solito impiegati come mitigatori nell’ambito della cortesia negativa. In russo il suffisso diminutivo -#k- e i suoi allomorfi sono utilizzati in contesti più ampi e si accompagnano a una varietà di situazioni emotive; la cortesia negativa in russo fa ampio uso della morfologia diminutiva, soprattutto in contesti temporali (ad esempio, minut-k-a ‘minuto-DIM’). La nostra analisi si è concentrata sui riferimenti temporali diminutivi, in cui la morfologia diminutiva ha valore puramente pragmatico. In particolare, abbiamo indagato se la morfologia diminutiva del testo di partenza fosse mantenuta nel testo di arrivo e, in caso contrario, quali fossero le strategie utilizzate nel testo di arrivo per mantenere il valore pragmatico dei diminutivi. Poiché il russo è una lingua con un uso pragmatico più ampio della morfologia diminutiva, i testi originali russi e le traduzioni in russo presentano un numero maggiore di diminutivi rispetto a quelli armeni e italiani. I riferimenti temporali diminutivi non sono mai presenti nei testi armeni e i diminutivi russi sono tradotti in armeno o con il numerale մի [mi] ‘uno’ seguito da un riferimento temporale non diminuito oppure tramite unità di tempo più piccole, come վայրկյան [vajrkjan] “secondo” per минут-к-а [minut-k-a] “minuto-DIM”. In italiano, oltre alla versione non diminuita del riferimento temporale, abbiamo notato un ampio uso di momento e il mantenimento della forma diminuita, che tuttavia in italiano innesca una lettura non-serious del contesto.