Source language (translation)

Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. The English language draws a terminological distinction (which does not exist in every language) between ''translating'' (a written text) and '' interpreting'' (oral or signed communication between users of different languages); under this distinction, translation can begin only after the appearance of writing within a language community.

A translator always risks inadvertently introducing source-language words, grammar, or syntax into the target-language rendering. On the other hand, such "spill-overs" have sometimes imported useful source-language calques and loanwords that have enriched target languages. Translators, including early translators of sacred texts, have helped shape the very languages into which they have translated.

Because of the laboriousness of the translation process, since the 1940s efforts have been made, with varying degrees of success, to automate translation or to mechanically aid the human translator. More recently, the rise of the Internet has fostered a world-wide market for translation services and has facilitated "language localisation".

Etymology

The English word "translation" derives from the Latin word , which comes from ''trans'', "across" + '' ferre'', "to carry" or "to bring" (''-latio'' in turn coming from ''latus'', the past participle of ''ferre''). Thus ''translatio'' is "a carrying across" or "a bringing across"—in this case, of a text from one language to another.Christopher Kasparek, "The Translator's Endless Toil", p. 83.

Some Slavic languages and the Germanic languages (other than Dutch and Afrikaans) have calqued their words for the concept of "translation" on ''translatio'', substituting their respective Slavic or Germanic root words for the Latin roots. The remaining Slavic languages instead calqued their words for "translation" from an alternative Latin word, , itself derived from ("to lead across" or "to bring across")—from ("across") + , ("to lead" or "to bring").

The West and East Slavic languages (except for Russian) adopted the pattern, whereas Russian and the South Slavic languages adopted the pattern. The Romance languages, deriving directly from Latin, did not need to ''calque'' their equivalent words for "translation"; instead, they simply adapted the second of the two alternative Latin words, .

The Ancient Greek term for "translation", (''metaphrasis'', "a speaking across"), has supplied English with "metaphrase" (a " literal", or "word-for-word", translation)—as contrasted with "paraphrase" ("a saying in other words", from , ''paraphrasis''). "Metaphrase" corresponds, in one of the more recent terminologies, to "formal equivalence"; and "paraphrase", to "dynamic equivalence".Kasparek, "The Translator's Endless Toil", p. 84.

Strictly speaking, the concept of metaphrase—of "word-for-word translation"—is an imperfect concept, because a given word in a given language often carries more than one meaning; and because a similar given meaning may often be represented in a given language by more than one word. Nevertheless, "metaphrase" and "paraphrase" may be useful as ''ideal'' concepts that mark the extremes in the spectrum of possible approaches to translation.

Theories

Western theory

Discussions of the theory and practice of translation reach back into antiquity and show remarkable continuities. The ancient Greeks distinguished between ''metaphrase'' (literal translation) and ''paraphrase''. This distinction was adopted by English poet and translator John Dryden (1631–1700), who described translation as the judicious blending of these two modes of phrasing when selecting, in the target language, "counterparts," or equivalents, for the expressions used in the source language:

Dryden cautioned, however, against the license of "imitation", i.e., of adapted translation: "When a painter copies from the life... he has no privilege to alter features and lineaments..."

This general formulation of the central concept of translation— equivalence—is as adequate as any that has been proposed since Cicero and Horace, who, in 1st-century-BCE Rome, famously and literally cautioned against translating "word for word" ().

Despite occasional theoretical diversity, the actual ''practice'' of translation has hardly changed since antiquity. Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents—"literal" where possible, paraphrastic where necessary—for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.

In general, translators have sought to preserve the context itself by reproducing the original order of sememes, and hence word order—when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to passive voice, or ''vice versa''. The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language.

When a target language has lacked terms that are found in a source language, translators have borrowed those terms, thereby enriching the target language. Thanks in great measure to the exchange of calques and loanwords between languages, and to their importation from other languages, there are few concepts that are " untranslatable" among the modern European languages. A greater problem, however, is translating terms relating to cultural concepts that have no equivalent in the target language. For full comprehension, such situations require the provision of a gloss.

Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. For example, the English ''actual'' should not be confused with the cognate French ("present", "current"), the Polish ("present", "current," "topical", "timely", "feasible"),Kasparek, "The Translator's Endless Toil", p. 85. the Swedish ''aktuell'' ("topical", "presently of importance"), the Russian ("urgent", "topical") or the Dutch ''actueel'' ("current").

The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek comedies. The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson's remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

In the 13th century, Roger Bacon wrote that if a translation is to be true, the translator must know both languages, as well as the science that he is to translate; and finding that few translators did, he wanted to do away with translation and translators altogether.

The translator of the Bible into German, Martin Luther (1483–1546), is credited with being the first European to posit that one translates satisfactorily only toward his own language. L.G. Kelly states that since Johann Gottfried Herder in the 18th century, "it has been axiomatic" that one translates only toward his own language.

Compounding the demands on the translator is the fact that no dictionary or thesaurus can ever be a fully adequate guide in translating. The Scottish historian Alexander Tytler, in his ''Essay on the Principles of Translation'' (1790), emphasized that assiduous reading is a more comprehensive guide to a language than are dictionaries. The same point, but also including listening to the ''spoken'' language, had earlier, in 1783, been made by the Polish poet and grammarian Onufry Kopczyński.Kasparek, "The Translator's Endless Toil", p. 86.

The translator's special role in society is described in a posthumous 1803 essay by "Poland's La Fontaine", the Roman Catholic Primate of Poland, author of the first Polish novel, and translator from French and Greek, Ignacy Krasicki:

Other traditions

Due to Western colonialism and cultural dominance in recent centuries, Western translation traditions have largely replaced other traditions. The Western traditions draw on both ancient and medieval traditions, and on more recent European innovations.

Though earlier approaches to translation are less commonly used today, they retain importance when dealing with their products, as when historians view ancient or medieval records to piece together events which took place in non-Western or pre-Western environments. Also, though heavily influenced by Western traditions and practiced by translators taught in Western-style educational systems, Chinese and related translation traditions retain some theories and philosophies unique to the Chinese tradition.

Near East

Traditions of translating material among the languages of ancient Egypt, Mesopotamia, Assyria ( Syriac language), Anatolia, and Israel (Hebrew language) go back several millennia. There exist partial translations of the Sumerian ''Epic of Gilgamesh'' (c. 2000 BCE) into Southwest Asian languages of the second millennium BCE.

An early example of a bilingual document is the 1274 BCE Treaty of Kadesh between the ancient Egyptian and Hittie empires.

The Babylonians were the first to establish translation as a profession.

The first translations of Greek and Coptic texts into Arabic, possibly indirectly from Syriac translations, seem to have been undertaken as early as the late seventh century CE.

The second Abbasid Caliph funded a translation bureau in Baghdad in the eighth century.

Bayt al-Hikma, the famous library in Baghdad, was generously endowed and the collection included books in many languages, and it became a leading centre for the translation of works from antiquity into Arabic, with its own Translation Department.

Translations into European languages from Arabic versions of lost Greek and Roman texts began in the middle of the eleventh century, when the benefits to be gained from the Arabs’ knowledge of the classical texts were recognised by European scholars, particularly after the establishment of the Escuela de Traductores de Toledo in Spain.

William Caxton’s ''Dictes or Sayengis of the Philosophres'' (Sayings of the Philosophers, 1477) was a translation into English of an eleventh-century Egyptian text which reached English via translation into Latin and then French.

The translation of foreign works for publishing in Arabic was revived by the establishment of the Madrasa al-Alsum (‘School of Tongues’) in Egypt in 1813 CE.

Asia

There is a separate tradition of translation in South, Southeast and East Asia (primarily of texts from the Indian and Chinese civilizations), connected especially with the rendering of religious, particularly Buddhist, texts and with the governance of the Chinese empire. Classical Indian translation is characterized by loose adaptation, rather than the closer translation more commonly found in Europe; and Chinese translation theory identifies various criteria and limitations in translation.

In the East Asian sphere of Chinese cultural influence, more important than translation ''per se'' has been the use and reading of Chinese texts, which also had substantial influence on the Japanese, Korean and Vietnamese languages, with substantial borrowings of Chinese vocabulary and writing system. Notable is the Japanese kanbun, a system for glossing Chinese texts for Japanese speakers.

Though Indianized states in Southeast Asia often translated Sanskrit material into the local languages, the literate elites and scribes more commonly used Sanskrit as their primary language of culture and government.

Some special aspects of translating from Chinese are illustrated in Perry Link's discussion of translating the work of the Tang Dynasty poet Wang Wei (699–759 CE).

Once the untranslatables have been set aside, the problems for a translator, especially of Chinese poetry, are two: What does the translator think the poetic line says? And once he thinks he understands it, how can he render it into the target language? Most of the difficulties, according to Link, arise in addressing the second problem, "where the impossibility of perfect answers spawns endless debate." Almost always at the center is the letter-versus-spirit dilemma. At the literalist extreme, efforts are made to dissect every conceivable detail about the language of the original Chinese poem. "The dissection, though," writes Link, "normally does to the art of a poem approximately what the scalpel of an anatomy instructor does to the life of a frog."

Chinese characters, in avoiding grammatical specificity, offer advantages to poets (and, simultaneously, challenges to poetry translators) that are associated primarily with absences of subject, number, and tense. Perry Link, "A Magician of Chinese Poetry", ''The New York Review of Books'', vol. LXIII, no. 18 (24 November 2016), p. 50.

It is the norm in classical Chinese poetry, and common even in modern Chinese prose, to omit subjects; the reader or listener infers a subject. The grammars of some Western languages, however, require that a subject be stated (although this is often avoided by using a passive or impersonal construction). Most of the translators cited in Eliot Weinberger's ''19 Ways of Looking at Wang Wei'' supply a subject. Weinberger points out, however, that when an "I" as a subject is inserted, a "controlling individual mind of the poet" enters and destroys the effect of the Chinese line. Without a subject, he writes, "the experience becomes both universal and immediate to the reader." Another approach to the subjectlessness is to use the target language's passive voice; but this again particularizes the experience too much.

Nouns have no number in Chinese. "If," writes Link, "you want to talk in Chinese about one rose, you may, but then you use a "measure word" to say "one blossom-of roseness."

Chinese verbs are tense-less: there are several ways to specify when something happened or will happen, but verb tense is not one of them. For poets, this creates the great advantage of ambiguity. According to Link, Weinberger's insight about subjectlessness—that it produces an effect "both universal and immediate"—applies to timelessness as well.

Link proposes a kind of uncertainty principle that may be applicable not only to translation from the Chinese language, but to all translation:

Islamic world

Translation of material into Arabic expanded after the creation of Arabic script in the 5th century, and gained great importance with the rise of Islam and Islamic empires. Arab translation initially focused primarily on politics, rendering Persian, Greek, even Chinese and Indic diplomatic materials into Arabic. It later focused on translating classical Greek and Persian works, as well as some Chinese and Indian texts, into Arabic for scholarly study at major Islamic learning centers, such as the Al-Karaouine (Fes, Morocco), Al-Azhar (Cairo, Egypt), and the Al-Nizamiyya of Baghdad. In terms of theory, Arabic translation drew heavily on earlier Near Eastern traditions as well as more contemporary Greek and Persian traditions.

Arabic translation efforts and techniques are important to Western translation traditions due to centuries of close contacts and exchanges. Especially after the Renaissance, Europeans began more intensive study of Arabic and Persian translations of classical works as well as scientific and philosophical works of Arab and oriental origins. Arabic, and to a lesser degree Persian, became important sources of material and perhaps of techniques for revitalized Western traditions, which in time would overtake the Islamic and oriental traditions.

In the 19th century, after the Middle East's Islamic clerics and copyists

A translator who contributed mightily to the advance of the Islamic Enlightenment was the Egyptian cleric Rifaa al-Tahtawi (1801–73), who had spent five years in Paris in the late 1820s, teaching religion to Muslim students. After returning to Cairo with the encouragement of Muhammad Ali (1769–1849), the Ottoman viceroy of Egypt, al–Tahtawi became head of the new school of languages and embarked on an intellectual revolution by initiating a program to translate some two thousand European and Turkish volumes, ranging from ancient texts on geography and geometry to Voltaire's biography of Peter the Great, along with the '' Marseillaise'' and the entire '' Code Napoléon''. This was the biggest, most meaningful importation of foreign thought into Arabic since Abbasid times (750–1258).

The movement to translate English and European texts transformed the Arabic and Ottoman Turkish languages, and new words, simplified syntax, and directness came to be valued over the previous convolutions. Educated Arabs and Turks in the new professions and the modernized civil service expressed skepticism, writes Christopher de Bellaigue, "with a freedom that is rarely witnessed today ... No longer was legitimate knowledge defined by texts in the religious schools, interpreted for the most part with stultifying literalness. It had come to include virtually any intellectual production anywhere in the world." One of the neologisms that, in a way, came to characterize the infusion of new ideas via translation was ''"darwiniya"'', or " Darwinism".

One of the most influential liberal Islamic thinkers of the time was Muhammad Abduh (1849–1905), Egypt's senior judicial authority—its chief mufti—at the turn of the 20th century and an admirer of Darwin who in 1903 visited Darwin's exponent Herbert Spencer at his home in Brighton. Spencer's view of society as an organism with its own laws of evolution paralleled Abduh's ideas.

After World War I, when Britain and France divided up the Middle East's countries, apart from Turkey, between them, pursuant to the Sykes-Picot agreement—in violation of solemn wartime promises of postwar Arab autonomy—there came an immediate reaction: the Muslim Brotherhood emerged in Egypt, the House of Saud took over the Hijaz, and regimes led by army officers came to power in Iran and Turkey. " th illiberal currents of the modern Middle East," writes de Bellaigue, "Islamism and militarism, received a major impetus from Western empire-builders." As often happens in countries undergoing social crisis, the aspirations of the Muslim world's translators and modernizers, such as Muhammad Abduh, largely had to yield to retrograde currents.

Fidelity and transparency

Fidelity (or "faithfulness") and felicityMarina Warner, "The Politics of Translation" (a review of Kate Briggs, ''This Little Art'', 2017; Mireille Gansel, translated by Ros Schwartz, 2017; Mark Polizzotti, ''Sympathy for the Traitor: A Translation Manifesto'', 2018; Boyd Tonkin, ed., ''The 100 Best Novels in Translation'', 2018; Clive Scott, ''The Work of Literary Translation'', 2018), '' London Review of Books'', vol. 40, no. 19 (11 October 2018), p. 22. (or transparency), dual ideals in translation, are often (though not always) at odds. A 17th-century French critic coined the phrase "" to suggest that translations can be either faithful or beautiful, but not both. Fidelity is the extent to which a translation accurately renders the meaning of the source text, without distortion. Transparency is the extent to which a translation appears to a native speaker of the target language to have originally been written in that language, and conforms to its grammar, syntax and idiom. John Dryden (1631–1700) wrote in his preface to the translation anthology ''Sylvae'':

A translation that meets the criterion of fidelity (faithfulness) is said to be "faithful"; a translation that meets the criterion of transparency, "idiomatic". Depending on the given translation, the two qualities may not be mutually exclusive. The criteria for judging the fidelity of a translation vary according to the subject, type and use of the text, its literary qualities, its social or historical context, etc. The criteria for judging the transparency of a translation appear more straightforward: an unidiomatic translation "sounds wrong" and, in extreme cases of word-for-word translation, often results in patent nonsense.

Nevertheless, in certain contexts a translator may consciously seek to produce a literal translation. Translators of literary, religious, or historic texts often adhere as closely as possible to the source text, stretching the limits of the target language to produce an unidiomatic text. Also, a translator may adopt expressions from the source language in order to provide "local color".

While current Western translation practice is dominated by the dual concepts of "fidelity" and "transparency", this has not always been the case. There have been periods, especially in pre-Classical Rome and in the 18th century, when many translators stepped beyond the bounds of translation proper into the realm of '' adaptation''. Adapted translation retains currency in some non-Western traditions. The Indian epic, the ''Ramayana'', appears in many versions in the various Indian languages, and the stories are different in each. Similar examples are to be found in medieval Christian literature, which adjusted the text to local customs and mores.

Many non-transparent-translation theories draw on concepts from German Romanticism, the most obvious influence being the German theologian and philosopher Friedrich Schleiermacher. In his seminal lecture "On the Different Methods of Translation" (1813) he distinguished between translation methods that move "the writer toward he reader, i.e., transparency, and those that move the "reader toward he author, i.e., an extreme fidelity to the foreignness of the source text. Schleiermacher favored the latter approach; he was motivated, however, not so much by a desire to embrace the foreign, as by a nationalist desire to oppose France's cultural domination and to promote German literature.

In recent decades, prominent advocates of such "non-transparent" translation have included the French scholar Antoine Berman, who identified twelve deforming tendencies inherent in most prose translations, and the American theorist Lawrence Venuti, who has called on translators to apply "foreignizing" rather than domesticating translation strategies.

Equivalence

The question of fidelity vs. transparency has also been formulated in terms of, respectively, "''formal'' equivalence" and "''dynamic'' r ''functional''equivalence" – expressions associated with the translator Eugene Nida and originally coined to describe ways of translating the Bible; but the two approaches are applicable to any translation. "Formal equivalence" corresponds to "metaphrase", and "dynamic equivalence" to "paraphrase". "Formal equivalence" (sought via "literal" translation) attempts to render the text literally, or "word for word" (the latter expression being itself a word-for-word rendering of the classical Latin ) – if necessary, at the expense of features natural to the target language. By contrast, "dynamic equivalence" (or "''functional'' equivalence") conveys the essential thoughts expressed in a source text—if necessary, at the expense of literality, original sememe and word order, the source text's active vs. passive voice, etc.

There is, however, no sharp boundary between formal and functional equivalence. On the contrary, they represent a spectrum of translation approaches. Each is used at various times and in various contexts by the same translator, and at various points within the same text – sometimes simultaneously. Competent translation entails the judicious blending of formal and functional equivalents.

Common pitfalls in translation, especially when practiced by inexperienced translators, involve false equivalents such as "false friends" and false cognates.

Source and target languages

In the practice of translation, the source language is the language being translated from, while the target language, also called the receptor language, is the language being translated into. Difficulties in translating can arise from lexical and syntactical differences between the source language and the target language, which differences tend to be greater between two languages belonging to different language families.

Often the source language is the translator's second language, while the target language is the translator's first language. In some geographical settings, however, the source language is the translator's first language because not enough people speak the source language as a second language. For instance, a 2005 survey found that 89% of professional Slovene translators translate into their second language, usually English. In cases where the source language is the translator's first language, the translation process has been referred to by various terms, including "translating into a non-mother tongue", "translating into a second language", "inverse translation", "reverse translation", "service translation", and "translation from A to B". The process typically begins with a full and in-depth analysis of the original text in the source language, ensuring full comprehension and understanding before the actual act of translating is approached.

Translation for specialized or professional fields requires a working knowledge, as well, of the pertinent terminology in the field. For example, translation of a legal text requires not only fluency in the respective languages but also familiarity with the terminology specific to the legal field in each language.

While the form and style of the source language often cannot be reproduced in the target language, the meaning and content can. Linguist Roman Jakobson