چکیده:
ترجمه از دیرباز تاکنون به عنوان فعالیتی هدفمند و وسیلهای برای انتقال فرهنگ و ادبیات ملل مختلف مورد توجه بوده است. در این بین واژگان و اصطلاحات موجود در آثار عرفانی به دلیل دارا بودن معانی مختلف و نشانههای نهفته، عمل ترجمه را دوچندان سخت کرده است. بررسی و چگونگی انتقال واژگان و عناصر عرفانی منطق الطیر عطار از فارسی به فرانسه توسط مترجمان بهنام فرانسوی لیلی انور و گارسن دو تاسی با استفاده از الگوی هرمنوتیک اُمبرتو اکو و بررسی برداشت و دریافت آنها، در جایگاه «خواننده-مُدل » و با در نظرگرفتن استراتژی متن هدف این تحقیق بوده است. مهمترین یافتههای این پژوهش توصیفی-تحلیلی، بیانگر این مطلب است که در معادلیابی واژگان و عناصر عرفانی منطق الطیر، مترجمان با دنبال کردنِ مناسبات درون متنی و فرامتنی دست به خوانش اشعار زدهاند و معادلهای مناسبی را انتخاب کردهاند که نشاندهندۀ شناخت کامل آنها از استراتژی حاکم بر ابیات عطار است.
Hermeneutic approach to the French translation of some mystical words of Mantiq al-Tair of Attar ( A Study of Omberto Eco) Sedigheh Sherkat Moghadam Maryam Akramifard 1. INTRODUCTION Translation has always been considered as one of the practical means of international culture and literature exchange. What makes the act of translation even more difficult is the existence of some kind polysemic mystical terms which presents numerous mysterious connotations to the reader. The translation becomes more difficult considering that the mystical terms are the terms which hide various mysterious senses inside or they’re small phrases that carry other meanings far from their apparent one- the meaning that comes from spiritual world. In addition, some of them contain a mystical connotation which extracted from koranic or religious stories as well as the thoughts which come from poet’s spiritual inspirations. Thus, finding the meaning of such terms and transferring them to other languages is a difficult task which needs minuteness and expertise; therefore, the translator is obligated to do a complete comprehensive research for finding the most relevant equivalent which could transfer the same connotation to other language. 2. MATERIALS AND METHODS In this research, we studied the means of analyzing the mystical terms and lexis which were extracted from the Sufis’ s religious-Islamic thoughts and believes. We applied the hermeneutic theories of Umberto Eco, contemporary Italian hermeneut and philosopher, in this research. Eco in his comprehensive researches in interpretation and translations domain, discusses “the auteur’s position” and in the other way “the reader’s position”, that’s why he indicates “the text strategy” and by putting the reader on the above of all text priorities, defines the limits of interpretation. In Eco’s view point the Intra-textual coherence, defines the texts interpretation’s limits. Therefore, the reader should not impose his own expectations to the text and interpret it according to his own willingness or try to find and understand the author’s intention. Eco believes that the reader completes the act of creating the sense started by author, by completing his task of reading. 3. RESULTS AND DISCUSSION The main objective of this study base is analyzing the process of transferring mystical terms and symbols in Persian to French translation of Mantiq al-Tayr of Farid ud-Din Muhammad b. Ibrahim Attar, translated by two famous French translators, Leili Anvar and Garcin de Tassy, by applying hermeneutic approach of Umberto Eco and studying their interpretations in the state of “ Model Reader” . Eco defines the “Model Reader” as a reader who reads the text consciously and cognitively, such a reader can access the underlying layers of text and adopts a proper interpretation. “The text creates a world in which a reader must know the rules of the game provided by the text in order to enter it in the position of Model Reader, such a reader is familiar with intra-textual structure and principles governing the text so he starts his reading process considering these knowledge.” (Rahimi, 2011: 135) In the analytic section of our study we analyse five mystical terms selected from Mantiq al-Tayr of Attar: حقیقت [truth], کلام [word], پیر [old], جان [soul], نفس [self] , we started our study by indicating two translations of each word then we continued by analyzing the text and its structural challenges to find out if the translator’s interpretation is proper or we can consider it as an overinterpretation, in the final section, we studied different mystical sources to verify if the translators represented the accurate interpretations from the text and terms. 4. CONCLUSION The most significant result of this Analytical descriptive study defines that these two translators fallowed all intertextual and intratextuality relations in their reading of the text, thus they had chosen proper equivalences which indicates their great knowledge on Attar poems scheme. Anvar and Tassy with their interpretation from each term, their great knowledge about text’s structure and its influence on the reader, tried to represent a target-oriented and meaning-oriented translation. The translators didn’t make an overinterpretation from mystical terms and they tried to interpret the terms as a Model Reader. Generally, we consider these two translations as two almost succeeded translations of Mantiq al-Tayr. The translators are familiar with the culture and language of the source text, the Islamic mystic, spiritual culture and Attar views, so they tried to transfer the accurate sense of each term conveying the mystical and symbolic connotation, to the target text. However, considering the fact that we can’t express mystical notions and connotations in the limited frame of words and sentences, finding and replacing the most exact equivalence for each term is the difficult task. Consequently, we invite other researchers who are interested in translating mystical literary works to use their own spiritual interpretation as well as their subjective interpretation in their interpretation and translation process. Keywords: Mantiq al-Tayr; Mystic terms; Umberto Eco; Garcin de Tassy; hermeneutic. Reference: Rahimi, Fatemeh. (2011). «The Place of Text, Author, and Reader According to Umberto Eco», Adab Pajouhi, No 18, 125-143.