Translations of The Lord of the Rings

Regarding the Dutch version of Max Schuchart, In de Ban van de Ring, Tolkien wrote

In principle I object as strongly as is possible to the 'translation' of the nomenclature at all (even by a competent person). I wonder why a translator should think himself called on or entitled to do any such thing. That this is an 'imaginary' world does not give him any right to remodel it according to his fancy, even if he could in a few months create a new coherent structure which it took me years to work out. [...] May I say at once that I will not tolerate any similar tinkering with the personal nomenclature. Nor with the name/word Hobbit.

— 3 July 1956, to Rayner Unwin, Letters, #190, pp. 249–51

However, if one reads the Dutch version, little has changed except the names of certain characters. This to ensure that no reading difficulties emerge for Dutchmen who don't speak English. Schuchart's translation as of 2008 remains the only authorized translation in Dutch. However, there is an unauthorized translation by E.J. Mensink-van Warmelo, dating from the late 1970s.[3] A revision of Schuchart's translation was initiated in 2003, but the publisher Uitgeverij M decided against publication of the revised version.

Åke Ohlmarks was a prolific translator, who during his career besides Tolkien published Swedish versions of Shakespeare, Dante and the Qur'an. Tolkien intensely disliked Ohlmarks' translation of The Lord of the Rings (Härskarringen), however, more so even than Schuchart's Dutch translation.

Ohlmarks' translation remained the only one available in Swedish for forty years, and until his death in 1984, Ohlmarks remained impervious to the numerous complaints and calls for revision from readers.

After The Silmarillion was published in 1977, Christopher Tolkien consented to a Swedish translation only on the condition that Ohlmarks have nothing to do with it. After a fire at his home in 1982, Ohlmarks incoherently charged Tolkien fans with arson, and subsequently published the book Tolkien och den svarta magin (Tolkien and the black magic) - a book connecting Tolkien with "black magic" and Nazism.[4]

Ohlmarks' translation was superseded only in 2005, by a new translation by Erik Andersson with poems interpreted by Lotta Olsson.[5]

As a reaction to his disappointment with the Dutch and Swedish translations, Tolkien wrote his Guide to the Names in The Lord of the Rings and subsequently gained himself a larger influence on translations into other Germanic languages, namely the Danish and the German version. Frankfurt-based Margaret Carroux qualified for the German version published by Klett-Cotta on basis of her translation of Tolkien's short story Leaf by Niggle, that she had translated solely to give him a sample of her work. In her preparation for The Lord of the Rings (Der Herr der Ringe), unlike Schluchart and Ohlmarks, Carroux even visited Tolkien in Oxford with a suitcase full of his published works and questions about them. Yet, mainly due to a cold that both Tolkien and his wife were going through at the time, the meeting was later described as inhospitable and 'chilly', Tolkien being 'harsh', 'taciturn' and 'severely ill'.[6] Later correspondences with Carroux turned out to be much more encouraging with Tolkien being generally very pleased with Carroux's work, with the sole exception of the poems and songs, that would eventually be translated by poet Ebba-Margareta von Freymann.

On several instances Carroux departed from literal translations, e.g. for the Shire. Tolkien endorsed the Gouw of the Dutch version and remarked that German Gau "seems to me suitable in Ger., unless its recent use in regional reorganization under Hitler has spoilt this very old word."

Carroux decided that this was indeed the case, and opted for the more artificial Auenland "meadow-land" instead.

"Elf" especially was rendered with linguistic care as Elb, the plural Elves as Elben. The choice reflects Tolkien's suggestion:

With regard to German: I would suggest with diffidence that Elf, elfen, are perhaps to be avoided as equivalents of Elf, elven. Elf is, I believe, borrowed from English, and may retain some of the associations of a kind that I should particularly desire not to be present (if possible): e.g. those of Drayton or of A Midsummer Night's Dream [...] I wonder whether the word Alp (or better still the form Alb, still given in modern dictionaries as a variant, which is historically the more normal form) could not be used. It is the true cognate of English elf [...] The Elves of the 'mythology' of The L.R. are not actually equatable with the folklore traditions about 'fairies', and as I have said (Appendix F[...]) I should prefer the oldest available form of the name to be used, and leave it to acquire its own associations for readers of my tale.

The Elb chosen by Carroux instead of the suggested Alb is a construction by Jacob Grimm in his 1835 Teutonic Mythology. Grimm, like Tolkien, notes that German Elf is a loan from the English, and argues for the revival of the original German cognate, which survived in the adjective elbisch and in composed names like Elbegast. Grimm also notes that the correct plural of Elb would be Elbe, but Carroux does not follow in this and uses the plural Elben, denounced by Grimm as incorrect in his German Dictionary (s.v. Alb).

On many instances, though, the German version resorts to literal translations. Rivendell Tolkien considered as a particularly difficult case, and recommended to "translate by sense, or retain as seems best.", but Carroux opted for the literal Bruchtal. The name "Baggins" was rendered as Beutlin (containing the word Beutel meaning "bag").

Another case where Carroux translated the meaning rather than the actual words was the name of Shelob, formed from the pronoun she plus lob, a dialectal word for "spider" (according to Tolkien; the OED is only aware of its occurrence in Middle English). Tolkien gives no prescription; he merely notes that "The Dutch version retains Shelob, but the Swed. has the rather feeble Honmonstret ["she-monster"]." Carroux chose Kankra, an artificial feminine formation from dialectal German Kanker "Opiliones" (cognate to cancer).

In 2000, Klett-Cotta published a new translation of The Lord of the Rings by Wolfgang Krege, not as a replacement of the old one, which throughout the years had gained a loyal following, but rather as an accompaniment. The new version focuses more on the differences in linguistic style that Tolkien employed to set apart the more biblical prose and the high style of elvish and human 'nobility' from the more colloquial 1940s English spoken by the Hobbits, something that he thought Carroux's more unified version was lacking. Krege's translation met mixed reception, the general argument of critics being that he took too many liberties in modernising the language of the Hobbits with the linguistic style of late 90s German that not only subverted the epic style of the narrative as a whole but also went beyond the stylistic differences intended by Tolkien. Klett-Cotta has continued to offer and continuously republishes both translations. Yet, for the 2012 republication of Krege's version, his most controversial decisions had been reverted in parts.

Interest in Russia awoke soon after the publication of The Lord of the Rings in 1955, long before the first Russian translation. A first effort at publication was made in the 1960s, but in order to comply with literary censorship in Soviet Russia, the work was considerably abridged and transformed. The ideological danger of the book was seen in the "hidden allegory 'of the conflict between the individualist West and the totalitarian, Communist East'" (Markova 2006), while, ironically, Marxist readings in the west conversely identified Tolkien's anti-industrial ideas as presented in the Shire with primitive communism, in a struggle with the evil forces of technocratic capitalism.

Russian translations of The Lord of the Rings circulated as samizdat and were published only after the collapse of the Soviet Union, but then in great numbers; no less than ten official Russian translations appeared between 1990 and 2005 (Markova 2006). Tolkien fandom grew especially rapidly during the early 1990s at Moscow State University. Many unofficial and incomplete translations are in circulation. The first translation appearing in print was that by Kistyakovski and Muravyov (volume 1, published 1982).

The first translation of The Lord of the Rings into Hebrew (שר הטבעות) was done by Canaanite movement member Ruth Livnit, aided by Uriel Ofek as the translator of the verse. The 1977 version was considered a unique book for the sort of Hebrew that was used therein, until it was revised by Dr. Emanuel Lottem according to the second English edition, although still under the name of the previous translators, with Lottem as merely "The editor".[7]

The difference between the two versions is clear in the translation of names. Elves, for an example, were first translated as "בני לילית" (Bneyi Lilith, i.e. the "Children of Lilith") but in the new edition was transcribed in the form of "Elefs" maintained through Yiddish as "עלף". The change was made because "Bneyi Lilith" essentially relates with Babylonian-derived Jewish folklore character of Lilith, mother of all demons, an inappropriate name for Tolkien's Elves.[8] Since all seven appendices and part of the foreword were dropped in the first edition, the rules of transcript therein were not kept. In the New edition Dr. Lottem translated the appendices by himself, and transcribed names according to the instructions therein. Furthermore, the old translation was made without any connection to the rest of Tolkien's mythological context, not The Silmarillion nor even The Hobbit. Parts of the story relating to events mentioned in the above books were not understood and therefore either translated inaccurately, or even dropped completely. There are also major inconsistencies in transcript or in repetitions of similar text within the story, especially in the verse.[9]