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Файл:Общая теория перевода. Учебно-методическое пособие
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weak as water; 7. a voice in the wilderness; 8. get wind of; 9. Dead
Sea apple; 10. virgin soil; 11. burn the midnight oil; 12. cast a stone;
13. to leave no stone unturned; 14. storm in a teacup; 15. when the
sea gives up its dead; 16. a breath of fresh air; 17. add fuel to the fire;
18. to bark up the wrong tree; 19. to come under fire; 20. to fan the
flames; 21. to make a mountain out of a molehill; 22. a paper tiger;
23. to go with the flow; 24. April showers bring May flowers;
25. to chase rainbows; 26. every cloud has a silver lining; 27. raining
cats and dogs; 28. once in a blue moon; 29. come rain or shine;
30. down the drain; 31. needle in a haystack; 32. sow wild oats;
33. the apple doesn’t fall far from the tree; 34. bee in one’s bonnet;
35. cool as a cucumber; 36. run into the ground; 37. wild card;
38. to turn a new leaf; 39. you can lead a horse to water, but you
can’t make it drink; 40. to swim against the tide; 41. to bury the
hatchet; 42. in the limelight; 43. salt of the earth; 44. be all at sea;
45. to jump the shark; 46. eagle-eyed; 47. a leopard can’t change its
spots; 48. a whale of time; 49. a cold day in July; 50. beyond the
horizon.
Упражнение 9. Проанализируйте тексты, обращая
внимание на перевод фразеологических оборотов, сделайте
необходимые опорные записи и переведите тексты с листа.
Up, Up and Away
On Monday, out of the clear sky, the local travel agent tele-
phoned Janice to tell her that she had won two tickets to the Albuquerque International Balloon Fiesta in New Mexico.
Janice and John, her husband, had always wanted to go ballooning at the festival, but they thought that such a trip was beyond
their reach. She was walking on air when she telephoned John to tell
him the good news. At first, John thought that Janice was joking and
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full of hot air, but when he realized that she was not building castles
in the air, his annoyance vanished into thin air. As soon as John came
home from work, Janice and John eagerly talked about the trip. Soon
their plans grew by leaps and bounds. Janice's head was in the clouds
all the time because she was anticipating the trip and her first balloon
ride.
Two weeks before the trip, Janice was rushed to the hospital.
After examining her, the doctor burst her bubble when he said that she
would need an operation. The doctor's decision went over like a lead
balloon. Janice was devastated. Now their balloon vacation was up in the
air. She knew that without the free tickets, the cost of the trip would
be sky high. But Janice was lucky. The operation was not serious, and
she begged the doctor to let her go on the trip. One week later, Janice
and John took their dream trip. They were on cloud nine as their
balloon rose into the blue sky. Janice smiled and thought: sometimes it
pays to reach for the sky.
Роль фразеологизмов в русской речи
Русский язык богат не только отдельными словами, но и
устойчивыми словосочетаниями − фразеологизмами. Известный
лингвист В.В. Виноградов отмечал: «Фразеологизмы − это
устойчивые сочетания слов с переносным значением».
Действительно, выражения вроде «бить баклуши», «водить за
нос», «дать зуб» невозможно понять, переводя каждое слово
отдельно. В чем же заключается особая роль фразеологизмов в
нашей речи?
Во-первых, фразеологизмы делают речь более яркой и
выразительной. Сравним два предложения: «Он много работал»
и «Он работал не покладая рук». Второй вариант звучит гораздо
образнее и эмоциональнее. Фразеологизм «не покладая рук»
создает яркую картину человека, который трудится так усердно,
что буквально не выпускает инструменты из рук.
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Во-вторых, фразеологические обороты помогают кратко и
точно выразить сложные понятия. Вместо длинного объяснения
«действовать необдуманно, торопливо, без подготовки» мы
можем сказать просто «рубить с плеча». А выражение
«остаться с носом» сразу дает понять, что речь идет о неудаче,
обмане.
В-третьих, фразеологизмы отражают народную мудрость
и культуру. В выражении «держать язык за зубами» заключен
совет быть осторожным в словах. «После дождичка в четверг»
означает неопределенное время, которое может никогда не
наступить. Эти обороты передают жизненный опыт многих
поколений.
Приведу пример из произведения Н. В. Гоголя «Ревизор»:
«У него на лбу написано, что он взяточник». Здесь
фразеологизм «на лбу написано» означает «очень заметно,
явно». Писатель использует его для создания комического
эффекта и яркой характеристики персонажа.
Таким образом, фразеологизмы − это не просто
устойчивые сочетания слов, как определял В. В. Виноградов.
Это драгоценные жемчужины языка, которые украшают нашу
речь, делают ее образной и эмоциональной. Знание и умелое
использование фразеологизмов показывает богатство
словарного запаса и глубокое понимание родного языка.
Изучение фразеологии помогает лучше понять историю и
культуру русского народа.
ЗАДАНИЯ ДЛЯ САМОСТОЯТЕЛЬНОЙ РАБОТЫ
Переведите тексты, обращая внимание на перевод
культурно-специфической лексики и фразеологических
оборотов. Составьте глоссарий к текстам и выучите его.
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COFFEE COLONIZES THE WORLD
Coffee makes us severe, and grave, and philosophical. Coffee
causes an excessive state of brain-excitation which becomes manifest
by a remarkable loquaciousness sometimes accompanied by
accelerated association of ideas. It may also be observed in coffee
house politicians who drink cup after cup ... and by this abuse are
inspired to profound wisdom on all earthly events.
Possibly the cradle of mankind, the ancient land of Abyssinia,
now called Ethiopia, is the birthplace of coffee. Situated at the
conjunction of the African and Arab world’s known as the Horn of
Africa, the mountainous country, split down the middle by the
earthquake-prone Great Rift Valley, has a biblical quality − and little
wonder. Across the nearby Red Sea, further to the north, Moses led
his people to freedom. The Queen of Sheba later descended from the
Ethiopian mountains to join King Solomon in Jerusalem, and,
according to legend, she founded the Axum dynasty that established
its rule in the first century A.D. (a monarchy that continued, with a
hiatus between 572 and 1270, until 1974, when Haile Selassie was
deposed).
Always relatively poor, the Abyssinians were nonetheless a
proud, independent people, most of them adopting a cloistered,
orthodox form of Christianity when no other African indigenous
people held that faith. “Encompassed on all sides by the enemies of
their religion,” the historian Gibbon noted, “the Ethiopians slept near
a thousand years, forgetful of the world by whom they were
forgotten.” Likewise forgotten − or not yet discovered − was the
beverage we now call coffee.
We do not know exactly when or by whom coffee was
discovered. Of the various Ethiopian and Arab legends, the most
appealing involves dancing goats. A goatherd named Kaldi, a poet by
nature, loved following the wandering paths made by his goats as
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they combed the mountainsides for food. The job required little of
him, so he was free to make up songs and to play his pipe. In the late
afternoon, when he blew a special, piercing note, his goats
scampered from their browsing in the forest to follow him back
home.
One afternoon, however, the goats did not come. Kaldi blew
his pipe again, fiercely. Still no goats. Puzzled, the boy climbed
higher, listening for them. He finally heard bleating in the distance.
Running around the corner of a narrow trail, Kaldi suddenly
came upon the goats. Under the thick rain forest canopy, which
allowed the sun to sift through in sudden bright splotches, the goats
were running about, butting one another, dancing on their hind legs,
and bleating excitedly. In winded wonder, the boy stood gaping at
them. They must be bewitched, he thought. What else could it be?
As he watched, one goat after another chewed off the glossy
green leaves and red berries of a tree he had never seen before. It
must be the trees that had maddened his goats. Was it a poison?
Would they all die? His father would kill him!
The goats refused to come home with him until hours later, but
they did not die. The next day, they ran directly back to the same
grove and repeated the performance. This time, Kaldi decided it was
safe for him to join them. First, he chewed on a few leaves. They
tasted bitter. As he masticated them, however, he experienced a slow
tingle, moving from his tongue down into his gut, and expanding to
his entire body. Next, he tried the berries. The fruit was mildly sweet,
and the seeds that popped out were covered with a thick, tasty
mucilage. Finally, he chewed the seeds themselves. And popped
another berry in his mouth.
Soon, according to legend, Kaldi was frisking with his goats.
Poetry and song spilled out of him. He felt that he would never be
tired or grouchy again. Kaldi told his father about the magical trees,
the word spread, and soon coffee became an integral part of
Ethiopian culture. By the time Rhazes, an Arabian physician, first
126
mentioned coffee in print in the tenth century, it probably had been
deliberately cultivated for hundreds of years.
It is likely that, as in the legend, the beans and leaves of bunn,
as coffee was called, at first were simply chewed, but the inventive
Ethiopians quickly graduated to more palatable ways of getting their
caffeine fix. They brewed the leaves and berries with boiled water as
a weak tea. They ground the beans and mixed them with animal fat
for a quick-energy snack. They made wine out of the fermented pulp.
They made a sweet beverage called qishr out of the lightly roasted
husks of the coffee cherry, a drink now known as kisher. Finally,
probably in the sixteenth century, someone roasted the beans, ground
them, and made an infusion. Ah! Coffee as we know it (or a variety
thereof) finally came into being.
Ethiopians still serve coffee in an elaborate ceremony, which
often takes nearly an hour. As charcoals warm inside a special clay
pot, guests sit on three-legged stools, chatting. As your host talks
with you, his wife carefully washes the green coffee beans to remove
the silver skin. The beans, from your host's trees, have been sundried, their husks removed by hand. The hostess throws a little
frankincense on the coals to produce a heady odor.
Then over the coals she places a flat iron disk, a bit less than a
foot in diameter. With an iron-hooked implement, she gently stirs the
beans on this griddle. After some minutes they turn cinnamon, then
begin to crackle with the “first pop” of the classic coffee roast. When
they have turned a golden brown, she removes them from the fire
and dumps them into a small mortar. With a pestle she grinds them
into a very fine powder, which she deposits in a clay pot of water set
atop the coals to boil. Along with the pulverized coffee, she also
throws in some cardamom and cinnamon.
The smell now is exotic and overwhelming. She pours the first
round of the brew into small 3-ounce cups, without handles, along
with a spoonful of sugar. Everyone sips, murmuring appreciation.
The coffee is thick, with some of the grounds inevitably suspended in
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the drink. When the cup is drained, however, most of the sediment
remains on the bottom.
Twice more, the hostess adds a bit of water and brings the
coffee to a boil for more servings. Then the guests take their leave.
Once the Ethiopians discovered coffee it was only a matter of
time until the drink spread through trade with the Arabs across the
narrow band of the Red Sea. It is possible that when the Ethiopians
invaded and ruled Yemen for some fifty years in the sixth century,
they deliberately set up coffee plantations.
The Arabs took to the stimulating drink. (According to legend,
Mohammed proclaimed that under the invigorating influence of
coffee he could "unhorse forty men and possess forty women.") They
began cultivating the trees, complete with irrigation ditches, in the
nearby mountains, calling it qahwa, an Arab word for wine − from
which the name coffee derives.
At first the Arab Sufi monks adopted coffee as a drink that
would allow them to stay awake for midnight prayers more easily.
While coffee was first considered a medicine or religious aid, it soon
enough slipped into everyday use. Wealthy people had a coffee room
in their homes, reserved only for ceremonial imbibing. For those who
did not have such private largesse, coffee houses, known as kaveh
kanes, sprang up. By the end of the fifteenth century, Muslim
pilgrims had introduced coffee throughout the Islamic world in
Persia, Egypt, Turkey, and North Africa, making it a lucrative trade
item.
As the drink gained in popularity throughout the sixteenth
century, it also gained its reputation as a troublemaking social brew.
Various rulers decided that people were having too much fun in the
coffeehouses. “The patrons of the coffeehouse indulged in a variety
of improper pastimes,” Ralph Hattox notes in his history of the Arab
coffeehouses, “ranging from gambling to involvement in irregular
and criminally unorthodox sexual situations.”
128
When Khair-Beg, the young governor of Mecca, discovered
that satirical verses about him were emanating from the
coffeehouses, he determined that coffee, like wine, must be outlawed
by the Koran and he induced his religious, legal, and medical
advisors to agree. Thus, in 1511 the coffeehouses of Mecca were
forcibly closed.
The ban lasted only until the Cairo sultan, a habitual coffee
drinker, heard about it and reversed the edict. Other Arab rulers and
religious leaders, however, also denounced coffee during the course
of the 1500s. The Grand Vizier Kuprili of Constantinople, for
example, fearing sedition during a war, closed the city's
coffeehouses. Anyone caught drinking coffee was soundly cudgeled.
Offenders found imbibing a second time were sewn into leather bags
and thrown into the Bosphorus. Even so, many continued to drink
coffee in secret, and eventually the ban was withdrawn.
Why did coffee drinking persist in the face of persecution in
these early Arab societies? The addictive nature of caffeine provides
one answer, of course; yet there is more to it. Coffee provided an
intellectual stimulant, a pleasant way to feel increased energy
without any apparent ill effects. In an elaborate social ritual, coffee
was brought to a boil three times in the ibrik (a small conical copper
pot with a long handle) before the viscous drink was dispensed into
small cups, the pourer carefully shaking his hand so that a little wesh,
or froth, topped each cup. Coffeehouses allowed people to get
together for conversation, entertainment, and business, inspiring
agreements, poetry, and irreverence in equal measure. So important
did the brew become in Turkey that a lack of sufficient coffee
provided grounds for a woman to seek a divorce.
129
КАК «ШАРАШКИНЫ КОНТОРЫ» ПОМОГЛИ
ВЫИГРАТЬ ВЕЛИКУЮ ОТЕЧЕСТВЕННУЮ ВОЙНУ
Сегодня словом «шарашкина контора» мы называем не
очень благонадежную организацию, но когда-то оно имело
совсем другое значение.
Согласно толкованию словаря русского жаргона, главное
значение слова «шарага» – это организованная группа воров и
расхитителей. Сам же фразеологизм стал известен во всем мире
с легкой руки Александра Солженицына и его романа «В круге
первом». Появились «шарашки» задолго до Великой
Отечественной войны – в 1931-м году. На лагерном жаргоне так
называли научные лаборатории, особые конструкторские и
специальные технические бюро в системе 4-го спецотдела
НКВД/МВД, где заключенные – видные ученые и инженерытехнари – работали над поставленными высшим руководством
СССР задачами.
За что ученые попадали в «шарашки».
После НЭПа, в 1930-м, началась индустриализация, а
вместе с ней – широкая кампания по борьбе с «вредительством»
и экономической контрреволюцией. Под зачистку попала и
научно-техническая интеллигенция – видные ученые и
конструкторы, в том числе и «отец советской космонавтики»
Сергей Королев. Однако, не все светила попадали в лагеря
только лишь на основании доносов. Например, знаменитый
авиаконструктор Андрей Туполев сам проштрафился. В 1936
году его отправили в Соединенные Штаты для поиска и отбора
наиболее эффективных моделей гражданских самолетов, но
Туполев так увлекся скупкой дефицитного американского
барахла, что забыл о важности главной задачи. В итоге для
лицензионного производства Советский Союз по его
рекомендации купил техдокументацию на английском языке:
пришлось проводить огромную работу по переводу сотен тысяч
130
листов, еще и все параметры были указаны в дюймах, а не в
метрической системе.
Как открытия меняли на свободу.
В результате тотальных чисток на работах, не требующих
умственного труда – прокладке железных дорог, рытье каналов,
добыче угля и на лесоповалах – оказались сотни ученых,
конструкторов, инженеров и изобретателей… А ведь это был
важнейший для страны момент, когда умственный потенциал
технических специалистов был не то что на вес, а дороже
золота! Светлые головы собрали в спецотделах-«шарашках», где
в отличие от северных исправительно-трудовых лагерей им
были обеспечены более-менее приличные условия. Первая
«шарашка» открыла заключенным свои двери на Лубянке, в
главном здании ГПУ в Москве. Говорят, именно тут
специалисты по орошению и водным сооружениям из Средней
Азии проектировали Беломорско-Балтийский канал. Первое в
истории авиации тюремное конструкторское бюро ЦКБ-29,
позже получившее неофициальное название «Туполевская
шарага», изначально располагалось в Бутырской тюрьме (потом
обосновалось в доме №22-24 на улице Радио). В годы войны в
«Туполевской шараге» трудились 17 главных
авиаконструкторов, а вместе с вольнонаемными сотрудниками –
всего около 1,5 тысячи человек.
В Тушино, на заводе № 82, располагалось тюремное ОКБ
по авиационным двигателям – «Тушинская шарага». В первой
«военно-химической шараге» на заводе № 1 (Ольгинский завод)
проводились исследования и испытания химического оружия
(сейчас это Институт органической химии и технологии), а в
здании бывшей духовной семинарии в Марфине находилась
спецтюрьма №16 МГБ СССР (она же – НИИ-2 и «Объект №8»),
где создавали аппаратуру для радиоразведки и разрабатывали
телефонные шифраторы, занимались криптоанализом
телефонных переговоров для органов госбезопасности. Именно
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