International Journal of Linguistics
ISSN 1948-5425 2013, Vol. 5, No. 5
www.macrothink.orgijl
139
1. Introduction
Investigating the nature of the relationship between metaphor and cultural models has been the preoccupation of scholars over the recent years see, for example; Quinn 1987; Lakoff
and Kovecses 1987; Yu 1998; Cienki 1999; Kovecses 2005; Shanghai 2009. Consequently, it is now generally acknowledged that cultural models play a crucial role in the manner in
which metaphor is produced and interpreted in both ordinary and poetic language. Germane to this acknowledgement is the indisputable fact that cultural models can pose serious
problems when it comes to translating metaphors between languages. A case in point is provided by Fitzgerald’s 1942 translation of metaphors occurring in the poems composed
by Omar Khayyam 1048-1123, the world-renowned Persian astronomer-poet. However, before we examine the obstacles Fitzgerald ran into on account of the cultural models
associated with the poetic language he set out to translate, a brief sketch of Khayyam’s poetry is requisite at this stage.
Given its enigmatic nature, Khayyam’s poetry has invariably been a controversial issue with various schools. Different, and even contradictory, interpretations, evaluations and
classifications of Khayyam’s authentic, as well as fake, poems are still unresolved dilemmas in the field of Khayyamian studies Hedayat 1934; Christensen 1994; Forooghi and Ghani
2008; Dashti 2002. By the same token, Fitzgerald’s world-famous translation of these poems has suffered a similar predicament. That is, it has proved a highly disputed topic in
translatology in the sense that it has been subjected to commendatory and deprecatory evaluation, respectively Dad 1994; Yarmohammadi 2004; Farahzad 2006; Shafii 2009;
Zare-Behtash 1994.
It is interesting to note that most research work carried out regarding the translations of Khayyam’s poetry is founded on either traditional or structuralist approaches. This implies
that the research in question restricts itself to the formal aspects of his poetic language without paying any attention to its underlying conceptual structures. The research also treats
the poetic metaphors involved as purely ornamental entities. Fortunately, recent years have seen a shift of interest to a new approach i.e. cognitive linguistics which provides
translation scholars with new insights into the nature and structure of metaphor. As a consequence, Fitzgerald’s translation of Khayyam’s metaphors can be re-examined within a
new theoretical framework. In point of fact, Sadeghi 2011 has deployed cognitive poetics as a literary theory in terms of which Khayyam’s poetry can be analyzed.
The assumption underlying this paper is that any investigation of Fitzgerald’s handling of metaphor in the process of his translation is bound to benefit from the three major findings of
cognitive linguistics: 1 metaphor theory; 2 cultural models theory; and 3 experiential equivalence. Each of these will be taken up in some detail below.
2. Metaphor in Cognitive Linguistics
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