Simile As A Translation Problem

Abstract
This study aims to provide an account of simile which is one of the most
important rhetorical devices in both Arabic and English languages. It is a
humble attempt that may serve as an exploration of the main problems
faced by inexperienced or novice translators in translating Arabic similes
into English. The present study tries to highlight the strategies followed
by novice translators as they deal with this culture bound subject and how
overlooking this rhetorical device may lead to erroneous renderings. The
study hypothesizes that an effective translation of Arabic similes requires
a good knowledge of English culture, and a correct choice of the image in
the TL ,so that the relationship between the receptor and the message in
the TL is substantially the same as that would exist between the original
receptors and the message of the SL. The study also hypothesizes that due
to the cultural gap that exists between English and Arabic , the
inexperienced translators would provide literal translations in their
attempt to translate the Arabic similes .Therefore, they would keep the
form at the expense of the meaning and the aesthetic effect of the
message in most cases. To achieve the aims of the study and investigate
the validity of the hypotheses, simile has been studied thoroughly by the
researcher in both languages, then seven similes were selected from
authentic Arabic resources and given to some students of fourth year at
the Translation Department/Mosul University in its alternative site in
Dohuk ;the academic year 2015-2016 in order to translate them to be the
data of the study. .

1
Introduction:
simile is a rhetorical device that makes the text more impressive and
bright .It is a comparison between completely two different objects, i.e.,
the tenor(topic) and the vehicle(image). The tenor is the subject to which
the attributes are ascribed. The vehicle is the object whose attributes are
borrowed. The tenor and vehicle are connected by the following links:
like, as, as though, as if, as like, such as, as ... as, etc. Most common
among them are the link words "like and as--as" .However, Some similes
have their own cultural equivalents in English, so the translator's task
becomes very easy since both languages use the same vehicle as in the
following example:

As brave as a lion ‫شجاع كاألسد‬

The translation of simile sometimes becomes difficult and very tricky,

posing many different troubles if the translator is not aware of the
cultural differences. In order to get rid of such problems, the translator
has to avoid the literal translation that imposes the meaning of TL into
SL language ,specially in the case of the absence of the corresponding
equivalent in the SL. Consider the following example suggested by Aziz
(199:22). .

Her cheeks are like roses ‫وجنتاها كالتفاح‬

In creative writing where the emphasis is on the aesthetic effect rather

than on content, the denotation of the word is sometimes changed, which
normally entails a change in the reference for the sake of the artistic
effect which cannot be achieved without such a change. Translating
rhetorical devices due to cultural and linguistic differences is a

2
challenging task. This challenge multiplies when the translator has to deal
with similes in the existence of this cultural gap as in the case between
English and Arabic. In this paper ,the researcher aims to find out the main
problems that may face the novice translators while translating Arabic
similes , in addition to find out the strategies that they would use in
dealing with Arabic similes in their attempt to translate them into English
. Finally, the provided translations will be discussed thoroughly to
highlight the areas of error. We assume that the findings of this study
would be useful for the students of translation and also for the researchers
in the field of translation studies. Thus, the students can get benefit from
this research to find the right strategies and they will be able to choose
better options while translating Arabic similes.
Simile in English:
According to Alm-Arvius(2003:125) simile is a trope that describes one
thing by comparing it with another and suggesting similarities between
them, although they are clearly different.(Kleiser,1910:1)points out that
simile lends freshness, originality, vividness and accuracy of our writing
and spoken language whether it be in a letter, speech, theme or report
.According to Cuddon (1980:657) simile is a figure of speech in which
one thing is likened to another, in such a way as to clarify and enhance an
image. It is an explicit comparison as opposed to metaphor where the
comparison is implicit and it is recognizable by the use of the words
‘like’ or ‘as’. It is equally common in prose and verse and it is a
figurative device of great antiquity. (Baldick,2001:237)believes that a
simile is a very common figure in both prose and verse, and it is more
tentative and decorative than metaphor. Child& Fowler (2006:218)
believe that simile is discursive, tentative in which the ‘like’ or ‘as. . as’
suggests, from the viewpoint of reason, separateness of the compared

3
items. Simile is usually a pointedly rationalized perception that has none
of the revelatory suddenness of metaphor nor expresses and demands the
same degree of mental commitment to the image. Instead it presents itself
as a provisional, even optional, aid whose function is explanatory or
illustrative, and because simile is temporary, it and the totality of
experience it promises are infinitely renewable and this makes it a figure
with much stamina(ibid). Cruse (2006:156) says that the relevant
features of resemblance signaled by a simile are quite circumscribed, and
its wording frequently serves to narrow down the possibilities. i.e.,
similes like Pete is like a lion, with no indication as to what the relevant
resemblances are between Pete and a lion, are relatively rare. Kennedy
(2007:205 ) says that simile is also a metaphor; for there is little
difference, similes should be brought in like metaphors; for they are
metaphors, differing in the form of expression .Cleary (2009:pp:14,16)
believes that similes help us paint a picture that we can see inside our
brains once we learn about them they can change our writing.

According to Larsen(2006:247) simile is composed of two propositions

and it has four parts which are:

Topic – the topic of the first proposition (nonfigurative), i.e. the thing

really being talked about.

Image – the topic of the second proposition (figurative), i.e. what is being

compared with.

Point of similarity – found in the comments of both the propositioned

involved or the comment of the EVENT proposition which has the image

as a topic.

4
Nonfigurative equivalent – when the proposition containing the topic is

an EVENT proposition, the COMMENT is the nonfigurative equivalent.

Larsen (2006:248) confirms that the correct understanding of any simile

depends on the correct identification of the topic, image, and point of
similarity. Consider the following example selected from Larsen
(2006:248) :

The book is as heavy as an Elephant.

↑ ↑ ↑
Topic Point of similarity Image
)Illustration)

Metaphor vs. Simile:

Simile and metaphor are artistic techniques used to describe things. They
do so by comparing one thing to another. A simile is a comparison using
like or as. It usually compares two dissimilar objects. For example, Mary
was as sweet as pie. This sentence compares Mary with a pie to show
how sweet or loveable Mary is . A metaphor states that one thing is
something else. It is a comparison, but it does not use like or as to make
the comparison. Leech (1969: 156) states that a metaphor is a covert, and
a simile is an overt comparison. This means that for each metaphor, we
can devise a roughly corresponding simile, by writing out tenor and a
vehicle side by side, and indicating the similarity between them i.e. by
like or some other formal indicators, for example: "the ship ploughs the
waves" is a metaphor may be transferred into simile as ' the ship goes
through the waves like a plough ploughing the land .He adds that this
equivalence ,translatability between simile and metaphor should not
obscure important differences between the two in that a metaphor is

5
generally more concise and immediate while a simile, conversely is more
explicit. Metaphor on the other hand ,is inexplicit with regard to both the
ground of comparison and the things compared(ibid:157). Larson (1984,
p. 246-247) has discussed translating simile, together with metaphor and
believes that metaphor and simile are grammatical forms which represent
two propositions in the semantic structure. A proposition consists of a
topic and the comment about that topic. She believes that when a
metaphor or simile occurs in the text, it can be very helpful to the
translator to analyze it and find the two propositions which are the
semantic structure behind it. Crystal (1992:249) points out that a
metaphor is a semantic mapping from the conceptual domain to another,
often using anomalous or deviant language, for example; to lose the
thread of an argument. He adds that a simile is a figurative expression
which makes an explicit comparison, typically using words as (like or as),
as in : It runs like the wind (ibid: 354). Alm-Arvius (2003:125)believes
that similes are different from metaphors, because the former contain an
explicit indication of the comparison, while it is merely implicit in a
metaphor. Cruise (2006:113) defines metaphor as variety of figurative
(i.e. non-literal) use of language. According to him ,what distinguishes a
metaphorical use of an expression is the relationship between its
figurative meaning and its literal meaning. A metaphor involves a relation
of resemblance or analogy, although this is not explicitly stated. In
contrast, simile involves an explicit comparison between two things or
actions(ibid:205). According to Quinn(2006:257) metaphor in its narrow
sense, a figure of speech in which something is identified with something
else and metaphors are characterized as either direct as in “You’re the
cream in my coffee” or an indirect metaphor as in the line from T. S.
Eliot’s “The Love Song of J. Alfred Prufrock” (1915), “The yellow fog
that rubs its back upon the window panes,” which is one in which the

6
comparison is implied but not stated directly. He adds(ibid:389) a simile
is very close to metaphor, with which it is frequently paired and both
simile and metaphor aim to provide a vivid description as in Lord
Byron’s line “She walks in beauty like the night.”.

According to Larsen(1984:254)there are five ways of translating

metaphor (a simile would follow steps 3,4,and 5 ):

1.The metaphor may be kept if the receptor language permits.

2.Ametaphor may be translated as a simile(adding like or as).
3.A metaphor of the receptor language which has the same meaning may
be substituted.
4.A metaphor may be kept and the meaning explained.
5.The meaning of the metaphor may be translated without keeping the
metaphorical imagery.

In conclusion, the only difference between a simile and a metaphor is that

in a simile the comparison is explicitly stated, usually by words such as

‘like’ and ‘as--as’, while in a metaphor the comparison is just implied.

Now consider the following examples of metaphor and simile:

Metaphor: You are my sunshine. Simile: Your eyes are like sunshine.

Metaphor: You are a rock. Simile: You are like a rock.

Metaphor: He is a pig. Simile: He is dirty like a pig.

Metaphor: He is a mule. Simile: He is as stubborn as a mule.

7
When a metaphor is used there is a possibility of a misinterpretation.
When it is changed to a simile, as in the first two sentences above, it is
more easily understood, but the point of similarity is still missing .If the
point of similarity is added to simile , as in the last two sentences above
,there is less possibility of misunderstanding(ibid:253).

Simile in Arabic:

Simile in Arabic rhetoric is referred to as ( ‫ – فن لتتبنه‬the art of likening).

It is an aesthetic and a skilful mode of discourse whose major pragmatic
aims are to clarify an opinion or a feeling to bring two significations close
to each other, and to compare a given entity with another in praise,
dispraise, ornamentation, or repugnance. Therefore, as a linguistic and
aesthetic skill, simile varies from one text producer to another in quality,
effectiveness, and most importantly, in the impact upon the text
receiver(Abdul-Raof,2006:198). Al-Atraqgi (1978:34)defines simile as a
form of expression as old as the oldest speech that is considered to be the
best way of providing an explanation and clarification ,and it is a good
way of approaching the depths of meaning. She adds that it is enough
recommendation that it is a comprehensible language ,even for the deaf
(ibid).Al-Gurgani(1978:111)points out that simile has a magical effect in
bringing different things together to an extent that reduces distances
between different things that are as far as east and west. He adds, it also
presents abstract meanings as if they were persons viewed or monuments
erected; it makes the dumb speak and brings out eloquence even from
non-Arab. It shows life in the mineral kingdom and it presents the
opposites ,e.g., life and death or fire and water(ibid). According to al-
Askari(1952:243) simile makes the meaning clearer and confirms it and
this well agreed upon by all Arabs and non Arabs, and none of them has

8
dispensed with it. Al-Mubarrid(1945:100)points out that simile is very
widespread in the speech of the Arabs and used very frequently .He also
says that it would not be an exaggeration if one says that most Arab
speech is made up of simile(ibid).People use simile in their speech
unintentionally and quite naturally, when there is a reason for it .It is used
equally by Arabs ,non-Arabs, high and low people, villagers or city-
dwellers, civilized people or Beduins ,the educated and the ignorant, the
clever and the stupid .It is a wonderful kind of expression which is not
peculiar to one language or one human race, because it is a natural
specialty for all human beings(Sheeba,1985:2).

Simile Components:
According to al- Gundi(1952:94) simile in Arabic has four elements or
components through which it can be achieved; they are as the following:

1.Topic ( ‫)لتمبه‬.
2.The image ( ‫) لتمبه ب‬.
3.The point of similarity ( ‫)وج لتبه‬.
4.The particle ( ‫محاك( )أدلة لتتبه‬, ‫يبه‬,‫يضاهي‬,‫ ﯕلن‬,‫مثل‬,‫ک‬,‫)كا‬

The four components of simile can be clearly explained through the

following example:

Layla is like her mother in her beauty . ‫ت لى كولتدتها جماالﱟ‬

where the noun ( Layla ,‫ )ت لنى‬represents the" topic, ‫" لتمبنه‬an the
noun (mother,‫)ولتندتها‬represent the image. (like,‫ )ک‬represents the

9
particle, and the notion (beauty, ‫ )جمنا‬represents the point of
similarity.

The "topic" and the "image" are called the two ends of simile " ‫لتمبنه‬,
‫ "لتمبه ب‬.According to al- Gundi(1952:94)Some of simile components are
dispensable and some we cannot dispense with to fulfill the simile. The
two ends of simile are indispensible, but the point of similarity and the
particle are dispensable and implicitly referred to. Consider the following
examples:

Ali is as brave as a lion. ‫علي شجاع كاألسد‬

Ali is like a lion. ‫علي كاألسد‬
Ali is a lion. ‫علي أسد‬

In the first example ,the four components of simile are mentioned without
any omission. In the second example, on the other hand, the point of
similarity "the bravery- ‫ "لتبنااعة‬is omitted but still understood implicitly.
In the third example, both the point of similarity "the bravery- ‫"لتبنااعة‬
and the particle "like,‫ " ک‬are omitted and referred to implicitly.

Types of Simile :
Abdul-Raof,(2006:207-8)points out that there are 14 types of simile based
on the point of similarity , the particles, and the two ends of simile. These
are like the following :
1 single simile, as in (‫ – نص حتك كاتدولء‬Your advice is like medicine.)
2 multiple similes, as in ( ‫ –هذل لترئ س كسابق في لتكذب ولتفساد ولتاهل ولترياء‬This
President is like his predecessor in lying, corruption, ignorance, and
double-standard).

10
3 compound simile, as in (‫ – لتبنمس مثنل لتكنرة لتذهه نة‬The sun is like a golden
ball.)
4 synopsis simile, as in (‫ – كالمك كاتعسل‬Your speech is like honey.)
5 detailed simile, as in ( ‫ –كالمك كاتعسل حالوة‬Your speech is like honey in
sweetness.)
6 unrestricted simile, as in (‫ – نص حتك كاتذهب‬Your advice is like gold.)
7 confirmed simile, as in ( ‫ –نص حتك ذهب‬Your advice is gold.)
8 perceptible–perceptible simile, as in (‫ – هذل لتعص ر كماء لتهحر‬This juice is
like sea water.)
9 cognitive–cognitive simile, as in (‫ – لتاوع كات أس‬Hunger is like despair.)
10 cognitive–perceptible simile, as in ( ‫ –حظي كدق ق في يوم عاصف‬My luck is
like flour in a gusty day.)
11 perceptible–cognitive simile, as in (‫ – هذل لتعطر كاتسعادة‬This perfume is
like happiness.)
12 imaginary simile, as (‫ – جسم كاسم لتديناصور‬His body is like that of the
dinosaur.)
13 reverse simile, as in (‫ – لتنار كاتنفاق‬Fire is like hypocrisy.)
14 effective simile, as in ( ‫ – زيد أسد‬Zaid is a lion.)

The purpose of using simile:

There are different purposes of using simile. Consider the following

purposes According to al- Gūndi (1952:200-223):

1.Clarification of the situation of the topic. e. g.,

‫كأنك شمس ولتملوك كولكب إذل طلعت تم يهدو منه كوكب‬

You are like the sun and other kings are stars; when the sun rises we
hardly see the star. Shittu (2012:22).

11
2..Clarification of the limitation of the power or weakness given the topic.

‫ف ها لثنتان وأربعون حلوبة سودلء كخاف ة لتغرلب لالسخم‬

There are forty-two she-camels as black as the underfoot of a black crow.

Shittu (2012:22).

3.Affirmation or establishment of the durability of the state of the topic.

‫إن لتقلوب إذل تناثر ودها مثل لتزجاجة كسرها الياهر‬

When there is an aversion of love in any heart, it is like the broken glass
which is un-amendable. Shittu (2012:22).

4.Clarification of the likelihood of two clearly contradictory things.

‫أنت كاتبمس تهعد إن تسامى ويدنو منها لتنور ولتبعاع‬

You are like sunlight , which is far, but its light and ray are so close to the
people. Shittu (2012:22).

5. The purpose of beautification of the topic.

Your body feels like silk. Abdul-Raof,(2006:206) ‫جسمك كاتحرير‬

6.The purpose of blemish. This is to blemish the topic.

Zaid eats like a beast. Abdul-Raof,(2006:209) ‫يأكل زيد كاتهه مة‬

Translation and Culture:

Newmark (1981, 183-185) argues that there is a cultural value in
translation .He believes that nothing demonstrates the complexity of
language and of specific texts more vividly and explicitly than
translation. Further, nothing exposes good writing and bad writing as

12
effectively as translation. Translation is important as a source of diffusion
of knowledge of every kind. By understanding the development of every
aspect of culture in other civilizations, people can also enrich their
understanding of their own culture. According to Aziz(1999:85)culture
may be broadly defined as a set of beliefs which governs the behavior
patterns of a society and they include religion, economy , politics ,
literature and language. Thus, language is an integral part of culture, and
translation involves two cultures: the culture of SL and TL. He points out
that the problem raised by the dimension of culture in the process of
translation is how far should the translated text integrates in the target
culture and how much should it retain of the source
culture(ibid).Shunnaq(1998:44)on the other hand, believes that the
translator has to bear in mind the fact that s/he should exchange ideas
and messages not merely words ;taking into consideration the translator
should be familiar with and sensitive to the SL culture.
Ilyas(1988:124)points out that when a translator comes across the
problem of not finding a corresponding TL equivalents for SL items ,it is
better to find non-corresponding equivalent with equivalent function in
TL culture. He explains this situation by giving an instance of two
different cultures' experience with snow. He adds, if the people of one of
the two cultures involved in the process of translation do not have any
experience with snow , we cannot then translate the phrase "as white as
snow" into that language without changing the referent "snow" into one
that suits the culture of TL and has the same effect of the SL in TL. Thus,
a phrase like "as white as snow " might be translated into another culture
into "as white as cotton"(ibid). Cruise(2009:11)asserts that translating is
not only a linguistic act ,it is also a cultural one ,it is an act of
communication across cultures and the main characteristics of translation
is its double bind situation, where the translator has to link the source text

13
 in its cultural context to the target communicative cultural conditions.
She adds , the more the source and the target cultural frames differ, the
more important is the cultural work the translators have to do(ibid:12).

In conclusion, we ,as translators, have to consider the fact that translating

from different cultures requires a careful treatment of the cultural norms
of both languages in order to convey the message clearly. Each culture
expresses its idiosyncrasies in a way that is culture-specific and each
culture has its own cultural words, similes, and other figures of speech
whose origin and use are intrinsically and uniquely bound to their culture.
So we are called upon to do a cross-cultural translation whose success
will depend on our understanding of the culture we are translating from.

Now let us consider the renderings of the subjects(students) and see what
strategies they adopted in their translations and how they dealt with
Arabic similes and the related culture bound peculiarities .

Data Analysis and Discussions:

To achieve the aims of the study and investigate the validity of the

hypotheses ,seven similes with clear points of similarity were selected

from authentic Arabic resources, then given to the students of translation

at the Translation Department to be translated into English in order to be

the data of the study.

)Almaydani,Vol.1.P.222( .‫ أبي حك م كلقمان‬.1

(Abdul-Raof,2006:199) .‫ هو كريم كاتهحر‬.2

14
)Almaydani,Vol.1.P.225( .‫ أنت حقود كاتامل‬.3

)Alzamakhshary,P.23( .‫ت لى جم لة كاتهدر‬.4

(Almaydani,Vol.1.P. 87( . ‫أنت هنا ٲم م حمام مكة‬.5

)Almaydani,Vol.2.P.50( .‫فالن أعمر م نسر‬.6

)Almaydani,Vol.1.P.223 ( . ‫ هذل لترجل أحمق كاحا‬.7

Before the discussion, I would like to refer to the potential strategies

suggested by Pierini(2007:31) to translate simile, from which the translator
might choose the most appropriate method in his or her attempt to translate
simile.

1: literal translation (retention of the same vehicle). ( LT)

2: replacement of the vehicle with a different vehicle. (RVDV)
3: reduction of the simile, if idiomatic, to its sense. (RSIS)
4: retention of the same vehicle plus explication of similarity feature(s).
(RSV+ESF)
5: replacement of the vehicle with a gloss. (RVG)
6: omission of the simile. (OS)

The strategies selected by the subjects in their attempt to render similes

were first checked .Then the results were presented in tables to show the

translations of the subjects and the strategies followed by the translators. In

order to know the correct choice of the image used in the English language

as an equivalent of SL image ,the researcher has depended on three of the

famous English dictionaries of simile, i.e. Wilstach, F.(A Dictionary of

15
Similes,1996) , Sommer , E. (Similes Dictionary,2013) and Best,

W.(Student's Companion, 1958).Now, Let us consider the students'

translations and the strategies adopted.

Comparison(Simile) No.1 ‫أبي حكيم كلقمان‬ Strategy

Adopted
translation of subject no.1 My father is as wise as (RSV+ESF)
Luqman
translation of subject no.2 My father is like Luqman ( LT)

translation of subject no.3 My father is like an owl (RVDV)

translation of subject no.4 My father is as wise as (RVDV)

Solomon
translation of subject no.5 My father is like Solomon (RVDV)

translation of subject no.6 My father is so wise (OS)

Discussion:

According to (Rizvi,S.M,2014,217)Luqman [also known as Luqman the

wise and Luqman Al-Hakeem]was wise man for whom surat Luqman the
thirty first Sura (chapter)of the Qur'an was named. Luqman is believed to
be from Africa. There are many stories about Luqman in Arabic and
Turkish literature. The primary historical sources are Tafsir Ibn Kathir
and the stories of Qur'an by Ibn Kathir(ibid). The main feature of
Luqman's character was his ability to utter wisdom sayings and his
wisdom in solving difficult matters. There are several references to his
wisdom in pre-Islamic poetry. Therefore, it comes as no surprise that
,after the advent of Islam ,Luqman becomes the sole candidate to
represent the Arabic wisdom(Kassis,R.A.1999:49). Accordingly, Arabs
have used this image in their rhetorical language to refer to wise people.

16
In translating such image, the translator has to find an equivalent that has
the same function in the TL. It is very clear here that the image used is
bound to Arabic and Muslims' culture so it is the translator's role to find a
cultural equivalent . According to (Wilstach,F.,1996:478) , (Sommer,
E.,2013:551), (Best ,W.,1958:96)English language uses the lexical items
"Solomon, age, nature, heaven, owl" as symbols or images of wisdom
without any reference to Luqman and this means that the use of the
lexical item Luqman is culture specific so the translator has to find an
equivalent image in TL that conveys the same meaning and the same
aesthetic effect of SL. By following(RSV+ESF),Subject no.1 kept the
vehicle used in Arabic culture ,but in the same time he imposed it into
English as if it is a part of that culture .Consequently, the provided
translation was wrong, despite the translator could clearly state the point
of similarity between the tenor and the vehicle. As for Subject
no.2,(LT)strategy was followed and consequently ,the translator was not
clear enough because the point of similarity was not mentioned and the
vehicle(image) was not replaced by an equivalent one used in SL .
Subjects no.3,4 and 5, on the other hand followed(RVDV) strategy. They
didn't keep the original vehicle( image)used in the Arabic language
,instead they provided equivalent images used in English culture(Owl,
Solomon). Subjects no.3,4 and 5,then succeeded to provide equivalent
vehicles (images)used in English and conveyed the same effect. Finally,
subject no.6 provided a translation without simile (omission of simile) by
following(OS)strategy .Depending on the images used in English as
provided by( Wilstach, F., 1996:478) ,(Sommer,E.,2013:551)and
(Best,W.,1958:96 ),one can suggest that the translation of subjects no.4 is
the most appropriate translation because the translation of subject no.3
and no.5 couldn't state the point of similarity ,even they could convey the

17
same image. Accordingly the translation of no.4 is the best among others
.Consider the renderings:

My father is as wise as Solomon.

Comparison(Simile) No.2 ‫هو كريم كالبحر‬ Strategy

Adopted
translation of subject no.1 He is very generous (OS)

translation of subject no.2 He is open handed (OS)

translation of subject no.3 He is like a sea in his (RSV+ESF)

generosity
translation of subject no.4 He is as generous as the sea (RSV+ESF)

translation of subject no.5 He is very giving (OS)

translation of subject no.6 He is as generous as Hatim (RVDV)

Discussion:

Generosity and kindness are among the inherent qualities of Arabs who
lavishly give without expecting a reward from others .In Arabic culture
,a sea is one of the images used to refer to the generosity feature of a
person by giving a comparison(analogy) between the generous person
and a sea fully knowing the features of a sea of amplitude and infinity
in providing free sea food, pearls and coral sought by fishermen and
divers who take from it tender flesh which is the mainstay of their lives
and the lives of communities living on the shores of the sea. A generous
person overflows to those who ask for providing their needs, thus
likening a generous person to the sea has been very common in Arabic
poetry and analogy showing the similarities between intended person and
the sea. According to (Wilstach,F.,1996:171) , (Sommer, E.,2013:361),

18
(Best ,W.,1958:87)English language uses the lexical items "lord, dream,
sun in spring, daylight " as symbols or images of generosity without any
reference to" sea" and this means that the use of the figure "sea" is culture
specific so the translator has to find an equivalent image in TL that
conveys the same meaning and the same aesthetic effect of SL.
Subjects no.1,2 and 5 provided renderings without simile (omission of
simile) by following(OS)strategy and they couldn't provide equivalent
analogical images used in English for the same purpose and this was at
the expense of the beauty of the translated text. Subjects 3and 4,on the
other hand, followed(RSV+ESF)strategy and thus they kept the same
vehicle of SL with an explanation of the point of similarity. But since the
image or(vehicle)used is different(culture specific), it would be very
difficult for the receiver of the TL text to recognize the relationship
between the sea and generosity, specially when the receiver has no
experience with a sea or of an area that doesn't look on a sea. Finally,
subject no.6 provided an image which is different from that used in the
Arabic text ,so the vehicle(sea)was replaced by(Hatim)and this is also
another symbol used by Arabs to refer to generosity and it is also culture
specific and doesn't make any sense in English and seems ambiguous and
strange to English culture since English has its own images as show
above. Thus, one can suggest the following translation:

He is as generous as the Lord.

Comparison(Simile) No.3 ‫أنت حقود كالجمل‬ Strategy

Adopted
translation of subject no.1 You are as mean as a (RSV+ESF)
camel

19
translation of subject no.2 You are spiteful (OS)

translation of subject no.3 You are as spiteful as a (RSV+ESF)

camel
translation of subject no.4 You are like a malicious (RSV+ESF)
camel
translation of subject no.5 You are very mean (OS)

translation of subject no.6 You are as malicious as ( RVDV)

a monkey

Discussion:

According to Shehab(1985:4),language is created by environment by

giving names to its material things, thus language is made up of sounds
ascribed to named things in a special environment which the people grow
familiar with, and then becomes a special language. For example, the
Arabic language is affected by the desert words like camel, other animals,
horsemanship, winds and water (ibid).A camel occupies a prominent
place in Arabic culture and it is not only a symbol of malice but also a
symbol of patience and endurance. Through experience, Arabic culture
considers a camel as a malicious animal that stifles anger but does not
forget a disservice even years have passed until it gets a chance to avenge
.According to (Wilstach,F.,1996:379) ,(Sommer, E.,2013:152-3), (Best
,W.,1958:96)English language uses the lexical items "monkey, old maid,
the light, devil" as symbols or images of malice without any reference
to" camel" and this means that the use of the figure "camel" is culture
specific so the translator has to find an equivalent image in TL that bears
the same meaning and the same aesthetic effect of SL. Subjects 1,3and
4,unfortunately,couldnot provide appropriate equivalents for the image
used by SL culture, thus they kept the same vehicle of SL with an
explanation of the point of similarity(RSV+ESF).Since the image
or(vehicle)used in Arabic is different, i.e. culture bound, it would be very

20
difficult for the receiver of the TL text to recognize the relationship
between the camel and malice, specially when the receiver has no
experience with such an animal that has a prominent place in Arabic
culture and history. Subjects no.2 and 5,on the other hand, provided
renderings without simile, i.e. there was an omission of simile by
following(OS)strategy and they couldn't provide equivalent analogical
images used in English culture for the same purpose. By following
(RVDV)strategy, subject no.6 succeeded to give an appropriate
translation for the Arabic text by replacing the vehicle with a different
one that suits the best TL culture and creates the same effect of that of
Arabic language. Accordingly, one can consider the rendering of subject
no.6 as the best among other renderings. Consider the rendering of
subject no.6:

You are as malicious as a monkey.

Comparison(Simile) No.4 ‫ليلى جميلة كالبدر‬ Strategy

Adopted
translation of subject no.1 Layla is as fine-looking as (RSV+ESF)
a full moon
translation of subject no.2 Layla is as a gorgeous as a (RSV+ESF)
full moon
translation of subject no.3 Layla is very gorgeous (OS)

translation of subject no.4 Layla is like an angel in her (RVDV)

beauty
translation of subject no.5 Layla is so beautiful (OS)

translation of subject no.6 Layla is more beautiful than (RVG)

you can imagine or dream

Discussion:

21
Since the olden time, the moon or more specifically a full moon has been
considered by Arabs as a symbol of beauty used in their poetry and
analogy where a sweetheart is described by her beloved as a full moon
.Moreover , Arabs used it as a name for their male and female children as
an indication of his or her gorgeousness .The use of this image ,on the
other hand, is not a universal phenomenon due to the cultural differences
that exist among languages .For example, the images used in Arabic
language mostly do not have the same connotative meaning in English
culture. According to (Wilstach,F.,1996:15-16) ,(Sommer, E.,2013:82),
(Best ,W.,1958:83)English language uses the lexical items "sunset,
rainbow, angel, icon, illusion, fair-story, lady, honey pour from a jar, sky
and earth, youth, dawn, heaven, sun" as symbols or images of
gorgeousness with a very little reference to" moon" as silver moon not
full moon and this means that the use of the figure "full moon" is mostly
culture specific so the translator has to find an equivalent image in the TL
that bears the same meaning and the same aesthetic effect of SL.
.Subjects no.1and no.2,unfortunately,couldnot provide appropriate
equivalents for the image used by SL culture, thus they kept the same
vehicle of SL with an explanation of the point of similarity(RSV+ESF).
Since the image or(vehicle)used is different, i.e. culture specific, it would
be very difficult for the receiver of the TL text to recognize the
relationship between a full moon and beauty, specially when the receiver
has different images used for such comparison in his or her own culture.
Subjects no.3 and 5,on the other hand, provided renderings without
simile, i.e. there was an omission of simile by following(OS)strategy and
they couldn't provide equivalent analogical images used in English
culture for the same purpose. There was a clear absence of the point of
similarity and the vehicle .They could convey the sense, but they failed
to convey the same aesthetic effect. Subject no.6 also failed to give an

22
appropriate translation by following(RVG)strategy and the vehicle was
replaced with a gloss which doesn't have the same effect of the equivalent
vehicle used in TL. The translation of subject no.4 was the best among
the others, since the translation provided could replace the image used in
Arabic with another one which suits the best English culture and has the
same effect as that used in Arabic. Consider the translation of subject
no.4:

Layla is like an angel in her beauty.

Comparison(Simile) No.5 ‫أنت هنا امن من حمام مكة‬ Strategy

Adopted
translation of subject no.1 You are here as safe as (RSV+ESF)
Makka's doves
translation of subject no.2 You are so secure here (OS)

translation of subject no.3 You are very safe here (OS)

translation of subject no.4 You are here as safe as (RVDV)

translation of subject no.5
translation of subject no.6
the doves of the Heaven
You are here as safe as (RVDV)
the pigeons of the White
House.
You are here as safe as (RVDV)
Solomon's birds

Discussion:

The doves of the Haram(campus) have been associated with Makka and
Medina since the migration of the Prophet Muhammad, peace be upon
him, and they have remained over hundreds of years, receiving a special
treatment from the people of Makka and Medina, and all visitors of the
House of God. People are not allowed to hunt or hurt the birds within the

23
area of Haram following the orders of the Prophet Muhammad, peace be
upon him ,who prohibited their hunting and scaring. Thus ,we find the
pigeons roam the sky and the land of Makkah confidently among pilgrims
who feed them as part of the tradition of people of Makkah. Accordingly,
Arabs have used this image in their rhetorical language to refer to safety
and living in peace. In translating such image, the translator has to find an
equivalent that has the same function in the TL. It is very clear here that
the image used is bound to Arabic and Muslims' culture so it is the
translator's role to find a cultural equivalent. According to
(Wilstach,F.,1996:333),(Sommer,E.,2013:437),(Best,W.,1958:92)English
language uses the lexical items "tortoise under its shell, block house,
sardine, a nun in a room full of eunuchs, God's pocket, in a cradle,
Solomon's birds, as in the bank, as angels" as symbols or images of
safety and security without any reference to" Makk's doves" and this
means that the use of the figure " Makka's Doves" is culture specific so
the translator has to find an equivalent image in TL that bears the same
meaning and the same aesthetic effect of SL. Subject no.1,unfortunately
failed to provide an appropriate translation because the vehicle used in
Arabic culture was kept, and since it doesn't suit the culture of TL ,it led
to erroneous rendering. Also, subjects no.2 and no.3 couldn’t render
simile by simile ,instead they omitted the point of similarity as well as the
vehicle and rendered the meaning and neglected the effect and the
rhetorical use of language. Subjects no.4 and no.5 ,on the other hand
,replaced the Arabic vehicle (Makka's doves)with different vehicles(the
pigeons of the White House) , (the doves of the Heaven )but they failed in
their attempt because the suggested vehicles are not the correct vehicles
used in English for the same purpose and led to ambiguous and erroneous
renderings. Finally, subject no.6 was able to provide an appropriate
translation because the culture bound vehicle used in Arabic (Makka's

24
 doves) was replaced by a different one (Solomon's birds) that suits
English culture and has the same effect on the receiver of TL .Consider
the rendering of subject no.6:

You are here as safe as Solomon's birds.

Comparison(Simile) No.6 ‫فالن أعمر من نسر‬ Strategy

Adopted
translation of subject no.1 The man is ageless like (RSV+ESF)
an eagle
translation of subject no.2 The man is as long-lived (RVDV)
as moon
translation of subject no.3 The man is as ageless as (RSV+ESF)
an eagle
translation of subject no.4 This man is like an eagle ( LT)

translation of subject no.5 The man is ageless (OS)

translation of subject no.6 The man is ageless like (RVDV)

the tortoise
Discussion:

An eagle in Arabic culture, is a symbol of longevity which is used for

referring to those who live long-lives .The use of this bird of prey does
not come by chance but for the role represented by this bird in the culture
of the Arabs where this bird was an integral part of those people's life .
Thus, it is very common to find the image of this animal embodied in
Arabs' proverbs and similes. According to (Wilstach,F.,1996:5) ,
(Sommer, E.,2013:54), (Best ,W.,1958:83) , English language uses the
lexical item "sun" as a symbol or an image of longevity without any
reference to an eagle and this means that the use of an eagle is culture

25
specific so the translator has to find an equivalent image in TL that
conveys the same meaning and the same aesthetic effect of SL. By
following(RSV+ESF)strategy, subjects no.1and no.3 could keep the
original meaning to some extent by giving the point of similarity, but in
the same time they have imposed the culturally specific image used in
Arabic ,thus they failed to keep the rhetorical use of the language and its
aesthetic effect. Subjects no.2 and 6, on the other hand followed(RVDV)
strategy, thus they didn't keep the original image or vehicle, but they
failed to provide the equivalent images used in English culture. Instead,
subjects no.2 and 6 provided images not used in both cultures, although
the point of similarity was kept. As for Subject no.4,(LT)strategy was
followed and consequently ,the translator was not clear enough because
the point of similarity was not mentioned and the image was not replaced
by an equivalent one used in TL .Finally, subject no.5 also couldn't
provided an appropriate translation due to (OS)strategy followed by the
subject which entails an omission of simile in TL .Depending on the
images used in English as provided by (Wilstach,F.,1996:5) (Sommer,
E.,2013:54), (Best ,W.,1958:83).

The man is as ageless as the sun.

Comparison(Simile) No.7 ‫هذا الرجل أحمق كجحا‬ Strategy

Adopted
translation of subject no.1 This man is a real fool (RSIS)

translation of subject no.2 This man is very stupid (RSIS)

translation of subject no.3 This man is so stupid (RSIS)

translation of subject no.4 This man is as fool as Joha (RVG)

.The funny Arabian character

26
 assigned for this feature
translation of subject no.5 This man is nothing but a real (RSIS)
fool
translation of subject no.6 This man is like Joha ( LT)

Discussion:

Joha is a well known character in oriental folktales .The origin of his

name is unclear, but the first time Joha's name mentioned in Arabic
stories dates back from the ninth century(Sarano,M.,2010:5). Joha tales
are known throughout the Arabic-speaking countries. Joha as a literary
figure, he never dies. He continues to live on in jokes told by the very
young as well as the old. In traditional stories he is the king's or the
sultan's fool(Sarano,M.,2010:ibid).According to Kimmel, E. & Rayyan,
O.(2010:1) Joha appears as Nasreddin Hoja, the wise fool in stories from
Iran ,turkey and central Asia. Joha stories have much to teach about the
thin line between wisdom and foolishness. Accordingly ,Arabic culture
considers Joha as a symbol or an image of foolery which is used by
Arabs in their analogical use of language to refer to fool people by saying
"he or she is as fool as Joha" .In fact this use of the lexical item is not
applicable to all cultures since the lexical item "Joha" is a culture specific
term which is used in oriental communities only.
Thus, the translator of such an image has to find an equivalent image or a
lexical item that is known by the receptors of the translated text and that
has the same function in TL culture. According to
(Wilstach,F.,1996:153) ,(Sommer,E.,2013:170)and(Best,W.,1958:86)
, the lexical items" calf, ape, peacock, excuse, a monkey in a dinner
jacket and as one who puts water in a basket "are used as images for
foolery or fool people. Subject no.1 as well as subjects no. "2,3"and"5"

27
could convey the same meaning of SL by following(RSIS)strategy but
they could not keep the rhetorical image of SL because they reduced
simile into its sense only. Subject no.4,on the other hand, replace the
vehicle with a gloss. Thus, he could keep the meaning , but lost the
analogy because of couldn’t find the culturally equivalent vehicle
.Subject no.6 provided a literal translation by imposing the image used in
Arabic into English. Thus the resulted translation is ambiguous and
wrong since the image used in Arabic is unknown by the receptor of the
translation who has a different cultural background. In fact ,a good
translator has to convey both meaning and form if possible. Thus, one has
to do his or her best to find a cultural equivalent that functions similarly
as the item used in SL. Depending on the images used in English
as provided by (Wilstach,F.,1996:153) , (Sommer,E.,2013:170) and
(Best,W.,1958:86) ,one can suggest the following translation:

This man is as fool as a calf. ‫هذل لترجل أحمق كاحا‬

28
Conclusion:

The study concludes the following:

1.Simile is a common figure of speech which is used both in Arabic and
English and it is well known by both Arab and English rhetoricians as a
means of comparison that helps readers conjure images in a narrative,
whether in fiction or nonfiction . Simile can help our readers understand
and stay interested in what we want to convey to them.

2.By virtue of their connotative nature, similes are difficult to translate.

This arises from the fact that they are often culturally specific.

3.One of the difficulties of translating similes lies in the search for the
best strategy to translate them, i.e. whether they will be translated
figuratively by looking for an equivalent in the TL or replacing them with
non-figurative language, which sometimes entails using an expletive
technique.

4.The translators in some instances failed to convey the meaning of the

original text because of their attempts to keep the form of the source
message which resulted in wrong or obscure meaning being transferred.

5.Sometimes the translators try to transfer the message without changing

the image " ‫" لتمبنه بن‬which is usually culture specific. The result is often
either a translation which is impossible or one which even expresses
wrong meaning. To avoid such pitfalls, the translators are responsible for
effective and correct intercultural interactions. Thus, a translator has to
find a cultural substitute which has the same function in the TL.

29
6.It has been found that in many cases the translators gave the priority to
the communication of meaning of the source text over the aesthetic effect
created by the use of figures of speech as in the case of translating TL
figurative language into SL non-figurative one.

7.Although simile is easily recognizable in most cases, its rendering is

not always simple, involving semantic as well as pragmatic
considerations.

8. In some cases, SL simile is translated by metaphor into the TL where

the particle and point of similarity are omitted. .

9. In some cases, SL explicit simile was translated into TL implicit simile

where only the point of similarity is omitted and the image is replaced by
an equivalent image that has the same effect in TL.

10.Sometimes the image used in SL might be found in the TL language

but means something else . For example" John is like a rock " which
usually means in Arabic "strong" while in other culture might mean "he
can not talk"(Larson,1984:251). .

11.sometimes the image of SL simile was replaced by another image into

TL created by the translators but not used in SL culture as in the
following example:

As spiteful as a snake ‫حقود كاتامل‬

30
References:
Al –ĂSKARĪ,Abū Hilāl,al-Hasan b.Ăbdullăh b.Salih,(1952).al-Sinā
ătain. first edition, Cairo.

AL-ATRAQĞĪ, Wāğida Mağĭd,(1978).al-Tašbīhāt al-Qurǎniyya waʹal-

bīá al-árabiyya. Baghdad.

Al-ĞUNDĪ, ĂlĪ,(1952).Fānū al-Tašbīh.first edition,Vol.1, Māktābāt

Nādhāt Māšr, Māšr.

AL-ĞURĞĀNĪ,Ábd al-Qāhir,(1978).Asrār al-balāğa.Dār al-Ma˞rif,

Beirut.

Al-MUBARRID, Abū al –Husain,(1945).al-Kāmilm fȋ al –luǧa wa al-

adab.Vols1&2,Cairo:Dār al-Fikir al-Arabi. .

Alm-Arvius,C., (2003).Figures of Speech. Sweden: Studentlitteratur,

Lund.

Aziz,Y.Y.,(1999).Principles of Translation. Benghazi : University of

Qar Younis.

Baldick, C .,(2001).The Concise Oxford Dictionary of Literary Terms

.Oxford: Oxford University Press.

Best ,Wilfred D.,(1958).Student's Companion. Glasgow: Collins Clear

Press.

Child, P., Fowler. R.,(2006). The Routledge Dictionary of Literary

Terms . USA: Routledge.

Cleary, Brian P.,(2009).What Are Similes and Metaphors? USA:

Millbrook Press.

Cruise, Alan,(2006).A Glossary of Semantics and Pragmatics.

Edinburgh: Edinburgh University Press Ltd,

Crystal, D. , (1992). An Encyclopedic Dictionary of Language and

Languages. Blackwell Publishing: USA.

31
Cuddon , J.A.,(1980): Literary Terms and Literary Theory. Fifth
edition. Canada : Basil Blackwell Ltd.

House,J.,(2009).Translation. Oxford : Oxford University Press.

Ilyas, Asim, I.,(1988).Theories of Translation. Mosul: Mosul University

Press.

Kassis , R.A.(1999).The Book of Proverbs and Arabic

Proverbial Works,vol.74,Koninklijke Brill NV, Leiden:
Netherland

Kennedy, George, A.,(2007).Aristotle on Rhetoric :A Theory of Civic

Discourse. Second Edition. OXFORD: Oxford University Press.

Kleiser , G.,(1910):Similes and Their Use. USA: Funk and Wagnalls

Company .

Larson ,ML. (1984). Meaning- Based Translation: A Guide to Cross-

Language Equivalences. United States of America: University Press
of America, In.

Leech, G. , (1969). A Linguistic Guide to English Poetry. Longman:

London and New York .

Newmark, P. (1981). Approaches to translation. Language and teaching

series. Pergamon. UK.

Pierini, P., (2007):Simile in English: From description to translation.

CÍRCULO de Lingüistica Aplicada a la Comunicación (clac) 29, 21-43.

Quinn ,Edward,( 2006). A Dictionary of Literary and Thematic

Terms, Second Edition. NY: InfoBase Publishing.

Rizvi, S .M.(2014).The Sunshine Book :A guide for teens and

youth. Bloomfield NJ, Inc. USA. .

Shehab, H.M.,(1985).The Philological Treatment of Qur'an Similes in

the Works of Philologists, Exegetes, Literary and Literal Theories .
M.Phil .Thesis. University of St. Andrews.

32
Shittu ,S. A. (2012). A Course in Arabic Rhetoric. Nigeria: National
Open University of Nigeria Press.

Sommer,E.,(2013).Similes Dictionary.2nd edition,USA:Visible Inc Press.

Shunnaq,A.,Dollerup,C.,Saraireh,M.,(1998).Issues in Translation.
Amman: Irbid National University and Jordan Translators' Association.

Wilstach,F.,(1996).A Dictionary of Similes. Toronto: Thomas Allen

Publishers.

33
 ‫التشبيه كمشكلة في الترجمة‬

‫المستخلص‬

‫لتعرب نة ولينكل زينة فضنال‬ ‫يهدف هذل لتهحث إتى تسل ط لتضوء علنى لتتبنه بناتلغت‬

‫لستكبننناف لتمبنننكالت لتتننني قننند تسنننههها لتتبنننه هات عنننند ترجمتهنننا إتنننى لتلغنننة‬ ‫عننن‬

‫لينكل زيننة‪.‬يحاو لتهاحننث أيض نا لستكبنناف لتطننرق لتتنني قنند يتهعهننا لتمترجمننون فنني‬

‫لتتعامل مع لتتبه وك ف أن إهما هذه لتف لتهالغي قد يؤدي إتى ترجمنة غ نر دق قنة‬

‫لتهاحننث أن لتترجمننة لتفعاتننة تلتبننه هات فنني لتلغننة لتعرب ننة‬ ‫أو غ ننر صننائهة ‪ .‬يفتننر‬

‫تحتاج إتى معرفة ج ندة باتثقافنة لينكل زينة ولتفننون لتهالغ نة كمنا يانب علنى لتمتنرجم‬

‫لستعما لتصور لتتبه ه ة لتصح حة م أجل خلق تأث ر مباب تلصور لتتبه ه ة تلغنة‬

‫لتهاحث أن في لتعديند من لتحناالت وبسنهب‬ ‫لتمصدر على متلقي لتترجمة‪ .‬كما يفتر‬

‫قد يلاأ لتمترجم إتى لتترجمة لتحرف ة مما يدفعن‬ ‫لتلغت‬ ‫لختالف لتصور لتتبه ه ة ب‬

‫إتى إقحام لتصورة لتخاصة بلغت إتى لتلغة لتمترجم إت ها مما قد يؤدي إتى فقندلن وجن‬

‫لتتبه مع بقناء شنكل لترسناتة علنى حسناب لتمعننى ولتتنأث ر ‪.‬ومن أجنل إتمنام لتهحنث‬

‫ولتوصو إتى لتغاية لتمرجوة من وتحق ق لتفرض ات‪ ,‬تمت درلسة لتتبنه ببنكل تنام‬

‫وم ثم لخت ار سهع تبه هات م كتب موثقة خاصة باتلغة لتعرب نة وتنم إعطائهنا تسنتة‬

‫م طلهة قسنم لتترجمنة فني لتمرحلنة لترلبعنة تاامعنة لتموصنل فني موقعهنا لتهنديل فني‬

‫دهوك تلعام ‪ 2016-2015‬م أجل ترجمتها إتى لينكل زية تتكون كه انات تلدرلسة‪.‬‬

‫‪34‬‬