„ამირანდარეჯანიანის“ უკრაინული თარგმანის შესახებ

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Date
2021-09-30
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უნივერსიტეტის გამომცემლობა
Abstract
In Ukrainian literature, the interest in Georgian literature as an ancient, original and self-sufficient creative work has always been evident. Translations and studies also became more frequent in the 19th century. The poetry of Ilia and Akaki is read in Ukrainian, letters are written about “The Knight in the Panther’s Skin”. In the twentieth century, both translation topics and authors became more diverse. At the end of the mentioned century, attention was drawn to Amiran- Darejaniani, a poem about Amiran praised by Mose Khoneli, in which Vasyl Mysyk, the Ukrainian writer and translator, became interested. The prevailing opinion about Amiran-Darejaniani’s controversy in Ukrainian literary criticism is that it is an original Georgian folklore work. The interest of Ukrainian writers in Oriental literature and culture has always been great. They tried to read and study it as well as translate it into their native language. From the nineteenth century onwards, research in oriental studies increased and became a discipline. In 1990, Dnipro Publishing House released translations of Vasyl Mysyk in the book “West and East” in Kiev, which published a Ukrainian translation of Amiran-Darejaniani. The book also features poetry by Omar Khayyam, Nizami Ganjeli, William Shakespeare, George Gordon Byron, Percy Bysshe Shelley. The Ukrainian writer interested in the West and the East, naturally, places Amiran-Darejaniani in the Eastern bloc and puts it on top of the list. To emphasize the role of Vasyl Mysyk as a translator, it would be enough to mention the fact that in 1995 the National Writers’ Union of Ukraine established the Vasyl Mysyk Literary Prize for translations of original poetry collections and poems. Vasyl Mysyk translated from English, German, French, Russian, Belarusian, Arabic, Azerbaijani and other languages. For Ukrainian literature, Georgian realities are equated with Eastern culture. The poem is rich in onomastic units. Vasyl Mysyk did not spare any effort in translating anthroponyms or toponyms. Amiran Darejanisdze has preserved the name, face and character in Vasyl Mysyk’s translation. It is interesting how Vasyl Mysyk was able to translate the Georgian text. In 1945, there was already a Russian translation of “Amiraniani”, which belongs to Shalva Nutsubidze. It is probable that Vasyl Mysyk was acquainted with the mentioned text. Moreover, it is possible that he even relied on it. At the same time, it is noteworthy that the famous Georgian translator, Giorgi Namoradze lived and worked in Kharkov in the 1930s and, at the same time, Vasyl Mysyk was a student at Kharkov University. They were published together in the famous magazine “Chervoni Shliakh” (1929). In addition, he should have known about A. Gren, A. Khakhanashvili’s letters about Amiran-Darejaniani. In addition to the personal names (such as: Badri, Usubi, Amirani, Kamari), attention is drawn to the issue of translating Bakbakdev, which is transferred with alliteration by the Ukrainian writer. The translation of the Gveleshapi - dragon is sometimes alliterated to the reader, sometimes translated as a dragon. Vasyl Mysyk allowed the Ukrainian reader to get acquainted with and perceive the plot of the work, the personality of the characters of the poem, and the reflection of the knightly era. The translation of Amiran-Darejaniani by Vasyl Mysyk as a folklore text and a specific work to be translated was undoubtedly a success. Besides, it gave the Ukrainian reader an idea of the type and motives of the Georgian folk epic.
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ქართული ხალხური ეპოსი, ფოლკლორული ტექსტის თარგმანი, Georgian folk epic, translation of the folklore text
Citation
მთარგმნელის საერთაშორისო დღისადმი მიძღვნილი VII სამეცნიერო კონფერენციის მასალები, 2021, გვ.: 121-127/ VII scientific conference proceedings dedicated to the international translator’s day, 2021, p.: 121-127