成語翻譯
前言：想要寫出一篇令人眼前一亮的文章嗎？我們特意為您整理了5篇成語翻譯范文，相信會(huì)為您的寫作帶來幫助，發(fā)現(xiàn)更多的寫作思路和靈感。
成語翻譯范文第1篇
成語是人們在使用語言過程中，經(jīng)過很長時(shí)間的使用，已形成固定形式的，表達(dá)某一種意義的固定詞組。它具有：一、結(jié)構(gòu)形式定型化，二、語音形式整齊化，三、意義整體化等特點(diǎn)。因蒙漢民族歷史文化發(fā)展不同的原因，兩個(gè)民族的成語都有它獨(dú)特的民族文化特點(diǎn)。在互譯兩個(gè)語言成語過程中，我們應(yīng)該注重兩個(gè)民族的成語獨(dú)有的歷史文化內(nèi)涵及成語形成演變的過程。本論文從比較兩個(gè)民族成語翻譯著手，分析兩個(gè)民族成語不同的民族文化內(nèi)涵及在翻譯兩個(gè)民族成語實(shí)踐中呈現(xiàn)的翻譯方法，提出成語翻譯中應(yīng)注意的幾點(diǎn)意見。
一、蒙漢語成語的比較
（一）民族文化差異：一定程度上講，一個(gè)民族的文化濃縮體現(xiàn)在它的成語上面。而兩個(gè)民族歷史文化差異通常是通過語言、詞匯來反映。我們在成語翻譯過程中要準(zhǔn)確了解成語本身所指的意義外，還需要了解有關(guān)于該成語的歷史文化因素，甚至深厚的民族文化淵源。從蒙古族的歷史社會(huì)發(fā)展看，蒙古族是個(gè)北方游牧民族，千百年的蒙古族游牧文化精致地體現(xiàn)在它的豐富的詞匯當(dāng)中。蒙古人熱愛馬，馬是不僅是他們生活所需的工具，更是他們貼心的朋友、忠誠的戰(zhàn)友。為此在蒙古語中就出現(xiàn)了許多有關(guān)于馬的成語。如《[xun plx pakasan xolok plx naknasan]》、《[：l mri pnǎ]》、《[r xunai int》（意思是在男人的胸懷中能容納戰(zhàn)馬），因?yàn)樵诿晒抛鍌鹘y(tǒng)游牧文化中馬與蒙古人有著不可分離的關(guān)系，尤其認(rèn)為馬與蒙古男人是有著親密朋友和忠誠戰(zhàn)友的關(guān)系，為此在形容男人心胸博大的成語時(shí)候就出現(xiàn)了這種比喻。而在漢語中這個(gè)意思用“宰相肚里能撐船”成語來表達(dá)，宰相是漢民族在幾千年封建王國制度中具有智慧過人的特殊身份的象征，為此才有了此成語。在蒙漢語中這樣的成語還有很多，他們指的是同一個(gè)意思，但因?yàn)閮蓚€(gè)民族文化的差距，所表現(xiàn)出來的形式都具有該民族獨(dú)特的文化內(nèi)涵的特點(diǎn)。
二、成語翻譯方法
早在元代以前開始，蒙漢民族就有了政治、經(jīng)濟(jì)、文化交流，也就有了兩個(gè)民族語言文字翻譯實(shí)踐活動(dòng)，很早就有了翻譯的相關(guān)標(biāo)準(zhǔn)和理論。我國著名翻譯家和教育家嚴(yán)復(fù)在他的《天演論》中提出了《信、達(dá)、雅》的翻譯三原則。20世紀(jì)以來，隨著蒙漢民族的政治、經(jīng)濟(jì)、文化交流的日益擴(kuò)大，翻譯實(shí)踐活動(dòng)也越來越活躍，已成了兩個(gè)民族文化交流中的主要措施之一。就從兩個(gè)民族成語翻譯實(shí)踐活動(dòng)來看，譯者在翻譯過程中主要采取以下幾個(gè)的翻譯方法。
（一）直譯方法：直譯方法指的是，在翻譯過程嚴(yán)格堅(jiān)持原語的表達(dá)形式，將原語的詞匯直接翻譯到譯語中。準(zhǔn)確、直接的直譯方法的翻譯是翻譯活動(dòng)中最常見的一種翻譯方法，在蒙漢語成語翻譯實(shí)踐中這種直譯的翻譯方法使用的較為普遍。如把漢語成語“畫蛇添足”在蒙語中直接翻譯成《[mk：t xol nm
除此之外，隨著蒙漢語成語翻譯活動(dòng)的不斷增多，人們在翻譯活動(dòng)中開始使用直譯和義譯相結(jié)合的翻譯方法。直譯與義譯相結(jié)合的方法在翻譯過程中不再僅限于一種翻譯方法，從而使成語翻譯活動(dòng)有了更廣闊的空間。
三、小結(jié)
在蒙漢語成語翻譯過程中，我們應(yīng)該要注重成語所體現(xiàn)的兩個(gè)民族文化差異，要從成語使用的實(shí)際語言環(huán)境出發(fā)，選好翻譯方法，準(zhǔn)確、無誤地翻譯原語成語所表達(dá)的意義。同時(shí)也要注重成語本身在社會(huì)歷史發(fā)展中的演變過程及此過程中的意義轉(zhuǎn)移等問題。（作者單位：西北民族大學(xué)蒙古語言文化學(xué)院）
參考文獻(xiàn)：
[1]楊才銘，蒙漢翻譯基礎(chǔ)，內(nèi)蒙古大學(xué)出版社，1991年；
[2]安徽大學(xué)中文系現(xiàn)代漢語教研室，現(xiàn)代漢語（上冊），安徽省科技印刷廠，1983年；
[3]報(bào)爾金?甘珠扎布，譯事縱橫，內(nèi)蒙古大學(xué)出版社，1999年；
成語翻譯范文第2篇
因此，在漢語成語英譯的具體操作過程中，首先要充分理解漢語成語的內(nèi)在含義，靈活運(yùn)用不同的翻譯方法，對比英漢語言中習(xí)語（成語）的異同，進(jìn)行適當(dāng)?shù)慕Y(jié)構(gòu)調(diào)整，將漢語成語所承載的文化特色和文化信息最大限度地傳譯給外國讀者。幫助外國讀者消除或減少語言及文化障礙就要求譯者盡最大努力把漢語成語翻譯成外國讀者樂于接受的形式。與此同時(shí)要在英語中再現(xiàn)漢語文化，這是一個(gè)很大的挑戰(zhàn)。
把漢語成語翻譯成英語，譯者們掌握和熟悉兩種語言以及其文化是非常重要的。他們必須從風(fēng)俗和文化背景的角度，通過對漢語和英語語言學(xué)和文化差異的理解，盡量去把握成語的內(nèi)在含義，從而使其觀點(diǎn)與原文的精神相一致。本文簡單介紹了漢語成語英譯的幾種方法。
【關(guān)鍵詞】 漢語成語，英語習(xí)語，翻譯，文化內(nèi)涵，源語，目標(biāo)語
[Abstract] Chinese idioms bear five thousand years of Chinese cultural characteristic and the cultural messages. Translation is not only one kind of simple correspondence switching process between two languages， but is one kind of cultural exchange and transmission.
Therefore， translating Chinese idioms into English is a concrete operating process. First， the translators must fully understand the intrinsic meaning of the Chinese idioms; second， they should utilize several different translation methods nimbly and contrasts the similarities and differences between the English idioms and Chinese idioms; third， they should carry on the suitable structure adjustment and translate Chinese idioms which bear cultural characteristic and cultural information in maximum limit for the foreign readers. Helping the foreign readers eliminate and reduce language and cultural barrier requests the translator to work diligently to translate the form of Chinese idiom in the way that the foreign readers are glad to accept. At the same time， this is a very big challenge to reappear Chinese culture in English.
To understand and translate Chinese idioms into English，it is very important for the translators to master and well acquaint themselves with the original language and the target language and their cultures. They should set out from the aspects of customs and cultural backgrounds and try to grasp the connotation of the original idiom by understanding linguistic and cultural differences between English and Chinese so as to make his version alike the original text in spirit. This article introduced several methods on translation of Chinese idioms concisely.
[Key Words] Chinese idioms；English idioms；translation；culture connotation；original language；target language
1. Introduction
About translation， the translation theoreticians have proposed many different viewpoints. In China， the most popular theory is Mr.Yanfu’s “faithfulness， expressiveness and elegance(信，達(dá)，雅)”while in the western countries， the most popular one is “equivalent value， equivalent effect and function equivalence(等值，等效，功能對等) ”.These viewpoints are mutually influenced and supplemented. Although the translators have different emphasis points， they all advocate that the translation must express the connotation of the original text faithfully and the style of the original work should reappear in translation. “所謂忠實(shí)表達(dá)原文的意義，應(yīng)指忠實(shí)表達(dá)原文的字面意義，形象意義，隱含意義三個(gè)方面?！盵1] p65(So-called “expressing the indication of the original text faithfully”， is to express the wording meaning， the image meaning and the implied meaning of the original text faithfully.) But not all expressions， words， even characters in the original text simultaneously have these three kinds of meanings. Maybe some of them only have the wording meaning， but without the image meaning; some may have the wording meaning and the image meaning， but lack of the implied meaning. Any two languages are impossible to be all coordinated completely. Therefore， it is impossible to completely reproduce the three kinds of meanings of the original text. First， because the cultural differences produce the contradiction in the translation process， the wording meaning or the image meaning must obey the implied meaning. Second， the image meaning of the original text cannot be found in the target language. Sometimes the images are the same but the implied meanings are actually different. In this situation， what the translators need to consider first is the accurate expression of the implied meaning. The images of the original text should be changed into other images that the foreign readers are familiar with.
2. Several methods of Chinese idiom translation
The existence of cultural differences brings certain difficulties to the cultural exchange. It is also the biggest barrier in the translation. When the translators translate one language to another， besides understanding the writing of these two languages thoroughly， the translators also have to understand the cultural differences between these two languages profoundly.
In Chinese “Idioms” means that “成語：人們長期以來習(xí)用的，簡潔精辟的定型詞組或短句。漢語的成語大多由四個(gè)字組成，一般都有出處。有些成語從字面上不難理解，如‘小題大做’，‘后來居上’等。有些成語必須知道來源或典故才能懂得意思，如‘朝三暮四’，‘杯弓蛇影’等。”[2] P 130(Since long ago the people have used habitually， concise and succinct words or short phrases. Most Chinese idioms are composed by four characters， generally all of which have the source. The meanings of Some idioms are available from the word writing， such as: ‘小題大做’and ‘后來居上’; The meaning of some idioms should be got from its source or allusion. Such as ‘朝三暮四’ and ‘杯弓蛇影’.) On Chinese idiom translation， culture has a great influence on the translators' logical thinking and the glossary choice of the language.
The semantics of idiom has the integrity. Usually we cannot get its significance from a single character. If many Chinese idioms were translated into English directly according to the wording meaning， although the foreign readers can understand the meaning of each character， they still have difficulties in understanding the overall significance of this idiom.
2.1 Metaphrase
Metaphrase is a method that the image and the forms of the original text are preserved， which can be translated literally. The readers also can catch the implied meaning by the wording translation. Some Chinese idioms have similar images， which the foreign readers can associate to the equivalent English idioms.
2.1.1 Literal Translation
In idiom translation， there is a tendency to find English equivalent idioms， equivalent in referential meaning rather than in the images. The reason is that the target text must be idiomatically English. Therefore， literal translation of Chinese idioms is often considered non-idiomatic. As long as the translation conveys a vivid image and the referential meaning is not distorted， literal translation can introduce Chinese culture to the world. Literal translation is a way by which the rhetoric， national and regional characteristics are kept in the target language. In this way the meaning and the form of the source language are unchanged.
Some Chinese idioms can be translated literally with the same vivid figurative result of the original ones， which can make the foreign readers associate to the equivalent English idioms.
For example:
⑴對牛彈琴 —— To play the lute to a cow. The readers can associate it to the equivalent English idiom “to cast pearls before swine”.
⑵竭澤而漁 —— To drain a pond to catch all the fish (the equivalent idiom: To kill the goose that lays the golden eggs.)
⑶易如反掌 —— To be as easy as turning over one’s hand (the equivalent one: As easy as falling off a log.)
⑷口蜜腹劍 —— To be honey-mouthed and dagger-hearted(the equivalent one: A Judas kiss)
Though there are not equivalent English idioms， some Chinese idioms with the literal meanings can also be translated literally with the accurate images. Such as:
⑸井底之蛙 —— To be like a frog at the bottom of a well
⑹史無前例 —— To be without precedent in history
⑺七嘴八舌 —— With seven mouths and eight tongues
2.1.2 Replacement
Regarding Chinese idioms translation， what many translation books discussed mainly was the replacement technique. Sometimes， equivalent translations can be found， but mostly only similar ones. Usually the replacement technique is necessary in the following situations.
(ⅰ) Chinese idioms have same meanings and culture messages as those in the target language.
There are many Chinese and English idioms， which have the same images as well as the expression forms.
⑴In Chinese， “渾水摸魚” means “[釋義]渾水：渾濁的水。指在渾濁的水中摸魚。[用法]比喻趁混亂的時(shí)機(jī)撈取不正當(dāng)?shù)睦?，也作‘混水摸魚’?！盵3]P259 But the English idiom “to fish in troubled water” means “take advantage of troubled or uncertain condition for personal profit”. These two idioms are similar in both expression form and intrinsic meaning.
The similar idioms are as follows:
⑵赴湯蹈火 —— Go through fire and water
⑶隨波逐流 —— To go with the tide
⑷知識(shí)就是力量 —— Knowledge is power.
⑸眼不見，心不煩 —— Out of sight， out of mind.
⑹謀事在人，成事在天 —— Man proposes， god disposes
⑺空中樓閣 —— Castles in the air
⑻充耳不聞 —— Turn a deaf ear to
(ⅱ) Chinese idioms share similar meanings but different culture messages and images with the target language.
The Chinese idioms， which have same or similar vivid analogy with the English idioms， should be exchanged into the same or corresponding English idioms directly. Different languages have different images.
⑴For example: if translators translate the Chinese idiom “胸有成竹” directly into “have a bamboo in one’ s stomach” according to the wording meaning. The foreign readers not only have difficulties in getting the meaning that this idiom contained， but also have the wrong association easily. Therefore， the translators must discard the images in this idiom and change them into the images that the foreign readers are familiar with. So it may be translated as “have a card in one’s sleeve”
⑵The Chinese say “噤若寒蟬”(as mute as a winter cicada)”， yet the native English say ， “as mute as a fish”. Fish and cicada have similar function in the above examples though they are not similar at all. As far as “silence” is concerned， fish is a familiar image to English speakers， yet the Chinese tend to associate the sense with winter cicada.
⑶The Chinese idiom “甕中之鱉（the turtle in the jar）”means “[釋義]甕：大壇子；鱉：甲魚。大壇子中的甲魚。[用法]形容已在掌握之中，逃脫不了。”[4]P651 .But the English idiom “l(fā)ikes a rat in a hole”， whose image is a mouse， which is stranded in a hole. It is in an extremely difficult situation. These two scenes agree without prior consultation but happen to hold the same view. Though the translators replaced the image， the foreign readers have no difficulty to understand its meaning.
The similar Chinese idioms included:
⑷膽小如鼠 —— As timid as a rabbit
⑸揮金如土 —— Spend money like water
⑹東張西望 —— Look right and left
⑺緣木求魚 —— Seek a hare in hen’s nest
⑻拋磚引玉 —— To throw a sprat to catch a herring
So， familiar images of the target language are often used to replace those of the source language. It is very regret that the foreign readers cannot understand the exotic atmosphere of Chinese culture.
(ⅲ) Chinese idioms share similar images but different culture messages and connotation with the target language.
Some Chinese idioms and English idioms are almost the same in the expression form， but the commendatory or derogatory meaning， which the idioms contained， is different. So they cannot be mutually translated.
“習(xí)俗文化指的是貫穿于日常社會(huì)生活和交際活動(dòng)中由民族的風(fēng)俗習(xí)慣形成的文化。.[5]P64”（ The custom culture refers to the activities， which formed by nationality's manners and customs in the social daily life）As a result of the custom culture differences， the translators must pay attention to the animal words in the idioms whose meanings are different. For example， in China， the people often think the dog is loathing. Therefore， most dog-related idioms include the derogatory meaning.
⑴For example， “狐朋狗友（Pack of scoundrels）”， “狼心狗肺（heartless and cruel）”and so on. But in the western nation， the dog was considered as human's good friends. For example: “help a lame dog over a stile (雪中送炭)”， “l(fā)ove me， love my dog. (愛屋及烏)”and so on.
⑵For example: the Chinese idiom “笑掉大牙” includes the meaning “ridicules”. The English idiom “to laugh off one’s head” is only the expression of “l(fā)augh” or “l(fā)augh loudly”. It is a neutral word. These two idioms look very similar literally. But the commendatory and derogatory terms of two words are dissimilar. So they cannot be mutually translated.
⑶The Chinese idiom “說曹操，曹操到(when you mention CaoCao ，he soon arrives)” means “I was just talking about you!” it did not bring the derogatory meaning， but English idiom “talk of the devil and he will appear” has the derogatory meaning。
⑷If you translate “亡羊補(bǔ)牢” to English proverb “l(fā)ock /close the stable door after /when the horse has been stolen”. The direct translation mistakes the meaning of “亡羊補(bǔ)牢" which means “still has not been late “! But this English proverb expressed the meaning “has already been late ， beyond any help”。Therefore， 亡羊補(bǔ)牢can correspond to the English proverb “a stitch in time save nine” or “better late than never”
⑸In the Chinese idiom“令人發(fā)指” and the English idiom “to make one’s hair stand on end”，[6]P164 the former one means “to make the person extremely angry “，the latter one refers that “ frighten or horrify someone”. So ‘令人發(fā)指’ can be translated into “make the blood boil”.
2.2 Paraphrase
Paraphrase is a method that the original contents are preserved， but the forms are changed in the target language.
When Chinese idioms are metaphrased into the target language， readers still cannot grasp the meanings due to cultural difference. “有些習(xí)慣用語帶有很濃的中國文化色彩…對于這部分成語，字面翻譯是無法為外國讀者所接受的。如加上許多解釋性的文字，就失去了成語精粹的特點(diǎn)。最好的辦法就是繞開其文化背景，譯出其真正的內(nèi)涵意義?！盵7]P139 (Some idioms have the Chinese culture characteristic.. Regarding this kind of idioms， the wording translation is unable for the foreign reader’s acceptance. If we add many explanations， the idiom characteristic will lose. The best method is to discard its cultural context and translate its connotation.)
Thus， paraphrase is needed to keep meanings to point and keep connotation in line with the culture in the target language， though it may fail to show the style of the original language. It is a good way to convey the connotation of Chinese idioms.
2.2.1 Negation
Mr.Ye Zinan mentions negation in 《高級(jí)漢英翻譯理論與實(shí)踐》. He gives the definition like this: “反面著筆法(negation)有時(shí)也稱正說反譯或反說正譯。其基本概念是原文從一個(gè)角度下筆，譯文恰恰從相反的角度下筆。” [8]P80（Sometimes negation also was called that to express positively but be translated negatively or to express positively but be translated negatively. Although the basic concept of the original text starts writing from an angle， the translation exactly starts writing from the opposite angle.）.
Sometimes the translators utilize the negation technique just to form an exquisite article.
For example:
⑴“塞翁失馬，焉知非福？” is a rhetorical question， but the translation is “ Danger is next neighbor to security.” which is an affirmation declarative sentence.
⑵我很高興看見你安然無恙?！狪 am glad to see you safe and sound.
In Chinese， “無恙” means “haven’t got illness”， which is expressed negatively. But its translation —— “sound”， whose meaning is “健康”， is expressed positively.
“英語中有許多含有否定或半否定語氣的詞語，在翻譯中可充分利用，以便使譯文符合英語習(xí)慣，并使句子結(jié)構(gòu)多樣化?！盵9]P60 ( There are many denial or half denial expression words and expressions in English. If they are fully used in translation， the translation will conform to the English custom and the sentence structures are more varied.)
⑶For example: “木已成舟” in Chinese is firmly a declarative sentence. But its English translation is “things done cannot be undone” which expresses the identical meaning from the denial declarative sentence angle.
⑷“不入虎穴，焉得虎子？” is a rhetorical question， whose translation is “nothing venture， nothing have”. It is an affirmation sentence.
⑸他開車的時(shí)候心不在焉，幾乎闖禍?！狧is absence of mind during the driving nearly caused an accident.
The noun “absence” conceals the meaning of negation. It agreed with the logics of the native English readers.
Mr.Ye Zinan had added “有時(shí)采用這種方法卻是譯者為了行文優(yōu)美的目的，不用這個(gè)反面著筆的方法譯文并非不通。反面著筆的方法在實(shí)際翻譯中如果用的恰到好處，常常會(huì)使譯者絕處縫生，是英漢翻譯中非常有用的一個(gè)技巧。”[10]P81（Sometimes the translator uses this method in order to reach a goal of forming an exquisite article. So even if they don’t use the method of negation， other translation methods still work. If the translator uses Negation properly， he will find his way out from an impasse. It is a useful skill in Chinese and English translation.）
2.2.2 Substitution
“Substitution” refers to “some Chinese idioms are abstract while the equivalent English idioms have concrete images; some Chinese idioms have concrete images but the equivalent English ones are always abstract.”
2.2.2.1 Substitute abstract concept for concrete images
The Chinese idiom is quite abstract， while the English idiom is concrete. Because its vivid image may enable the reader to realize flavor.
⑴For example: “做賊心虛” may be translated that “a bad conscience is just like a snake in one ' s heart”. We use “a snake in the heart” to transmit “心虛”—the afraid and guilty conscience of the thief.
⑵The correspond English idiom of “事與愿違”is “all your swans are geese”. When someone fined out all swans are ordinary geese and the disappointed facial expression is contrary to what he expects.
⑶“不知所措” corresponds the English idiom “all at sea”. Shall we try to imagine the situation that a person in the boundless sea. It is helpless.
⑷The idiom “入鄉(xiāng)隨俗” may be translated into “when in Rome， do as the Romans do.” Why in Rome but not other places？ But the foreign readers are very familiar with this idiom. We change “鄉(xiāng)（village）”to “Rome” which the foreign readers are so familiar with. Certainly they can accurately understand intrinsic meaning of the Chinese idiom “入鄉(xiāng)隨俗”.
The similar idioms are as follows:
⑸青出于藍(lán)勝于藍(lán) —— The pupil outdoes the master.
⑹不擇手段 —— By hook and by crook
⑺不辭而別 —— To take French leave.
2.2.2.2 Substitute concrete images for abstract concept
“中國人特別喜歡用具體形象詞語比喻抽象的事物，以物表感，狀物言志?！盵11]P30（The Chinese like using the vivid concrete words and expressions to substitute abstract things， expressing their feelings and wills by things）Some Chinese idioms use the concrete images or things to describe the abstract concepts. Therefore， in translation process， the translators should boldly discard these images and translate the connotation of them appropriately.
⑴For instance: if the translators translate “順手牽羊” directly into “walk off with a sheep” according to the wording meaning. The foreign readers may misunderstand that the thieves in China only steal the sheep but not other things. But Chinese readers haven’t got such misunderstanding. In this idiom， “the sheep（羊）” is a concrete thing actually which refers to “others' thing perhaps the property”. It expresses an abstract concept with the concrete thing.
⑵When we translate the idiom “狗急跳墻”， we do not need to describe specifically that “how anxious the dog is (狗急)”， and “how it to jump the wall(跳墻)”. As long as we express the intrinsic meaning， the foreign readers may be clear at a glance when we translate it as “do something desperate”.
⑶Perhaps we have to have a lengthy speech when translate “明火執(zhí)仗”. But the direct translation is “do evil things openly”. The foreign readers can understand its intrinsic meaning concisely.
⑷If translate “守株待兔” in a detailed way， do we have the necessity to tell the fable story which conceals this idiom in details? Even we told this story; the foreign readers also cannot realize the implication， which this idiom contains. If we translate it directly likes this: “trust to the chance and stroke of luck”. The foreign readers may understand the implication easily. The only regret thing is that it lacks the Chinese characteristic.
Because the native English readers can’t accept the figurative images of some Chinese idioms， we should translate these idioms flexibly according to their actual meanings.
⑸For example， if we translate the idiom“眉飛色舞”into “his eyebrows are flying and his countenance is dancing”， the native readers will not only feel confused and puzzled， they will also think it funny and ridiculous.
More similar idioms are:
⑹粗枝大葉 —— To be crude and careless. (Dead translation: with big branches and large leaves)
⑺燈紅酒綠 —— Dissipated and luxurious. (Dead translation: with red lights and green wine)
⑻開門見山 —— To come straight to the point. (Dead translation: to open the door and see the mountain)
⑼大張旗鼓 —— On a large and spectacular scale. (Dead translation: to make a great array of flags and drums)
⑽風(fēng)雨飄搖 —— Being unstable. (Dead translation: The wind and rain are rocking)
2.2.3 Additional remarks & Note
The readers need additional remarks and note if the meaning of the idiom is not completely understood.
2.2.3.1 Additional remarks
“Additional remarks” refers to “to increase the related information， which may help understand the intrinsic meaning of the idiom in the translation process.” It is usually concise.
For example:
⑴The translation of “事后諸葛亮” is “to be a wise man like Zhuge Liang after the event.” As we know， Zhuge Liang is a renowned character in the Chinese history. He is the symbol of wisdom. But the foreign friends may not necessarily know who he is. Therefore， the translator has to explain who Zhuge Liang is. The foreign readers are easier to understand the connotation of the idiom.
⑵你這是班門弄斧?！癥ou are showing off your proficiency with an axe before Luban the master carpenter.”
In order to help foreign readers understand the meaning of the idiom， translators add “showing off your proficiency “ to indicate the connotation of “班門弄斧” and also add some background knowledge of this idiom， that is to say， Lu Ban is a master carpenter. The method of translation not only makes the translation precise but also takes the meaning expression and the cultural exchange into account.
⑶Like “東施效顰” may be translated as “ Tung shih imitates Hsi shih” (Hsi shih was a famous beauty in the ancient kingdom of Yueh. Tung shih was an ugly girl who tried to imitate her way). Its concealed meaning is “imitates others to make a fool of oneself”.
⑷If we translate “八仙過海” to “ the eight fairies crossed the sea” without introducing “八仙（the eight fairies）”are characters in the Chinese myth story， the readers should be puzzled. Therefore we must add the annotation behind the translation: the eight fairies of Taoism in Chinese folklore.
2.2.3.2 Note
“Note” refers to “to add the related information and backgrounds of the idioms in details.” It is usually the footnotes.
Although the structure is simple ，the implied meaning is profound. Therefore，they cannot be solely come up the understanding and translation from a single word. Some Chinese idioms are rich in Chinese cultural backgrounds， among which contain the ancient Chinese names from mythology and history. If we translate this kind of idioms literally， the native English readers will not understand them. If we translate the idioms with more explanation， the translations will loss the idiom characteristic of being concise. In this case， we’d better translate the idiom freely with the actual meaning rather than focus on its cultural background. If we use the method of direct translation to translate this kind of idioms， it will bring difficulties to the native English reader's reading and understanding. Moreover， even if we use the method of significance translation， we still can’t vividly reappear the literary reference and the cultural connotation of the Chinese idioms.
Some foreign readers don't know the meaning of the Chinese idioms from the paraphrase. But they may be wondering the stories related to them. In this case， concise note is necessary to compensate the cultural differences and decrease cultural loss. These methods should be cautiously used in the avoidance of tediousness and the explanatory notes are usually footnotes.
Such as:
⑴“畫餅充饑” —— Allaying hunger with pictures of cakes
In the three kingdoms period (220-280)， the kind of the Wei， Cao Rui， wanted to select a very capable man to work for him. He said to his ministers: “when choosing a talented person， always beware of one with a false reputation. A false reputation is just like a picture of a cake， it can’t reliever hunger.” later， this idiom came to be used to mean comforting oneself with unrealistic thoughts， without solving practical problems.
⑵“葉公好龍” —— Lord Sheh’s love of dragons
Sheh was so fond of dragons that he adorned his whole palace with drawings and carvings of them， but when a real dragon heard of his infatuation and paid him a visit， he was frightened out of his wits.
The translators have to add a footnote to this idiom， and the foreign readers can get the connotation from it.
More similar idioms are as follows:
⑶毛遂自薦 —— Mao Sui recommending himself
In the warring states period， the state of Qin besieged the capital of the state of Zhao. Duke Pingyuan of Zhao planned to ask the ruler of the state of Chu personally for assistance. He wanted to select a capable man to go with him. A man called Mao Sui volunteered. When the negotiations between the two states were stalled because the ruler of Chu hesitates to send troops， Mao Sui approached him， brandishing a sword. In that situation， the ruler of Chu agrees to help Zhao， against Qin.
So the Chinese use “毛遂自薦” to mean that “to volunteer one’s service”
⑷“一鼓作氣” —— Rousing the spirits with the first drum roll
During the spring and autumn period， an army from the state of Qi confronted one from the state of Lu. After the first roll of drums from the Qi side to summon Lu to battle， the Lu ruler wanted to attack. But his counselor Cao Gui said “we should wait until the third drum roll， sire.” after the Qi side had beaten the drums three times， the Lu army attacked and defeated the Qi army. After the battle， the king asked Cao Gui the reasons for his odd advice. Cao Gui answered， “fighting needs spirit. Their spirit was aroused by the first roll or the drums， but was depleted by the second. And it was completely exhausted by the third. We started to attack when their spirit was exhausted. That’s why we won.”
So， later， this idiom means， “to get something done with one sustained effort.”
2.2.4 Omission
Ms Hu Aiping has mentioned that “漢語成語有些是對偶詞組，前后兩對含義相同，修辭上優(yōu)美勻稱，尤其是在四字結(jié)構(gòu)的成語中，多呈現(xiàn)‘同義反復(fù)’的現(xiàn)象。這種現(xiàn)象在崇尚簡潔的英語中是最忌諱的?！盵12]P69 (Some Chinese idioms are the matched phrases. The meanings of the two pairs of words are same. They are exquisite and symmetrical in rhetoric. Particularly the four characters structure idioms present the phenomenon of ‘tautology’. This kind of phenomenon is a taboo in English， which advocate succinctness.)
The images in Chinese idioms are vivid. Many idioms have the compound antithesis structure. Though their explanations are different， the concealed meanings are same. Regarding this kind of idiom translation， In order to avoid “tautology “， translating the meaning of image is ok.
For example:
⑴近朱者赤，近墨者黑 —— One who stays near vermilion gets stained red./When you touch red，you become red. There are some similar expressions in the English speaking countries: “one takes the behavior of one’s company.” or “one takes on the attributes of one’s associates.” or “watch the company you keep.”
⑵“無影無蹤”，whose meaning is “to vanish without a trace”， the meaning of “無影”is “without an image”， “無蹤”means “without a trace”. Hence， “without a trace” is enough to express the whole meaning of this idiom.
⑶忽聞?dòng)腥嗽谀档ねづ?，長吁短嘆。（羅貫中《三國演義》）—— suddenly he heard a rustle in the peony pavilion and someone sighing deeply.
Here， “長吁” and “短嘆” have the same meaning of “sighing deeply”.
⑷“這斷子絕孫的阿Q！”遠(yuǎn)遠(yuǎn)地聽得小尼姑的帶哭的聲音。（魯迅《阿Q正傳》）——“ Ah Q， may you die sonless! ” Sounded the little nun’s voice tearfully in the distance.
In the translation， “die sonless” can express the meanings of both “斷子” and “絕孫”.
⑸她只覺得頭暈眼花，辨不出路徑 —— She felt too dizzy to remember the way she had come. In Chinese， “頭暈” and “眼花” have the same meaning of “dizzy”.
The similar idioms are:
⑹愁眉苦臉 —— Gloomy faces
⑺天長地久 —— Eternal like skies
⑻五光十色 —— Multicolored
⑼生龍活虎 —— Bursting with energy
⑽字斟句酌 —— Weigh every word
3.Conclusion：
Nevertheless， translation methods are not fixed. One Chinese idiom may be translated in several different ways. Proper translations are to be chosen by consideration of various contexts and readers’ acceptability.
Mr.Tan Zaixi has expressed Eugene A. Nida’s view as follows: “任何能用一種語言表達(dá)的東西都能夠用另一種語言來表達(dá)；在語言之間，文化之間能通過尋找翻譯對等語，以適當(dāng)方式重組原文形式和寓意結(jié)構(gòu)來進(jìn)行交際。”[13]P20(Everything that can be expressed in one language also can be translated into another language. We can find out the equivalent one between two languages and between two cultures， and then do the communications by the way which adjust the structures in a proper way. ) The Chinese idioms are the cream of our national culture. In translating them into English， we should translate not only the denotations， but also the cultural connotations. If necessary， we should adjust the semantic structures so that we can decrease the culture loss as little as possible. In this way， we can promote and expand the exchange abroad of the Chinese culture.
Eugene. Nida thought that， “對于真正成功的翻譯來說，雙文化能力甚至要比雙語能力更為重要?！盵14]P70（Regarding the success translation that， the double cultural ability even must be more important than the bilingual ability）Therefore， translating Chinese idioms into English is a concrete operating process. First， the translators must fully understand the intrinsic meaning of the Chinese idiom; second， they should use several translation methods flexibly， contrast the similarities and differences between English and Chinese， adjust the structure suitably; last， try their best to translate Chinese idioms which bear the cultural characteristic and information to the foreign readers. Helping the foreign readers eliminate and reduce language and cultural barrier requests the translator to translate the form of Chinese idioms diligently that the foreign readers are glad to accept. At the same time it is a big challenge to reappear Chinese culture in English.
Translation is not only two languages exchanges， but also one kind of cross-cultural exchange. Its goal is to break the barrier between the two different languages.
Bibliography (Reference)：
⑴裘樂英 英漢文化差異和習(xí)語翻譯 [J] 四川師范學(xué)院學(xué)報(bào)2002 P65
⑵現(xiàn)代漢語詞典2002年增補(bǔ)本 [C] 商務(wù)印書館 2002 P130
⑶馬春來等 實(shí)用漢語成語詞典 [C] 上海遠(yuǎn)東出版社 1995 P259
⑷同⑶ P651
⑸同⑴ P64
⑹張勇先 實(shí)用英語慣用法教程 [M] 中國人民大學(xué)出版社1998 P164
⑺馮慶華 實(shí)用翻譯教程 [M] 上海外語教育出版社 2000 P139
⑻葉子南 高級(jí)英漢翻譯理論與實(shí)踐 [M] 清華大學(xué)出版社2001 P80
⑼呂瑞昌，喻云根等 漢英翻譯教程 [M] 陜西人民出版社 1983 P60
⑽同⑻ P81
⑾陳宏薇，李亞丹 新編漢英翻譯教程 [M] 上海外語教育出版社 2004 P30
⑿胡愛萍 試論漢語成語英譯中的歸化和異化 [J] 阜陽師范學(xué)院學(xué)報(bào) 2004 P69
成語翻譯范文第3篇
關(guān)鍵詞:文化差異;翻譯;成語
Abstract:Translation is a kind of cross-cultural communication. It involves language aswell as culture. Onlywhen thetranslator has a good grasp of different cultures ofboth nations can he or she translate the idioms in a properway.
Key words:cultural differences; translation; idioms
語言是人類思維的外在形式,同時(shí)又是文化的重要組成部分,是文化的載體,文化的傳播必然借助于語言。英語和漢語是兩種截然不同的語言體系,代表著兩種不同的文化體系。英語和漢語中都有很多成語,英漢文化的差異在成語上也有反映。文化的差異對成語翻譯過程中的語義理解和傳達(dá)均有著一定的干擾和影響。因此,在英漢成語的翻譯活動(dòng)中,我們不僅要考慮語言差異,還要考慮文化差異,根據(jù)英漢文化習(xí)慣和背景的不同,采取適合于各自文化的語言表達(dá)方式來翻譯成語。
1 英漢成語比較
成語是人們在長期實(shí)踐和語言使用過程中提煉出來的語言精華,是民族語言中的重要組成部分。成語中蘊(yùn)含著豐富的文化信息,包含著大量的文化特征和文化背景。成語一般具有形象鮮明、音律和諧、言簡意賅和民族色彩濃厚的特點(diǎn)。人類生活在同一個(gè)物質(zhì)世界,經(jīng)歷了大體相同的社會(huì)發(fā)展階段,物質(zhì)世界的共同性、社會(huì)發(fā)展的相似性、人類思維和情感的共通性形成了各種文化和語言的相容性和相通性[1]。英語和漢語中有些成語在語言形式和喻體形象上都有著驚人的相似之處,例如英語中的to strikewhile the iron is hot(趁熱打鐵), to pour oil on theflame(火上加油), an eye for an eye, a tooth for a tooth(以眼還眼,以牙還牙)等。但英漢民族由于在生存環(huán)境、生活習(xí)俗、宗教信仰等方面有著較大的差異,所以,在長期的歷史演變過程中所形成的成語在語言形式和表達(dá)方式上各有特色。例如英語中的as strongas a house(健壯如牛), as poor asChurchmouse(一貧如洗)等。
2 英漢文化差異與成語翻譯
翻譯是一種跨文化的交際行為,由于不同語言有著不同的文化背景,在翻譯過程中一般跟難把握,尤其是一些成語由于其很難被理解,翻譯起來很是不易。譯者只有深入了解英漢文化間的差異,采取適合于各自文化的語言表達(dá)方式來翻譯,方能奏效。
2. 1 生存環(huán)境的差異與成語翻譯成語有著濃厚的民族色彩,一般而言,本民族的人們對它既熟悉,又容易理解其意義,而對外國人來說則不然。成語的出現(xiàn)與人們的工作和生活環(huán)境有關(guān)。例如,英國是一個(gè)島國,英國人非常喜歡海洋,因而英語中產(chǎn)生了不少與海洋有關(guān)的成語[2]。例如, adrop in ocean(滄海一粟), plain sailing(一帆風(fēng)順),between the devil and deep sea(進(jìn)退兩難), feel underwater(感覺不適), keep one’head above water(奮力圖存)等。而中國是一個(gè)內(nèi)陸國家,一向以農(nóng)業(yè)為主,所以,漢語中成語常常與土地有關(guān)。如果形容某人大手大腳花錢,英國人會(huì)用“spend money like wa-ter”,而中國人則用“揮金如土”。中國農(nóng)民居多,所以,漢語的成語多與農(nóng)業(yè)有關(guān)。如“瑞雪兆豐年”“枯木逢春”“拔苗助長”“順藤摸瓜”“卸甲歸田”等。
2. 2 風(fēng)俗習(xí)慣的差異與成語翻譯中英風(fēng)俗習(xí)慣的不同表現(xiàn)在其不同的生活條件、生活方式和生活環(huán)境上,其在語言尤其是成語中的表現(xiàn)更加明顯。例如,英語中的成語很少使用數(shù)字,而要將其翻譯成漢語則要使用數(shù)字,方能傳達(dá)其含意。
例如,“be on the verge of breaking out”(一觸即發(fā)),“again and again”(三番五次),“be perfect in everyway”(十全十美)等。
另外,不同的民族所喜歡的顏色也有所不同,這對成語也有很大影響。在中國,黃色象征著權(quán)力、莊嚴(yán)和高貴。而在西方國家,人們習(xí)慣于用“raised tothe purple”來形容國王所取得的王位。紅色是中國人最喜歡的顏色,所以,新娘結(jié)婚時(shí)穿紅色的衣服,中國的國旗也是紅色的。然而在西方國家,紅色卻代表著危險(xiǎn)。比如“the red”意為赤字,“turn red in thegills”意為某人生氣了[3]。
2. 3 宗教信仰的差異與成語翻譯宗教在國家發(fā)展過程中扮演著重要的角色,因此,有些成語帶有濃厚的宗教色彩。很多英美人士信仰基督教,《圣經(jīng)》是他們的必讀書,其中不少語句成了他們?nèi)松軐W(xué)的座右銘。成語“as old asAdam”,從字面義上直譯是“與亞當(dāng)一樣老”。由于亞當(dāng)是第一個(gè)人,所以,把它譯成“很久以前的,極古老的”就能夠清楚地表達(dá)它的含義了。而“To raise Cain”則應(yīng)譯為“大發(fā)雷霆”。因?yàn)镃ain是亞當(dāng)和夏娃的兒子,他脾氣暴躁且殘忍,因嫉妒而殺了他的哥哥。相比之下,佛教對我國文化的影響更大,因此,有不少成語來自于佛教。例如“苦中作樂”“五體投地”“現(xiàn)身說法”“回頭是岸”“借花獻(xiàn)佛”等。
2. 4 歷史文化背景的差異與成語翻譯2. 4. 1 來自于寓言和神話中的成語及其翻譯英語中,有些成語來自于《伊索寓言》和希臘、羅馬神話。例如,“Achilles’heel”意為唯一致命的弱點(diǎn);“the lion’s share”意為最大或最好的份額;“thetouch ofMidas”意為點(diǎn)金術(shù)等。而漢語中的這類成語多是由來自于歷史文獻(xiàn)的寓言故事和從神話傳說中概括而成的。它們生動(dòng)有趣,寓意深刻,例如,“葉公好龍”“刻舟求劍”等來自于寓言故事,而“精衛(wèi)填?！薄耙徽睃S粱”等則來自于神話傳說。
2. 4. 2 來自于歷史故事的成語及其翻譯英國只有一千多年的歷史,歷史上發(fā)生的重大事件遠(yuǎn)不及中國多,因此,這方面的成語不如中國的豐富。例如,Dunkirk evacuation(敦刻爾克撤退)來自于第二次世界大戰(zhàn),原指英法軍隊(duì)在德軍圍困下被迫從敦刻爾克撤退,現(xiàn)比作“潰退”。Columbus’egg(哥倫布豎雞蛋)比喻“萬事開頭難”等。而漢語中來自于歷史故事的成語要多得多。例如,“四面楚歌”“望梅止渴”“請君入甕”等[4]。
英漢中的這類成語有著不同的歷史和文化背景,所以,譯者很難從字面上直譯,只有了解它們的起源,理解其深層含意,才能正確地翻譯它們。
2. 5 對待事物態(tài)度的差異與成語翻譯有時(shí),英國人和中國人對同一事物會(huì)有不同的看法,而且他們賦予這些事物以不同的象征意義。我們可以從人們對待動(dòng)物的不同態(tài)度上看出這一點(diǎn)。例如,“狗”在中國人心目中被認(rèn)為是一種“可惡、可卑”的貶義的象征,因此,漢語中有“狗腿子”“狗眼看人低”“狼心狗肺”“狗急跳墻”“喪家之犬”“狗嘴里吐不出象牙”“痛打落水狗”“狗咬呂洞賓,不識(shí)好人心”等成語。而dog在西方人眼中,卻是討人喜愛的寵物,是人類忠實(shí)的朋友,代表著“幸運(yùn)、忠貞不渝”。
例如,“l(fā)ucky dog”(幸運(yùn)兒),“Every dog has its day”(人人都有得意日)等。這種風(fēng)俗習(xí)慣的差異給成語的翻譯帶來了很大干擾,如果譯者把“痛打落水狗”翻譯成“beat a dog in the water”,讀者會(huì)感到迷惑不解。
3 結(jié)語
成語翻譯不僅是語言的轉(zhuǎn)換,更是信息和文化內(nèi)涵的傳達(dá)。在成語的翻譯實(shí)踐中,應(yīng)區(qū)分兩種語言的文化差異,從分析原語的文化背景出發(fā),在譯語中做到文化內(nèi)涵的轉(zhuǎn)換。
參考文獻(xiàn):
[1] 郭建中.文化與翻譯[M].北京:中國對外翻譯出版社, 1999.
[2] 程 慧.淺析漢英文化差異與翻譯[J].語言與文化研究, 2008(1): 63.
成語翻譯范文第4篇
關(guān)鍵詞：漢語成語 “狗”字成語
1. 引言
根據(jù)《現(xiàn)代漢語詞典》（第二版）（中國社會(huì)科學(xué)院語言研究所詞典編輯室編，1983）。成語指的是：人們長期以來習(xí)用的，形式簡潔而意思精辟的，定型的詞組或短句。漢語成語大多由四個(gè)字組成。本文在這里討論的是四字帶“狗”字的成語的翻譯。在英漢兩種語言中都有大量的動(dòng)物成語。其中，與“狗”字相關(guān)的英漢成語也為數(shù)不少。由于英漢文化背景下的讀者在頭腦中的有關(guān)這些成語的理解不同，因此，要將這些成語的原意準(zhǔn)確透徹地翻譯出來并不是容易的事。本文探討漢語“狗”字成語的英譯，旨在尋求如何盡可能準(zhǔn)確翻譯這類成語涵義的方法。
2. 翻譯的過程
翻譯的過程主要分為理解和表達(dá)兩個(gè)階段。理解實(shí)際上是對源語言信息的解碼，而表達(dá)則是用目的語對源語言信息進(jìn)行再編碼。也就是說，翻譯活動(dòng)本身就是讀者對原文本的編碼進(jìn)行解碼的同時(shí)進(jìn)行再編碼的操作過程。理解，也就是解碼的過程，就是對原作的語言符號(hào)進(jìn)行解讀，這正是進(jìn)行翻譯操作的前提和基礎(chǔ)。
3. 漢語帶“狗”字成語的翻譯
漢民族是中華民族構(gòu)成的主體，漢語成語普遍帶有濃厚的漢文化特征。并且，自古以來，這些成語都來源于大量的歷史典故和名人軼事，富有豐富的比喻意義，譯者只有在充分理解其漢語成語的文化背景下，才能對其進(jìn)行準(zhǔn)確的翻譯。
3.1 直譯法
所謂直譯法，就是在不違背漢語語言的規(guī)范以及不引起錯(cuò)誤聯(lián)想的條件下，在譯文中保留英語成語的語言效果和文化色彩的方法，同時(shí)要求語言流暢易懂。使用直譯法，不僅保持了成語原有的特點(diǎn)，而且還豐富了譯文的語言。請看以下幾個(gè)例子：
(1) 狐朋狗友：（dirty dogs）
泛指一些吃喝玩樂、不務(wù)正業(yè)的朋友?！鞍崤欠?，調(diào)三窩四；氣的是他兄弟不學(xué)好，不上心念書。（清?曹雪芹《紅樓夢》第十四回）：Angry with those dirty dogs who cause trouble and gossip upset，because Qing Zhong does not study hard or gave his mind to his books，and that is how the trouble start.或許譯者認(rèn)為“狐貍”和“狗”這兩種動(dòng)物臭味相投，勾結(jié)為朋友，譯者在這樣理解文本信息的基礎(chǔ)上，用“dirty”一詞形容狗，顯而易見，我們很容易地可以將“dirty dogs”與“狐朋狗友”聯(lián)想起來，故而聞其字便知其意。
(2) 狗仗人勢：（like a dog counting on its master’s backing）
狗依仗主人的威勢亂咬人。比喻假借權(quán)勢欺凌弱小?！拔也贿^看著太太的面上，你又有幾歲年紀(jì)，叫你一聲媽媽，你就狗仗人勢，天天作耗，在我跟前逞臉?！保ā都t樓夢》七十四回）譯文：“How dare you paw me? It is only for her lady’s sake and because you are old that I call you nurse，but like a dog counting on its master’s backing you are always making trouble. Today you have gave me too far.…”
譯者在以上幾個(gè)例子中便遵循了照字面意思，即直譯的翻譯手法。這樣，讀者看后會(huì)一目了然，根據(jù)其譯文也能將其還原到原來的漢語成語。以上這個(gè)例子充分表明了用直譯法翻譯此類成語的方便性、簡潔性。由此可見，在翻譯過程中，直譯法是比較通俗常用的翻譯手法。但是，由于中華民族的文化博大精深，其文字含義極為豐富，因此，對于有些成語，不少讀者在看到這樣的翻譯后往往還是不能明白是什么意思，這時(shí)候就不應(yīng)該采取直譯法，而應(yīng)該考慮采用意譯法。
3.2 意譯法
所謂意譯法，顧名思義就是重在將成語的意思表達(dá)出來，而不是咬文嚼字地刻意地?fù)缸盅邸＜凑{(diào)整譯文信息的形式，把文化差異對異語交際的影響減少到最低限度。意譯法要求譯者在翻譯時(shí)不拘泥于形式，尤其根據(jù)文本信息的背景和自己積累掌握的語言知識(shí)和額外知識(shí)對其進(jìn)行翻譯，只要最終達(dá)到意義的傳遞，便是一個(gè)成功的翻譯過程。例如：
（1） 狗血噴頭：(pour out a torrent of abuse)
形容被罵得一塌糊涂。“范進(jìn)被胡屠夫一口啐在臉上，罵了一個(gè)狗血噴頭。”（吳敬梓《儒林外史》）此句話的譯文為：Butcher Hu spat in his face and poured out a torrent of abuse.在這句話中，我們并沒有看到“dog”或“dog’s blood”之類的詞，而是用“torrent”一詞修飾abuse以此來表達(dá)被罵的程度之重，將這個(gè)成語的原意表達(dá)得淋漓盡致?？梢姡@個(gè)成語的英譯是作者根據(jù)成語的原漢語意思推敲翻譯而成的。
（2） 狗茍蠅營：(hustle about trying to make some profits)
像狗似的，像蒼蠅那樣逐臭。比喻到處鉆營，而且手段卑劣?！暗降坠菲埾墵I，依然逃不了圣明燭照?！?唐?韓愈)：“狗茍蠅營，驅(qū)去復(fù)還。”譯文：Those who hustled about trying to make some profits shamelessly were driven away but some of them came back again.
表面看來，狗茍蠅營一詞被譯者翻譯得面目全非，實(shí)際上，該成語的譯文并沒有背離它原本的意思，如果我們刻意地將其用直譯法譯出，可能遠(yuǎn)遠(yuǎn)不如用意譯法譯出的效果。
4. 總結(jié)
成語是語言的一部分，漢語成語豐富多彩，表達(dá)的內(nèi)容極其深刻。漢語成語的翻譯是一項(xiàng)非常復(fù)雜和艱難的工作。在翻譯原文時(shí)，不僅要注意原文與目的語之間的差異，還要充分考慮受不同文化因素的影響，一些詞匯的內(nèi)涵需要結(jié)合一定的文化來理解，根據(jù)具體情況，采取不同的翻譯方法準(zhǔn)確深刻地傳達(dá)漢語涵義。
參考文獻(xiàn)：
［1］李耕硯.淺談含人名的英語成語的文化內(nèi)涵和翻譯方法.科學(xué)報(bào)，2000年2月.
［2］吳敬梓.儒林外史.湖南人民出版社，新世界出版社，外文出版社，1999.
成語翻譯范文第5篇
關(guān)鍵詞： 轉(zhuǎn)換生成語法 逆轉(zhuǎn)換 動(dòng)態(tài)對等
一、引言
近代以來，西方翻譯理論的一大特點(diǎn)是把翻譯問題納入語言學(xué)的研究領(lǐng)域[1]。翻譯理論研究迎來語言學(xué)轉(zhuǎn)向――每一種翻譯理論都是以某種語言學(xué)思想為理論基礎(chǔ)。1957年美國著名語言學(xué)家諾姆?喬姆斯基在《句法結(jié)構(gòu)》中提出轉(zhuǎn)換生成語法，標(biāo)志著西方語言學(xué)理論達(dá)到了一個(gè)新的高度。與此同時(shí)，尤金?奈達(dá)在總結(jié)自身實(shí)踐經(jīng)驗(yàn)的基礎(chǔ)上，借鑒了喬姆斯基的轉(zhuǎn)換生成語法，成功地將其和翻譯理論實(shí)踐結(jié)合起來，創(chuàng)建了“逆轉(zhuǎn)換”、“動(dòng)態(tài)對等”一系列重要概念。由此可見，喬姆斯基轉(zhuǎn)換生成語法對奈達(dá)的影響深刻地反映出語言學(xué)和翻譯理論的緊密結(jié)合。下面將從喬姆斯基的理論出發(fā)，討論二者的緊密聯(lián)系，揭示語言學(xué)理論對翻譯理論的重大影響。
二、喬姆斯基的轉(zhuǎn)換生成語法
在喬姆斯基以前，西方語言學(xué)家將研究視角集中于語言的共時(shí)結(jié)構(gòu)，側(cè)重于對語言現(xiàn)象的描寫，特別是對語言系統(tǒng)的精密描寫。轉(zhuǎn)換成語法改變了以描寫為主、側(cè)重語言共時(shí)結(jié)構(gòu)的傳統(tǒng)研究觀念，將視角放在闡釋人類的語言能力上。在某種程度上，喬姆斯基的轉(zhuǎn)換生成語法是一場語言學(xué)領(lǐng)域的“哥白尼革命”。喬姆斯基在《句法結(jié)構(gòu)》一書中詳細(xì)地闡釋了轉(zhuǎn)換生成語法的理論內(nèi)涵。轉(zhuǎn)換生成語法的理論體系雖然龐雜，但核心思想很簡單：語言不是人腦以外的東西，而是人生來就有的思維行為[2]。在《語言理論的若干問題》一書中，喬姆斯基提出了“深層結(jié)構(gòu)”概念。他認(rèn)為，人生來就有應(yīng)用語言知識(shí)的天賦。語言學(xué)的目的是研究人的語言能力，研究人腦中的語言知識(shí)[3]。
具體來說，轉(zhuǎn)換生成語法的理論框架由三個(gè)部分構(gòu)成。首先是句法部分，這其中可以進(jìn)一步分為基礎(chǔ)部分和轉(zhuǎn)化部分。基礎(chǔ)部分主要描寫語言的基本結(jié)構(gòu)、基本結(jié)構(gòu)，進(jìn)而構(gòu)成語言的深層結(jié)構(gòu)。轉(zhuǎn)換部分則由轉(zhuǎn)換規(guī)則組成，句法部分的深層結(jié)構(gòu)通過轉(zhuǎn)換規(guī)則構(gòu)成表層結(jié)構(gòu)。第二是語義部分，即解釋句子深層結(jié)構(gòu)中所包含的語義。第三是語音部分，即句子憑借語音最后達(dá)到句子的表層結(jié)構(gòu)。所以，在喬姆斯基看來，任何一個(gè)句子都是由深層結(jié)構(gòu)、轉(zhuǎn)換規(guī)則和表層結(jié)構(gòu)三部分組成。將語言分成深層結(jié)構(gòu)和表層結(jié)構(gòu)是西方語言學(xué)發(fā)展史上的一次有益嘗試。撥開千變?nèi)f化的表層結(jié)構(gòu)，人們可以看到隱藏在語言深處的深層結(jié)構(gòu)。轉(zhuǎn)換規(guī)則的運(yùn)用則使人們原本在深層結(jié)構(gòu)和表層結(jié)構(gòu)之間的“非理性”的位移變得有章可循。
三、奈達(dá)的翻譯理論
喬姆斯基的轉(zhuǎn)換生成語法不僅給語言學(xué)帶來了一場深刻的變革，而且直接推動(dòng)了奈達(dá)翻譯理論的構(gòu)建?！澳芜_(dá)在闡釋自己的理論時(shí)借用了喬姆斯基的理論模式，其中包括人腦的固有結(jié)構(gòu)的概念、轉(zhuǎn)換生成規(guī)則以及將表層符號(hào)將表層符號(hào)認(rèn)做一種次要的表象的觀點(diǎn)等的觀點(diǎn)等”[4]。受喬姆斯基轉(zhuǎn)換生成語法的啟發(fā)，奈達(dá)認(rèn)為在語言的深層結(jié)構(gòu)中蘊(yùn)含語言的普遍規(guī)律。從深層結(jié)構(gòu)的維度觀察人類語言，會(huì)發(fā)現(xiàn)形形的人類語言背后實(shí)則埋藏具有普遍意義的語義規(guī)則。人類語言在語義層面的共通性和相似性正是翻譯得以進(jìn)行的基礎(chǔ)。
基于喬姆斯基的轉(zhuǎn)換生成語法，結(jié)合自身的理論實(shí)踐，奈達(dá)提出“逆轉(zhuǎn)換”和“動(dòng)態(tài)對等”兩個(gè)重要概念。轉(zhuǎn)換生成語法認(rèn)為，語言的深層結(jié)構(gòu)通過轉(zhuǎn)換機(jī)制可以得到其表層結(jié)構(gòu)，然而，在翻譯時(shí)，譯者可以對源語言進(jìn)行解構(gòu)，逆向運(yùn)用轉(zhuǎn)換機(jī)制，即從源語言的表層結(jié)構(gòu)追溯到深層結(jié)構(gòu)，進(jìn)而得出源語言的核心語義。由于人類語言在深層結(jié)構(gòu)層面具有相似性，譯者可以在目的語中找到和源語言語義對應(yīng)的深層結(jié)構(gòu)，再通過轉(zhuǎn)換規(guī)則得出目的語的表層結(jié)構(gòu)。逆轉(zhuǎn)換得以實(shí)現(xiàn)的關(guān)鍵之處在于人類語言在深層結(jié)構(gòu)具有相似性。因此，在從源語言到目的語的轉(zhuǎn)換過程中要始終牢牢抓住雙方的深層結(jié)構(gòu)，進(jìn)而實(shí)現(xiàn)雙方在深層結(jié)構(gòu)上的對等，由此推導(dǎo)出符合目的語語法規(guī)則和語境要求的表層結(jié)構(gòu)。
奈達(dá)的另一重要概念――動(dòng)態(tài)對等則借鑒了“讀者反應(yīng)”理論。如果說逆轉(zhuǎn)換強(qiáng)調(diào)的是翻譯過程的話，那么動(dòng)態(tài)對等注重的則是翻譯結(jié)果，即讀者對譯文的接受程度和理解程度。動(dòng)態(tài)對等是指基于源語言和目的語雙方深層結(jié)構(gòu)所具有的相似性，由逆轉(zhuǎn)換機(jī)制得出的譯文，可以使目的語讀者獲得和源語言讀者一樣的閱讀體驗(yàn)和審美感受。動(dòng)態(tài)對等的獨(dú)特之處在于，翻譯行為最后應(yīng)以讀者對譯文的接受程度作為歸依。以讀者為中心，強(qiáng)調(diào)讀者的接受程度，從讀者的角度觀照翻譯，這是動(dòng)態(tài)對等在理論上的一次創(chuàng)新。在很大程度上，動(dòng)態(tài)對等在翻譯過程中實(shí)現(xiàn)與否及其實(shí)現(xiàn)程度的強(qiáng)弱直接決定了翻譯質(zhì)量的高低。因此，動(dòng)態(tài)對等是衡量逆轉(zhuǎn)換是否正確、翻譯是否成功的一把標(biāo)尺。譯者在翻譯中不僅要在源語言和目的語之間取得表層結(jié)構(gòu)上的形式對等，更要實(shí)現(xiàn)雙方在深層結(jié)構(gòu)上的動(dòng)態(tài)對等。
四、結(jié)語
轉(zhuǎn)換生成語法作為語言學(xué)理論，不僅推動(dòng)了語言學(xué)研究達(dá)到了一個(gè)新的高度，而且對翻譯理論的發(fā)展產(chǎn)生了巨大的影響。奈達(dá)在結(jié)合自身研究成果的基礎(chǔ)上，創(chuàng)造性地將轉(zhuǎn)換生成語法融入自身翻譯理論構(gòu)建，他的逆轉(zhuǎn)換和動(dòng)態(tài)對等成功地將語言學(xué)概念融入到翻譯實(shí)踐中，為翻譯理論研究開辟了新的方向。
參考文獻(xiàn)：
[1]譚裁喜.新編奈達(dá)論翻譯[M].北京：中國對外翻譯出版公司，2002.
[2]謝媛媛.轉(zhuǎn)換生成語法和奈達(dá)的翻譯思想.宿州教育學(xué)院學(xué)報(bào)，2009，12（6）.
