法國(guó)現(xiàn)代翻譯理論家：艾蒂安?多雷

2012年12月22號(hào)，據(jù)譯雅馨翻譯公司了解到，在西方翻譯理論史上,第一個(gè)系統(tǒng)地闡述翻譯理論的人文主義者當(dāng)數(shù)法國(guó)的《圣經(jīng)》翻 譯家艾蒂安•多雷（Etiene Dolet, 1509—1546)。他出生于法國(guó)的奧爾良，早年在巴黎求 學(xué)，后旅居意大利，21歲時(shí)返回法國(guó),他是文藝復(fù)興以來(lái)第一位因翻譯而獻(xiàn)身的人。長(zhǎng)期以來(lái)，在教會(huì)的統(tǒng)治下，《圣經(jīng)》翻譯一直以直譯為主，任何背離經(jīng)典的闡釋和翻譯，都被視為異 端邪說(shuō)，翻譯者也會(huì)招來(lái)殺身之禍。1564年索邦大學(xué)神學(xué)院認(rèn)定，多雷在翻譯柏拉圖的對(duì) 話錄《阿克西奧丘斯》(Axiochus)時(shí)，增加了“一切皆無(wú)”幾個(gè)詞（Whereas you will no longer be anything at all)，否定了靈魂不滅的“真理”，被活活燒死在火刑柱上。（Robinson, 2006： 95)

多雷提出的翻譯五原則，并非自家獨(dú)創(chuàng),但是影響很大。或許是由于他的獻(xiàn)身精神,使 得他的翻譯五原則被西方譯界所珍視。這一原則出自于《論優(yōu)秀翻譯的方法》（TTie Way of Translating Well from One Language into Another) 0 原文節(jié)選如下：

To translate well from one language into another requires in the main five

things,

(1) In the first place, the translator must understand perfectly the sense and matter of the author he is translating, for having this understanding he will never be obscure in his translations, and if the author he is translating is difficult in any way he will be able to render him easy and entirely understandable.

(2) The second thing that is required in translation is that the translator have pcrfcct knowledge of the language of the author he is translating, and be likewise excellent in the language into which he is going to translate.

(3) The third point is that in translating one must not be servile to the point of rendering word for word.

(3) The third point is that in translating one must not be servile to the point of rendering word for word.

(4) The fourth rule, which I shall give at this place, is more to be observed in languages not reduced to an art than in others …，you should avoid adopting words too close to Latin and little used in the past, but be content with the common tongue without introducing any new terms foolishly or out of reprehensible curiousness.

(5) That is to say，a joining and arranging of terms with such sweetness that not alone the soul is pleased，but also the ear is delighted and never hurt by such harmony of language. (Robinson, 2006：95~96)

以上五項(xiàng)大意如下：

(1)譯者必須完全理解所譯作品的內(nèi)容和意義；

(2)譯者必須通曉原文語(yǔ)言和譯入語(yǔ)語(yǔ)言；

(3)譯者必須避免亦步亦趨，逐字翻譯；

(4)譯者應(yīng)該避免刻板的拉丁化味太濃的語(yǔ)言，采用通俗的語(yǔ)言形式；

(5)譯者應(yīng)該調(diào)整次序，重構(gòu)語(yǔ)序，使譯文不僅意美，而且音美。

多雷的第一項(xiàng)原則強(qiáng)調(diào)的是譯文應(yīng)該忠實(shí)于原作，第二條原則是對(duì)譯者提出的語(yǔ)言要 求,第三條原則表明多雷不主張直譯，在他看來(lái),逐字翻譯是譯者黔驢技窮，缺乏豐富詞匯的 表現(xiàn)，第四條原則表明多雷與大多人文主義者一樣，強(qiáng)調(diào)使用民族語(yǔ)言和習(xí)慣用法，強(qiáng)調(diào)為 一般讀者服務(wù)。最后一項(xiàng)原則要求必須通過(guò)各種修辭手段保證譯文在風(fēng)格上與原文保持一 致。與泰特勒的翻譯三原則相比，多雷更強(qiáng)調(diào)目的語(yǔ)讀者，而泰特勒則強(qiáng)調(diào)原文與譯文如何保持一致。多雷的翻譯理論造詣很高，只有羅馬時(shí)代的西塞羅和同時(shí)代的馬丁 •路德才能 與他媲美。

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