Международная научная конференция «Вячеслав Иванов и дионисийство: disputatio metaphysica et culturalis»
Reprinting among selected works on the history and theory of culture of the paper dated by 1988 dedicated to the critical analysis of the V.I.Ivanov as Classical scholar: his scientific study of Dionysian religion was inspired by his attempts to renew Christianity by introducing pagan (Dionysiac) elements and to find in pagan religion of the suffering god an antecedent of Christian religion
The mythologeme of the suffering god, on which Vyacheslav Ivanov’s Dionysian conception is based, developed by him in the «Hellenic religion of the suffering god» and «Dionysus and Predionysianism», influenced his translations of Aeschylus tragedies. The article deals with the translation of Aeschylus trilogy «Oresteia», the characters and plot of which are interpreted by Ivanov in the context of Dionysism. The lexical and semantic field of the mythologeme of the suffering god includes the lexemes «strastoterpets» («passion-bearer»), «strastnoj» («suffering») and the phrase «litso zemli» («face of the earth»), which have Christian connotations and are repeated several times in the above-mentioned Ivanov’s works. The article shows that the same words can be found in in his Russian translation of Aeschylus «Oresteia». In most cases they are added by the translator, since they do not correspond with any particular words in the Greek text. The synthesis of Hellenic and Christian material, so important for Ivanov’s Dionysian concept, is manifested at the linguistic level in his translation of Aeschylus «Oresteia».
Vyacheslav Ivanov, well-known as a Russian Symbolist poet, in the first quarter of the 20th century translated six Aeschylus’ tragedies (four of them in full and two partially). Ivanov’s contemporaries and scholars who are studying his poetical works repeatedly highlight the large number of compound words — often daring and sophisticated — as one of the main characteristics of his individual poetical style. The same characteristic can be found in his translations of Aeschylus: unlike other Russian translators of Aeschylus (both his predecessors and those who did it later) Ivanov generously filled the text with the large number of compound adjectives, nouns and adverbs. This may reflect his translation strategies and his conception of Aeschylean style which he tried to render in the Russian translation. The majority of compounds in his translation reflects somehow the Greek text: first, he tried to render Greek compounds by using already existing Russian compounds (including loan translations from Greek), by making new words or by picking up the most suitable one for a particular Greek compound. Second, in some cases he used Russian compounds to translate phrases and one-root adjectives. Of particular interest are such compounds which were added into the Russian text by Ivanov himself. The article analyzes some compounds in the Russian translation in comparison to their Greek equivalents and word-formation models in two languages. The Appendix contains a list of compounds which may become a useful material for further studies.
The present article continues the investigation of the Soqotri verbal system undertaken by the Russian-Soqotri fieldwork team. The article focuses on the so-called “weak” and “geminated” roots in the basic stem. The investigation is based on the analysis of full paradigms (perfect, imperfect and jussive) of more than 170 “weak” and “geminated” Soqotri verbs.