外國(guó)翻譯理論紀(jì)要從古羅馬到現(xiàn)代

中外翻譯理論Trulymajorperiodsinthehistoryoftranslationtendtocoincidewitheraswhenamajordifferentialorinequalityexists—orisperceivedtoexist—betweentwoculturesortwopeoplesemployingdifferentlanguages.Oneofthesepeoplesperceivestheneedtoabsorbgreaterorhigherormoredetailedknowledgefromanother,whetherthisknowledgeisconceivedinpolitical,religious,orscientificterms.1.Prehistory:predominanceofinterpretingand"mediating"(by"marriage-brokers","go-betweens","deal-makers","peace-seekers",allofthesesubsidiarymeaningsoftheearliestwordsfor"interpreters").2.Egyptians:theneedtocommunicatewithpeoplesinSouthernEgypt.(TheRosettastoneisevidenceofEgypt'sassiduous(勤勉的)concernwithtranslationthroughtheages.Inscriptionsfrom197BC,foundnearthetownofRosetta,Egypt,1799.Givingthesametextinthreeversions–-Greek,Hieroglyphic(象形文字),andDemoticScript(俗體文)–itbecamethekeytodeciphering(譯解)otherEgyptianinscriptions).RosettaStone1799年，法軍在尼羅河西支流羅塞達(dá)（Rosetta）入海口附近偶然挖掘出一塊布滿稀奇古怪文字”的黑色石碑。該石碑就以它的發(fā)現(xiàn)地命名為“羅塞達(dá)石碑”。石碑上共有三段文字，前兩段為古埃及文字（分別為象形文和俗體文），第三段為古希臘文。由于古希臘文字在當(dāng)時(shí)是看得懂的，學(xué)者們便很快了解到該石碑的內(nèi)容。象形文在當(dāng)時(shí)是用于書寫重要的文件或宗教使用的語言，俗體文是一般人通用的文字，用于記錄日常生活。希臘文是當(dāng)時(shí)埃及統(tǒng)治者使用的語言。用三種語言刻寫后，祭司、政府官員、老百姓都能看懂。3.Greeks:theneedtounderstandEgyptiancivilization.4.Romans:theneedtounderstandGreekcivilization.5.Chinese(7thCenturyA.D.):theneedtounderstandIndiancivilization,especiallySanskritscriptures.6.ArabandPersianWorld(Baghdad,8th--10thCenturies):theneedtoabsorbandintegrateSanskrit,Hebrew,Syriac(古代敘利亞語),andGreekknowledgeintoPersianandArabiccultures.7.Japanese(HeianPeriod(平安時(shí)代),9th—10thCenturies):theneedtounderstandandabsorbChineseculture,withKoreaasanimportantintermediary.8.WesternMiddleAges:theneedtoreabsorbandintegrateArabic,Hebrew,andGreekknowledgeinmedievalEurope.9.Renaissance:reintegrationofAncientGreekcultureintheWest.10.Enlightenmentand19thCenturies:declineofLatin,emergenceofmodernnationallanguagesasthemeasureofhumanknowledge.11.ModernTimes:manycompetingmajorandminornationallanguages.MarcusTulliusCicero古羅馬翻譯研究的歷史悠久，西方的譯論可以追溯到古羅馬的西塞羅（Cicero）的一篇題為“論最優(yōu)秀的演說家”（46AD）的文章。西塞羅（MarcusTulliusCicero）105AD-46AD古羅馬政治家、雄辯家、哲學(xué)家，生于騎士家庭，63AD任執(zhí)政官。他的主要貢獻(xiàn)在于將希臘哲學(xué)思想通俗化，使人容易接受。他著述廣博今存其論文多篇，其文體流暢被譽(yù)為拉丁文的典范。另外他還翻譯過荷馬的《奧德賽》以及柏拉圖（Plato）、色諾芬（Xenophon）、阿拉圖斯（Aratus）等古希臘先哲的著作。同時(shí)他又是西方翻譯史上最早的翻譯理論家之一，對(duì)翻譯有精辟的見解。但是，他有關(guān)翻譯的論述主要見于《論最優(yōu)秀的演說家》（Deoptimogenereoratorum）和《論善與惡之定義》（Definibusbonorumetmalorum）這兩部并非翻譯理論專著的書中。Deoptimogenereoratorum(excerpt)Butsincetherewasacompletemisapprehensionastothenatureoftheirstyleoforatory,Ithoughtitmydutytoundertakeataskwhichwillbeusefultostudents,thoughnotnecessaryformyself.ThatistosayItranslatedthemostfamousorationsofthetwomosteloquentAtticorators,AeschinesandDemosthenes,orationswhichtheydeliveredagainsteachother.AndIdidnottranslatethemasaninterpreter,butasanorator,keepingthesameideasandforms,orasonemightsay,the”figures”ofthought,butinlanguagewhichconformstoourusage.AndinsodoingIdidnotholditnecessarytorenderwordforword.ButIpresevedthegeneralstyleandforceofthelanguage.ForIdidnotthinkIoughttocountthemouttothereaderlikecoins,buttopayforthembyweight,asitwere.TheresultofmylaborwillbethatourRomanswillknowwhattodemandfromthosewhoclaimtobeAtticistsandtowhatruleofspeech,asitwere.Theyaretobeheld.Theinterpreterofthefirstlineistheliteral(word-for-word)tanslator,whiletheoratortriedtoproduceaspeechthatmovedthelisteners.InRomantimes,“word-for-word”tanslationisexactlywhatissaid:thereplacementofeachindividualwordoftheST(invariableGreek)withitsclosestgramaticaleqiuvalentinLatin.ThiswasbecausetheRomanswouldreadtheTTssidebysidewiththeGreekSTs.IfIrenderwordforword,theresultwillsounduncouth(awkward),andifcompelledbynecessityIalteranythingintheorderorwording,Ishallseemtohavedepartedfromthefunctionoftheatranslator.IdecidedtotakespeecheswritteninGreekbygreatoratorsandtotranslatethemfreely,andIobtainedthefollowingresults:bygivingaLatinformtothetextIhadread,Icouldnotonlymakeuseofthebestexpressionsincommonusagewithus,butIcouldalsocoinnewexpressions,analogoustothoseusedinGreek,andtheywerenolesswellreceivedbyourpeopleaslongastheyseemedappropriate.Ciceropointsoutthatminddominatesthebodyasakingrulesoverhissubjectsorafathercontrollshischildren,butwarnsthatwhereReasondominatesasamasterrulinghisslaves,“itkeepsthemdownandcrushesthem”.Withtranslation,theidealSListheretobeimitatedandnottobecrushedbythetoorigidapplicationoftheReason.Ciceronicelyexpressesthisdistinction:”IfIrenderwordforword,theresultwillsounduncouth,andifcompelledbynecessityIalteranythingintheorderorwording,Ishallseemtohavedepartedfromthefunctionofatranslator.”BothHoraceandCicero,intheirremarksonthanslation,makeanimpotantdistinctionbetweenword-for-wordtranslationandsense-for-sense(figure-for-figure)tanslation.TheunderlyingprincipleofenrichingtheirnativelanguageandliteraturethroughtranslationleadstoastressontheaestheticciteriaoftheTLproduct,ratherthanonmorerigidnotionsof“fidelity(保真度)”.QuintusHoratiusFlaccus古羅馬QuintusHoratiusFlaccus(Dec.65BC–-Nov.8BC),knownintheEnglish-speakingworldasHorace,wastheleadingRomanlyricpoetduringthetimeofAugustus(奧古斯都羅馬帝國(guó)第一任皇帝（公元前27年─公元14年）).賀拉斯，古羅馬時(shí)期著名抒情詩(shī)人、政治家。主要作品有《頌詩(shī)》、《諷刺詩(shī)》、《書簡(jiǎn)》等，代表作為《詩(shī)藝》（ArsPotica）。書中主張寫詩(shī)須以希臘詩(shī)歌為典范，講求格律，尤其要“寓教于樂”。他對(duì)歐洲古典主義文學(xué)理論影響很大?！对?shī)藝》還用了一些篇幅來論述翻譯問題。賀拉斯主張用靈活地方法進(jìn)行翻譯，不要跟在原文的后面亦步亦趨地模仿原文的語言，那樣只會(huì)作繭自縛，讀者也很難有收益。SincetheprocessoftheenrichmentoftheliteratrysystemisanintegralpartoftheRomanconceptoftranslation,itisnotsurprisingtofindaconcernwiththequestionoflanguageenrichmentalso.Soprevalentwasthehabitofborrowingorcoiningwords,thatHorace,whilst(=while)advisingthewould-bewritertoavoidthepitfalls(陷阱)thatbeset(圍攻)“theslavish(奴隸的)translator”,alsoadvisedthesparinguseofnewwords.Hecomparedtheprocessoftheadditionofnewwordsandthedeclineofotherwordstothechangingoftheleavesinspringandautumn,seeingthisprocessofenrichmentthroughtranslationasbothnaturalanddesirable,providedthewriterexercisemoderation.Theartofthetranslator,forHoraceandCicero,then,consistedinjudicious(慎重的)interpretationoftheSLtextsoastoproduceaTLversionbasedontheprinciplenonverbumdeverbo,sedsensumexprimeredesensu(ofexpressingnotwordforword,butsenseforsense),andhisresponsibilitywastotheTLreaders.EarlyBIBLEtranslationTheBibleisthecentralreligioustextofJudaism(猶太教)andChristianity.TheChristianBibleincludesthesamebooksastheTanakh(referredtointhiscontextastheOldTestament),butusuallyinadifferentorder,togetherwithtwenty-sevenspecificallyChristianbookscollectivelyknownastheNewTestament.ThosewereoriginallywritteninGreek.猶太教的宗教經(jīng)典是指《塔納赫》（或稱《希伯來圣經(jīng)》），而基督教的則指《舊約圣經(jīng)》和《新約圣經(jīng)》兩部分。其中，《塔納赫》是猶太教的經(jīng)典，記載關(guān)于上帝和古時(shí)猶太人的歷史及傳說?！端{赫》亦同時(shí)是基督教圣經(jīng)的《舊約》部分。TheBiblehasbeentranslatedintomanylanguagesfromthebiblicallanguagesofHebrewandGreek.TheveryfirsttranslationoftheHebrewBibleintoGreekwastheSeptuagint(LXX),whichlaterbecametheacceptedtextoftheOldTestamentinthechurchandthebasisofitscanon(基督教的正典圣經(jīng)(簡(jiǎn)稱正經(jīng))).TheSeptuagint(IPA:/?s?ptu?d??nt/),orsimply"LXX",istheKoineGreek(希臘羅馬時(shí)代東地中海等希臘語國(guó)家的共同語)versionoftheHebrewBible,translatedinstagesbetweenthe3rdand1stcenturiesBC.ItistheoldestofseveralancienttranslationsoftheHebrewBibleintotheGreeklanguage,thelinguafrancaoftheeasternMediterraneanBasinfromthetimeofAlexandertheGreat(356-323BC).Thewordseptuagintameans"seventy"inLatinandderivesfromatraditionthatseventy(orseventy-two)JewishscholarstranslatedthePentateuch(《舊約》的前五卷)fromHebrewintoGreek.七十士譯本（Septuagint）：七十士譯本是舊約圣經(jīng)的希臘文譯本。這譯本是給那些分散在各地，不懂得希伯來文的猶太人使用的。傳統(tǒng)說，曾有約七十位希伯來學(xué)者參加，將希伯來文圣經(jīng)譯成希臘文（Septuagint的意思是「七十」，這譯本也簡(jiǎn)稱為L(zhǎng)XX）。翻譯的工作是在埃及的亞歷山大城分期進(jìn)行的。這個(gè)譯本本身并不一致，但因?yàn)樗罁?jù)的是比現(xiàn)存希伯來抄本早一千年前的版本，所以七十士譯本是相當(dāng)重要的。此外，新約作者也經(jīng)常引用七十士譯本，這譯本能幫助我們明白舊約圣經(jīng)。SaintJerome南斯拉夫Jerome(EusebiusHieronymus),347-420,wasaFatheroftheChurchandDoctoroftheChurch,whosegreatworkwasthetranslationoftheBibleintoLatin,theeditionknownastheVulgate(武加大譯本《通俗拉丁文譯本》).HewasbornatStridononthebordersofDalmatiaandPannoniaofawell-to-doChristianfamily.HisparentssenthimtoRometofurtherhisintellectualinterests,andthereheacquiredaknowledgeofclassicalliteratureandwasbaptizedattheageof19.ShortlythereafterhejourneyedtoTrierinGaulandtoAquileiainItaly,wherehebegantocultivatehistheologicalinterests.Between390and405,St.JeromegaveallhisattentiontothetranslationoftheOldTestamentaccordingtotheHebrew.圣哲羅姆（SaintJerome,347-419）生于南斯拉夫盧布爾雅那附近，父母富有，均為基督教徒。12歲時(shí)赴羅馬修習(xí)文法、修辭、哲學(xué)，后到各地旅游約20年時(shí)間，最后定居伯利恒。他博學(xué)多才，對(duì)古典著作、《圣經(jīng)》、基督教傳統(tǒng)均有過人的理解。他是早期西方教會(huì)中學(xué)識(shí)最淵博的教父，曾將《圣經(jīng)》的希伯來文《舊約》、希臘文《新約》譯成拉丁文。此譯本后稱通俗拉丁文本，對(duì)后世影響極大。圣哲羅姆在翻譯上主張通過靈活地譯法保持原文的美與風(fēng)格，而不應(yīng)拘泥于字句。他將一些人所稱的″準(zhǔn)確″斥為“學(xué)究氣的做法”。LetterLVII-deoptimogenereinterpretandi(Excerpts)…TerencehastranslatedMenander;PlautusandCaeciliushavetranslatedtheoldcomicpoets.Butdotheystickattheliteralword?Don’ttheyrathertrytopreservethebeautyandstyleoftheiroriginals?Whatmenlikeyoucallaccuracyintanslation,teacherstwentyyearsago,andeventhenIwasthevictimofthesamesortofmistakewhichisnowfromyou.WhenItranslatedEusebius’ChronicleintoLatin,Imadeamongotherpointsinmyperfacethefollowingobservations:”Itisdifficultwhenoneisfollowinglineslaiddownbyothermennotattimestodivergefromthem;anditisdifficulttoretainintranslationthepaticularverbalfelicitiesofaforeignlanguage.Everysinglewordhasitsownindividualmeaning;itmaybethatIhavenowordwithwhichtorenderit,andifIskirtitwithacircumlocution,Imustmakealengthydetour.Addtothesedifficultiestheproblemsoftortuoustranspositions,case-differences,variationsinmetaphorand,finally,thepeculiarand,asIcallit,indigenousqualityofthelanguage.IfItranslatewordforword,theresultsoundsclumsyandabsurd;ifIamforcedtochangeanythingortorearrange,itwilllookasthoughIhadfailedmydutyasatranslator.”Thenafteralongdiscussionwhichitwouldbetiresometofollowhere,Iadded,“Ifanyonesupposesthattranslationdoesnotdrasticallyaffectstylisticbeauty,lethimrenderHomerwordforwordintoLatin.No,IwillgofurtherandaskhimtoturnHomerintoLatinprose.Andwhatwilltheresultbe?Thesyntaxbecomesridiculous,andthemostarticulatepoetwhoeverlivedisturnedintoastammerer.”Myonlypurposeinquotingfrommyownwritingsistoestablishthatfrommyyouthonwards,Ihavealwaysaimedattranslatingsense,notwords.Butifmyauthorityisinsufficient,readandreflectonthisbriefprefacefromthebiographyofSt.Antony:Aliteraltranslationfromonelanguagetoanotherobscuresthesense;justaswithgrass,toolushagrowthreducestheyield.Solongasdictionissubservienttocasesandgiguresofspeech,aliteraltranslationmustexplainbytiresomecircumlocution(婉轉(zhuǎn)遁詞)whatafewwordscouldotherwisemakeclear.ThiserrorIhavetriedtoavoidintranslating,atyourrequest,theliftofSt.Antony;andthoughIamnotalwaysliteral,Ihavebeenfullyloyaltosense.Letothersclutchatsyllablesandwords;foryourpart,lookforthesense.TimewouldfailmeifIcitedaswitnessesallthosewhohavetranslatedaccordingtothesense.ForthepresentIneedonlymentionthecaseofHilarytheConfessor,whotranslatedagroupofHomoliesonJobandseveralPsalmsfromGreekintoLatin.Buthedidnotstickwiththedrowsinessoftheletter,andchainhimselfwithstaleandvulgarliteralism.Likeaconquerorheledawaycaptiveintohisownlanguagethemeaningofhisoriginals…Thus,St.Jerome,themostfamousofalltranslators,citestheauthorityofCicero’sapproachtojustifyhisownLatintranslationoftheGreekSeptuagintOldTestament.Jerome’stranslrtionstrategyisformulatedinDeoptimogenereinterpretandi,aletteraddressedtothesenatorPammchiusin395CE.Inperhapsthemostfamousstatementeveronthetranslationprocess,StJeromo,defendinghimselfagainstcriticismsof“incorrecttranslation”,describeshisstratetyinthefollowingterms:nowInotonlyadmitbutfreelyannouncethatintranslatingfromtheGreek-exceptofcourseinthecaseoftheHolyScripture,whereeventhesyntaxcontainsamystery-Irensenotword-for-word,butsense-for-sense.Althoughsomescholarsarguethatthesetermshavebeenmisinterpreted,Jerome’sstatementisnowusuallytakentorefertowhatcametobeknownas“l(fā)iteral”(word-for-word)and“free”(senseforsense)translation.Jerromedisparagedtheword-for-wordapproachbecause,byfollowingsocloselytheformoftheST,itproducedanabsurdtranslation,cloakingthesenseoftheoriginal.Thesense-for-senseapproach,ontheotherhand,allowthesenseorcontentoftheSTtobetranslated.Inthesepolescanbeseentheoriginofboththe“l(fā)iteralvs.free”and“formvs.content”debatethathascontinueduntilmoderntimes.ToillustratetheconceptoftheTLtakingoverthesenseoftheST,JeromeusesthemilitaryimageoftheoriginaltextbeingmarchedintotheTLlikeaprisonerbyitsconqueror.Interestingly,however,aspartofhisdefence,St.JeromestressesthespecialmysteryofboththemeaningandsyntaxoftheBible,fortobeseentobealteringthesensewasliabletobringachargeofheresy.PrefacetotheBookontheSitesandNameofHebrewPlaces(Excerpt)…IhaveexplainmymethodonceforallintheperfacetomytranslationoftheChronicle,whereIsaidthatImightbecalledatonceatranslatorandacomposerofanewwork…IadmitandconfessmostfreelythatIhavenottranslatedwordforwordinmytranslationofGreektexts,butsenseforsense,exceptinthecaseofthescripturesinwhicheventheorderofthewordsisamystery.Cicerohasbeenmyteacherinthis.文學(xué)用意譯，圣經(jīng)用直譯。ToledoToledo(Toletum)isacityandmunicipalitylocatedincentralSpain,70kmsouthofMadrid.ItwasdeclaredaWorldHeritageSitebyUNESCOin1986foritsextensiveculturalandmonumentalheritageasoneoftheformercapitalsoftheSpanishEmpireandplaceofcoexistenceofChristian,JewishandMoorishcultures.托萊多這個(gè)“翻譯院”有三大特點(diǎn)：（1）翻譯活動(dòng)始終得到教會(huì)資助；（2）翻譯的作品主要是希臘作品的阿拉伯譯本，其次是阿拉伯語原作和希臘原作；（3）托萊多是當(dāng)時(shí)西班牙的教育中心和穆斯林學(xué)術(shù)中心。托萊多大規(guī)模翻譯的歷史意義在于：（1）標(biāo)志著基督教和穆斯林教之間含有的一次友好接觸；（2）它帶來了東方人的思想,傳播了古希臘文化，活躍了西方的學(xué)術(shù)空氣，推動(dòng)了西方文化的發(fā)展；（3）由于許多譯者同時(shí)也是學(xué)者，在托萊多將手各門知識(shí)，托萊多便成了當(dāng)時(shí)西班牙以至西歐的教育中心，并在某種意義上成為西班牙中北地區(qū)第一所大學(xué)的前身。JohnWycliffe英國(guó)WycliffeBibleTranslatorsisanonprofitorganizationdedicatedtomakingatranslationoftheBibleineverylivinglanguageintheworld,especiallyforcultureswithlittleexistingChristianinfluence.Wycliffewasfoundedin1942byWilliamCameronTownsend.Therearecurrentlybranchesinover50countries.TheorganizationisnamedafterJohnWycliffe,thefirstpersontoinitiateatranslationofthewholeBibleintoMiddleEnglish.JohnWycliffe(mid-1320s–31December1384)wasanEnglishtheologian,translatorandreformist.HisfollowersareknownasLollards(羅拉德派).WycliffewasalsoanearlyadvocatefortranslationoftheBibleinthecommontongue.HecompletedhistranslationdirectlyfromtheVulgateintovernacular(白話)Englishintheyear1382,nowknownastheWycliffeBible.ItisbelievedthathepersonallytranslatedtheGospels(福音書)ofMatthew,Mark,Luke,andJohn;anditispossiblehetranslatedtheentireNewTestament,whilehisassociatestranslatedtheOldTestament.Wycliff'sBibleappearstohavebeencompletedby1384,withadditionalupdatedversionsbeingdonebyWycliffe'sassistantJohnPurveyandothersin1388and1395.Atthattime,onlytheeducated(andthosewealthyenoughtobecomeeducated)couldreadandunderstandLatin.Wycliffe’sideawastotranslatetheBibleintothelanguageofthecommonpeople,givingthemthechancetoreadtheBibleanddeveloptheirowninterpretationofit,ratherthantheChurch’scondensedandbiasedversion.ThefirsttranslationofthecompleteBibleintoEnglishwastheWycliffiteBibleproducedbetween1380and1384,whichmarkedthestartofagreatfloeringofEnglishBibletranslationlinkedtochangingattitudestotheroleofthewrittentextinthechurch,thatformedpartofthedevelopingReformatiom.Johnwycliffe,thenotedOxfordtheologian,putforwardthetheoryof”dominionbygrace”accordingtowhichmanwasimmediatelyresponsibletoGodandGod’slaw(bywhichWycliffe’stheorymeantthattheBiblewasapplicabletoallhumanlifeitfollowedthateachmanshouldbegrantedaccesstothatcrucialtextinalanguagethathecouldunderstand,i.e.inthevernacular.)Wycliffie’sviews,whichattractedacircleoffollowers,wereattackedashereticalandheandhisgroupweredenouncedas“l(fā)ollards”,buttheworkhebegancontinuedtoflourishafterhisdeathandhisdicipleJohnPurveyrevisedthefirsteditionsometimebefore1048(thefirstdatedmanuscript).ThesecondWycliffiteBiblecontainsageneralPrologue,composedbetween1395-1936andthe15thchapteroftheprologuedescribesthefourstagesofthetranslationprocess:(1)acollaborativeeffortofcollectingoldBiblesandglossesandestablishinganauthenticLatinsourcetext;(2)acomparisonoftheversions;(3)counselling“witholdgrammariansandolddivined”abouthardwordsandcomplexmeaning;and(4)translatingasclearlyaspossiblethe“sentence”(i.e.meaning),withthetranslationcorrectedbyagroupofcollaborators.PurveySincethepoliticalfunctionofthetranslationwastomakethecomletetextoftheBibleaccessible,thisledtoadefinitestanceonprioritiesbythetranslator:Purvey’sPrefacestatesclearlythatthetranslatorshalltranslate”afterthesentence”(meaning)andnotonlyafterthewords,”sothatthesentencebeasopenoropener,inEnglishasinLatinandgonotfarfromtheletter.”Whatisaimedatisanintelligible,idiomaticversion:atextthatcouldbeutilizedbythelayman.Theextentofitsimprotancemaybemeasuredbythefactthatthebulkofthe150copiesofPurvey’srevisedBiblewerewrittenevenaftertheprohibition,onpainofexcommunication,oftranslationcirculatedwithouttheapprovalofdiocesanorprovincialcouncilsinJuly1408.珀維在譯本的序言中強(qiáng)調(diào)使用民族語的重要性，說最好的譯文是以拉丁句子而不是以單詞為單位譯成的。這樣，英語的句子就會(huì)像拉丁語句子一樣明白易懂了，譯者應(yīng)當(dāng)保證句子的完整明了，以為詞是為句子和意思服務(wù)的。MartinLuther德國(guó)MartinLuther(Nov.1483–Feb.1546)wasaGermanmonk,theologian,universityprofessor,FatherofProtestantism(新教)，andchurchreformerwhoseideasinfluencedtheProtestantReformationandchangedthecourseofWesterncivilization.LuthertranslatedtheBiblefromGreekintoGermantomakeitmoreaccessibletoordinarypeople,ataskhebeganalonein1521duringhisstayintheWartburgcastle.HewasnotthefirsttranslatorofitintoGerman,buthewasbyfarthegreatest,accordingto,whowritesthat,hadLutherdonenothingbutthis,hewouldremainoneofthe"greatestbenefactorsoftheGerman-speakingrace."HistranslationofTheNewTestamentwaspublishedinSeptember1522andtheOldandNewTestamentstogetherin1534.Heworkedonrefiningthetranslationfortherestofhislife.TheLutherBiblecontributedtotheemergenceofthemodernGermanlanguageandisregardedasalandmarkinGermanliterature.TherichestfruitofLuther'sleisureintheWartburg,andthemostimportantandusefulworkofhiswholelife,isthetranslationoftheNewTestament,bywhichhebroughttheteachingandexampleofChristandtheApostlestothemindandheartoftheGermansinlife-likereproduction.Itwasarepublicationofthegospel.HemadetheBiblethepeople'sbookinthechurch,schoolandhome.WithinWesternsociety,issuesoffreeandliteraltranslationwereforoverathousandyearsafterStJeromeboundupwiththetranslationoftheBibleandotherreligiousandphilosophficaltexts.ThepreoccupationoftheRomanCatholicChurchwasforthe“correct”establishedmeaningoftheBibletobetransmitted.Anytranslationdivergingfromtheacceptedinterpretationwaslikelytobedeemedhereticalandbecensuredorbanned.Non-literalornon-acceptedtranslationcametobeseenandusedasaweaponagainsttheChurch.ThemostfamousexampleofthisisMartinLuther’scruciallyinfluentialtranslationintoEastMiddleGermanoftheNewTestament(1522)andlatertheOldTestament(1534).LutherplayedapivotalroleintheReformationwhile,linguistically,hisuseofaregionalyetsociallybroaddialectwentalongwaytoreinforcingthatformofGermanlanguageasstandard.InrespondtoaccusationthathehadalteredtheHolyScripturesinhistranslations,LutherdefendhimselfinhisfamousSendbriefvomDolmetschen(“CircularLetteronTranslation”)of1530.LutherfollowsStJeromeinrejectingaword-for-wordtranslationstrategysinceitwouldbeunabletoconveythemeaningastheSTandwouldsometimesbeincomprehensible.AnexamplehegivesisfromMatthew:ExabundantiacordisosloquiturTheEnglishKingJamesversiontranslatedthisliterallyas:Outoftheabundanceoftheheartthemouthspeaketh.LutertranslatesthiswithacommonGermanproverb:WesderHerzvollist,desgehtdermundüber.(”tospeakstraightfromtheheart”)WhileLuther’streatmentofthefreeandliteraldebatedoesnotshowanyrealadvanceonwhatStJeromehadwrittenelevenhundredyearsbefore,hisinfusionoftheBiblewiththelanguageofordinarypeopleandhisconsiderationoftranslationintermsfocusingontheTLandtheTTreaderwerecrucial.Typicalofthisishisfamousquoteextollingthelanguageofthepeople:Youmustaskthemotherathome,thechildreninthestreet,theordinarymaninthemarketandlookattheirmouths,howtheyspeak,andtranslatethatway;thentheywillunderstandandseethatyou’respeakingtotheminGerman.Fromthattimeonwards,thelanguageofordinaryGermanspeaksclearandstrong,thankstoLuther’stranslation.他的翻譯不是逐字逐句的翻譯，而是將圣經(jīng)中的大意（和他自己的理解）翻譯為德文。他想使用大眾的語言，因此他使用的語言是非常生動(dòng)、形象、大眾化和非常易懂的。他使用的方言是融合了南德和北德方言的中德方言。這也是他家鄉(xiāng)的方言。他的圣經(jīng)翻譯為德文的規(guī)范化起了決定性的作用。ThehistoryoftheGermanlanguagesincetheMiddleAgesiscloselyassociatedwithtranslationsoftheBIBLE.Overaperiodof1200years,thesetranslationshaveformedacomprehensivecorpusoftextwhichisrepresentative,toaconsiderabledegree,ofGermantranslationcultureanditsdevelopmentthroughtheages.BibletranslationshavenotonlyinfluencedtheformationofChristian-ecclesiaticterminologyandthelanguageofethics;LUTHER’Stranslation,inparicular,hashadaformativeandnormativeeffectonmodernHIGHGerman.TheenormoussuccessofLuther’sBibletranslationmaybeattributetohiscreativeuseoftheGermanvernacularandtohisprincipleoftranslation,butalsotothemasscirculationofhiswritingsmadepossiblebymodernprintingtechniques,andtothehistoricaldynamics—religious,social,politicalandeconomic—oftheReformationperiod.Lutherchosetomeetadauntingchallenge:howtoexpresstheWordofGod,ascodifiedintheBible,inthelanguageofthecommonpeoplewhowereunabletoreadLatin,GreekorHebrew.Asarule,forLuther,expressingthebiblicalmessageinGermanmeanttranslating”freely”,givingthe“l(fā)etterstheirfreedom”,asitwere.However,whenessentialtheological”truths”wereconcerned,Lutherwouldsacrificethisprincipleofintelligibilityandrevert,fordoctrinalreasons,toword-for-wordtranslation.AsfarasBibletranslationintoGermanisconcernd,theperiodstretchingfromthelate11thtothe16thcenturywasaneraofexperimentationandconsolidation:itproducespecialcopiesforthelaityandforthepoorillustratedaswellasextravagantlyilluminatedcopiesinthevernacular,collectionsofbibilcaltextsforliturgical(禮拜式的)purposes,ect.TheReformationmarkedaturningpointinthehistoryofGermanBibletranslation,withLutherandotherprotestantreformersrevertingtosourcetextsinHebrewandGrreekfortheirtanslationsoftheOldTestamentandNewTestament,respectively.EventheBibletranslationsoftheCatholicCounter-Reformation,byHieronymusEmserandothers,weremodelledonLuther’stext.Indeed,sincethesecondquarterofthe16thcentury,Luther’sinfluencehaspervadedtheentireGermantraditionofBibletranslation,irrepectiveofregionalordenominationalaffiliations.EtinenneDolet法國(guó)Followingtheinventionofprintingtechniquesinthe15thcentury,theroleoftranslationunderwentsignificantchanges,notleastduetothegreatincreaseinthevolumeoftranslationsundertaken.Atthesametime,seriousattemptstoformulateatheoryoftranslationwerealsomade.Thefunctionoftranslation,togetherwiththefunctionoflearningitselfchanged.ForasthegreatvoyagesofdiscoveryopenedupaworldoutsideEurope,increasinglysophisticatedclocksandinstrumentsformeasuringtimeandspacedevelopedandthese,togetherwiththetheoryoftheCopernianuniverse,affectedconceptsofcultureandsocietyandradicallyalteredperspectives.OneofthefirstwriterstoformulateatheoryoftranslationwastheFrenchhumanistEtinenneDolet(1509-1546)whowastriedandexecutedforheresyafter”mistranslating”oneofPlato’sdialoguesinsuchawayastoimplydisbeliefinimmortality.In1540Doletpublishedashortoutlineoftranslationprinciples,entailedLamanièredebientraduired’unelangueenaultre(HowtoTranslateWellfromOneLanguageintoAnother)《如何出色地翻譯》andestablishedfiveprinciplesforthetranslator:(1)thetranslatormustfullyunderstandthesenseandmeaningoftheoriginalauthor,althoughheisatlibertytoclarifyobscurities.譯者必須完全理解譯作的內(nèi)容(2)thetranslatorshouldhaveaperfectknowledgeofbothSLandTL.譯者必須通曉所譯的語言和譯作的語言(3)thetranslatorshouldavoidword-for-wordrendings.譯者必須避免逐詞對(duì)譯，以免有損原意傳達(dá)和原文美感(4)thetranslatorshoulduseformsofspeechincommonuse.譯者必須采取通俗的語言形式(5)the