Principles of Translation of Yakut Epic Texts into Russian ( on the Material of Olonkho " Ala Bulkun " by T . V . Zakharov-Cheebiy )

When translating such peculiar genre of Yakut folklore as olonkho into other languages, an issue of preserving the style of the Yakut heroic epic acquires special significance. Currently, there are about a dozen published translations of the epic olonkho in Russian, but the theoretical basis for translating epic texts has not been sufficiently studied, their principles and requirements have not been determined, and this determines the relevance of this study. The purpose of the study is to develop and define the principles of translating epic texts into Russian using the material of the translation of olonkho "Ala Bulkun" by Zakharov-Cheebiy. Currently, a large number of works on the study of the language and style of olonkho have been published, but the study of the problems of translation is at the initial stage. The issues of olonkho translation are considered in the works of P.A. Sleptsov, T.I. Petrova, A.A. Nakhodkina, A.A. Vasilyeva, I.V. Sobakina, N.S. Sivtseva, Z.V. Tarasova and others, and studied in the scientific work of students. In developing the proposed study, the following methods were applied: continuous sampling method, descriptive method, structural method, comparative method. In our opinion, the translation of the monumental poetic creation of the people must guarantee the "recognizability" of the original, i.e. characteristic features of the poetics of Turkic versification, primarily its intonational-rhythmic organization. Upon results of the study, the principles of preserving the number of lines and the order of their content, the number of syllables in a line, alliterating words, the structure of syntactic parallelism, the position of a predicate, auxiliary verbs and modal particles "ukһu", "ebit", the displacement of the agreed adjective to the postposition next to a noun have been proposed to preserve the specific form and full content of the epic text olonkho.


Introduction
Verbal folklore is rightfully considered a vivid carrier and exponent of the national specificity of a language, as a form of reflecting the surrounding reality, historical past, material and spiritual culture, a value system, peculiarities of the division of reality and learning the people's world.When translating such peculiar genre of Yakut folklore as olonkho into other languages, an issue of preserving the style of the Yakut heroic epic acquires special significance.G.U. Ergis in his "Essays on Yakut Folklore" noted that "specificity and imagery of the ancient Yakuts' thinking left a deep imprint on the language structure, which is expressed in a large number of word forms as a diminutive-hypocoristic form of the verb, as well as techniques for enhancing the meaning of words by repeating the basis of special figurative and onomatopoeic words making the language picturesque and lively.These words cannot be translated into another language, their meaning can be conveyed only descriptively" (2008, p.212).According to the famous researcher of the private theory of Yakut-Russian and Russian-Yakut translation, a translator-practitioner T.I.Petrova, "the main difficulty in translating the works of this genre is "a conflict of epic content with a non-epic form of translation" (2010, p.76).In addition to the form, the Yakut epic is rich in realities, specific phraseological combinations, proper names, interjections, onomatopoeic words, figurative words and other expressive means of the Yakut language, which fall under the category of culture-specific vocabulary in modern translation studies.All this makes it difficult to translate olonkho in general.
Currently, in the Republic of Sakha (Yakutia) there are more than a dozen published translations of the epic olonkho in Russian and foreign languages, performed at different times by persons of different status and for various purposes.Among them there are scientific and literary, complete and adapted translations; there are prosaic texts.Despite the availability of translations, the theoretical basis for translating epic texts has not been sufficiently studied; their principles and requirements have not been determined, and this determines the relevance of this study.The purpose of the study is to develop and define the principles of translating epic texts into Russian using the material of the translation of olonkho "Ala Bulkun" by Zakharov-Cheebiy.
The study of olonkho has a long history, which began in the first half of the 19 th century.Currently, a large number of works on the study of its language and style have been published, but the study of the problems of translation is at the initial stage.A monograph by T.I.Petrova "Typology of translation of the Yakut epic olonkho into Russian" (2010) is one of the most significant works in this field.This work examines the history of publications and translation of the Yakut epic, analyzes translations of the lexico-stylistic material, specific grammatical forms of the Yakut language, the reproduction of the rhythmic-structural organization of the text.In addition, the issues of olonkho translation are considered in the works of P.A. Sleptsov, T.I.Petrova, A.A. Nakhodkina, A.A. Vasilyeva, I.V. Sobakina, N.S.Sivtseva, Z.V. Tarasova and others.Various aspects of Yakutsk-Russian translation of olonkho were studied in term papers, graduate theses and graduate qualification works of the students of the Yakut Stylistics and Russian-Yakut Translation Department of the Institute of Languages and Culture of the Peoples of the Northeast of M.K. Ammosov Northeastern Federal University, the results of which are published in the materials of republican, all-Russian and international scientific-practical conferences.

Methods
In developing the proposed study, the following methods were applied: a continuous sampling method allowed to find examples from the study material for analysis and illustration of the proposed provisions; a descriptive method -to identify specific language phenomena, typical features of linguistic forms and describe them in terms of structure and functioning in the epic text, to study stylistic devices of olonkho and their reproduction in Russian; a structural method allowed to study the functioning of syntactic forms in the epic text, their equivalent forms in Russian; a comparative method made it possible to reveal common and distinctive features and attributes of Yakut and Russian language forms, translation approximations, equivalents and was also used for typological characteristics of stylistic forms of the Yakut epic and their equivalents in Russian.

Discussion
The text of olonkho "Ala-Bulkun" by T.V. Zakharov-Cheebiy and the manuscript of the translation into Russian, made by the students of the Yakut Stylistics and Russian-Yakut Translation Department of the Institute of Languages and Culture of the Peoples of the Northeast of M.K. Ammosov Northeast Federal University served as the study material.
Olonkho "Ala-Bulkun" was recorded by a well-known researcher of Yakut folklore V.N.Vasiliev in 1906 during the ethnographic expedition of the Museum of Anthropology and Ethnography of the Academy of Sciences in the Amginsky ulus.E.K. Pekarsky prepared it for publication in the series "Samples of Yakut Folk Literature" as a separate volume, but it was published only in 1994 by the Institute of Language, Literature and History of the Siberian Branch of the Russian Academy of Sciences.N.V. Emelyanov, L.F. Rozhina, N.A. Dyakonova, B.N. Mikhailov, N.E.Dyachkovskaya, V.V. Illarionov participated in the preparation.This time the original prose version of the text of olonkho was published in a poetic form in accordance with the established requirements of olonkho edition (Illarionov, 1994, pp.89-93).This edition contains a fragment of olonkho translation (lines 330-580) made by Gavriil Vasilievich Baishev-Altan Saryn, the full text of the translation was published later, in 1998, in the collection "Song of the Nine Heavens".In the introductory article of the translation G.V. Baishev-Altan Saryn wrote: "When translating this epic I adhered to the principle as to convey the meaning of this epic as accurately as possible, in the form that an ordinary Yakut can imagine it, listening to it from the narrator's mouth.At the same time, I tried to make my translation closer to the text, word-for-word as far as possible.I could not make strictly word-for-word translation, because it would distort the meaning of the epic and, on the other hand, it is extremely difficult in view of the peculiarity of the forms and patterns of the Yakut language" (Baishev-Altan Saryn, 1998, p.226).
In our opinion, the translation of the monumental poetic creation of the people must guarantee the "recognizability" of the original, i.e. characteristic features of the poetics of Turkic versification, primarily its intonational-rhythmic organization.These are the structure of epic formulas and tirades, the number of syntagms in the same grammatical form, creating rhythmic sounding; semantic-syntactic and remote compositional parallelisms, features of cliché tropes (epithets, comparisons, hyperbolas), etc., which ultimately creates a bright poetic effect of the genre, the grandeur and charm of the epic style.In this regard, the following principles of the translation of the Yakut epic text were defined:

Preservation of the number of lines.
This principle is used to maximize the reproduction of the content in order to avoid unjustified omissions, informative shortcomings.Olonkho "Ala Bulkun" consists of 2 parts, 9,097 lines, meets all the requirements of epic texts, its plot and structural components correspond to the traditional canons.According to results of the poetic analysis conducted by E.A. Arkhipova, "In "Ala-Bulkun" 57% of the lines are rhymed.Almost all rhymes are phonomorphological, they consist of accurate coincidence of sounds of words of one and the same part of speech, or there are the same consonants only with different vowels, many tautological rhymes.There are verbal rhymes, rhymes with morphemes, denoting the affiliation of one object to another; there are a small number of echo-rhymes, truncated rhymes or rhymes with the addition of sounds (Arkhipova, 2018, p.98).

Preservation of the order of the content of lines
This principle supplements the previous one and puts the main task of the comprehensive transfer of information parallel to the original and the content organization of olonkho lines to avoid omissions and plot changes.(With a wide sharp blade and an excellent ax, they say)

Preservation of the structure of syntactic parallelism
In accordance with the compositional organization of the Yakut epic, a principle of preserving syntactic parallelism, as the main structural-rhythmic unit of olonkho, is used to reproduce its structural organization, preserve the poetry of the style.The definition of parallelism is given by G.M. Vasiliev: "Syntactic parallelism is the repetition of identically constructed phrases.Parts of each of them are combined in the same sequence, according to the scheme.The identical structure of each of the parallel phrases also leads to the equality or approximate equality of syllables in them" (Vasiliev, 1965, p.45).V.M. Zhirmunsky argues that "syntactic parallelism as a principle of composition structure allows verbal repetition as an equivalent of the rhyme of words that are identical in their syntactic function and morphological structure.At the same time, the more archaic the poetic style, the more frequent such repetitions in it" (Zhirmunsky, 1962, p.45).
Based on the results of the study of the rhythmic-syntactic parallelisms of Yakut olonkho and Turkic-Mongolian epics conducted by Yu.P. Borisov, "the uniqueness of the rhythmic-syntactic parallelism in Yakut olonkho and Turkic-Mongolian epics is manifested in the fact that within its structure, literally repeated lexical units and word combinations are fixed repetitions that form the core and matrix of parallelism.In most cases, the organizing semantic core of parallelism is formed from a literally repeated lexeme or a phrase.More than two literally repeated fixed units participate in the formation of the matrix of parallelism.Moreover, the greater the number of word-for-word repetitions, the more fixed the matrix of parallelism (Borisov, 2017, p.176).
In the studied olonkho T.V. Zakharov-Cheebiy widely used parallelisms based on the word sense, the same word form, as well as on the same number of words.When translating into Russian, it is almost impossible to convey all the features of the structure of syntactic parallelism, but the general picture of repetitions can be conveyed by repeating the same forms of the target language: (Decided to move away from here)

Preservation of the position of a predicate
As is known, in the Russian language the free order of words in the sentence and a predicate does not have a fixed position.In the Yakut language, as in other Turkic languages, a predicate completes the sentence; all other parts of the sentence hold a preposition in relation to a predicate.Adjectives are placed directly in front of their nominal "masters", while adverbial modifiers -before predicates.The existence of such fixed order of words supported by morphology provides an unambiguous understanding of syntactic functions of each component by an addressee (Ubryatov et al., 1995, p.136).A change of the traditional place of a predicate in the sentence informs of a special stylistic meaning.The principle of preserving the position of a predicate in the Yakut language in translation is used to indicate the Turkic origin of olonkho.

(He staffed himself, I think)
In the olonkho text, modal words, for example "kyrdyk", "bykhyyta", which position is also preserved in translation, may hold a postposition in relation to a predicate.A modal word "kyrdyk -true, indeed, really, right" hold a postposition in the meaning of confirmation the happening events, "bykhyyta -seems, apparently, seemingly" meaning the assumption, doubt of a speaker.

Preservation of the position of auxiliary verbs
In Turkic and Yakut linguistics, the terms "auxiliary verbs" and "form verbs" are the verbs that in some cases retain their basic lexical meaning, while in other cases they lose it and express only grammatical (as well as additional lexical) meanings of the other (main) verb (Korkina et al, 1982, p.401).In particular, aspectforming auxiliary verbs denoting the beginning, duration time, duration of action prevail in the studied epic text.The principle of preservation of their position is used for conveying features of the syntactic structure of the Yakut language and preserving the style of olonkho.(A curve path began to twist)

Preservation of the position of modal particles ukhu, ebit
A modal particle ebit expresses the authenticity, evidence of the fact reported and is equivalent to the Russian "okazyvayetsya" (it turns out); a particle "ukhu" expresses the reference to someone else's speech "govoryat, mol, deskat" (they say).

Conclusion
Thus, the preservation of the specific form and the full content of the epic text of olonkho is a significant and main goal of its translation, which determined the following principles: 1.
Preservation of the number of lines in order to maximize the reproduction of the content to avoid unjustified omissions, informative shortcomings; 2.
Preservation of the order of the content of lines for the comprehensive transfer of information parallel to the original and the content organization of olonkho lines to avoid omissions and plot changes;

3.
Preservation of the structure of syntactic parallelism, as the main structural-rhythmic unit of olonkho with the purpose of conveying its organization, preserving the poetic style.In the translation into Russian, it is almost impossible to convey all the features of the structure of syntactic parallelism, but the general picture of repetitions can be conveyed by repeating the same forms of the target language.In some cases, components of repetitions are replaced by combinations that are nonequivalent by the lexical meaning, but equivalent in context; 4. Preservation of the position of a predicate for indicating the Turkic origin of olonkho; 5. Preservation of the position of auxiliary verbs, in particular, aspect-forming auxiliary verbs denoting the beginning, duration time, duration of action, in order to convey the features of the syntactic structure of the Yakut language and preserve the style of olonkho; 6. Preservation of the position of modal particles "ukhu", "ebit", which mark the end of epic tirades, serve as a rhyme-rhythmic component of olonkho, for conveying a rhyme-rhythmic constituent; 7. Displacement of an agreed adjective to the postposition next to a noun as a way of conveying the high style of the olonkho language to strengthen the poetic component of translation.Two homogeneous adjectives are separated by a subjective word as syntactic parallelisms characteristic of olonkho; 8. Preservation of alliterating words for the purpose of conveying specific elements of the grammatical structure of the Yakut language as an additional means of conveying the semantic function and the emphatic form of olonkho; 9. Preservation of the number of syllables for conveying euphonies of olonkho verse, its melodiousness.
There is no doubt that with the purposeful painstaking study of the translated texts, the arsenal of style and principles of olonkho translation will be enriched, expanded, improving the quality of texts in Russian.The reproduction in Russian of the euphony of alliterative and assonant olonkho poems, which is an integral part of the sound organization of the great creation, is a truly irreparable loss, an insuperable difficulty.
Evil sons of death)