Vladimir Propp makes clear in his Исторические корни волшебной сказки (Istoricheskie korni volshebnoi skazki) that the subject of his study is indeed the волшебная сказка [volshebnaia skazka] announced in its title. However, in his exposition, he often uses the term сказка [skazka] without any attribute. This term happens to be the word used for “folktale,” “fairy tale,” and simply “tale” in English, which led my colleagues and co-translators Miriam Shrager, Sibelan Forrester, and me to a lot of discussion about how best to render the term in our on-going translation of Propp’s book. Alternate translations for the term volshebnaia might be “fairy,” “magical,” “enchanting,” “bewitching,” or “fantastical.” As “wondertale” has gained currency in translations into English, and as the author’s use is primarily technical rather than poetically descriptive, we have been using it as both the title of the translation and in many of the initial instances of the term skazka in the text, where it is clear he is using it as something of a short-hand for the longer, more descriptive term. But this only helps a bit around the margins and does not provide a definitive strategy for rendering the much more frequently and variously encountered skazka (without attribute) throughout the book.
Propp’s Morfologiia skazki is known as Morphology of the Folktale in English. It is regularly cited and has come to occupy a central place in global folklore studies as such. This title rests upon an interpretive move that is not often remarked upon, an assumption about what the author intended without noting explicitly, namely, that the word skazka was an abbreviated version of narodnaia skazka (folk tale) and therefore equivalent to “folktale” in English. This is a reasonable assumption and a reasonable interpretation, but it is an interpretation all the same, as the word “folk” is not to be found in the Russian title of that book.
While such an observation might seem on its face inconsequential to the overall translation of the work, it gathers additional weight when we turn to the translation of the continuation of Propp’s earlier begun study, which is in fact this work, with its more explicit title: Istoricheskie korni volshebnoi skazki (Historical Roots of the Wondertale). Here, in his introductory chapter, the author explicitly notes, “By ‘wondertale’ [volshebnaia skazka] I shall intend those tales whose structure I examined in The Morphology of the Folktale [Morfologiia skazki], a book that sets out the genre of the wondertale [volshebnaia skazka] with adequate precision.”
Now, it could be assumed that the previous book delineated a variety of folktale categories in equal measure, naming the wondertale as one of them but leaving the specifics of analysis for later. This is not the case. Actually, in fact, the entire book known by the English title Morphology of the Folktale was concerned with the wondertale (or, as rendered by earlier translators, the “fairy tale”), and the issue of the title’s ambiguity was not only known to earlier translators but remarked upon, as in Louis A. Wagner’s preface to his revised version of the book for its second edition:
The expression narodnaja skazka has been rendered as “folktale,” volšebnaja skazka as “fairy tale,” and the words skazka (noun), skazočnyj (adjective) simply as “tale.” The chief departure from this practice is in regard to the title itself (Morfologija skazki), since a change here might have led to undue confusion. The morphology presented by the author is, of course, a morphology of the fairy tale specifically and he is careful to make note of this fact in the Foreword and in Chapter II. Thus the title of the work is, unfortunately, somewhat unclear. It is evident from the text that the unqualified word skazka is used by Propp both in the sense of tale in general and in the sense of fairy tale, depending upon context. The reader must infer the appropriate meaning in each instance. (Propp 2009: ix, emphasis added)
In other words, Morphology of the Folktale perhaps should have been called Morphology of the Fairy Tale in its first English translation since that was its subject, and indeed the first edition’s introduction, by Svatava Pirkova-Jakobson, opened with the clear declaration, “The subject of this study, the Russian fairy tale…” (Propp 2009: xix).
What is not clear is why the first edition’s translator, Laurence Scott, or perhaps that volume’s editor or publisher, chose to specify “folktale” in the title when everyone seems to have understood that the book’s subject was actually narrower and more specific. This strategy, moreover, had a long-term impact on the field, as evidenced by one reader of our text, a prominent folklorist who does not happen to work with Russian sources, emphasized in his comments that “skazka equals folktale.” Well, no it doesn’t, even if it might look that way from the English title of Propp’s earlier book.
The opposite tack was taken in the 1984 translation—by Ariadna Y. Martin and Richard P. Martin—of an excerpt from the Historical Roots of the Wondertale published as part of the book Theory and History of Folklore. Here the translators chose to render every instance of skazka in the source as “wondertale” in their translation, despite Propp’s sometimes more expansive use of the term. Actually, Propp uses the same word (skazka) to refer to the tales collected by Russian nineteenth-century ethnographers as well as the “fairy tales” of the Brothers Grimm, Native American stories collected by Boas, Micronesian, African, and Australian tales, and stories from the Rig Veda and the Egyptian Book of the Dead. By contrast, he uses the full “wondertale” [volshebnaia skazka] relatively infrequently in his book—many times in the first chapter, then not at all from chapters two to nine, then again a few more times in chapter ten—and as we asked ourselves upon encountering each successive instance of the much more commonly used skazka whether he had in mind “wondertale,” “folktale,” or a broader and more general “tale” or even “story,” we found ourselves occasionally hesitating. It is clear that it does not always simply refer to “wondertale,” but it is not always clear from context what he might have had in mind for each instance.
Essentially, we have found ourselves in the hermeneutic dilemma set out by Friedrich Schleiermacher in the early nineteenth century: namely, whether to bring the text closer to readers in the receiving culture, by interpreting for them (the strategy adopted in the Martin and Martin translation), or bring the readers of the receiving culture closer to the original text, by introducing aspects of the source, including its very ambiguity and polysemy, into the English. Faced with this choice, the Scott translation, in effect compromised by translating skazka as “tale” without differentiation and leaving it to readers to decide based on the context of its usage what Propp might have meant in each case. Except for in its title, that is.
Recent translation practice has favored different interpretive and expressive strategies on the part of translators, who, recognizing the implicit cultural power and expressiveness of particular words, phrases, and other linguistic features, often leave them untranslated in the new text. We considered this idea and even partially revised our version leaving skazka or the plural skazki in the English wherever Propp used those terms without an adjective but then pulled back: it’s already a complicated text with lots of terms in it; did we really need to add another? Do we?