{"id":13656,"date":"2025-05-31T14:38:38","date_gmt":"2025-05-31T14:38:38","guid":{"rendered":"https:\/\/www.hnjournal.net\/?page_id=13656"},"modified":"2025-05-31T14:38:41","modified_gmt":"2025-05-31T14:38:41","slug":"6-6-19","status":"publish","type":"page","link":"https:\/\/www.hnjournal.net\/en\/6-6-19\/","title":{"rendered":""},"content":{"rendered":"<div class=\"journal-article\" style=\"margin-bottom: 20px;\"><h3 style='text-align: left; font-family:Times New Roman;'>On the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse<\/h3><h4 style='text-align: right; font-family:Simplified Arabic;'><\/h4><p style='text-align: left; font-weight:bold;'>Yara Ibrahim Ahmed Mohamed Zedan<sup>1<\/sup><\/p><div style='direction: ltr; text-align: left; font-size:12px; line-height:1.5;'><p><sup>1<\/sup> Doctoral graduate at Fudan University, Shanghai, China<\/p><p>Email: yarazedan.xuezhe@gmail.com<\/p><\/div><p style='text-align:left;'><strong>DOI:<\/strong> <a href='https:\/\/doi.org\/https:\/\/doi.org\/10.53796\/hnsj66\/19' target='_blank' rel='noopener'>https:\/\/doi.org\/10.53796\/hnsj66\/19<\/a><\/p><p style='text-align: left;'><strong>Arabic Scientific Research Identifier:<\/strong> <a href='https:\/\/arsri.org\/10000\/66\/19' target='_blank' rel='noopener'>https:\/\/arsri.org\/10000\/66\/19<\/a><\/p><p style='text-align: left;'><strong>Volume (6) Issue (6). Pages:<\/strong> 287 - 302<\/p><p style='text-align: left;'><strong>Received at:<\/strong> 2025-05-07 | <strong>Accepted at:<\/strong> 2025-05-15 | <strong>Published at:<\/strong> 2025-06-01<\/p><p><a href='\/volume6\/issue6\/6-6-19.pdf' target='_blank' rel='noopener' style='background-color:green;color:white;padding:10px 15px;text-decoration:none;border-radius:5px;'>Download PDF<\/a><\/p>\r\n<style>\r\n.hnsj-cite-btn{\r\n  display:inline-flex; gap:8px; align-items:center;\r\n  padding:10px 14px; border-radius:10px;\r\n  border:1px solid #0b5ed7; background:#0b5ed7; color:#fff;\r\n  cursor:pointer; font-weight:700;\r\n}\r\n.hnsj-cite-btn:hover{background:#084bb0;border-color:#084bb0}\r\n.hnsj-cite-note{display:block;margin-top:6px;font-size:13px;opacity:.85}\r\n\r\n.hnsj-modal-backdrop{\r\n  position:fixed; inset:0; background:rgba(0,0,0,.55);\r\n  display:none; z-index:99998;\r\n}\r\n.hnsj-modal{\r\n  position:fixed; left:50%; top:50%; transform:translate(-50%,-50%);\r\n  width:min(760px,94vw); background:#fff; border-radius:14px;\r\n  box-shadow:0 12px 35px rgba(0,0,0,.28);\r\n  display:none; z-index:99999; overflow:hidden;\r\n  border:1px solid rgba(0,0,0,.08);\r\n}\r\n\r\n.hnsj-modal-header{\r\n  display:flex; justify-content:space-between; align-items:center;\r\n  padding:14px 16px; border-bottom:1px solid #eee; background:#f8fafc;\r\n}\r\n.hnsj-modal-title{font-size:16px;font-weight:800;color:#111827}\r\n.hnsj-modal-close{\r\n  border:1px solid #d1d5db; background:#fff;\r\n  width:34px; height:34px; border-radius:10px;\r\n  font-size:18px; cursor:pointer; line-height:0; color:#111827;\r\n}\r\n.hnsj-modal-close:hover{background:#f3f4f6}\r\n\r\n.hnsj-tabs{\r\n  display:flex; gap:10px; padding:10px 16px;\r\n  border-bottom:1px solid #f0f0f0; justify-content:flex-end;\r\n}\r\n.hnsj-tab{\r\n  padding:10px 14px; border-radius:10px;\r\n  border:1px solid #cfcfcf; background:#f3f4f6;\r\n  cursor:pointer; font-weight:800; color:#111827;\r\n}\r\n.hnsj-tab:hover{background:#e5e7eb;border-color:#9ca3af}\r\n.hnsj-tab.active{\r\n  background:#0b5ed7; border-color:#0b5ed7; color:#fff;\r\n  box-shadow:0 2px 10px rgba(11,94,215,.18);\r\n}\r\n\r\n.hnsj-modal-body{padding:14px 16px}\r\n.hnsj-row{\r\n  display:flex; gap:10px; flex-wrap:wrap; align-items:center;\r\n  margin-bottom:10px; justify-content:flex-end;\r\n}\r\n.hnsj-select{\r\n  padding:10px 12px; border-radius:10px;\r\n  border:1px solid #cfcfcf; min-width:220px;\r\n  background:#fff; color:#111827; font-weight:700;\r\n}\r\n.hnsj-copy{\r\n  padding:10px 14px; border-radius:10px;\r\n  border:1px solid #0b5ed7; background:#0b5ed7; color:#fff;\r\n  cursor:pointer; font-weight:800;\r\n}\r\n.hnsj-copy:hover{background:#084bb0;border-color:#084bb0}\r\n\r\n.hnsj-textarea{\r\n  width:100%; min-height:130px; padding:12px;\r\n  border-radius:12px; border:1px solid #cfcfcf;\r\n  line-height:1.7; resize:vertical; color:#111827; background:#fff;\r\n}\r\n.hnsj-actions{display:flex; justify-content:space-between; align-items:center; margin-top:10px; gap:10px; flex-wrap:wrap;}\r\n.hnsj-dl{\r\n  padding:10px 14px;\r\n  border-radius:10px;\r\n  border:1px solid #0b5ed7;\r\n  background:#0b5ed7;\r\n  color:#fff;\r\n  cursor:pointer;\r\n  font-weight:800;\r\n}\r\n.hnsj-dl:hover{background:#084bb0;border-color:#084bb0}\r\n\/* Force the citation modal UI to be independent from site RTL\/LTR *\/\r\n.hnsj-modal,\r\n.hnsj-modal *{\r\n  direction: ltr;\r\n  text-align: left;\r\n}\r\n\r\n\/* Keep the header title readable *\/\r\n.hnsj-modal-header{\r\n  direction: ltr;\r\n}\r\n<\/style>\r\n\r\n<script>\r\n(function(){\r\n  function slugifyFileName(s){\r\n    return (s || 'citation')\r\n      .toString()\r\n      .trim()\r\n      .replace(\/^https?:\\\/\\\/\/i,'')\r\n      .replace(\/[^a-z0-9]+\/gi,'-')\r\n      .replace(\/-+\/g,'-')\r\n      .replace(\/^-|-$\/g,'')\r\n      .toLowerCase();\r\n  }\r\n\r\n  function downloadTextFile(filename, content, mime){\r\n    var blob = new Blob([content], { type: mime || 'text\/plain;charset=utf-8' });\r\n    var url = URL.createObjectURL(blob);\r\n    var a = document.createElement('a');\r\n    a.href = url;\r\n    a.download = filename;\r\n    document.body.appendChild(a);\r\n    a.click();\r\n    a.remove();\r\n    setTimeout(function(){ URL.revokeObjectURL(url); }, 500);\r\n  }\r\n\r\n  function splitAuthors(str){\r\n    if(!str) return [];\r\n    return str\r\n      .split(\/,|\u061b|\u060c|;|\\n\/g)\r\n      .map(s => s.trim())\r\n      .filter(Boolean);\r\n  }\r\n\r\n  function buildRIS(m, langKey){\r\n    const title   = (langKey === 'ar') ? 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I. A. M.. (2025). On the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse. Humanities &amp; Natural Sciences Journal, 6(6). https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;,&quot;Chicago&quot;:&quot;Zedan, Yara Ibrahim Ahmed Mohamed. 2025. \\&quot;On the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse.\\&quot; Humanities &amp; Natural Sciences Journal 6, no. 6. https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;,&quot;Harvard&quot;:&quot;Zedan Y. I. A. M.. 2025. On the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse. Humanities &amp; Natural Sciences Journal. [Internet] 2025-06-01. [Cited 2026-04-24]. 6(6). Available at: https:\\\/\\\/www.hnjournal.net\\\/ar\\\/6-6-19\\\/. https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;,&quot;Vancouver&quot;:&quot;Zedan Y. I. A. M.. On the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse. Humanities &amp; Natural Sciences Journal. [Internet]. 2025-06-01; 6(6). Available from: https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;,&quot;IEEE&quot;:&quot;Zedan Y. I. A. M., \\&quot;On the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse,\\&quot; Humanities &amp; Natural Sciences Journal, vol. 6, no. 6, 2025. https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;,&quot;MLA&quot;:&quot;Zedan, Yara Ibrahim Ahmed Mohamed. \\&quot;On the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse.\\&quot; Humanities &amp; Natural Sciences Journal, vol. 6, no. 6, 2025-06-01, https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;}' data-cit-ar='{&quot;APA&quot;:&quot;Zedan Y. I. A. M. (2025). On the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse. \u0645\u062c\u0644\u0629 \u0627\u0644\u0639\u0644\u0648\u0645 \u0627\u0644\u0627\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0637\u0628\u064a\u0639\u064a\u0629\u060c 6(6). https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;,&quot;Chicago&quot;:&quot;Zedan Yara Ibrahim Ahmed Mohamed. 2025. \u00abOn the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse\u00bb. \u0645\u062c\u0644\u0629 \u0627\u0644\u0639\u0644\u0648\u0645 \u0627\u0644\u0627\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0637\u0628\u064a\u0639\u064a\u0629\u060c 6(6). https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;,&quot;Harvard&quot;:&quot;Zedan Y. I. A. M. On the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse. \u0645\u062c\u0644\u0629 \u0627\u0644\u0639\u0644\u0648\u0645 \u0627\u0644\u0627\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0637\u0628\u064a\u0639\u064a\u0629. [\u0627\u0646\u062a\u0631\u0646\u062a] 2025-06-01. [\u062a\u0627\u0631\u064a\u062e \u0627\u0644\u0648\u0635\u0648\u0644 2026-04-24]. 6(6). \u0645\u062a\u0627\u062d \u0639\u0644\u0649: https:\\\/\\\/www.hnjournal.net\\\/ar\\\/6-6-19\\\/. https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;,&quot;Vancouver&quot;:&quot;Zedan Y. I. A. M. On the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse. \u0645\u062c\u0644\u0629 \u0627\u0644\u0639\u0644\u0648\u0645 \u0627\u0644\u0627\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0637\u0628\u064a\u0639\u064a\u0629. [\u0627\u0646\u062a\u0631\u0646\u062a]. 2025-06-01\u061b 6(6). \u0645\u062a\u0627\u062d \u0645\u0646: https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;,&quot;IEEE&quot;:&quot;Zedan Y. I. A. M. \u00abOn the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse\u00bb. \u0645\u062c\u0644\u0629 \u0627\u0644\u0639\u0644\u0648\u0645 \u0627\u0644\u0627\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0637\u0628\u064a\u0639\u064a\u0629\u060c \u0645 6\u060c \u0639 6\u060c 2025. https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;,&quot;MLA&quot;:&quot;Zedan Yara Ibrahim Ahmed Mohamed. \u00abOn the Phonetic and Semantic Aspects of Names in Literary Translation - A Study of Translation Strategies of Names and Appellations in the Arabic Version of Teahouse\u00bb. \u0645\u062c\u0644\u0629 \u0627\u0644\u0639\u0644\u0648\u0645 \u0627\u0644\u0627\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0637\u0628\u064a\u0639\u064a\u0629\u060c \u0645 6\u060c \u0639 6\u060c 2025-06-01\u060c https:\\\/\\\/doi.org\\\/10.53796\\\/hnsj66\\\/19&quot;}'>\r\n    <div class='hnsj-modal-header'>\r\n    <div class='hnsj-modal-title'>Cite \/ \u0627\u0644\u0627\u0633\u062a\u0634\u0647\u0627\u062f<\/div>\r\n    <button class='hnsj-modal-close' type='button' data-hnsj-close aria-label='Close'>\u00d7<\/button>\r\n    <\/div>\r\n\r\n    <div class='hnsj-tabs'>\r\n      <button type='button' class='hnsj-tab active' data-lang='en'>English (Roman)<\/button>\r\n      <button type='button' class='hnsj-tab' data-lang='ar'>\u0627\u0644\u0639\u0631\u0628\u064a\u0629<\/button>\r\n    <\/div>\r\n\r\n    <div class='hnsj-modal-body'>\r\n      <div class='hnsj-row'>\r\n        <button type='button' class='hnsj-copy' data-hnsj-copy>Copy<\/button>\r\n        <select class='hnsj-select' data-hnsj-style><\/select>\r\n        <\/div>\r\n\r\n      <textarea class='hnsj-textarea' data-hnsj-box readonly><\/textarea>\r\n\r\n      <div class='hnsj-actions'>\r\n        <div style='display:flex; gap:10px; flex-wrap:wrap;'>\r\n          <button type='button' class='hnsj-dl' data-hnsj-dl='ris'>Download RIS<\/button>\r\n          <button type='button' class='hnsj-dl' data-hnsj-dl='bib'>Download BibTeX<\/button>\r\n        <\/div>\r\n      <\/div>\r\n    <\/div>\r\n  <\/div>\r\n<\/div>\r\n<p style='text-align:justify; direction:ltr;'><strong>Abstract:<\/strong> People\u2019s names and appellations do not only serve a referential function but also encompass profound sociocultural connotations and reflect the characteristics of their times. Names, including nicknames and appellations, are an organic component of literary works, which, embedding the creativity of the author, serve the purpose of characterization as part of the overall artistic effect of the work. Therefore, when translating names and appellations in literary works, translator must acquire a deep understanding of the historical and cultural context and consider both the phonetic and ideographic functions, and adopt flexible and diversified translation strategies after carefully weighing the morphology and connotation to minimize any possible misunderstanding or weakening of artistic effect. With the Arabic version of Teahouse translated by Egyptian sinologist Abdel Aziz Hamdi as an example, this article provides an in-depth analysis of implicit cultural information in names and appellations, hence discussing the application and effects of translation strategies employed by the translator, while offering recommendations for improved translation of certain cases.<\/p><p style='text-align:left; direction:ltr;'><strong>Keywords: <\/strong> Arabic translation of Teahouse, translation of names and appellations, cultural translation.<\/p><\/div>\n\n\n<ol>\n<li dir=\"ltr\" style=\"text-align: justify;\"><strong>\u201cWith the Properly Named Comes Propriety \u201d, Names in Chinese Culture<\/strong><\/li>\n<\/ol>\n<p dir=\"ltr\" style=\"text-align: justify;\">As an important category of proper names, people\u2019s names and appellations play a significant role in social interaction. Names encompass people\u2019s expectations for family legacy and posterity, reflecting the cultural consensus and value orientation in specific historical context. According to<em> Origin of Chinese Characters<\/em> (<em>Shuowen Jiezi<\/em>), \u201cname (\u540d)\u201d , meaning \u201cself-reference, is constructed by \u201c\u53e3\u201d (mouth; oral) and \u201c\u5915\u201d (dusk). As people cannot see each other in the dimming light of dusk, one must orally pronounce his name\u201d. The Chinese character \u201c\u94ed\u201d was later derived from \u201cname\u201d, meaning \u201cself-reference\u201d.<sup><a id=\"post-13656-footnote-ref-1\" href=\"#post-13656-footnote-1\">[1]<\/a><\/sup> While the Chinese character for \u201csurname (\u59d3)\u201d was explained as \u201cbegotten from a person. According to <em>Comprehensive Discussions in the White Tiger Hall (Bai Hu Tong Yi)<\/em>, surname is derived from birth, that is, one is begotten under the influence of heavenly forces.\u201d<sup><a id=\"post-13656-footnote-ref-2\" href=\"#post-13656-footnote-2\">[2]<\/a><\/sup> From these records one may infer that name, as a personal reference, first originated from an actual need in social interactions, i.e. one had to refer to himself by name in the dim light where people\u2019s faces were indiscernible. On the other hand, surname (\u59d3) and clan name (\u6c0f) point to consanguinity. According to <em>Guo Yu, Volume of Zhou<\/em>, \u201cSurname indicates birth, where generations are born from the same ancestor. The surname runs in the family for a hundred generations without being changed. It is the title of the family shared by all posterity. While clan, or\u6c0f, indicate offshoots.\u201d<sup><a id=\"post-13656-footnote-ref-3\" href=\"#post-13656-footnote-3\">[3]<\/a><\/sup> It is clear that surname indicates offspring from the same ancestor, while clan refers to offshoots of one family. Hence in China those who share the same family name are idiomatically called \u201cmembers of the same family five hundred years ago\u201d, referring to the same ancestral roots.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Equally important in the cultural traditions in China, \u201ccourtesy name\u201d (\u5b57) for men is generally believed to be rooted the Zhou Dynasty, based on historical evidences. According to the <em>Book of Rites (Liji): Summary of the Rules of Property (Quli), Volume I<\/em>, \u201cWhen a man reaches the age of twenty, the coming-of-age ceremony shall be held and a courtesy name is given\u201d, a symbol of entering adulthood. Concerning the origin of courtesy name, a widely accepted belief is that addressing an adult with his name was considered impertinent and offensive, while the use of the courtesy name was a token of respect.<sup><a id=\"post-13656-footnote-ref-4\" href=\"#post-13656-footnote-4\">[4]<\/a><\/sup> Other scholars associate name with taboo<sup><a id=\"post-13656-footnote-ref-5\" href=\"#post-13656-footnote-5\">[5]<\/a><\/sup>. One finds in <em>Zuo Qiuming\u2019s Commentary on Spring and Autumn Annals (Zuozhuan), the 6<sup>th<\/sup> Year of Lord Huan\u2019s Reign <\/em>that \u201cpeople of the Zhou Dynasty avoid (using) the name of those who have deceased.\u201d Endowed by parents, a person\u2019s name was associated with certain supernatural powers in folk beliefs in China, hence the superstition that the ill-intended may perform witchcraft with a person\u2019s name and time of birth to harm his life, which is quite similar with the threat of \u201cevil eye\u201d in Arab traditions. In this regard, addressing each other with the courtesy name while avoiding the real name was simply a tactic of self-protection in ancient times.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Besides, as an important constituent of the folk culture, appellations reflect the social relationship between people within a particular cultural context<sup><a id=\"post-13656-footnote-ref-6\" href=\"#post-13656-footnote-6\">[6]<\/a><\/sup>,functioning as an indication of blood ties, social hierarchy and psychological distance, thus a valuable research topic in folklore and cultural psychology. In the traditional Chinese society imprinted with Confucian rites and institutions, the use of names and appellations play a significant role in social interactions with distinctive cultural features. Therefore, the translation of names and appellations in Chinese literary works shall be studied in the light of the pivotal status of this cultural phenomenon in traditional Chinese culture, and such study must be built on the identity and position on the social ladder, the hierarchy of superiority and the author\u2019s attitude towards the characters in question. Decision on translation strategies is therefore made in a flexible way based on a thorough understanding of the literary work in order to maximize the reconstruction of artistic values of the source text in the target language.<\/p>\n<ol dir=\"ltr\" style=\"text-align: justify;\">\n<li><strong>Translation of People\u2019s Names in Literary Works : The Borders of (Un)translatability<\/strong><\/li>\n<\/ol>\n<p dir=\"ltr\" style=\"text-align: justify;\">From the perspective of translation studies, the translation of names is usually examined within the scope of proper names, of which the general rules in translation apply. The optimal strategy, however, is selected based on the referential meaning in the specific historical and cultural context with the intent of author and the expected artistic effects taken into consideration. However, for a considerable period of time, proper names, including people\u2019s name, was considered \u201cnot connotative,&#8230;they do not indicate or imply any attributes as belonging to those individuals.\u201d<sup><a id=\"post-13656-footnote-ref-7\" href=\"#post-13656-footnote-7\">[7]<\/a><\/sup> \u201cKeeping the names unchanged whenever possible\u201d became the norm in translating people\u2019s names, which were considered \u201cpure language\u201d (reine Sprache). As \u201conly what is socially comprehensible, conventionalized with a codified meaning can be translated\u201d (da nur \u00fcbersetzt werden kann, was eine sozial verst\u00e4ndliche, konventionalisierte, eine codierte Bedeutung [&#8230;] hat)<sup><a id=\"post-13656-footnote-ref-8\" href=\"#post-13656-footnote-8\">[8]<\/a><\/sup>, and that translation must operate under the precondition of \u201ccomprehensibility of the meaning of a common noun\u201d (die Verstehbarkeit einer appellativischen Bedeutung)<sup><a id=\"post-13656-footnote-ref-9\" href=\"#post-13656-footnote-9\">[9]<\/a><\/sup>, translation is only considered feasible under the dual condition that first, the source text is a common noun rather than a proper name and second, it features semantic transparency. Names, in this sense, are considered untranslatable as they are classified as proper names. Translators tend to keep them unchanged or make certain adjustments to accommodate the habit of target language users. The latter is exemplified by the acculturation of orthography from Elisabeth in English to Isabel in Spanish, from Juliet in English to Giulietta in Italian. The above two strategies are very similar in their form and are both challenged by scrutinizing scholars as variations of the same name in different languages rather than translation in a strict sense.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Using the concepts of structural linguistics, the above proposition is essentially based on the belief that names are merely signifiers rather than signified. Newmark in his early works also argued that \u201cunless &#8230; a person\u2019s name already has an accepted translation it should not be translated but must be adhered to.\u201d<sup><a id=\"post-13656-footnote-ref-10\" href=\"#post-13656-footnote-10\">[10]<\/a><\/sup> Other scholars, instead, described the dilemma faced by translators in translating names from the perspective of parole and langue, the former implying that names also possess semantic connotation which must be revealed in the target language in the same way of the common nouns; while the latter suggesting that names were merely referents; not surprisingly, using different referents in the source text and the translated text for the same object would only create confusion. However, Maria Tymoczko has, in a sense, subverted the canon of \u201cpure language\u201d by arguing that names are \u201cdense signifiers, signs of essential structures of human societies\u201d that indicate \u201ctribal and familial affiliation; gender and class; racial, ethnic, national, and religious identity\u201d.<sup><a id=\"post-13656-footnote-ref-11\" href=\"#post-13656-footnote-11\">[11]<\/a><\/sup> This somehow echoes with the link between surnames and clan and familial affiliation in Chinese cultural traditions expounded above.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">In the light of the above, there has been growing awareness that the metaphorical meaning of names and appellations, whether real or fictional, as \u201cculturemes\u201d or \u201cculture-specific items\u201d, as well as the context-specific translation methodologies therefore derived, should be more closely observed. Javier Franco Aixel\u00e1, a Spanish scholar, cited Theo Hermans in his elaboration of culture-specific items. Hermans distinguished two basic categories of proper nouns, namely conventional and loaded. The former refers to proper nouns that are \u201cunmotivated, and thus having no meaning of themselves\u201d while the latter cover names and nicknames of varying clarity from \u201cfaintly suggestive\u201d to \u201covertly expressive\u201d, around which certain historical or cultural associations have accrued in the context of a particular culture.<sup><a id=\"post-13656-footnote-ref-12\" href=\"#post-13656-footnote-12\">[12]<\/a><\/sup><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u201cName and nature oftentimes do agree\u201d, naming a literary character with an implied meaning builds on both realistic and psychological grounds and serves the author\u2019s motive or intention, which can be classified into the following three categories:<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">(1) To highlight the appearance, personality or comportment of the character, which may be relatively straight-forward or employ rhetoric devices such as irony or pun to leave a stronger impression on readers. For instance, the cruel and cold-hearted landlord in the theatrical work <em>The White-Haired Girl<\/em> is named Huang Shiren (\u9ec4\u4e16\u4ec1), where the irony in \u201cRen\u201d (\u4ec1), meaning \u201cbenevolence\u201d is highlighted. Another example is found in <em>Dream of the Red Chamber<\/em> (<em>Hong Lou Meng<\/em>) where Sun Shaozu (\u5b59\u7ecd\u7956), the brutal and ungrateful husband of Yingchun, is portrayed as \u201cTHOU ART an ungrateful wolf that repay good with evil, raging with arrogance once thou hast thy way\u201d, where \u201cthou art\u201d is a semantic rendering of \u201c\u5b50\u201d and \u201c\u7cfb\u201d, the two ideographic components of the villain\u2019s family name \u201c\u5b59\u201d (\u5b6b in traditional Chinese).<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">(2) To suggest the historical and cultural context set for the literary work. Names indicating specific era, religion or ethnic group enhances the vividness of literary character while bringing the plot into real-life settings. For example, those who are familiar with the modern history of China can easily infer the historical and social context from such names as \u201cJiefang\u201d (liberation), \u201cYuejin\u201d (the Great Leap Forward) and \u201cYuanchao\u201d (aid Korea), etc; while names such as Maryam, Ahmed or Ibrahim naturally indicates that the scene is set in an Arabo-Islamic cultural context.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">(3) To foreshadow the destiny of characters and the development of narration, i.e. \u201cprophesy in the interpretation of name\u201d. Interestingly, this apparent superstitious statement echoes with the proverb \u201cnomen est omen\u201d (name is an omen) in ancient Rome. <em>Dream of the Red Chamber<\/em> (<em>Hong Lou Meng<\/em>) contains a multitude of such examples, of which the best known is the foreboding of \u201cYuan ying tan xi\u201d constituted by the first character of the four \u201cSprings\u201d (Yuan-chun, Ying-chun, Tan-chun and Xi-chun), meaning \u201coriginally (yuan) should (ying) be lamented (tan) and pitied (xi)\u201d, implying the fateful mishaps awaiting the aristocratic ladies of the Jia family as the doomsday of the feudal society was looming.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">There is an obvious bias in viewing names that embody both cultural connotation and the author\u2019s literary creativity indiscriminately as \u201cuntranslatable pure language\u201d. Traditionally, \u201ctranslating the name as it sounds in the source language\u201d and \u201cfollowing the conventions\u201d have played a pivotal role in preventing misunderstandings and confusions caused by plurality of translation of the same name; while <em>The Chinese phonetic alphabet spelling rules for Chinese Names<\/em><sup><a id=\"post-13656-footnote-ref-13\" href=\"#post-13656-footnote-13\">[13]<\/a><\/sup> (GB\/T 28039-2011) used for translating Chinese names into English and <em>A Comprehensive Dictionary of Names of the World\u2019s Peoples<\/em><sup><a id=\"post-13656-footnote-ref-14\" href=\"#post-13656-footnote-14\">[14]<\/a><\/sup> used for translating foreign names into Chinese are recognized for their pragmatic values as normative guide for non-literary translation such as political, business and journalistic texts. However, for literary translation, names are \u201cembedded in the story\u201d<sup><a id=\"post-13656-footnote-ref-15\" href=\"#post-13656-footnote-15\">[15]<\/a><\/sup> as part of the aesthetic and narrative construction rather than an isolated string of syllables. Reducing the names of the literary characters to the correspondence between phonemes would, undoubtedly, dilute their cultural connotation and weaken the artistic effect. German scholar Gero Lietz, on the other hand, proposed the \u201ccommunicative value\u201d in the translation of names while examining Norwegian literary names in German translations from the scope of skopostheorie. According to Lietz, the communicative value of names is determined by three factors: reference, meaning(fulness) and an aesthetic component, further maintaining that the ideal state of translation of names is achieving communicative equivalence (\u201ckommunikative Aequivalenz\u201d)<sup><a id=\"post-13656-footnote-ref-16\" href=\"#post-13656-footnote-16\">[16]<\/a><\/sup> in performing the same communicative functions as the source text. In <em>Proper Names in Translational Contexts,<\/em> Japanese scholar Eriko Sato, in particular, examined several key concerns in translating names in Japanese literature into English, namely semantic translation of kanji, cultural transplantation and socio-political factors.<sup><a id=\"post-13656-footnote-ref-17\" href=\"#post-13656-footnote-17\">[17]<\/a><\/sup> With the similarities in writing system between the Chinese and Japanese languages as well as the ideographic features of kanji, Sato\u2019s observations are especially enlightening for the translation of Chinese literature into other languages.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">In his <em>On Translating Proper Names, with Reference to De Witte and Max Havelaar<\/em>, Theo Hermans elaborated on six strategies of translating literary proper names, i.e. name copies, name transcription, name deletion, name substitution, semantic translation (metonomatosis) and combinations of various techniques.<sup><a id=\"post-13656-footnote-ref-18\" href=\"#post-13656-footnote-18\">[18]<\/a><\/sup> However, the adequacy and clarity of transliteration or semantic translation is challenged by names with rich cultural connotation or word play such as puns, hence more flexible alternatives, such as cultural adaptation, cultural transplantation, transfer of an artistic device, etc. are recommended. Among all, Chinese scholars Bao Huinan and Bao Ang based their strategies on the linguistic features of the Chinese language, i.e. transliteration (phonetic transcription), transliteration with annotation, transliteration with paraphrasing, free translation and adaptation.<sup><a id=\"post-13656-footnote-ref-19\" href=\"#post-13656-footnote-19\">[19]<\/a><\/sup> Within the framework of the above theory review, this article shall analyze the context-specific use of these strategies with the translation of names in the Arabic version of <em>Teahouse<\/em>, a masterpiece of modern Chinese drama as an example, while examining the translator\u2019s decisions and the subsequent effect in the translation of certain names and appellations from a cultural perspective.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\"><strong>III. Strategies Applied in the Arabic Translation of Names and Appellations in <em>Teahouse<\/em><\/strong><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\"><em>Teahouse<\/em>, a three-act play by Lao She in 1956, epitomizes of the vicissitudes of the Chinese society over half a century from the fall of the Qing Dynasty to the Warlord Era and ends with the the reign of Kuomintang following China\u2019s victory in the War of Resistance against Japanese Aggression, portraying the moribund feudal society and the short-lived splendor of the Hundred Days of Reform. Its Arabic version, translated by Egyptian sinologist Abdel Aziz Hamdi, has been much applauded since its publication as a brilliant success of Arabic translation of modern Chinese literary works. The play features over 70 characters, among which nearly 50 are identified by their names or appellations (nickname, familial ranking, title, etc.), whose fates intertwine on the stage of Yutai Teahouse, producing dramatic conflicts that incarnates a turbulent period in the modern history of China. Lao She invented the names of the characters with utmost ingenuity to create lifelike literary images and, more importantly, reveal the social transformation in China as portrayed in the play. In a comparative study conducted by Chinese scholars on two English translations of <em>Teahouse<\/em>, names and appellations appearing in the play are categorized into six categories: (1) surname+given name; (2) surname+nickname; (3) surname+title; (4) \u201cjunior\u201d+father\u2019s name; (5) \u201cold\u201d+surname, (6) surname+family ranking.<sup><a id=\"post-13656-footnote-ref-20\" href=\"#post-13656-footnote-20\">[20]<\/a><\/sup> The above classification offers a useful framework in the systematic study of translation of names and appellations in <em>Teahouse <\/em>and will be tailored to this study where certain categories will be elaborated and treated with attention to cultural details.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Wang Bingqin in his <em>Cultural Translation Studies&#8211;Theory and Practice of Cultural Translation<\/em> pointed out that the significance of translating names lies in the fact that the conception of names of characters are closely related with the author\u2019s intention.<sup><a id=\"post-13656-footnote-ref-21\" href=\"#post-13656-footnote-21\">[21]<\/a><\/sup> The literary images are comparable to the author\u2019s own offspring as they represent the timeless continuity of his intention in creating literature. French scholar Mich\u00e8le Fourment-Berni Canani followed the same logic as she claimed that \u201cthe author\u2019s choice of a proper name is equal to the symbolic practice of baptism (le choix d&#8217;un nom propre par l&#8217;auteur est un acte qui \u00e9quivaut \u00e0 l&#8217;acte symbolique du bapt\u00eame).<sup><a id=\"post-13656-footnote-ref-22\" href=\"#post-13656-footnote-22\">[22]<\/a><\/sup> As is mentioned above, an author does not randomly choose a name for his characters but ingeniously molds and sculpts the name or appellation as part of the aesthetic value and artistic style of the work, endowing it with a context-specific meaning. It is therefore self-explanatory that such connotation deserves to be demonstrated through translation<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">It is, however, by no means an easy task. Despite increasing awareness of the importance of studying the translation of names among Arab scholars to whom numerous studies from a linguistic perspective are credited, few of them focus on the cultural connotation of people\u2019s names in Chinese literature. Professor Hesham Al-Malky (\u0647\u0634\u0627\u0645 \u0627\u0644\u0645\u0627\u0644\u0643\u064a) of the Department of Chinese Language in the Faculty of Al-Alsun (Languages), Ain Shams University discussed the phonetic aspects of translating people\u2019s names between Chinese and Arabic in his <em>On Chinese-Arabic Translation of Proper Names<\/em> (\u0625\u0634\u0643\u0627\u0644\u064a\u0627\u062a \u062a\u0631\u062c\u0645\u0629 \u0623\u0633\u0645\u0627\u0621 \u0627\u0644\u0623\u0639\u0644\u0627\u0645 \u0628\u064a\u0646 \u0627\u0644\u0644\u063a\u062a\u064a\u0646 \u0627\u0644\u0635\u064a\u0646\u064a\u0629 \u0648\u0627\u0644\u0639\u0631\u0628\u064a\u0629).<sup><a id=\"post-13656-footnote-ref-23\" href=\"#post-13656-footnote-23\">[23]<\/a><\/sup> However, the phonetic issue is only one of the multiple difficulties in translation, and a superficial one indeed; while more daunting challenges are rooted in differences in linguistic and cultural dimensions. For example, as the writing system of Chinese is constituted by characters that are ideograms with a considerable number of homophones, names featuring such a phonetic curiosity tends to lose their implied connotation \u201cconstructed\u201d by homonyms when translated into any foreign language including Arabic. Besides, the traditional appellation system based on genealogy and social status also adds to the difficulty in translating names of literary characters from Chinese to other languages.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Despite the apparent plurality of strategies in translating names enumerated above, these strategies essentially fall into two categories, namely phonetic translation and semantic translation, on which basis complementary strategies, from annotation to creative translation, are adopted to maximize the artistic effect in the translated text. In the Arabic version of <em>Teahouse<\/em>, Aziz has, almost without exception, adopted the strategy of transliteration with annotation, for which the following explanation is provided:<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">The rule of translation has it that transliteration should be applied in the translation of names, as names remain unchanged when transcoded from one language to another. Any particular meaning should appear in notes in parentheses. For example, the name, age, vocation, and personality of the soothsayer Tang Tiezui in <em>Teahouse<\/em> are described in the list of characters and the analysis of characters in the preface. However, his name is retained in the translated text.<sup><a id=\"post-13656-footnote-ref-24\" href=\"#post-13656-footnote-24\">[24]<\/a><\/sup><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">His prioritization of transliteration is even reflected in the translation of appellations such as nicknames and rank in family. Although relevant information is provided in the annotation after each act, and a simple biography containing the name, age, vocation and personality of main characters is included in the list of characters as well as the preface, these names and appellations are not associated with personality or vocation, hence reducing the author\u2019s ingenious conception to invisibility. It is therefore clear that the phonetic features of the source text are preserved to the maximum to create an exotic atmosphere, at the cost of the aesthetic value and rich connotation of the combination of sound, form and meaning in the Chinese name culture. The following sections shall delve into the cultural aspects of names and appellations in<em> Teahouse <\/em>as well as Aziz\u2019s translation strategies based on examples, while recommending possible improvement in certain translations.<\/p>\n<ol dir=\"ltr\" style=\"text-align: justify;\">\n<li><strong>Names That Sound \u201cReal\u201d: \u201cTranslating Names as their Original Sounds\u201d in Transliteration <\/strong><\/li>\n<li>\u738b\u5229\u53d1 \u7537\u3002\u6700\u521d\u4e0e\u6211\u4eec\u89c1\u9762\uff0c\u4ed6\u624d\u4e8c\u5341\u591a\u5c81\u3002\u56e0\u7236\u4eb2\u65e9\u6b7b\uff0c\u4ed6\u5f88\u5e74\u8f7b<\/li>\n<\/ol>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u5c31\u4f5c\u4e86\u88d5\u6cf0\u8336\u9986\u7684\u638c\u67dc\u3002\u7cbe\u660e\u3001\u6709\u4e9b\u81ea\u79c1\uff0c\u800c\u5fc3\u773c\u4e0d\u574f\u3002<sup><a id=\"post-13656-footnote-ref-25\" href=\"#post-13656-footnote-25\">[25]<\/a><\/sup><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u0648\u0627\u0646\u063a \u0644\u064a \u0641\u0627 \u0640\u0640\u0640\u0640\u0640\u0640 \u0639\u0645\u0631\u0647 \u064a\u062a\u062c\u0627\u0648\u0632 \u0627\u0644\u0639\u0634\u0631\u064a\u0646 \u0628\u0633\u0646\u0648\u0627\u062a \u0642\u0644\u064a\u0644\u0629 \u0639\u0646\u062f\u0645\u0627 \u0646\u0631\u0627\u0647 \u0644\u0644\u0648\u0647\u0644\u0629 \u0627\u0644\u0623\u0648\u0644\u0649 \u0641\u064a \u0627\u0644\u0628\u062f\u0627\u064a\u0629\u060c \u0623\u0635\u0628\u062d \u0635\u0627\u062d\u0628\u0627 \u0644\u0645\u0642\u0647\u0649 \u064a\u0648 \u062a\u0627\u064a \u0641\u064a \u0635\u062f\u0631 \u0634\u0628\u0627\u0628\u0647 \u0646\u0638\u0631\u0627 \u0644\u0648\u0641\u0627\u0629 \u0648\u0627\u0644\u062f\u0647 \u0627\u0644\u0645\u0628\u0643\u0631\u060c \u0641\u0637\u0646 \u0648\u0623\u0631\u064a\u0628\u060c \u0623\u0646\u0627\u0646\u064a \u0628\u0639\u0636 \u0627\u0644\u0634\u064a\u0621\u060c \u0648\u0644\u0643\u0646\u0647 \u0637\u064a\u0628 \u0627\u0644\u0642\u0644\u0628.<sup><a id=\"post-13656-footnote-ref-26\" href=\"#post-13656-footnote-26\">[26]<\/a><\/sup><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">WANG LIFA Male, A few years over twenty when appearing for the first time in the play. Because of his father\u2019s early death, he became proprietor of Yutai Teahouse while still very young. He is shrewd and somehow self-centered, but means well.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Wang Lifa is the main character in <em>Teahouse<\/em> that links all plots and events throughout the three acts. In his early twenties, the young proprietor was shrewd and business-savvy, struggling for the survival of the teahouse amid the precarious and turbulent political, economic and social environment. \u201cI do things just like my father did. If I\u2019m not dropping to my knee, in greeting, I\u2019m dropping compliments&#8211; trying to please everybody. That way you avoid trouble.\u201d<sup><a id=\"post-13656-footnote-ref-27\" href=\"#post-13656-footnote-27\">[27]<\/a><\/sup> In Yutai Teahouse notices were posted everywhere, \u201cDo not discuss state affairs\u201d, implying that the philistine and sophisticated proprietor who, in fact, was merely struggling to survive. Lao She creates this key character with sympathy in a subtly humorous tone, with his image merged into the name \u201cWang Lifa\u201d, a homonym of \u201chope for a thriving business\u201d, where \u201cWang\u201d \u201cLi\u201d and \u201cFa\u201d respectively indicate \u201chope\u201d, \u201cprofit\u201d and \u201cfortune\u201d, thus defining the narrative clue for the entire play. Mired in the times of turbulence and the distress of his contemporaries, Wang Lifa tried to please everyone and endured his misfortunes without complaining, with the sole desire of running his teahouse. Yet in reality not only did Wang Lifa fail to \u201cmake a fortune\u201d or \u201crun a thriving business\u201d as his name suggested, but ended his life in utter desolation and poverty.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">The contrast between his tragic life and the auspicious meaning of his name highlighted the dramatic effect of the play and implied Lao She\u2019s deep sympathy for this character.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Adhering to the principle of \u201cnaming after the original sound\u201d in the translation of names, Aziz has adopted a transliteration strategy here by phonetically transcoding \u201cWang Lifa\u201d into \u201c\u0648\u0627\u0646\u063a \u0644\u064a \u0641\u0627\u201d, which is very close to the pronunciation in Chinese. However, considering the fact that the name constituted part of the author\u2019s intention rather than a random choice. As is stated above, Chinese characters used in names usually carry a semantic meaning, therefore transliteration would result in semantic loss as the sound, rather than the meaning, is reproduced. This inevitably compromised the artistic effect of the text as readers of the translated text are unable to associate \u201c\u0648\u0627\u0646\u063a \u0644\u064a \u0641\u0627\u201d with the dramatic conflict in the character, hence are unlikely to empathize with his fateful tragedy as intended by the author.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">It should be noted, however, that the translator\u2019s decision is based on the trade-off between sound and semantic meaning. Explicitation of the meaning implied in the name at all costs would likely do more harm than good. Here if the name \u201cWang Lifa\u201d is substituted by Arabic words such as \u201c\u062d\u0638\u201d (good luck) or \u201c\u062b\u0631\u0648\u0629\u201d (make a fortune), the translation is likely to produce a comic effect as these words do not sound like real Arabic names, hence such a bold move of substitution threatens to weaken the realistic effect of the play. An optimal solution, with all the above factors in consideration, would be transliteration complemented by explanatory notes on the semantic meaning of the name, so as to reveal the author\u2019s intention in naming this character. Readers therefore are reminded of Wang\u2019s precarious livelihood and appreciate the dramatic contrast between the propitious name and the cruelty and absurdity in reality as portrayed in the play.<\/p>\n<ol dir=\"ltr\" style=\"text-align: justify;\">\n<li><strong>Translation of Nicknames: Explicitation of Metaphorical Connotation and Characterization of Literary Figures <\/strong><\/li>\n<\/ol>\n<p dir=\"ltr\" style=\"text-align: justify;\">Numerous examples of appellation in <em>Teahouse <\/em>are structured with \u201csurname +nickname\u201d. Nickname is especially effective in shaping the image of literary characters as it is usually associated with the appearance, personality, skill or special experience of its bearer, hence portraying the character with vividness and liveliness and enhancing the artistic effect of the literary work.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">It must be pointed out that the use of appellation constitute an important part of courtesy and code of contact, be in the context of traditional Chinese cultural and Arabo-Islamic cultural horizons. Addressing people with pejorative nickname is viewed as offensive and rude, and insulting each other with appellations is a haram act disapproved and forbidden by Islam. According to Surah Al-Hujurat in Holy Qur\u2019an:<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u064a\u064e\u0670\u0653\u0623\u064e\u064a\u0651\u064f\u0647\u064e\u0627 \u0671\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0621\u064e\u0627\u0645\u064e\u0646\u064f\u0648\u0627\u0652 \u0644\u064e\u0627 \u064a\u064e\u0633\u06e1\u062e\u064e\u0631\u06e1 \u0642\u064e\u0648\u06e1\u0645\u065e \u0645\u0651\u0650\u0646 \u0642\u064e\u0648\u06e1\u0645\u064d \u0639\u064e\u0633\u064e\u0649\u0670\u0653 \u0623\u064e\u0646 \u064a\u064e\u0643\u064f\u0648\u0646\u064f\u0648\u0627\u0652 \u062e\u064e\u064a\u06e1\u0631\u0657\u0627 \u0645\u0651\u0650\u0646\u06e1\u0647\u064f\u0645\u06e1 \u0648\u064e\u0644\u064e\u0627 \u0646\u0650\u0633\u064e\u0627\u0653\u0621\u065e \u0645\u0651\u0650\u0646 \u0646\u0651\u0650\u0633\u064e\u0627\u0653\u0621\u064d \u0639\u064e\u0633\u064e\u0649\u0670\u0653 \u0623\u064e\u0646 \u064a\u064e\u0643\u064f\u0646\u0651\u064e \u062e\u064e\u064a\u06e1\u0631\u0657\u0627 \u0645\u0651\u0650\u0646\u06e1\u0647\u064f\u0646\u0651\u064e\u06d6 \u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u0644\u06e1\u0645\u0650\u0632\u064f\u0648\u0653\u0627\u0652 \u0623\u064e\u0646\u0641\u064f\u0633\u064e\u0643\u064f\u0645\u06e1 \u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u0646\u064e\u0627\u0628\u064e\u0632\u064f\u0648\u0627\u0652 \u0628\u0650\u0671\u0644\u06e1\u0623\u064e\u0644\u06e1\u0642\u064e\u0670\u0628\u0650\u06d6 \u0628\u0650\u0626\u06e1\u0633\u064e \u0671\u0644\u0650\u0671\u0633\u06e1\u0645\u064f \u0671\u0644\u06e1\u0641\u064f\u0633\u064f\u0648\u0642\u064f \u0628\u064e\u0639\u06e1\u062f\u064e \u0671\u0644\u06e1\u0625\u0650\u064a\u0645\u064e\u0670\u0646\u0650\u06da \u0648\u064e\u0645\u064e\u0646 \u0644\u0651\u064e\u0645\u06e1 \u064a\u064e\u062a\u064f\u0628\u06e1 \u0641\u064e\u0623\u064f\u0648\u0652\u0644\u064e\u0670\u0653\u0626\u0650\u0643\u064e \u0647\u064f\u0645\u064f \u0671\u0644\u0638\u0651\u064e\u0670\u0644\u0650\u0645\u064f\u0648\u0646.\u064e <sup><a id=\"post-13656-footnote-ref-28\" href=\"#post-13656-footnote-28\">[28]<\/a><\/sup><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. Nor defame one another, nor insult one another by nicknames. How bad is it to insult one\u2019s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: \u201cO sinner\u201d, or \u201cO wicked]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.).<sup><sup><a id=\"post-13656-footnote-ref-29\" href=\"#post-13656-footnote-29\">[29]<\/a><\/sup><\/sup> (49:11)<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">It is therefore clear that discriminating or ridiculing others with appellations is forbidden for Muslims, who are encouraged to exemplify respect and kindness with speech and deeds. In traditional Chinese culture, on the other hand, the axiom \u201cFrom self-cultivation comes noble behaviors; while appellations are invented by others\u201d<sup><a id=\"post-13656-footnote-ref-30\" href=\"#post-13656-footnote-30\">[30]<\/a><\/sup>, dates back to the Western Zhou Dynasty. From then on, nicknames have been a device to pass judgment on others which imperceptibly influences people\u2019s public image and reputation. As pejorative or ironic appellations challenge social morals and Islamic belief, the use of such appellations in literary works is conducive to building a vivid image with the contrasting effect, hence serving the purpose of literary creation. Therefore, the connotation and expressive effect of nicknames in a given sociocultural context must be transcoded as meaningful cultural information.<\/p>\n<ol dir=\"ltr\" style=\"text-align: justify;\">\n<li>\u5510\u94c1\u5634 \u7537\u3002\u4e09\u5341\u6765\u5c81\u3002\u76f8\u9762\u4e3a\u751f\uff0c\u5438\u9e26\u7247\u3002<sup><a id=\"post-13656-footnote-ref-31\" href=\"#post-13656-footnote-31\">[31]<\/a><\/sup><\/li>\n<\/ol>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u062a\u0627\u0646\u063a \u062a\u064a\u0647 \u0630\u0648\u064a \u0640\u0640\u0640\u0640\u0640\u0640 \u0641\u064a \u0627\u0644\u0639\u0642\u062f \u0627\u0644\u0631\u0627\u0628\u0639 \u0645\u0646 \u0627\u0644\u0639\u0645\u0631\u060c \u0639\u0631\u0627\u0641 \u064a\u0645\u0627\u0631\u0633 \u0642\u0631\u0627\u0621\u0629 \u0627\u0644\u0628\u062e\u062a \u0639\u0646 \u0637\u0631\u064a\u0642 \u062a\u0641\u0631\u0633 \u0645\u0644\u0627\u0645\u062d \u0627\u0644\u0648\u062c\u0647 \u0623\u0648 \u0623\u0633\u0627\u0631\u064a\u0631\u0647 \u0644\u0643\u0633\u0628 \u0623\u0633\u0628\u0627\u0628 \u0627\u0644\u0639\u064a\u0634\u060c \u0645\u062f\u0645\u0646 \u0623\u0641\u064a\u0648\u0646.<sup><a id=\"post-13656-footnote-ref-32\" href=\"#post-13656-footnote-32\">[32]<\/a><\/sup><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">SOOTHSAYER TANG Male, an opium addict in his thirties; makes a living telling fortunes by reading faces.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u201cSoothsayer Tang\u201d (Tang Tiezui) is a fortune-teller who made a living by deceiving others with groundless talk. An overall observation of the plot shows that Lao She, with his well-deserved reputation as \u201cmaestro of languages\u201d, made a deliberate choice of appellation that served three purposes simultaneously. The appellation \u201cTang Tiezui\u201d, literally \u201cTang the Iron-Mouthed\u201d, a combination of surname and nickname, served a referential function in replacement of his real name while providing clues of his vocation and comportment in an ironic tone. First, \u201cTang\u201d is a paronym of \u201cdang\u201d, indicating wantonness and idleness. Second, \u201cTie\u201d (iron) is semantically associated with \u201ciron rooster\u201d, a Chinese wisecrack meaning stingy and selfish, echoing with Wang Lifa\u2019s reproach in Act II, \u201cIt\u2019s been over ten years, did you ever count how many bowls of free tea you\u2019ve got here? Do the math! You are faring pretty well now&#8211;did it ever come to your mind to pay for your tea?\u201d<sup><a id=\"post-13656-footnote-ref-33\" href=\"#post-13656-footnote-33\">[33]<\/a><\/sup> Thirdly, good soothsayers usually enjoy the reputation of \u201ciron-mouthed\u201d, indicating that the words coming out of those lips are as firm and reliable as iron. The choice of this appellation is almost at the pinnacle of linguistic ingenuity as it breathes life into the character and, as a pun with three layers of information&#8211;surname, trade and personality&#8211;seamlessly merged in one term insinuating sarcasm and disdain. It is only natural for the translator to exert maximum efforts to reproduce this commendable art of naming and its expressiveness. As Wang Bingqin stated in his <em>Cultural Translation Studies&#8211;Theory and Practice of Cultural Translation <\/em>when discussing the cultural connotation of names in Chinese and world literature:<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Names can be meaningful, that is, the meaning is self-telling from the name itself, or \u201cthe name speaks of its meaning\u201d. Authors usually embed the comportment, physical appearance and event the social status and livelihood of the character in his or her name as part of the characterization.<sup><a id=\"post-13656-footnote-ref-34\" href=\"#post-13656-footnote-34\">[34]<\/a><\/sup><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">In the Arabic version of <em>Teahouse<\/em>, \u201cSoothsayer Tang\u201d is rendered through transliteration as \u201c\u0630\u0648\u064a \u062a\u064a\u0647 \u062a\u0627\u0646\u063a\u201d, which, though accurate from a phonetic perspective, failed to convey the connotative meaning of the nickname. As the metaphor of \u201ciron mouth\u201d does not exist in Arabic, readers of the translation would not be able to associate \u201ciron-mouthed\u201d with \u201ca capable and glib-tongued soothsayer\u201d. A literal translation of the metaphor would therefore necessitate a lengthy explanatory note and consequently compromise its rhetoric effect. A more appropriate strategy, on this basis, is to render the surname Tang into \u201c\u062a\u0627\u0646\u063a\u201d through transliteration, followed by explicitation of the metaphorical meaning of \u201ciron-mouthed\u201d as \u201csoothsayer\u201d and translating it into \u201c\u0627\u0644\u0639\u0631\u0651\u0627\u0641\u201d in Arabic. The word \u201c\u0627\u0644\u0639\u0631\u0651\u0627\u0641\u201d means \u201ca person capable of foretelling the future\u201d<sup><a id=\"post-13656-footnote-ref-35\" href=\"#post-13656-footnote-35\">[35]<\/a><\/sup>, including astrologer, soothsayer, fortune-teller by observing the facial features, etc.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">In fact, fortune-telling and other superstitious practices are strictly prohibited in Islam. For Muslims, resorting to soothsayers is an act of relying on the extremely limited human wisdom or even witchcraft in an attempt to speculate the will of Allah and avoid calamities, hence implying doubt and disbelief. Such superstition is incompatible with the Muslim society as it leads astray from Islamic belief. According to Surah 6, Al-An\u2019am in Qur\u2019an, \u201cAnd with Him are the keys of the Ghaib (all that is hidden),none knows them but He.\u201d (6:59) Even the Prophet (PBUH) did not possess the powers of foretelling the blessings and calamities yet to come, as in Surah 7, Al-A\u2019raf, \u201cSay (Oh Muhammad PBUH): \u2018I possess no power over benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.\u2019\u201d (7:188) It is also recorded in Sahih Muslim that the Prophet Muhammad (PBUH) said \u201cHe who visits a diviner (&#8216;Arraf) and asks him about anything, his prayers extending to forty nights will not be accepted.\u201d (Sahih Muslim 2230) In the Age of Ignorance, however, \u201c\u0627\u0644\u0639\u0650\u0631\u0627\u0641\u0629\u201d (divination) used to be a common practice in the Arab society, and the trade of \u201c\u0627\u0644\u0639\u0631\u0651\u0627\u0641\u201d (diviner; soothsayer) was familiar for Arabs and easily associated with stories or anecdotes. Therefore, for an accurate understanding of this character, compared to transliteration, a semantic translation of Tang Tiezui into \u201c\u0627\u0644\u0639\u0631\u0651\u0627\u0641 \u062a\u0627\u0646\u063a\u201d, meaning \u201cSoothsayer Tang\u201d, omitting the metaphor of \u201ciron-mouthed\u201d for explication of his vocation, would be a more suitable strategy. This is termed as \u201csemantic translation\u201d which \u201chelps readers to understand the implied meaning in the name, hence enabling a deeper understanding of the psychology, personality or physical appearance of the character\u201d. <sup><a id=\"post-13656-footnote-ref-36\" href=\"#post-13656-footnote-36\">[36]<\/a><\/sup><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">An alternative strategy is name substitution, which, among the six strategies proposed by Hermans in translating names, \u201creplacing a source text name either with a semantically unrelated\/equally expressive target name or with a name equivalent\u201d. Here it refers to substituting the source text with an Arabic name with similar connotation.<sup><a id=\"post-13656-footnote-ref-37\" href=\"#post-13656-footnote-37\">[37]<\/a><\/sup> In Arabic, the word for \u201cdiviner\u201d is \u201c\u0639\u0631\u0627\u0641\u201d, which is also used as a masculine name. The surname Tang is still rendered as \u201c\u062a\u0627\u0646\u063a\u201dby transliteration, while \u201cTiezui\u201d is substituted with \u201c\u0639\u0631\u0627\u0641\u201d, hence preserving the connotation of the source text. A combination of the two strategies begets the translation \u201c\u062a\u0627\u0646\u063a \u0627\u0644\u0639\u0631\u0651\u0627\u0641\u201d, which, for translating Chinese literature into Arabic, is an innovative proposal to be tested for readers\u2019 reactions.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">(3)\u5218\u9ebb\u5b50 \u7537\u3002\u4e09\u5341\u6765\u5c81\u3002\u8bf4\u5a92\u62c9\u7ea4\uff0c\u5fc3\u72e0\u610f\u6bd2\u3002<sup><a id=\"post-13656-footnote-ref-38\" href=\"#post-13656-footnote-38\">[38]<\/a><\/sup><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u0644\u064a\u0648 \u0645\u0627 \u0630\u064a: \u0641\u064a \u0627\u0644\u0639\u0642\u062f \u0627\u0644\u0631\u0627\u0628\u0639 \u0645\u0646 \u0627\u0644\u0639\u0645\u0631\u060c \u0645\u062a\u062d\u062c\u0631 \u0627\u0644\u0642\u0644\u0628\u060c \u0648\u0634\u062f\u064a\u062f \u0627\u0644\u0643\u0631\u0627\u0647\u064a\u0629 \u0644\u0644\u0623\u062e\u064a\u0627\u0631\u060c \u0648\u0633\u064a\u0637 \u0628\u064a\u0646 \u0627\u0644\u0646\u0627\u0633.<sup><a id=\"post-13656-footnote-ref-39\" href=\"#post-13656-footnote-39\">[39]<\/a><\/sup><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">POCKFACE LIU Male, in his thirties, a cruel and treacherous flesh merchant.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">As one of the villains in <em>Teahouse<\/em>, Liu Mazi (Pockface Liu) called himself a matchmaker but was in fact a flesh merchant engaged in the evil business of human trafficking. In the play, taking advantage of the Sixth Born Kang\u2019s desperate situation, he bought Kang\u2019s daughter for ten taels of silver and sold her to be Eunuch Pang\u2019s wife for two hundred taels. Two deserters asked Pockface Liu about \u201chappy threesome\u201d, i.e. marrying the same woman. Unabashed, Liu was excited about the profit he would make from this immoral deal and immediately directed the discussion towards silver dollars. Mistaken for a deserter, Pockface Liu ended up in the hands of the Execution Squad and died under their gun. Liu was an epitome of the evildoers in the morbid and perverted society of his time.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Like the previously example, Pockface Liu (Liu Mazi) was an appellation constructed by surname and nickname, where his unbecoming physical feature implied his perverted moral which was just as repugnant as the contagious disease. As \u201cMazi\u201d is a polysemous word in Chinese, this article shall only deal with meanings that are relevant to the nickname \u201cPockface Liu\u201d (Liu Mazi).<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u201cMazi\u201d, or pockmark, refers to the sunken scars left on the skin as a result of variola virus ( \u0641\u064a\u0631\u0648\u0633 \u0627\u0644\u062c\u062f\u0631\u064a) infection. There are multiple references for those who have been infected with smallpox, including \u201c\u0645\u064e\u062c\u0652\u062f\u064f\u0648\u0631\u201d and \u201c\u0645\u064f\u062c\u064e\u062f\u0651\u064e\u0631\u201d in Al-Mu&#8217;jam Al-Waseet Arabic Dictionary<sup><a id=\"post-13656-footnote-ref-40\" href=\"#post-13656-footnote-40\">[40]<\/a><\/sup> and \u201c\u062c\u064e\u062f\u0650\u064a\u0631\u201d in Lis\u0101n al-\u02bfArab Dictionary<sup><a id=\"post-13656-footnote-ref-41\" href=\"#post-13656-footnote-41\">[41]<\/a><\/sup>, which are in fact very similar in their reference to those who have pockmarks on the face due to smallpox infection, Records of smallpox (\u0627\u0644\u062c\u062f\u0631\u064a) are seen in an abundance of Arabic literature including medicine publications, religious writings, literary works and translations. For example, variola virus and those who are infected (\u0627\u0644\u0645\u064e\u062c\u0652\u062f\u064f\u0648\u0631) are mentioned in\u201c\u0645\u0648\u0633\u0648\u0639\u0629 \u0639\u0644\u0645\u0627\u0621 \u0627\u0644\u0637\u0628 \u062d\u064a\u0627\u062a\u0647\u0645 \u0648\u0622\u062b\u0627\u0631\u0647\u0645\u201d (Encyclopedia of Medical Scientists) co-authored by Heikal Namh Allah and Walyas Mlyhh in 1991, where an extensive collection of symptoms and treatments of many diseases is recorded.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">In China, the earliest record of the symptoms and prognosis of this infectious disease is seen in <em>Handbook of Prescriptions for Emergency<\/em> (<em>Zhouhou Beiji Fang<\/em>) by Ge Hong (283-363), a medical scientist of the Eastern Jin Dynasty. \u201cAn infectious disease hit in that year. Sores were first seen on the head and the face and would cover the entire body within a very short period. The appearance resembled that of red-fire sore with white pus. New sores appeared once the old ones healed. The disease was fatal if not treated immediately; those who did recover would have dark purple scars on the skin. It took over a year for the outbreak to end, and the cause of the epidemic was believed to be noxious airs (qi).\u201d<sup><a id=\"post-13656-footnote-ref-42\" href=\"#post-13656-footnote-42\">[42]<\/a><\/sup> The sequelae of smallpox is scars left on the face, commonly known as pockmark (<em>mazi<\/em>) in Chinese. As the scars are sunken on the surface of the skin, idioms such as \u201cthe other word for pockface&#8211;a treacherous man\u201d and \u201cthe pockface guy is knocking at the door&#8211;utterly deceptive\u201d are quite common in Chinese. (Note: these idioms are essentially word plays. \u201cPockmark\u201d as a sunken scar on the skin resembles a pit, therefore \u201ca pockface man\u201d can be called literally \u201ca man of pits\u201d (<em>keng ren<\/em>) which in Chinese means \u201cto deceive or entrap someone\u201d as the image of pit is associated with pitfall or trap. Hence \u201cpockface\u201d metaphorically points to \u201ca deceitful man who constantly looks for opportunities to entrap others\u201d.) Although nicknaming someone based on physical defect or health condition suggests discrimination and stigma, hence is by no means to be encouraged; yet the nickname of \u201cPockface\u201d perfectly matches the nature of the treacherous evildoer in the context of <em>Teahouse<\/em>. Based on the metaphor of \u201cdeceiving or ensnaring others\u201d in \u201cpockface\u201d, Lao She expressed his strong disgust for the social malaise in his time reflected in Pockface Liu\u2019s unsightly image. Based on the above analysis, the translator must adopt whatever strategies that are appropriate to convey the semantic meaning and referential connotation of \u201cpockface\u201d to serve the purpose of uncovering and denouncing social evils.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">In the Arabic version of <em>Teahouse<\/em>, the nickname \u201cPockface Liu\u201d (Liu Mazi) is rendered as \u201c\u0630\u064a \u0645\u0627 \u0644\u064a\u0648\u201d through transliteration. Similarly, this strategy falls short of the vividness of the image of \u201cpockface\u201d and has failed to convey its profound sarcasm. In fact, the phenomenon of nicknaming someone for their physical appearance or personality as a subtle way of showing appreciation or disapproval also exists in Arabic; these nicknames include, for example, \u201c\u0627\u0644\u0623\u0645\u064a\u0646\u201d (the honest one), \u201c\u0627\u0644\u0623\u062d\u062f\u0628\u201d (hunchback) and \u201c\u0627\u0644\u0623\u0639\u0631\u062c\u201d (lame), etc. As the appellation \u201cPockface Liu\u201d not only highlights his physical feature, making him a representative figure of the evildoers in the Chinese society who made a fortune out of others\u2019 suffering, but also makes use of the metaphorical association between \u201cpockmark\u201d and \u201cdeceitful\u201d in Chinese idioms. Such associative meaning abundant in cultural implications is entirely lost in the exclusive employment of transliteration strategy. Instead, a combination of transliteration and semantic translation, i.e. rendering \u201cLiu\u201d as \u201c\u0644\u064a\u0648\u201d and \u201cPockface\u201d (mazi) as \u201c\u0627\u0644\u0645\u062c\u062f\u0648\u0631\u201d. Therefore, the cultural connotation in \u201cPockface Liu\u201d would be preserved to the maximum by transcoding the source text into \u201c\u0644\u064a\u0648 \u0627\u0644\u0645\u064e\u062c\u0652\u062f\u064f\u0648\u0631\u201d while adding explanatory notes on the historical facts about smallpox outbreaks in Chinese history as well as the metaphorical meaning of \u201cpockface\u201d or \u201cpockmark\u201d in Chinese.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\"><strong>3.\u201cRanking in Family Plus Honorific Title\u201d: A Special Cultural Phenomenon in Chinese and Its Translation Strategies<\/strong><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">In a traditional Chinese cultural context heavily influenced by Confucianism, appellations as cultural elements situated in a network of social relations reflect the seniority in the family and the status in social hierarchy. Traditionally, the hierarchical order of seniority is closely observed in the family where \u201cthe elder brother shall be kind and the younger brother shall be respectful\u201d. On the other hand, the long history of centralized feudal monarchy has shaped the social conception of officialdom, which permeated the cultural psychology of Chinese. These traits are vigorously encompassed in the appellations associated with familial relations and social hierarchy. As early as in the Western Zhou Dynasty, Chinese terms of \u201c\u4f2f\u201d (<em>bo<\/em>, the first born), \u201c\u4f2f\u201d (<em>zhong<\/em>, the second born), \u53d4 (<em>shu<\/em>, the third born) and \u201c\u5b63\u201d (<em>ji<\/em>, the fourth born) were used to indicate seniority for siblings, of which \u201c\u4f2f\u201d was sometimes replaced by \u201c\u5b5f\u201d (<em>meng<\/em>). Some scholars maintain that \u201c\u4f2f\u201d refers to the firstborn boy from a wife while\u5b5f refers to the firstborn boy from a concubine on the ground of records in <em>Comprehensive Discussions in the White Tiger Hall<\/em> (<em>Bai Hu Tong Yi<\/em>) that \u201cThe firstborn from (his) wife was called Bo, with the name Bo Qin; while the firstborn from (his) concubine was called Meng, who was appointed as Grand Official of Lu\u201d; while other scholars hold that at least in the Eastern Zhou Dynasty, <em>Bo<\/em> usually referred to the firstborn boy while <em>Meng<\/em> usually referred to the firstborn girl. In the flow of time, appellations constructed by \u201cnumerical word + appellation for kinship\u201d, such as \u201celdest brother, second elder brother\u201d or by \u201cold (<em>lao<\/em>) +numerical word\u201d, such as \u201cfirst born, second born\u201d have become increasingly common in vernacular, and these appellations are still widely used today in interpersonal interactions.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">In <em>Teahouse<\/em>, many a leading character is addressed by surname plus family ranking plus \u201c\u7237\u201d (elder\/ master\/sir) as an honorific title, where \u201c\u7237\u201d (<em>ye<\/em>) appears after the surname or given name to show respect to a male adult. The use of this appellation helps to define the historical context of <em>Teahouse<\/em>, reflecting the fact that despite the looming eulogy of the feudal society, the conception of hierarchy still functioned as the conceptual discipline that governed people\u2019s mindset and social interactions. The following paragraphs shall provide an in-depth and systematic analysis of this language phenomenon.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\"><strong>\uff084\uff09\u677e\u4e8c\u7237\u3001\u5e38\u56db\u7237\u3001\u9a6c\u4e94\u7237<\/strong><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u0627\u0644\u0633\u064a\u062f \u0633\u0648\u0646\u063a \u0623\u0631\u060c \u0627\u0644\u0633\u064a\u062f \u062a\u0634\u0627\u0646\u063a \u0633\u064a\u060c \u0627\u0644\u0633\u064a\u062f \u0645\u0627 \u0648\u0648<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Second Elder Song, Fourth Elder Chang, Fifth Elder Ma<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\"><strong>\u300a\u8336\u9986\u300b\u4e2d\u201c\u59d3\u6c0f+\u6392\u884c+\u7237\u201d\u7684\u79f0\u8c13\u53ca\u5176\u963f\u8bed\u7ffb\u8bd1<\/strong><\/p>\n<table dir=\"ltr\">\n<tbody>\n<tr>\n<td>\n<p>\u539f\u540d<\/p>\n<\/td>\n<td>\n<p>\u8bd1\u540d<\/p>\n<\/td>\n<td>\n<p>\u6e90\u6587\u4eba\u7269\u8868<\/p>\n<\/td>\n<td>\n<p>\u8bd1\u6587\u4eba\u7269\u8868<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<p>\u677e\u4e8c\u7237<\/p>\n<\/td>\n<td>\n<p>\u0627\u0644\u0633\u064a\u062f \u0633\u0648\u0646\u063a \u0623\u0631<\/p>\n<\/td>\n<td>\n<p>\u7537\u3002\u4e09\u5341\u6765\u5c81\u3002\u80c6\u5c0f\u800c\u7231\u8bf4\u8bdd\u3002<sup><a id=\"post-13656-footnote-ref-43\" href=\"#post-13656-footnote-43\">[43]<\/a><\/sup><\/p>\n<\/td>\n<td>\n<p>\u0639\u0645\u0631\u0647 \u062d\u0648\u0627\u0644\u064a \u062b\u0644\u0627\u062b\u064a\u0646 \u0639\u0627\u0645\u0627\u060c \u062c\u0628\u0627\u0646 \u0648\u0644\u0643\u0646\u0647 \u062b\u0631\u062b\u0627\u0631.<sup><a id=\"post-13656-footnote-ref-44\" href=\"#post-13656-footnote-44\">[44]<\/a><\/sup><\/p>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<p>\u5e38\u56db\u7237<\/p>\n<\/td>\n<td>\n<p>\u0627\u0644\u0633\u064a\u062f \u062a\u0634\u0627\u0646\u063a \u0633\u064a<\/p>\n<\/td>\n<td>\n<p>\u7537\u3002\u4e09\u5341\u6765\u5c81\u3002\u677e\u4e8c\u7237\u7684\u597d\u53cb\uff0c\u90fd\u662f\u88d5\u6cf0\u7684\u4e3b\u987e\u3002\u6b63\u76f4\uff0c\u4f53\u683c\u597d\u3002<sup><a id=\"post-13656-footnote-ref-45\" href=\"#post-13656-footnote-45\">[45]<\/a><\/sup><\/p>\n<\/td>\n<td>\n<p>\u0641\u064a \u0627\u0644\u0639\u0642\u062f \u0627\u0644\u0631\u0627\u0628\u0639 \u0645\u0646 \u0627\u0644\u0639\u0645\u0631\u060c \u0635\u062f\u064a\u0642 \u062d\u0645\u064a\u0645 \u0644\u0644\u0633\u064a\u062f \u0623\u0631\u060c \u0648\u0647\u0645\u0627 \u0645\u0646 \u0627\u0644\u0632\u0628\u0627\u0626\u0646 \u0627\u0644\u0642\u062f\u0627\u0645\u0649 \u0641\u064a \u0645\u0642\u0647\u0649 \u064a\u0648 \u062a\u0627\u064a\u060c \u064a\u062a\u0633\u0645 \u0628\u062f\u0645\u0627\u062b\u0629 \u0627\u0644\u0623\u062e\u0644\u0627\u0642 \u0648\u0627\u0644\u0628\u0646\u064a\u0629 \u0627\u0644\u0642\u0648\u064a\u0629.<sup><a id=\"post-13656-footnote-ref-46\" href=\"#post-13656-footnote-46\">[46]<\/a><\/sup><\/p>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<p>\u9a6c\u4e94\u7237<\/p>\n<\/td>\n<td>\n<p>\u0627\u0644\u0633\u064a\u062f \u0645\u0627 \u0648\u0648<\/p>\n<\/td>\n<td>\n<p>\u7537\u3002\u4e09\u5341\u591a\u5c81\u3002\u5403\u6d0b\u6559\u7684\u5c0f\u6076\u9738\u3002<sup><a id=\"post-13656-footnote-ref-47\" href=\"#post-13656-footnote-47\">[47]<\/a><\/sup><\/p>\n<\/td>\n<td>\n<p>\u0639\u0645\u0631\u0647 \u0623\u0643\u062b\u0631 \u0645\u0646 \u062b\u0644\u0627\u062b\u064a\u0646 \u0639\u0627\u0645\u0627\u060c \u0637\u0627\u063a\u064d \u064a\u0639\u062a\u0645\u062f \u0639\u0644\u0649 \u0627\u0644\u062f\u064a\u0646 \u0627\u0644\u0623\u062c\u0646\u0628\u064a \u0644\u0643\u0633\u0628 \u0623\u0633\u0628\u0627\u0628 \u0627\u0644\u0631\u0632\u0642.<sup><a id=\"post-13656-footnote-ref-48\" href=\"#post-13656-footnote-48\">[48]<\/a><\/sup><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p dir=\"ltr\" style=\"text-align: justify;\"><strong>Appellations of \u201csurname+family rank+honorific title\u201d and their Arabic translation in <em>Teahouse<\/em><\/strong><\/p>\n<table dir=\"ltr\">\n<tbody>\n<tr>\n<td>\n<p>Source text<\/p>\n<\/td>\n<td>\n<p>Translated text<\/p>\n<\/td>\n<td>\n<p>Description in the list of characters in source text<\/p>\n<\/td>\n<td>\n<p>Description in the list of characters in translated text<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<p>Second Elder Song<\/p>\n<\/td>\n<td>\n<p>\u0627\u0644\u0633\u064a\u062f \u0633\u0648\u0646\u063a \u0623\u0631<\/p>\n<\/td>\n<td>\n<p>Male, in his thirties, timid but talkative.<\/p>\n<\/td>\n<td>\n<p>\u0639\u0645\u0631\u0647 \u062d\u0648\u0627\u0644\u064a \u062b\u0644\u0627\u062b\u064a\u0646 \u0639\u0627\u0645\u0627\u060c \u062c\u0628\u0627\u0646 \u0648\u0644\u0643\u0646\u0647 \u062b\u0631\u062b\u0627\u0631.<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<p>Fourth Elder Chang<\/p>\n<\/td>\n<td>\n<p>\u0627\u0644\u0633\u064a\u062f \u062a\u0634\u0627\u0646\u063a \u0633\u064a<\/p>\n<\/td>\n<td>\n<p>Male, in his thirties, a habitu\u00e9 of Yutai Teahouse as is his good friend Second Elder Song. A well-built and morally upright man.<\/p>\n<\/td>\n<td>\n<p>\u0641\u064a \u0627\u0644\u0639\u0642\u062f \u0627\u0644\u0631\u0627\u0628\u0639 \u0645\u0646 \u0627\u0644\u0639\u0645\u0631\u060c \u0635\u062f\u064a\u0642 \u062d\u0645\u064a\u0645 \u0644\u0644\u0633\u064a\u062f \u0633\u0648\u0646\u063a \u0623\u0631\u060c \u0648\u0647\u0645\u0627 \u0645\u0646 \u0627\u0644\u0632\u0628\u0627\u0626\u0646 \u0627\u0644\u0642\u062f\u0627\u0645\u0649 \u0641\u064a \u0645\u0642\u0647\u0649 \u064a\u0648 \u062a\u0627\u064a\u060c \u064a\u062a\u0633\u0645 \u0628\u062f\u0645\u0627\u062b\u0629 \u0627\u0644\u0623\u062e\u0644\u0627\u0642 \u0648\u0627\u0644\u0628\u0646\u064a\u0629 \u0627\u0644\u0642\u0648\u064a\u0629.<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<p>Fifth Elder Ma<\/p>\n<\/td>\n<td>\n<p>\u0627\u0644\u0633\u064a\u062f \u0645\u0627 \u0648\u0648<\/p>\n<\/td>\n<td>\n<p>Male, in his thirties, using his connection with the Western church to lord over his compatriots.<\/p>\n<\/td>\n<td>\n<p>\u0639\u0645\u0631\u0647 \u0623\u0643\u062b\u0631 \u0645\u0646 \u062b\u0644\u0627\u062b\u064a\u0646 \u0639\u0627\u0645\u0627\u060c \u0637\u0627\u063a\u064d \u064a\u0639\u062a\u0645\u062f \u0639\u0644\u0649 \u0627\u0644\u062f\u064a\u0646 \u0627\u0644\u0623\u062c\u0646\u0628\u064a \u0644\u0643\u0633\u0628 \u0623\u0633\u0628\u0627\u0628 \u0627\u0644\u0631\u0632\u0642.<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p dir=\"ltr\" style=\"text-align: justify;\">A review of historical literature shows that the Chinese character \u201c\u7237\u201d (\u723a in traditional Chinese) first appeared in<em> Fragments of the Original Yupian<\/em> (<em>Yuanben Yupian Canjuan<\/em>), \u201c\u723a\u201d, father, also written as \u201c\u8036\u201d, colloquially refers to father\u201d<sup><a id=\"post-13656-footnote-ref-49\" href=\"#post-13656-footnote-49\">[49]<\/a><\/sup>, indicating its referential meaning of father, which underwent a drastic change in the Northern Song Dynasty from \u201cfather\u201d to \u201cgrandfather or male of the same generation as grandfather\u201d, as in the appellation \u201c\u963f\u7237\u201d in <em>Taiping Guangji<\/em>. According to Qiu Xigui\u2019s classification of phonogram variations in Chinese,<sup><a id=\"post-13656-footnote-ref-50\" href=\"#post-13656-footnote-50\">[50]<\/a><\/sup> \u201c\u7237\u201d (\u723a) is composed of a phonetic radical \u201c\u8036\u201d and an ideographic radical \u201c\u7236\u201d, referring to grandfather. In <em>Modern Chinese Dictionary, <\/em>explanations of \u201c\u7237\u201d includes (1) (dialectical) father; (2) grandfather; (3) an honorific term to address elderly male or male of older generation; (4) an archaic term to address officials or wealthy people; (5) a term to address deities in folk vernacular.\u201d<sup><a id=\"post-13656-footnote-ref-51\" href=\"#post-13656-footnote-51\">[51]<\/a><\/sup> Studies on the semantic change of \u201c\u7237\u201d from the perspective of explanation and seme show that the transition from \u201cgrandfather\u201d to other explanations represents a metaphorically-based semantic expansion, with \u201cmale\u201d and \u201chigh position\u201d as the basic seme, and the appellation indicating familial or genealogical order is projected to the scope of interpersonal interactions, offices and spirituality.<sup><a id=\"post-13656-footnote-ref-52\" href=\"#post-13656-footnote-52\">[52]<\/a><\/sup> It is therefore deducted that \u201c\u7237\u201d in <em>Teahouse<\/em> intends to show respect to the elderly or those who hold a senior position, hence a dual projection of the conception of family genealogy and social hierarchy. Therefore, the translation of \u201c\u7237\u201d as a polysemous word must depend on the specific context. The five explanations provided in <em>Dictionary of Modern Chinese<\/em> above can be respectively translated as<em> \u201c<\/em>\u0623\u0628\u201d, \u201c\u062c\u064e\u062f\u0651\u201d, \u201c\u0633\u064a\u0651\u0650\u062f\u201d, \u201c\u0633\u064a\u0651\u0650\u062f\u201d and \u201c\u062e\u0627\u0644\u0642\/\u0625\u0644\u0647\u201d.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">In Example 4, \u201c\u7237\u201d in each of the appellation is rendered as \u201c\u0627\u0644\u0633\u064a\u062f\u201d, which is a precise reproduction of the author\u2019s intention, hence a complete transcoding of the source text in semantic and cultural perspectives. In Arabic dictionaries, the following explanations of \u201c\u0627\u0644\u0633\u064a\u062f\u201d are provided: (1) \u201c\u0627\u0644\u0645\u0627\u0644\u0643\u201d, i.e. proprietor, owner, person-in-charge; (2) \u201c\u0627\u0644\u0645\u0648\u0652\u0644\u064e\u0649 \u0630\u0648 \u0627\u0644\u0639\u0628\u064a\u062f \u0648\u0627\u0644\u062e\u062f\u0645\u0650\u201d, i.e. master, sire, slave owner; (3) \u201c\u0643\u0644\u0651\u064f \u0645\u0646 \u0627\u0641\u062a\u064f\u0631\u0650\u0636\u064e\u062a\u0652 \u0637\u0627\u0639\u062a\u0647\u064f \u201d, i.e. authority. Arabs also use \u201c\u0627\u0644\u0633\u064a\u062f\u201d as an honorific title meaning \u201csir\u201d. It is clear that all explanations of the word imply respect and veneration, which are highly consistent with \u201c\u7237\u201d in Chinese in both semantic and emotive aspects.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">It is worth mentioning that<em> Teahouse<\/em> was first published in 1957; while Egyptian novelist, Nobel Prize laureate Naguib Mahfouz published \u201cAl-Thul\u0101thiyyah\u201d (\u0627\u0644\u062b\u0644\u0627\u062b\u064a\u0629, Trilogy) from 1956 to 1957. The three novels, namely \u201cBayn al-qa\u1e63rayn\u201d (\u0628\u064a\u0646 \u0627\u0644\u0642\u0635\u0631\u064a\u0646, Palace Walk), \u201cQa\u1e63r al-shawq\u201d (\u0642\u0635\u0631 \u0627\u0644\u0634\u0648\u0642, Palace of Desire) and Al-Sukkariyyah (\u0627\u0644\u0633\u0643\u0631\u064a\u0629, Sugar Street)<sup><a id=\"post-13656-footnote-ref-53\" href=\"#post-13656-footnote-53\">[53]<\/a><\/sup> were highly acclaimed in literary circles in Egypt and worldwide. The protagonist \u201c\u0623\u062d\u0645\u062f \u0639\u0628\u062f \u0627\u0644\u062c\u0648\u0627\u062f\u201d (Ahmed Abdel-Gawad), portrayed as a powerful and wealthy merchant in old Egypt, was addressed as \u201c\u0627\u0644\u0633\u064a\u062f\u201d to show respect. Following the publication of Al-Thul\u0101thiyyah, \u201c\u0627\u0644\u0633\u064a\u062f\u201d has become a cultural symbol in the Arab world ; most Arabs would immediately associate this appellation with Gawad in Al-Thul\u0101thiyyah, an interesting case of intertextuality between \u201c\u0627\u0644\u0633\u064a\u062f\u201d and \u201c\u7237\u201d.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Viewing the appellation \u201csurname + familial ranking + honorific title (\u7237)\u201d as one complete term, however, it is observed that the transliteration of familial ranking has compromised the transcoding of the source text, let alone conveying the message of familial seniority and social hierarchy observed the Chinese culture. Instead, an improvement of Aziz\u2019s translation is recommended by rendering the ranks \u201csecond, fourth and fifth\u201d with the corresponding ordinal numbers in Arabic \u201c\u0627\u0644\u062b\u0627\u0646\u064a\u060c \u0627\u0644\u0631\u0627\u0628\u0639\u060c \u0627\u0644\u062e\u0627\u0645\u0633\u201d, which features more semantic accuracy and cultural relevance, as the use of ordinal numbers to indicate rank in seniority will lead to a better understanding of the culture-loaded traits of Chinese appellation system.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\"><strong>IV. Conclusion<\/strong><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">In both Arab and Chinese cultural contexts, names have implied the continuity of family ties and encompassed the family expectations for the character, knowledge and future of their offspring since the ancient times. Most Arabs names feature Islamic cultural indications that symbolize the inheritance of genealogy and spirituality; while Chinese names usually highlight the harmony of phonetic and semantic elegance and, due to the ideographic features of the writing system, are embedded with semantic content which may even direct towards some metaphor or pun. As an extension of the referential function of name, appellation as a reflection of sociocultural conception and interpersonal relations, emphasizes social netword and emotive inclination. In literary works, the author does not randomly or accidentally determine the name and appellation of the characters, but identifies naming as a deliberate component of characterization. Although transliteration remains one of the most common strategies in translating people\u2019s names, indiscriminate application of this technology based on exaggerated untranslatability of names as \u201cpure language\u201d would oftentimes result in significant weakening or loss of cultural connotation in the transcoding process. In this regard, Chinese scholars have proposed alternatives such as \u201ctransliteration plus paraphrasing\u201d, i.e. \u201cwhen implications in the name of a literary character constitutes an important part of the textual content, paraphrasing usually becomes necessary apart from transliteration, i.e. the meaning of name must be translated to help readers understand the textual content.\u201d<sup><a id=\"post-13656-footnote-ref-54\" href=\"#post-13656-footnote-54\">[54]<\/a><\/sup> This is especially thought-provoking for translators when examining the translation methodology of people\u2019s names and appellations in context.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">The study of names and appellations in <em>Teahouse <\/em>proceeds from the plurality of translation strategies to explore the various possibilities apart from transliteration. An in-depth understanding of the historical and cultural context of the source text helps the translator to identify with the cultural connotation of names and appellations of literary characters. Due to distinctive differences in both linguistic (writing system, phonology, etc.) and cultural (religion, folk customs, conceptions, etc.) dimensions, any translation strategy, whether single or multiple, would fall short of perfection in language transcoding on phonetic, semantic and connotative levels. That is to say, the translation of names and appellations always involve a certain degree of trade-off. Under this precondition, a thorough understanding of culture plays a constructive role in exploring the cultural connotation of names and appellations as well as apprehending the motive of the author, which in turn helps the translator to optimize the decision-making process in translation.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\"><strong>Chinese references:<\/strong><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u963f\u9f50\u5179\uff08Abdel Aziz Hamdi\uff09\uff0c\u4e50\u73cd\uff08Yara Ibrahim Ahmed Mohamed Zedan &#8211; \u7b14\u8005\uff09\uff1a\u201c\u57c3\u53ca\u6c49\u5b66\u5bb6\u3001\u7ffb\u8bd1\u5bb6\u963f\u9f50\u5179\u6559\u6388\u8bbf\u8c08\u5f55\u201d\uff082023\u5e743\u67083\u81f35\u65e5\uff09\uff0c\u5f15\u81ea\u4e50\u73cd\uff1a\u300a\u6c49\u8bed\u4e0e\u963f\u62c9\u4f2f\u8bed\u6587\u5316\u8d1f\u8f7d\u8bcd\u7684\u7ffb\u8bd1\u7814\u7a76\u2014\u2014\u8bba\u963f\u9f50\u5179\u5bf9\u8001\u820d\u3008\u8336\u9986\u3009\u7684\u963f\u8bd1\u548c\u7b56\u7565\u300b\uff0c\u590d\u65e6\u5927\u5b66\u535a\u58eb\u5b66\u4f4d\u8bba\u6587\uff0c2024\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u5305\u60e0\u5357\uff0c\u5305\u6602\u8457\uff1a\u300a\u5b9e\u7528\u6587\u5316\u7ffb\u8bd1\u5b66\u300b\uff0c\u4e0a\u6d77\u79d1\u5b66\u666e\u53ca\u51fa\u7248\u793e\uff0c2000\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u9648\u6850\u751f\u8457\uff1a\u300a\u56fd\u8bed\u300b\uff0c\u5317\u4eac\uff1a\u4e2d\u534e\u4e66\u5c40\uff1a2003\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">[\u6e05]\u6bb5\u7389\u88c1\u8457\uff1a\u300a\u8bf4\u6587\u89e3\u5b57\u6ce8\u300b\uff0c\u7ecf\u97f5\u697c\u85cf\u7248\uff0c\u4e0a\u6d77\uff1a\u4e0a\u6d77\u53e4\u7c4d\u51fa\u7248\u793e\uff0c1992\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u65b9\u82b3\u8457\uff1a\u300a\u5168\u7403\u5316\u8bed\u5883\u4e0b\u7684\u6587\u5316\u7ffb\u8bd1\u5ba1\u89c6\u300b\uff0c\u957f\u6625\uff1a\u5409\u6797\u5927\u5b66\u51fa\u7248\u793e\uff0c2018\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">[\u664b]\u845b\u6d2a\u8457\uff0c\u6c6a\u5251\uff0c\u90b9\u8fd0\u56fd\uff0c\u7f57\u601d\u822a\u6574\u7406\uff1a\u300a\u8098\u540e\u5907\u6025\u65b9\u300b\uff0c\u5317\u4eac\uff1a\u4e2d\u56fd\u4e2d\u533b\u836f\u51fa\u7248\u793e\uff0c2016\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u987e\u91ce\u738b\u8457\uff1a\u300a\u539f\u672c\u7389\u7bc7\u6b8b\u5377\u300b\uff0c\u5317\u4eac\uff1a\u4e2d\u534e\u4e66\u5c40\uff0c1985\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u59dc\u793c\u7acb\uff1a\u201cX\u7237\u201d\u8bcd\u65cf\u4e2d\u201c\u7237\u201d\u7684\u884d\u751f\u53d8\u5f02\u53ca\u5176\u8bed\u7528\u529f\u80fd\uff0c\u5510\u5c71\u5e08\u8303\u5b66\u9662\u5b66\u62a5\uff0c\u7b2c35\u5377\u7b2c4\u671f\uff0c2013\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u6559\u80b2\u90e8\u8bed\u8a00\u6587\u5b57\u5e94\u7528\u7814\u7a76\u6240\uff1a\u300a\u4e2d\u534e\u4eba\u6c11\u5171\u548c\u56fd\u56fd\u5bb6\u6807\u51c6\uff1a\u4e2d\u56fd\u4eba\u540d\u6c49\u8bed\u62fc\u97f3\u5b57\u6bcd\u62fc\u5199\u89c4\u5219\u300b\uff08GB\/T 28039-2011\uff09\uff0c\u5317\u4eac\uff1a\u4e2d\u56fd\u6807\u51c6\u51fa\u7248\u793e\uff0c2012\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u8001\u820d\u8457\uff1a\u300a\u8336\u9986\u300b\uff0c\u5317\u4eac\uff1a\u4eba\u6c11\u6587\u5b66\u51fa\u7248\u793e\uff0c2002\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u88d8\u9521\u572d\u8457\uff1a\u300a\u6587\u5b57\u5b66\u6982\u8981\u300b\uff0c\u5317\u4eac\uff1a\u5546\u52a1\u5370\u4e66\u9986\uff0c1988\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u4efb\u5efa\u4e49\u8457\uff1a\u300a\u53e4\u4eba\u540d\u5b57\u95ee\u9898\u521d\u63a2\u300b\uff0c\u5c71\u4e1c\u6559\u80b2\u5b66\u9662\u5b66\u62a5\uff0c\u7b2c6\u671f\uff0c2002\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u738b\u79c9\u94a6\u8457\uff1a\u300a\u6587\u5316\u7ffb\u8bd1\u5b66\u2014\u2014\u6587\u5316\u7ffb\u8bd1\u7406\u8bba\u4e0e\u5b9e\u8df5\u300b\uff0c\u5929\u6d25\uff1a\u5357\u5f00\u5927\u5b66\u51fa\u7248\u793e\uff0c2007\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u65b0\u534e\u901a\u8baf\u793e\uff1a\u300a\u4e16\u754c\u4eba\u540d\u7ffb\u8bd1\u5927\u8f9e\u5178\u300b\u7b2c\u4e8c\u7248\uff0c\u5317\u4eac\uff1a\u4e2d\u56fd\u5bf9\u5916\u7ffb\u8bd1\u51fa\u7248\u516c\u53f8\uff0c2007\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u4e8e\u7ea2\u6885\u8457\uff1a\u4eba\u540d\u3001\u79f0\u8c13\u7ffb\u8bd1\u8981\u201c\u540d\u526f\u5176\u5b9e\u201d\u2014\u2014\u300a\u8336\u9986\u300b\u4e24\u82f1\u8bd1\u672c\u4eba\u540d\u7ffb\u8bd1\u5bf9\u6bd4\u7814\u7a76\uff0c\u5b66\u7406\u8bba\uff0c\u7b2c029\u671f\uff0c2011\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u5f20\u8054\u82b3\u4e3b\u7f16\uff1a\u300a\u4e2d\u56fd\u4eba\u7684\u59d3\u540d\u300b\uff0c\u5317\u4eac\uff1a\u4e2d\u56fd\u793e\u4f1a\u79d1\u5b66\u51fa\u7248\u793e\uff0c1992\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u5f20\u95fb\u7389\u8bd1\u6ce8\uff1a\u300a\u9038\u5468\u4e66\u5168\u8bd1\u300b\uff0c\u8d35\u9633\uff1a\u8d35\u5dde\u4eba\u6c11\u51fa\u7248\u793e\uff0c2000\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u4e2d\u56fd\u793e\u4f1a\u79d1\u5b66\u9662\u8bed\u8a00\u7814\u7a76\u6240\u8bcd\u5178\u7f16\u8f91\u5ba4\u7f16\uff1a\u300a\u73b0\u4ee3\u6c49\u8bed\u8bcd\u5178\u300b\uff0c\u7b2c\u4e03\u7248\uff0c\u5317\u4eac\uff1a\u5546\u52a1\u5370\u4e66\u9986\uff0c2017\u5e74\u3002<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\"><strong>English references:<\/strong><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Aixel\u00e1, Javier Franco. (2007). \u201cCulture-Specific Items in Translation\u201d. In \u00c1lvarez, Rom\u00e1n and Vidal, Carmen-\u00c1frica (eds.), Translation, Power, Subversion. Beijing\uff1aForeign Language Teaching and Research Press.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Eriko Sato. (2016) \u201cProper Names in Translational Contexts\u201d. Theory and Practice in Language Studies, Vol. 6, No. 1, January 2016.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Fourment-Berni Canani, Michelle. (1994). \u201cLe statut des noms propres dans la traduction\u201d. Studi Italiani di Linguistica Teorica ed Applicata, 23(3).<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Gero Lietz. (1992). <em>Eigennamen in der norwegischen Gegenwartssprache. Probleme ihrer Wiedergabe im Deutschen am Beispiel belletristischer Texte<\/em>. Wissenschaften: Peter Lang GmbH, Internationaler Verlag der Wissenschaften.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Hartwig Kalverk\u00e4mpfer. (1996). \u201cNamen im Sprachaustausch: Namen \u00fcbersetzung\u201d. Ernst Eichler, Gerhard Hilty, Heinrich L\u00f6ffler, Gustav Steger, Ladislav Zgusta (eds.) <em>Namenforschung. Name Studies. Les Noms Propres. Handb\u00fccher zur Sprach- und Kommunikationswissenschaft<\/em> (11) Vol.II. Berlin, New York: De Gruyter.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Hermans, Theo. (1988) \u201cOn Translating Proper Names.with Reference to De Witte and Max Havelaar\u201d, in Wintle, Michael (ed.), <em>Modern Dutch Studies<\/em> . London: Athlone.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Jean-Fran\u00e7ois Lyotard. (1992). Universal history and cultural differences. In A. Benjamin (ed.). Cambridge: Blackwell. <em>The Lyotard Reader, 3rd Edition<\/em>. p.320.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">John Stuart Mill. (1872). <em>A System of Logic, Ratiocinative and Inductive<\/em>, 8<sup>th<\/sup> Edition. London: Longmans, Green and Company.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Kalverk\u00e4mpfer, Hartwig. (1996). \u201cNamen im Sprachaustausch: Namen \u00fcbersetzung\u201d. Ernst Eichler, Gerhard Hilty, Heinrich L\u00f6ffler, Gustav Steger, Ladislav Zgusta (eds.) Namenforschung. Name Studies. Les Noms Propres. Handb\u00fccher zur Sprach- und Kommunikationswissenschaft (11) Vol.II. Berlin, New York: De Gruyter.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Mill, John Stuart. (1872). <em>A System of Logic, Ratiocinative and Inductive<\/em>, 8<sup>th<\/sup> E dition. London: Longmans, Green and Company.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Ministry of Education Institute of Applied Linguistics. (2012). <em>The Chinese Phonetic Alphabet Spelling Rules for Chinese Names<\/em> (GB\/T 28039-2011). Beijing: Standards Press of China.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Newmark, Peter. (1981). <em>Approaches to Translation<\/em>. Oxford: Pergamon Press.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Ren Jianyi. (2002). A Preliminary Study on Names in Ancient Times. Journal of Shandong Education Institute.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">Theo Hermans. (1988). \u201cOn Translating Proper Names, with Reference to De Witte and Max Havelaar\u201d. Michael Wintle and Paul Vincent (eds), <em>Modern Dutch Studies: Essays in Honour of Peter King<\/em>. London and Atlantic Highlands, NJ: Athlone.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\"><strong>Arabic references:<\/strong><\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u0627\u0628\u0646 \u0645\u0646\u0638\u0648\u0631. &#8220;\u0644\u0633\u0627\u0646 \u0627\u0644\u0639\u0631\u0628&#8221;\u060c \u0627\u0644\u0645\u062c\u0644\u062f \u0627\u0644\u062e\u0627\u0645\u0633\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u062f\u0627\u0631 \u0627\u0644\u0645\u0639\u0627\u0631\u0641\u060c \u0639\u0627\u0645 1998\u0645.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">&#8220;\u0627\u0644\u0642\u0631\u0622\u0646 \u0627\u0644\u0643\u0631\u064a\u0645&#8221;. \u0627\u0644\u0623\u0632\u0647\u0631- \u0645\u062c\u0645\u0639 \u0627\u0644\u0628\u062d\u0648\u062b \u0627\u0644\u0625\u0633\u0644\u0627\u0645\u064a\u0629\u060c \u0627\u0644\u0625\u062f\u0627\u0631\u0629 \u0627\u0644\u0639\u0627\u0645\u0629 \u0644\u0644\u0628\u062d\u0648\u062b \u0648\u0627\u0644\u062a\u0623\u0644\u064a\u0641 \u0648\u0627\u0644\u062a\u0631\u062c\u0645\u0629\u060c \u062f\u0627\u0631 \u0627\u0644\u0633\u0644\u0627\u0645 \u0644\u0644\u0637\u0628\u0627\u0639\u0629\u060c \u0639\u0627\u0645 2008\u0645.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u0644\u0627\u0648 \u0634\u0647. &#8220;\u0627\u0644\u0645\u0642\u0647\u0649&#8221;\u060c \u062a\u0631\u062c\u0645\u0629 \u0639\u0628\u062f \u0627\u0644\u0639\u0632\u064a\u0632 \u062d\u0645\u062f\u064a\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u0627\u0644\u0645\u062c\u0644\u0633 \u0627\u0644\u0623\u0639\u0644\u0649 \u0644\u0644\u062b\u0642\u0627\u0641\u0629 (\u0627\u0644\u0645\u0634\u0631\u0648\u0639 \u0627\u0644\u0642\u0648\u0645\u064a \u0644\u0644\u062a\u0631\u062c\u0645\u0629)\u060c \u0627\u0644\u0639\u062f\u062f 479\u060c \u0639\u0627\u0645 2002\u0645.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u0645\u062c\u0645\u0639 \u0627\u0644\u0644\u063a\u0629 \u0627\u0644\u0639\u0631\u0628\u064a\u0629. &#8220;\u0627\u0644\u0645\u0639\u062c\u0645 \u0627\u0644\u0648\u0633\u064a\u0637&#8221;\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u0645\u0643\u062a\u0628\u0629 \u0627\u0644\u0634\u0631\u0648\u0642 \u0627\u0644\u062f\u0648\u0644\u064a\u0629\u060c \u0639\u0627\u0645 2004\u0645.<\/p>\n<p dir=\"ltr\" style=\"text-align: justify;\">\u0647\u0634\u0627\u0645 \u0645\u0648\u0633\u0649 \u0627\u0644\u0645\u0627\u0644\u0643\u064a. &#8220;\u0625\u0634\u0643\u0627\u0644\u064a\u0627\u062a \u062a\u0631\u062c\u0645\u0629 \u0623\u0633\u0645\u0627\u0621 \u0627\u0644\u0623\u0639\u0644\u0627\u0645 \u0628\u064a\u0646 \u0627\u0644\u0644\u063a\u062a\u064a\u0646 \u0627\u0644\u0635\u064a\u0646\u064a\u0629 \u0648\u0627\u0644\u0639\u0631\u0628\u064a\u0629&#8221;\u060c \u0635\u062d\u064a\u0641\u0629 \u0627\u0644\u0623\u0644\u0633\u0646\u060c \u0627\u0644\u0639\u062f\u062f 23\u060c \u0639\u0627\u0645 2007\u0645.<\/p>\n<ol dir=\"ltr\">\n<li id=\"post-13656-footnote-1\" style=\"text-align: justify;\">\n<p>(Qing Dynasty) Duan Yucai. (1992). <em>Annotations of the Origin of Chinese Characters (Shuowen Jiezi Zhu)<\/em>. Jing Yun Lou Edition. Shanghai: Shanghai Classics Publishing House. p.56. <a href=\"#post-13656-footnote-ref-1\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-2\" style=\"text-align: justify;\">\n<p>(Qing Dynasty) Duan Yucai. (1992). <em>Annotations of the Origin of Chinese Characters (Shuowen Jiezi Zhu)<\/em>. Jing Yun Lou Edition. Shanghai: Shanghai Classics Publishing House. p.612. <a href=\"#post-13656-footnote-ref-2\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-3\" style=\"text-align: justify;\">\n<p>Chen Tongsheng. (2003).<em>Guo Yu<\/em>. Beijing: Zhonghua Book Company. p.401. <a href=\"#post-13656-footnote-ref-3\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-4\" style=\"text-align: justify;\">\n<p>Zhang Lianfang (ed.). (1992). <em>Names of the Chinese People<\/em>. Beijing: China Social Sciences Press. p.59. <a href=\"#post-13656-footnote-ref-4\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-5\" style=\"text-align: justify;\">\n<p>Ren Jianyi. (2002). A Preliminary Study on Names in Ancient Times. Journal of Shandong Education Institute,<\/p>\n<p>Volume 6. p.57. <a href=\"#post-13656-footnote-ref-5\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-6\" style=\"text-align: justify;\">\n<p>Fang Fang. (2018). <em>Cultural Translation Scrutinized in the Context of Globalization<\/em>. Changchun: Jilin University Press. p.205. <a href=\"#post-13656-footnote-ref-6\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-7\" style=\"text-align: justify;\">\n<p>John Stuart Mill. (1872). <em>A System of Logic, Ratiocinative and Inductive<\/em>, 8<sup>th<\/sup> Edition. London: Longmans, Green and Company. p.20. <a href=\"#post-13656-footnote-ref-7\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-8\" style=\"text-align: justify;\">\n<p>Hartwig Kalverk\u00e4mpfer, (1996). \u201cNamen im Sprachaustausch: Namen \u00fcbersetzung\u201d. Ernst Eichler, Gerhard Hilty, Heinrich L\u00f6ffler, Gustav Steger, Ladislav Zgusta (eds.) <em>Namenforschung. Name Studies. Les Noms Propres. Handb\u00fccher zur Sprach- und Kommunikationswissenschaft<\/em> (11) Vol.II. Berlin, New York: De Gruyter, p.1019. <a href=\"#post-13656-footnote-ref-8\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-9\" style=\"text-align: justify;\">\n<p>Hartwig Kalverk\u00e4mpfer. (1996). \u201cNamen im Sprachaustausch: Namen \u00fcbersetzung\u201d. Ernst Eichler, Gerhard Hilty, Heinrich L\u00f6ffler, Gustav Steger, Ladislav Zgusta (eds.) <em>Namenforschung. Name Studies. Les Noms Propres. Handb\u00fccher zur Sprach- und Kommunikationswissenschaft <\/em>(11) Vol.II. Berlin, New York: De Gruyter, p.1019. <a href=\"#post-13656-footnote-ref-9\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-10\" style=\"text-align: justify;\">\n<p>Newmark Peter . (1981). <em>Approaches to Translation<\/em>. Oxford: Pergamon Press. p.70. <a href=\"#post-13656-footnote-ref-10\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-11\" style=\"text-align: justify;\">\n<p>Newmark Peter. (1981). <em>Approaches to Translation<\/em>. Oxford: Pergamon Press. p.70. <a href=\"#post-13656-footnote-ref-11\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-12\" style=\"text-align: justify;\">\n<p>Theo Hermans. (1988). &#8220;On Translating Proper Names, with Reference to De Witte and Max Havelaar&#8221;. Michael Wintle and Paul Vincent (eds), <em>Modern Dutch Studies: Essays in Honour of Peter King<\/em>. London and Atlantic Highlands, NJ: Athlone. pp.11-13. <a href=\"#post-13656-footnote-ref-12\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-13\" style=\"text-align: justify;\">\n<p>Ministry of Education Institute of Applied Linguistics. (2012). <em>The Chinese Phonetic Alphabet Spelling Rules for Chinese Names<\/em> (GB\/T 28039-2011). Beijing: Standards Press of China. <a href=\"#post-13656-footnote-ref-13\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-14\" style=\"text-align: justify;\">\n<p>Xinhua News Agency. (2007) <em>A Comprehensive Dictionary of Names of the World\u2019s Peoples, 2<sup>nd<\/sup> Edition. <\/em>Beijing: China Translation &amp; Publishing Corporation. <a href=\"#post-13656-footnote-ref-14\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-15\" style=\"text-align: justify;\">\n<p>Jean-Fran\u00e7ois Lyotard. (1992). Universal history and cultural differences. In A. Benjamin (ed.). Cambridge: Blackwell. <em>The Lyotard Reader, 3rd Edition<\/em>. p.320. <a href=\"#post-13656-footnote-ref-15\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-16\" style=\"text-align: justify;\">\n<p>Gero Lietz. (1992). <em>Eigennamen in der norwegischen Gegenwartssprache. Probleme ihrer Wiedergabe im Deutschen am Beispiel belletristischer Texte<\/em>. Wissenschaften: Peter Lang GmbH, Internationaler Verlag der Wissenschaften. pp.132-135. <a href=\"#post-13656-footnote-ref-16\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-17\" style=\"text-align: justify;\">\n<p>Eriko Sato. (2016) \u201cProper Names in Translational Contexts\u201d. Theory and Practice in Language Studies, Vol. 6, No. 1, January 2016, pp. 1-10. <a href=\"#post-13656-footnote-ref-17\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-18\" style=\"text-align: justify;\">\n<p>Theo Hermans. (1988). \u201cOn Translating Proper Names, with Reference to De Witte and Max Havelaar\u201d. Michael Wintle and Paul Vincent (eds), <em>Modern Dutch Studies: Essays in Honour of Peter King<\/em>. London and Atlantic Highlands, NJ: Athlone. pp.13-14. <a href=\"#post-13656-footnote-ref-18\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-19\" style=\"text-align: justify;\">\n<p>Bao Huinan and Bao Ang. (2000). <em>Applied Cultural Translation<\/em>. Shanghai: Shanghai Popular Science Press. pp.171-176. <a href=\"#post-13656-footnote-ref-19\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-20\" style=\"text-align: justify;\">\n<p>Yu Hongmei. (2011). \u201cOn the Consistency of Name and Essence in the Translation of Names and Appellations&#8211;A Comparative Study of Name Translation in Two English Versions of <em>Teahouse<\/em>\u201d. Theory Research. 2011, Vol. 029. p.151. <a href=\"#post-13656-footnote-ref-20\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-21\" style=\"text-align: justify;\">\n<p>Wang Bingqin. (2007). <em>Cultural Translation Studies&#8211;Theory and Practice of Cultural Translation. <\/em>Tianjin: Nankai University Press. p,183. <a href=\"#post-13656-footnote-ref-21\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-22\" style=\"text-align: justify;\">\n<p>Fourment-Berni Canani, Michelle. (1994). &#8220;Le statut des noms propres dans la traduction&#8221;. Studi Italiani di Linguistica Teorica ed Applicata.23(3): p.564. Chinese translation by author. <a href=\"#post-13656-footnote-ref-22\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-23\" style=\"text-align: justify;\">\n<p>See \u0647\u0634\u0627\u0645 \u0645\u0648\u0633\u0649 \u0627\u0644\u0645\u0627\u0644\u0643\u064a. &#8220;\u0625\u0634\u0643\u0627\u0644\u064a\u0627\u062a \u062a\u0631\u062c\u0645\u0629 \u0623\u0633\u0645\u0627\u0621 \u0627\u0644\u0623\u0639\u0644\u0627\u0645 \u0628\u064a\u0646 \u0627\u0644\u0644\u063a\u062a\u064a\u0646 \u0627\u0644\u0635\u064a\u0646\u064a\u0629 \u0648\u0627\u0644\u0639\u0631\u0628\u064a\u0629&#8221;\u060c \u0635\u062d\u064a\u0641\u0629 \u0627\u0644\u0623\u0644\u0633\u0646\u060c \u0627\u0644\u0639\u062f\u062f 23\u060c \u0639\u0627\u0645 2007\u0645. (Egypt) Hesham Al-Malky. (2007). \u201cOn Chinese-Arabic Translation of Proper Names\u201d. Cairo, Journal of the Faculty of Al-Alsun (Languages), Ain Shams University. Vol.23. <a href=\"#post-13656-footnote-ref-23\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-24\" style=\"text-align: justify;\">\n<p>Abdel Aziz Hamdi and Yara Ibrahim Ahmed Mohamed Zedan. \u201cInterview with Egyptian Sinologist and Translator, Professor Abdel Aziz Hamdi\u201d (March 3-5, 2023). Cited from Yara Ibrahim Ahmed Mohamed Zedan.(2024). \u201cA Study of Translation of Culture-Loaded Words in Chinese and Arabic Languages&#8211;On Abdel Aziz Hamdi\u2019s Practice and Strategies in His Arabic Translation of Lao She\u2019s Teahouse\u201d. Doctorate dissertation of Fudan University. p.332. <a href=\"#post-13656-footnote-ref-24\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-25\" style=\"text-align: justify;\">\n<p>\u8001\u820d\u8457\uff1a\u300a\u8336\u9986\u300b\uff0c\u5317\u4eac\uff1a\u4eba\u6c11\u6587\u5b66\u51fa\u7248\u793e\uff0c2002\u5e74\uff0c\u7b2c3\u9875\u3002\uff08Lao She. (2002). <em>Teahouse. <\/em>Beijing: People\u2019s Literature Publishing House. p.3.\uff09 <a href=\"#post-13656-footnote-ref-25\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-26\" style=\"text-align: justify;\">\n<p>\u0644\u0627\u0648 \u0634\u0647. &#8220;\u0627\u0644\u0645\u0642\u0647\u0649&#8221;\u060c \u062a\u0631\u062c\u0645\u0629 \u0639\u0628\u062f \u0627\u0644\u0639\u0632\u064a\u0632 \u062d\u0645\u062f\u064a\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u0627\u0644\u0645\u062c\u0644\u0633 \u0627\u0644\u0623\u0639\u0644\u0649 \u0644\u0644\u062b\u0642\u0627\u0641\u0629 (\u0627\u0644\u0645\u0634\u0631\u0648\u0639 \u0627\u0644\u0642\u0648\u0645\u064a \u0644\u0644\u062a\u0631\u062c\u0645\u0629)\u060c \u0639\u0627\u0645 2002\u0645\u060c \u0627\u0644\u0639\u062f\u062f 479\u060c \u0635\u0641\u062d\u0629 \u0631\u0642\u0645 141. (Lao She. (2002). <em>Teahouse, <\/em>Cairo: supreme council of culture &#8211; the national project for translation. No. 479. p.141.) <a href=\"#post-13656-footnote-ref-26\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-27\" style=\"text-align: justify;\">\n<p>\u8001\u820d\u8457\uff1a\u300a\u8336\u9986\u300b\uff0c\u5317\u4eac\uff1a\u4eba\u6c11\u6587\u5b66\u51fa\u7248\u793e\uff0c2002\u5e74\uff0c\u7b2c13\u9875\u3002(Lao She. (2002). <em>Teahouse. <\/em>Beijing: People\u2019s Literature Publishing House. p.13.\uff09 <a href=\"#post-13656-footnote-ref-27\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-28\" style=\"text-align: justify;\">\n<p>&#8220;\u0627\u0644\u0642\u0631\u0622\u0646 \u0627\u0644\u0643\u0631\u064a\u0645&#8221;. \u0627\u0644\u0623\u0632\u0647\u0631- \u0645\u062c\u0645\u0639 \u0627\u0644\u0628\u062d\u0648\u062b \u0627\u0644\u0625\u0633\u0644\u0627\u0645\u064a\u0629\u060c \u0627\u0644\u0625\u062f\u0627\u0631\u0629 \u0627\u0644\u0639\u0627\u0645\u0629 \u0644\u0644\u0628\u062d\u0648\u062b \u0648\u0627\u0644\u062a\u0623\u0644\u064a\u0641 \u0648\u0627\u0644\u062a\u0631\u062c\u0645\u0629\u060c \u062f\u0627\u0631 \u0627\u0644\u0633\u0644\u0627\u0645 \u0644\u0644\u0637\u0628\u0627\u0639\u0629\u060c \u0627\u0644\u062c\u0632\u0621\u060c \u0639\u0627\u0645 2008\u0645\u060c \u0635\u0641\u062d\u0629 \u0631\u0642\u0645 516 . ([Arabic] Al-Azhar Islamic Research Academy. (2008). <em>The Holy Qur\u2019an<\/em>. Al-Salaam Publishing House.p.516.) <a href=\"#post-13656-footnote-ref-28\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-29\">\n<p style=\"text-align: justify;\"><em>Translation of the meanings of THE NOBLE QUR&#8217;AN in the English language. <\/em>(1419A.H) trans. Muhammad Taqi-ud-Din AL-Hilali, Muhammad Muhsin Khan. Madinah: King Fahd complex for the printing of the holy Qur&#8217;an. p.699-700. <a href=\"#post-13656-footnote-ref-29\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-30\">\n<p>Zhang Wenyu (tr. with annotations). (2000). <em>The Complete Translation of Yi Zhou Shu<\/em>. Guiyang: Guizhou People\u2019s Press. p.219. <a href=\"#post-13656-footnote-ref-30\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-31\">\n<p>\u8001\u820d\u8457\uff1a\u300a\u8336\u9986\u300b\uff0c\u5317\u4eac\uff1a\u4eba\u6c11\u6587\u5b66\u51fa\u7248\u793e\uff0c2002\u5e74\uff0c\u7b2c3\u9875\u3002\uff08Lao She. (2002). <em>Teahouse. <\/em>Beijing: People\u2019s Literature Publishing House. p.3.\uff09 <a href=\"#post-13656-footnote-ref-31\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-32\">\n<p>\u0644\u0627\u0648 \u0634\u0647. &#8220;\u0627\u0644\u0645\u0642\u0647\u0649&#8221;\u060c \u062a\u0631\u062c\u0645\u0629 \u0639\u0628\u062f \u0627\u0644\u0639\u0632\u064a\u0632 \u062d\u0645\u062f\u064a\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u0627\u0644\u0645\u062c\u0644\u0633 \u0627\u0644\u0623\u0639\u0644\u0649 \u0644\u0644\u062b\u0642\u0627\u0641\u0629 (\u0627\u0644\u0645\u0634\u0631\u0648\u0639 \u0627\u0644\u0642\u0648\u0645\u064a \u0644\u0644\u062a\u0631\u062c\u0645\u0629)\u060c \u0639\u0627\u0645 2002\u0645\u060c \u0627\u0644\u0639\u062f\u062f 479\u060c \u0635\u0641\u062d\u0629 \u0631\u0642\u0645 141.\uff08Lao She. (2002). <em>Teahouse, <\/em>Cairo: supreme council of culture &#8211; the national project for translation. No. 479. p.141.\uff09 <a href=\"#post-13656-footnote-ref-32\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-33\">\n<p>\u8001\u820d\u8457\uff1a\u300a\u8336\u9986\u300b\uff0c\u5317\u4eac\uff1a\u4eba\u6c11\u6587\u5b66\u51fa\u7248\u793e\uff0c2002\u5e74\uff0c\u7b2c26\u9875\u3002(Lao She. (2002). <em>Teahouse. <\/em>Beijing: People\u2019s Literature Publishing House. p.26.\uff09 <a href=\"#post-13656-footnote-ref-33\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-34\">\n<p>Wang Bingqin. (2007). <em>Cultural Translation Studies&#8211;Theory and Practice of Cultural Translation. <\/em>Tianjin: Nankai University Press. p.185. <a href=\"#post-13656-footnote-ref-34\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-35\">\n<p>Translation by author. <a href=\"#post-13656-footnote-ref-35\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-36\">\n<p>Bao Huinan and Bao Ang. (2000). <em>Applied Cultural Translation<\/em>. Shanghai: Shanghai Popular Science Press. p.176. <a href=\"#post-13656-footnote-ref-36\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-37\">\n<p>Theo Hermans. (1988) \u201cOn Translating Proper Names, with Reference to De Witte and Max Havelaar\u201d. Michael Wintle and Paul Vincent (eds), <em>Modern Dutch Studies: Essays in Honour of Peter King <\/em>[M]. London and Atlantic Highlands, NJ: Athlone, pp.11-13.Translation by author. <a href=\"#post-13656-footnote-ref-37\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-38\">\n<p>\u8001\u820d\u8457\uff1a\u300a\u8336\u9986\u300b\uff0c\u5317\u4eac\uff1a\u4eba\u6c11\u6587\u5b66\u51fa\u7248\u793e\uff0c2002\u5e74\uff0c\u7b2c3\u9875\u3002\uff08Lao She. (2002). <em>Teahouse. <\/em>Beijing: People\u2019s Literature Publishing House. p.3.\uff09 <a href=\"#post-13656-footnote-ref-38\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-39\">\n<p>\u0644\u0627\u0648 \u0634\u0647. &#8220;\u0627\u0644\u0645\u0642\u0647\u0649&#8221;\u060c \u062a\u0631\u062c\u0645\u0629 \u0639\u0628\u062f \u0627\u0644\u0639\u0632\u064a\u0632 \u062d\u0645\u062f\u064a\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u0627\u0644\u0645\u062c\u0644\u0633 \u0627\u0644\u0623\u0639\u0644\u0649 \u0644\u0644\u062b\u0642\u0627\u0641\u0629 (\u0627\u0644\u0645\u0634\u0631\u0648\u0639 \u0627\u0644\u0642\u0648\u0645\u064a \u0644\u0644\u062a\u0631\u062c\u0645\u0629)\u060c \u0639\u0627\u0645 2002\u0645\u060c \u0627\u0644\u0639\u062f\u062f 479\u060c \u0635\u0641\u062d\u0629 \u0631\u0642\u0645 141.\uff08Lao She. (2002). <em>Teahouse, <\/em>Cairo: supreme council of culture &#8211; the national project for translation. No. 479. p.141.\uff09 <a href=\"#post-13656-footnote-ref-39\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-40\">\n<p>\u0645\u062c\u0645\u0639 \u0627\u0644\u0644\u063a\u0629 \u0627\u0644\u0639\u0631\u0628\u064a\u0629. &#8220;\u0627\u0644\u0645\u0639\u062c\u0645 \u0627\u0644\u0648\u0633\u064a\u0637&#8221;\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u0645\u0643\u062a\u0628\u0629 \u0627\u0644\u0634\u0631\u0648\u0642 \u0627\u0644\u062f\u0648\u0644\u064a\u0629\u060c \u0639\u0627\u0645 2004\u060c \u0635\u0641\u062d\u0629 \u0631\u0642\u0645 110. ([Arabic] Council of the Arabic Language Society.(2004).<em> Al-Mu&#8217;jam al-Waseet Dictionary. <\/em>Egypt: Al-Shouroq International Press. p.110.) <a href=\"#post-13656-footnote-ref-40\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-41\">\n<p>\u0627\u0628\u0646 \u0645\u0646\u0638\u0648\u0631. &#8220;\u0644\u0633\u0627\u0646 \u0627\u0644\u0639\u0631\u0628&#8221;\u060c \u0627\u0644\u0645\u062c\u0644\u062f \u0627\u0644\u062e\u0627\u0645\u0633\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u062f\u0627\u0631 \u0627\u0644\u0645\u0639\u0627\u0631\u0641\u060c \u0639\u0627\u0645 1998\u0645\u060c \u0635\u0641\u062d\u0629 \u0631\u0642\u0645 565. ([Arabic] Ibn Manzur. (1998). Lis\u0101n al-\u02bfArab Dictionary. Vol.5. Cairo: Dar-Elmaaref Publishing House. p.565.) <a href=\"#post-13656-footnote-ref-41\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-42\">\n<p>[Jin Dynasty] Ge Hong, documented by Wang Jian, Zou Yunguo and Luo Sihang. (2016). <em>Handbook of Prescriptions for Emergency (Zhouhou Beiji Fang)<\/em>. Beijing: China Press of Chinese Medicine. p.32. <a href=\"#post-13656-footnote-ref-42\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-43\">\n<p>\u8001\u820d\u8457\uff1a\u300a\u8336\u9986\u300b\uff0c\u5317\u4eac\uff1a\u4eba\u6c11\u6587\u5b66\u51fa\u7248\u793e\uff0c2002\u5e74\uff0c\u7b2c3\u9875\u3002(Lao She. (2002). <em>Teahouse. <\/em>Beijing: People\u2019s Literature Publishing House. p.3.\uff09 <a href=\"#post-13656-footnote-ref-43\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-44\">\n<p>\u0644\u0627\u0648 \u0634\u0647. &#8220;\u0627\u0644\u0645\u0642\u0647\u0649&#8221;\u060c \u062a\u0631\u062c\u0645\u0629 \u0639\u0628\u062f \u0627\u0644\u0639\u0632\u064a\u0632 \u062d\u0645\u062f\u064a\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u0627\u0644\u0645\u062c\u0644\u0633 \u0627\u0644\u0623\u0639\u0644\u0649 \u0644\u0644\u062b\u0642\u0627\u0641\u0629 (\u0627\u0644\u0645\u0634\u0631\u0648\u0639 \u0627\u0644\u0642\u0648\u0645\u064a \u0644\u0644\u062a\u0631\u062c\u0645\u0629)\u060c \u0639\u0627\u0645 2002\u0645\u060c \u0627\u0644\u0639\u062f\u062f 479\u060c \u0635\u0641\u062d\u0629 \u0631\u0642\u0645 141.\uff08Lao She. (2002). <em>Teahouse, <\/em>Cairo: supreme council of culture &#8211; the national project for translation. No. 479. p.141.\uff09 <a href=\"#post-13656-footnote-ref-44\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-45\">\n<p>\u8001\u820d\u8457\uff1a\u300a\u8336\u9986\u300b\uff0c\u5317\u4eac\uff1a\u4eba\u6c11\u6587\u5b66\u51fa\u7248\u793e\uff0c2002\u5e74\uff0c\u7b2c3\u9875\u3002(Lao She. (2002). <em>Teahouse. <\/em>Beijing: People\u2019s Literature Publishing House. p.3.\uff09 <a href=\"#post-13656-footnote-ref-45\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-46\">\n<p>\u0644\u0627\u0648 \u0634\u0647. &#8220;\u0627\u0644\u0645\u0642\u0647\u0649&#8221;\u060c \u062a\u0631\u062c\u0645\u0629 \u0639\u0628\u062f \u0627\u0644\u0639\u0632\u064a\u0632 \u062d\u0645\u062f\u064a\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u0627\u0644\u0645\u062c\u0644\u0633 \u0627\u0644\u0623\u0639\u0644\u0649 \u0644\u0644\u062b\u0642\u0627\u0641\u0629 (\u0627\u0644\u0645\u0634\u0631\u0648\u0639 \u0627\u0644\u0642\u0648\u0645\u064a \u0644\u0644\u062a\u0631\u062c\u0645\u0629)\u060c \u0639\u0627\u0645 2002\u0645\u060c \u0627\u0644\u0639\u062f\u062f 479\u060c \u0635\u0641\u062d\u0629 \u0631\u0642\u0645 141. \uff08Lao She. (2002). <em>Teahouse, <\/em>Cairo: supreme council of culture &#8211; the national project for translation. No. 479. p.141.\uff09 <a href=\"#post-13656-footnote-ref-46\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-47\">\n<p>\u8001\u820d\u8457\uff1a\u300a\u8336\u9986\u300b\uff0c\u5317\u4eac\uff1a\u4eba\u6c11\u6587\u5b66\u51fa\u7248\u793e\uff0c2002\u5e74\uff0c\u7b2c3\u9875\u3002(Lao She. (2002). <em>Teahouse. <\/em>Beijing: People\u2019s Literature Publishing House. p.3.\uff09 <a href=\"#post-13656-footnote-ref-47\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-48\">\n<p>\u0644\u0627\u0648 \u0634\u0647. &#8220;\u0627\u0644\u0645\u0642\u0647\u0649&#8221;\u060c \u062a\u0631\u062c\u0645\u0629 \u0639\u0628\u062f \u0627\u0644\u0639\u0632\u064a\u0632 \u062d\u0645\u062f\u064a\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u0627\u0644\u0645\u062c\u0644\u0633 \u0627\u0644\u0623\u0639\u0644\u0649 \u0644\u0644\u062b\u0642\u0627\u0641\u0629 (\u0627\u0644\u0645\u0634\u0631\u0648\u0639 \u0627\u0644\u0642\u0648\u0645\u064a \u0644\u0644\u062a\u0631\u062c\u0645\u0629)\u060c \u0639\u0627\u0645 2002\u0645\u060c \u0627\u0644\u0639\u062f\u062f 479\u060c \u0635\u0641\u062d\u0629 \u0631\u0642\u0645 141. \uff08Lao She. (2002). <em>Teahouse, <\/em>Cairo: supreme council of culture &#8211; the national project for translation. No. 479. p.141.\uff09 <a href=\"#post-13656-footnote-ref-48\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-49\">\n<p>Gu Yewang.(1985). <em>Fragments of the Original Yupian<\/em> (<em>Yuanben Yupian Canjuan<\/em>). Beijing: Zhonghua Book Company. p.529. <a href=\"#post-13656-footnote-ref-49\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-50\">\n<p>Qiu Xigui. (1988). <em>An Outline of Philology<\/em>. The Commercial Press. p.151-155. <a href=\"#post-13656-footnote-ref-50\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-51\">\n<p>Division of Dictionary Compilation, Institute of Linguistics, Chinese Academy of Social Sciences. (2017). Modern Chinese Dictionary. Beijing: The Commercial Press. 7<sup>th<\/sup> Edition. p.1527. <a href=\"#post-13656-footnote-ref-51\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-52\">\n<p>Jiang Lili. (2013). \u201cDerivation, Variation and Pragmatic Functions of \u201c\u7237(Ye)\u201d in the Word Family of \u2018X ye\u2019\u201d. Journal of Tangshan Normal University. Vol.35, No.4. July 2013. p.42. <a href=\"#post-13656-footnote-ref-52\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-53\">\n<p>Note: Bayn al-qa\u1e63rayn (\u0628\u064a\u0646 \u0627\u0644\u0642\u0635\u0631\u064a\u0646, Palace Walk) was published in 1956; Qa\u1e63r al-shawq (\u0642\u0635\u0631 \u0627\u0644\u0634\u0648\u0642, Palace of Desire) and Al-Sukkariyyah (\u0627\u0644\u0633\u0643\u0631\u064a\u0629, Sugar Street) were published in 1957. <a href=\"#post-13656-footnote-ref-53\">\u2191<\/a><\/p>\n<\/li>\n<li id=\"post-13656-footnote-54\">\n<p>Bao Huinan and Bao Ang. (2000). <em>Applied Cultural Translation<\/em>. Shanghai: Shanghai Popular Science Press. p.173. <a href=\"#post-13656-footnote-ref-54\">\u2191<\/a><\/p>\n<\/li>\n<\/ol>","protected":false},"excerpt":{"rendered":"<p>\u201cWith the Properly Named Comes Propriety \u201d, Names in Chinese Culture As an important category of proper names, people\u2019s names and appellations play a significant role in social interaction. Names [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_joinchat":[],"footnotes":""},"class_list":["post-13656","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.hnjournal.net\/en\/wp-json\/wp\/v2\/pages\/13656","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.hnjournal.net\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.hnjournal.net\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.hnjournal.net\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.hnjournal.net\/en\/wp-json\/wp\/v2\/comments?post=13656"}],"version-history":[{"count":1,"href":"https:\/\/www.hnjournal.net\/en\/wp-json\/wp\/v2\/pages\/13656\/revisions"}],"predecessor-version":[{"id":13691,"href":"https:\/\/www.hnjournal.net\/en\/wp-json\/wp\/v2\/pages\/13656\/revisions\/13691"}],"wp:attachment":[{"href":"https:\/\/www.hnjournal.net\/en\/wp-json\/wp\/v2\/media?parent=13656"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}