See discussions, stats, and author profiles for this publication at: https://www.researchgate.

net/publication/317041788

THE HUMAN BODY METAPHORS: A Critical Analysis of the Metaphoric

Extensions vis-a-vis Amharic and English Languages

Chapter · December 2014

CITATIONS READS

2 24,727

1 author:

Alelign Aschale Wudie

Addis Ababa Science and Technology University (AASTU)
13 PUBLICATIONS   6 CITATIONS   

SEE PROFILE

Some of the authors of this publication are also working on these related projects:

Journal of English for Science and Technology (JEST) View project

HISTORY OF SYSTEMS OF THOUGHT AND ACTIONS IN TRANSDISCIPLINE View project

All content following this page was uploaded by Alelign Aschale Wudie on 22 May 2017.

The user has requested enhancement of the downloaded file.

THE HUMAN BODY METAPHORS:
A Critical Analysis of the Metaphoric Extensions vis-
a-vis Amharic and English Languages

By Alelign Aschale
PhD Candidate
Applied Linguistics and Communication
Addis Ababa University

June 2013
Addis Ababa

ㄱ
 Table of Contents
Contents Pages

Abstract ........................................................................................................................................... 1
1. Introduction ............................................................................................................................. 1
2. Analysis of the Human Body Metaphorical Extensions .......................................................... 2
2.1. Hair Metaphors ................................................................................................................. 2
2.2. Head Metaphors ............................................................................................................... 3
2.3. Face Metaphors ................................................................................................................ 4
2.4. Eye Metaphors.................................................................................................................. 5
2.5. Ear Metaphors .................................................................................................................. 6
2.6. Nose Metaphors................................................................................................................ 6
2.7. Mouth Metaphors ............................................................................................................. 7
2.8. Lip Metaphors .................................................................................................................. 7
2.9. Teeth Metaphors ............................................................................................................... 8
2.10. Tongue Metaphors ........................................................................................................ 8
2.11. Neck Metaphors ............................................................................................................ 9
2.12. Hand Metaphors ......................................................................................................... 10
2.13. Breast Metaphors ........................................................................................................ 11
2.14. Heart Metaphors ......................................................................................................... 11
2.15. Stomach Metaphors .................................................................................................... 13
2.16. Buttock/Ass Metaphors .............................................................................................. 14
2.17. Leg/Foot Metaphors ................................................................................................... 14
2.18. Blood Metaphors ........................................................................................................ 15
2.19. Skin Metaphors ........................................................................................................... 16
2.20. Size Metaphors ........................................................................................................... 16
2.21. The Physique Metaphors ............................................................................................ 17
2.22. Combined Body Metaphors ........................................................................................ 17
Conclusion .................................................................................................................................... 19
References ..................................................................................................................................... 19

i
Abstract
The human experiences and practices in the metaphors of the body has created mysterious
meanings and wit that enforce to stop interactants to think big and search for real meanings in
the socio-culture. The closeness of the human body parts create the shortest distance for persons
to think and find meaning quickly though they need the best elements of thinking capacity (using
the unconscious mind). Besides, the human body metaphors can be singled out for one meaning
or used in combination for multi-meanings according to the similarity in function and or the loci
closeness. The language and the social culture also bring a different metaphorical meaning to
one human anatomy. For these findings, human body metaphors in Amharic and English
languages were used to analyze the physio-physique from top to bottom and again to the whole
anatomical outward and inward appearance and organs of humanity.

Key Words: metaphor, human body, physique, wit, connotation, socio-cultural variation,
semiosis, shortest distance

1. Introduction
Indigenous or borrowed metaphors exist in a society for the incapacity exhibited in the human
brain to store all detailed words and phrases which refer to the explicit and implicit infinite
semiotic world. Seeing as the human brain is part of the human body and the body experiences
are the ones the brain experiences first and keeps experiencing all the time, it is very palatable
and logical that the body takes center stage among the multifaceted tokens of conceptual
metaphors. These human body metaphors are found in all languages, although some symbolics
may be used more predominantly in some social structures and cultures than others due to
variations in social practices, social events and the political environment as projected by different
academic disciplines, theories and ideologies.
Body metaphors are very fascinating in human experiences, and scholars in the field agree that
the human body is fortunately designed for suitable metaphors crafting to demonstrate and show
the prominence systems of thinking other physique representations. Besides, humanity has
created the association or supra-representation of the semiotics on the self-body for filling the
gaps of distance in meaning; just taking meaning from the nearby (self). The fundamental
components to use the human body metaphors are experience and interactive exercise in

1
everyday life: health, power, right, thought, wellbeingness, peace and security, socio-cultural
practices and events at different levels.
For example, the very common metaphors: “ rule of thumb”, "the heart of the matter", "he broke
my heart"; "she's laid back" or "one foot in the grave" can convey deeper meaning then you are
communicating much more than at just a surface level. In fact they communicate with one‟s
powerful and unconscious mind. Hence, the metaphors would definitely trigger one to keep the
eyes peeled and stop pulling the leg.
In this paper, some rigor is invested to answer the why of the human body metaphors as tokens
in Amharic and English languages as they exist and (latently) function in the society.

2. Analysis of the Human Body Metaphorical Extensions

2.1. Hair Metaphors

In the Amharic speaking culture, the hair has extensions of ፀጉር ሰንጣቂ (hair split) to mean a
critical observation of talks, issues, plans, actions and results; ፀጉረ ችፍርግ (curly haired) to
connote slavery and/or ugliness; ፀጉረ ሌውጥ (disparate haired) which crafts an extension of
dissimilarity in race, religion, language, ideology, etc; ፀጉር ቆራጭ፤ ፀጉር አንዲጅ (hair cutting, hair
blazing) to connote witchcrafts and their fellows; ፀጉር አብናኝ (hair puffing) to mean people who
deliberately create irritating situations; etc. That is, most Amharic metaphors of the hair have
extension meanings to critical observations, irritation, anger, difference, etc.
Hair metaphors in English speaking culture are mostly bound to beauty: the beautiful, the
handsome or the ugly. Usually they are analogously compared to nature. Examples are: her hair
was silk; her hair was as painfully red as chilli powder rubbed into a blister with blood in it; her
is hair like a brittle crow's nest; old women are with hair like feather dusters; she has a beautiful
waterfall of hair; a few hairs spread carefully over his head like fiddle strings; Lance's hair
looked as though it could scour pans. Similarly, the hair style made by people can have an
artistic metaphoric meaning according to the socio-culture in focus.
To illustrate it, old Zandra dyes her hair so often that her passport photo has a color-wheel; her
hair was so tightly pulled back that she looked like a cod; Joan Collins looks like she combs her
hair with an egg beater; his hair was implausibly gelled like a photograph of a rainforest the
instant after a bomb explosion; her hair was provocatively curled in bouncing question marks.
These metaphors are immediate or persistent criticisms to the hair style of the beholders. In

2
addition, the hair metaphor: his bald dome shone brightly as though a snail had covered every
inch in a trail of grease, an indirect insult (joke) to the bald people. Finally, some hair metaphors
may have emotional meanings of loneliness and hopelessness like tonight, I feel like the last hair
on a head going bald.

2.2. Head Metaphors

Scholars view the physical head as; first, function, which according to the Greeks, the anatomical
function to provide life-giving sustenance and nurture to the rest of the body. It is the point from
which the rest of the body springs up. Second, representation in which the head is the most
visible and physically distinguishing part of the body; the face and head are the primary means
by which we identify a whole person; the head represents the whole body to the world. Finally,
elevation that which the head is at the top, the highest point, of the body; in Greek, high
elevation signifies prominence, preeminence, and importance.
Amharic head metaphors are commonly associated to the whole self than the particular
anatomical related meanings of the head. Some are awareness creation metaphors for the non-
self-sufficient people; for example, ራስ ሳይጠና ጉተና (he who doesn‟t stand for oneself sympathizes
for others); ሇራሱ አያውቅ ነዲይ ቅቤ ሇመነ ሊዋይ (he who knows nothing for his impoverishment begs
butter for the god); others are information to the egoist people; ሇራስ ሲቆርሱ አያሳንሱ (to take
(something of a share) for oneself is at the maximum abundance (size)). Besides, head metaphors
are advices and warnings is a society in that violating them brings a disastrous consequence; for
example, ራስ ተሊጭቶ ወሇባ ሌባሌቦ ታጥቆ አዛባ (near a flame after a shaved head is like getting into a
marshy cow-dung wearing a fluffy trouser); ራስ ከተመሇጠ ነገር ካመሇጠ (it is nonsense (irreversible)
after a head is bold and a tongue slips). Some connote meanings to the super-command of the
rest body parts like ሇመሄዴና ሇመሊዎስ አዛዥ ራስ (to walk and move take the head command).
Likewise, English language has various metaphors of the head with meaning variation in the
culture per see. The head is a source for many metaphors in human language, including referring
to things typically near the human head ( the head of the bed), things physically similar to the
way a head is arranged spatially to a body (the head of the table), metaphorically it is the head of
the class/FBI, CIA, etc and there are things that represent some characteristics that associate with
the head, such as intelligence (there are a lot of good heads in this company).

3
 2.3. Face Metaphors
As the human face is the most uncovered, the first sight for impression of the humanity, it has
Amharic metaphors like ፊት የተናገረውን ሰው ይጠሊዋሌ፣ ፊት የዯረሰውን ወፍ ይበሊዋሌ (he who speaks first
is hated; that which ripen first is whole eaten) to intimidate people not to take the prima to speak
or act. A similar metaphor of face is ፊት የወጣን ጀሮ ኋሊ የበቀሇ ቀንዴ በሇጠው (a first (face) rising ear
is later dominated by a second rising horn); a metaphor that tries to ring the courage on first and
second moving actors of change and development in a society. Some face metaphors show
cultural distance and respect like የሰው ፊት አይቆረስ ፤ የሰው ገንዘብ አይወረስ (it is offensive to eat from
others front (the front border in a meal), as is not good to (permanently) take others money).
What is more, two sharply opposite ideas may be presented by body metaphors in showing
power relationships and distance (priority) such as the face: የሰው ፊት ዯግነቱ አሇመፋጀቱ (it is glad
that people‟s face is not burning as such); የሰው ፊት ክፋቱ መፋጀቱ (the worst thing of people‟s face
is its burning (hurting) power). What is more, face has metaphors that are related to take or not
to take a lead. The metaphors የፊት መሪ የኋሊ ቀሪ (he who takes the lead steps behind); የፊት ምስጋና
ሇኋሊ ሀሜት ያስቸግራሌ (admirals before, dilemmatic for critics after) are advices not to take the lead.
On the one hand, face metaphors such as የፊት ፊቱን አሇ ጓያ ነቃይ (a grass pea harvester said,
“do/collect the nearby) are encouraging to do what is expected of for a time available.
In English, the face metaphors are again linked to beauty evaluations of either type. Example, a
brass-faced beautician self-advertising spray-tan; a face like a milkman's round-long and dreary;
my face looks like a wedding cake left out in the rain; her face was fresh in color, like the light
reflected from a heap of rose-petals are metaphors to express ugliness.
These face metaphors evaluate the beauty of someone as seen facially. In addition, some other
face metaphors in English are about meanings related to emotion; example, his face swells up
and turns purple like the rear end of an amorous baboon; Steve has the contorted face of a bank
robber without the aid of a nylon stocking mask on his head; he pulled a face like a man caught
by the neck in lift doors; he has a face like a meat pie without the crust. Such and so face
metaphors of emotion can be used in crime investigations and feeling analysis at advanced levels.
What is more, face metaphors also show the age and hardships people have passed through days,
years and centuries. Example, his face bore the marks of ancient battles like meteor impacts from
millions of years ago on the surface of the moon; a shriveled face like a collapsed lung; a
factory-worker face that looked like street cobbles worn by too many centuries; his frozen face
was as impassive as an effigy (statue) in a cold church; the face was pock-marked, like a wall

4
that's been well abused by firing-squad bullets; a man's face is his autobiography; a woman's
face her work of fiction; the villain's face was textured like a gnarled bone; a face like a pitted
(rough) moonscape; a nutcracker of a face: the chin and nose attempting to join over a sunken
mouth; his emotions were written all over his face. Hence, we can learn that he facial landscapes
and paintings are the major indicators of age, hardship and emotions that everyone shall
understand to judge people.

2.4. Eye Metaphors

Eye metaphors are usually linked to the semiosis of sight, speed, morality and other emotional
attachments to the eye. The Amharic metaphors አይነ ዯረቅ ላባ ከነቃጭለ ይገባ (a daring thief enters
with his whining bell) and የወዯዯ ሰው አይን የሇውም (he who loves sees nothing) show the violations
of moral values and cultural rules by certain social practices in a society; while, the metaphor
አይን አፋር ሌጃገረዴ ከወንዴሟ ታረግዘ (ትወሌዴ)(a bashful girl conceives (bears a child) from her brother)
has a strong and hurtful moral debt to a given socio-culture, especially of girls.
The English eye metaphors connote meanings related to the physiological observations of the
eye. Examples such as her blue eyes lit up like a blowtorch; eyes like burnt holes in a blanket;
I've seen nicer eyes on a potato; huge dark eyes like hyperthyroidic marbles; the young girl's
eyes were silent tongues of love; etc connote the appreciative nature of the eye related to love
and beauty. On the other hand, the metaphors: his eyes took on a look of cautious reserve which
you see in parrots when offered half a banana by a stranger of whose bona fides they are not
convinced; the detective's eyes were as hard as splintered concrete struck with a pick-axe; he
was so shocked that his eyeballs were on the end of knitting needles; restless eyes that read you
like a newsreader's autocue; she stared with the burning eyes of a royal cobra, etc. have a
semiotic meaning of investigations in forensics due to the physiological changes of the eye for
stimuli. Likewise, the red and weak looking eyes may show jealousy, fatigue or tiredness. When
someone says, he gazed at us with his diagonal bearing red eyes; her eyes were like narrow stab
wounds loaded with blood; the intended meanings are jealousy or meanness. But when it is said:
in the morning, Jonathan‟s eyes were like two rifle targets after raw army recruits have finished
their first target practice session; after the four hours exam, she comes out with her eyes red and
swollen like a child who has drunk a gallon of yoghurt; it is intentional to mean the fatigue and
tiredness.

5
 2.5. Ear Metaphors
The ear has metaphoric meanings associated to its nature for listening and time of growth. For
example, ጆሮ ሇባሇቤቱ ባዲ ነው (the ear is not kith and kin to the owner); ጆሮ ገንዘቡን አይሰማም (the ear
don‟t listen to his own (money-problem, concern)) connotes that information or secrets pertinent
to the owner must have been heard before they became rumors in the community. That is,
sometimes you may not “hear” your own problems in time. In like manners, metaphors such as
ጆሮ ካያት ያረጃሌ(an ear is older than a grandparent) and ጆሮ የቀዴሞዎቹ እኩያ ነው (an ear is like its
predecessors) connote meanings of early-ages or equality. The first one connotes history-the ear
can listen to history very much older than the grandparents, even great grandparents; likewise,
the second one implicates the similarity of all ears in age and the amount of information, same.
What is more, the expression ጆሮውን አሇው (he tells his ear or he sells it like a hurricane) does
mean that he sold something as quickly and beneficially as possible.
In English the ear metaphors have several meanings to be connoted upon use: he smiles from ear
to ear-showing how much one smiles; we have two ears and one tongue so that we would listen
more and talk less-advises no to talk a lot but to listen more; our keyboard will teach your mind's
eye to play by ear-persuasion and confirmations of the ease operation of the keyboard; an ear to
pick the metaphors- necessity of a good listening ability; etc.

2.6. Nose Metaphors

Some Amharic metaphors of the nose have extensions to show the networked, kinship response
meanings with other twin body parts often. Examples abound: አፍንጫ ሲመቱት አይን ያሇቅሳሌ (as you
hit the nose, the eye weeps) and አፍንጫ ሲያፍኑት ጆሮ ነረታሌ (as you clutch the nose, the ear puffs
out). Besides, እሱ ስስ አፍንጫ ነው ያሇው (he has a soft nose) to mean he can smell to every detail;
እሷ አፍንጫዋ ረጅም ነው (she has a long nose) to mean she loves and finds to quarrel, fight with
other people.
Likewise, English metaphors of the nose connote multivariate meanings: he is from a large
nosed family-to show wit; she had a camel‟s nose-she begins her success journey with few and
little things, etc. What is more, the nose represents issues about knowing, having knowledge and
having a „nose for news‟ through gossip or keeping up with what is occurring around us. The
nose also indicates our level of ambition and business acumen: to nose closely every business
opportunity. Problems with our nose also indicate that we are sticking our nose into something
we shouldn‟t; we are being „nosy‟ about something. When we keep secrets, particularly family

6
secrets, the nose can suffer because they eat away at us: keep out conceal zilched to your nose, or
suffer the broth and glaze. Spite may be a factor in the problem; hence, we could be „biting our
nose to spite our face.‟

2.7. Mouth Metaphors

The metaphoric meanings of the mouth are mostly used to show the oratorical victory, the
deceptive skills, the slip of the tongue/talk or the nagging manner of people. To illustrate these in
examples, የአፍ አማኝ አዯረገኝ ሇማኝ (trust of the mouth made me a beggar louse) connotes being
deceived; አፍ ያሇው ጤፍ ይቆሊሌ (he who has a mouth can roast teff) shows oratorical skills as of a
preference like አፍ ያሇው ያግባሽ? ቅቤ ያሇው?(do you like to marry an orator? or he who has butter?)
and power such as የጉሌበት ገሚሱ አፍ ነው (half of the power is the mouth (oratory)). Most of them
show the vitality and power of oratorical (deceptive) skills in a society. Similarly, metaphors like
የአፍ ወሇምታ በቅቤ አይታሽም (slip (bust) of a mouth cannot be massaged with butter) once
erroneously spoken/broadcasted, hard to mend; አፍ ዲገት አይፈራም (the mouth hard dares high up a
mountain) the moth dares to speak to the highness; የተቀማጭ አፉ ምሊጭ (the seated (people‟s)
mouth is a sharp blade) for seated difficult things look easier; አፍ ያበዛ ጥበቡ ዋዛ (the talkatives‟
wit is a trivial); የሴት ክፉ አፈኛ የጎረቤት ክፉ ምቀኛ (a talkative female is cruel; a jealous neighbor
dreadful) have advisory meanings to speak carefully with due understandings and rapport.
Likewise, the English metaphor connotes pieces of advice not to speak a lot, but to listen to
many instead. “It is better to keep your mouth closed and let people think you are a fool than to
open it and remove all doubt” connotes advisory meanings not to speak a lot; instead, to listen
the abundant. Besides, he that opens wide his lips (mouth) shall have destruction-advice not to
utter unnecessary words out lauder; a fool's mouth is his destruction; a man shall be satisfied
with good by the fruit of his mouth; etc.

2.8. Lip Metaphors

Lip metaphors are usually coined in for supportive as well as bounding etiquette of humanity to
follow in a society. Amharic metaphors like ጥርስና ከንፈር ቢዯጋገፍ ያምር (mutual support of the lip
and the teeth is beautiful, strong); ጥርስና ከንፈር አብሮ ይዯማሌ (the lip and the teeth bleed together)
and ሊይኛው ከንፈር ሇክርክር ታችኛው ከንፈር ሇምስክር (when the upper lip confesses; the lower lip
witnesses, or when the upper lip accuses, the lower lip witnesses ) are crafted by the society to
advise the mutual support essential to people in a given society/culture. Whereas, መታፈር በከንፈር

7
(respect shall be upon your lips (talk)) is a metaphor that recalls a bounding social etiquette of
distance and honorary.
Besides, the English metaphor is very similar to the Amharic one and to the mouth: “pay a lip
service” mean support people with words, but not in fact. As well, a lust metaphor can be used in
English like “he devoured her lips with the insatiable hunger that had been torturing him”.
Advices are to the lips in speaking the truth: truthful lips will be established forever, but a lying
tongue is only for a moment; excellent speech is not fitting for a fool, much less are lying lips to
a prince; the lip of truth shall be steadfast [into] without end; etc.

2.9. Teeth Metaphors

Human teeth metaphors in Amharic context suggest meaning relationships of deceptiveness.
When we see them in examples, ጥርሰ ገጣጣ ሲሞት የሳቀ ይመስሊሌ (when a person who has
protruding teeth dies, it looks as if he/she laughs); this example is about joking with people who
have protruding teeth. Likewise, ሇሌጅ ጥርስህን ሇዝንብ ቁስሌህን አታሳይ (don‟t show your teeth for your
child; never, your wound for flies) not to laugh for children; ሇሞኝ ጥርስህን ሇላባ ቤትህን አታሳይ (don‟t
show your teeth for the fool; never, your house for a thief) not to giggle with the fool and not to
show a house to the thieves are the comparative presentations of teeth with children, flies, the
fools and the thieves implicates caution to be taken while we show our teeth and place to each.
What is more, English metaphors of the teeth are much bothered about the shape, the slabs, the
sizes, strengths, amputations and colors real to the teeth. For example, his jaw stuck out like the
tray of an open cash register; she has more teeth than a Ferrari gearbox; that chap has the teeth
of an old laughing racehorse; his teeth are irregularly shaped like shattered pieces of a Roman
mosaic; Slabs of teeth like Stonehenge after a direct meteorite impact; Gerald's teeth are so
gritted you could use them on a snow-covered motorway; after leaving the dentist, my tongue felt
like somebody coming home to find his furniture gone; she's got teeth belonging to a rat who's
spent a lifetime smoking tar; your teeth are like stars that come out at night.

2.10. Tongue Metaphors

The metaphoric connotations of the tongue are the hurtfulness of a talk, its persuasive/ deceptive
power (oratory skill), and the habitual attachments to it or to promises. The hurtful examples are:
ጦር ከወጋው ምሊስ የወጋው (a sting of a tongue is more penetrative than a shred of a spear); የሴት
ምሊሰኛ የበሬ ዲተኛ አታምጣ (አያዴርስ) ወዯኛ (do not bring a talkative/long-tongued female and a
tortoise like (lazy) ox); የሴት ክፉ ምሊሰኛ የበሽታ ክፉ መጋኛ (the worst female is the talkative, the fatal

8
disease is the “megagna”-pneumonia like illness) talkative girls and “megagna” are bad to life;
የተቀማጭ ምሊሱ ምሊጭ (the tongue of the seated (laziest) is the razor blade). On the other side, the
use of an oratory skill can be metaphorically expressed through the tongue like የጉሌበት ገሚሱ ምሊስ
ነው (half of the power is the tongue). In addition, the tongue metaphor speaks about the habitual
actions that the tongues does in everyday life such as: ያሊረፈች ምሊስ ሸማ ትሌስ (a restless tongue
leaks a candle) is doing actions not necessary to be done by due to spare time; መሇመን የሇመዯ ምሊስ
በህሌሙ አቁማዲ ይዋስ (a customarily begging tongue dreams of borrowing a big sack (Akumada))
begging people always dream of the maximum; ምሊሱ አይታጠፍም (his tongue never folds) to mean
that he will never break his promises.
In English, the tongue has metaphoric representation of speaking the truthful or lying the most
evil. Examples: the tongue, according as it is used, deals forth life or death; for speech is the
picture of the mind; he who guards his mouth and his tongue, guards his soul from troubles;
there is one whose rash words are like sword thrusts, but the tongue of the wise brings healing;
the soothing tongue is a tree of life, but a perverse tongue crushes the spirit; etc.

2.11. Neck Metaphors

It is also interesting that Amharic neck metaphors carry big meanings of advice for people at
different levels to understand the dangers of their decisions, actions and words as expressed in:
አዙሮ የማያይ አንገት መውዯቂውን የማያውቅ መንግስት (a neck which cannot look back; a government
who cannot know its setback) people have to look back as they move up and to the side-ways as
they move side-by-side; አዙሮ የማያይ አንገት የጎመን ትዕቢት (a neck which cannot look back is like
bravery when crammed with cabbage) both incompatible actions of humanity like እራሱን የማይችሌ
አንገት ባሇቤቱን የማያስገባ ቤት (a neck that cannot hold up stronger; a narrow house door denying
entrance of the owner). Impossibilities are also expressed in neck metaphors with examples like
ሱሪ በአንገት አውሌቁ (take off your shorts, trousers up through your neck). However, the wit ability
of English language in the neck metaphors is very crippled which could only see the
wrinkledness of a neck as associated to limited meanings. To illustrate, a neck as wrinkled as a
road-map; a neck pleated like a clown‟s oversized trousers; his neck is so wrinkled you could
use it as a cheese grater; her neck was similar to drought-resistant cattle in India; her neck
would normally only be seen on a carving dish at Christmas.

9
 2.12. Hand Metaphors
Some Amharic metaphors of the hand are psychologically bound to the moral values of force
(power) or luck. For then, the following are the force (power) metaphors to the hand: የቀማኛ የሇው
እጅ የበቅል የሇው ወዲጅ (a robber has no hands and mule friends)-total loss of morality; ዲኛ ስበር በእጅ
ክበር (break(kill)the judge, and in your hands get rich)-threatening or killing the judge; እጅ
የወሰዯውን እጅ ይመሌሰዋሌ (taken in hands will be back in hands)-tit for tat; አጀ ዯረቅ ሲማታ እንዯ ሰይጣን
(a dry (strong) had slaps hard like Satan) the hard hit of naturally strong(dry) people. Whereas,
the example ምን ቢነግሱ በእጅ አይካሱ (despite a top (government) position, take no compensation (in
your own hands)) connotes a reservation that the governments (Kings/Presidents/Prime Ministers,
etc) should take for granted any money of compensation (treasures) even though they are put at
the top height of the power hierarchy. In addition, the sentence እጀ ዯረቅ በዴህነቱ ይዯቅቅ (he who is
“dry” handed is stricken in poverty) crafts a meaning of unluckiness, and he metaphor እጄን በእጄ
ተቆረጥሁ፤ እጄን በእጄ ቆረጥኩት (I have cut my own hands) depicts a moral meaning of regret for loss
with one‟s own wrong decisions/actions.
Besides, hand metaphors carry meanings such as እጁን የሚጠባ አይዯሇም (he doesn‟t suck his hand)
to mean that he is not a child; እጇ አመዴ አፋሽ ነው (her hand picks up ashes) which again refers
that she has never been considered worthy of appreciations though she has ever worked hard; እጅ
ይዘው ያስገቡት እጅ ይዞ ያስወጣሌ (he who gets in with hands pulled pushes out hard likewise) which
again means when you try to help the destitute, they usually create problems and cause you to be
bankrupt and pushes you out of the business game.
The hand in English metaphor is considered as accessibility, flexibility, stretch ability, an all-
touchy, dearth of money, unnecessary, etc organ of the human body. The selected examples for
these are: his hands were as big as Everest mountain; the fingers are the hands of your
hands which are the fingers of your arm; I am the only bare hand in the riches village; don't bite
the hand that feeds you; man must open his hand; he becomes poor that deals with a slack hand:
but the hand of the diligent makes rich; his hand can cross the Atlantic ocean; your system is
being restricted by ill-fitting second-handed ideas; a bird in the hand is worth two in the bush;
most computational metaphor systems use small, hand-coded semantic knowledge bases and
work on a few examples; though hand join in hand, the wicked shall not be unpunished: but the
seed of the righteous shall be delivered; etc.

10
 2.13. Breast Metaphors
Amharic breast metaphors are very gender sensitive in their representations. These are ጡት
ያሳዯገውን ጡት ይማሌዯዋሌ (he who grew up with breastfed will easily forgive in breast beg, a
mother beg); በጡት ያዯገ በጡት አይጨክንም (he who grew up with breastfed will not be cruel to a
breast (beg)-a mother). These two specific examples have interpretive meanings based on
religious or cultural references. In the religious reference, they mean Saint Mary‟s role to beg
forgiveness from God to the sinners; whereas, in the cultural reference they mean the due honor
(moral obligation of every child) that should be delivered to all mothers. Likewise, the political
(war) reference of immense courage and brevity can be expressed by swearing with a breast (a
mother): በጡት የማሇን ግራኝ እንኳን አይመሌሰውም (he who sworn in breast never retreat even with
Gragn); Gragn in this sentence is to mean Ahmend Gragn, the left handed warrior in Ethiopian
Medieval history.
In English the metaphors of the breast are related to love, feeding, growth, hope, respect, etc. To
show these in examples: let her be the loving hind and the pleasant roe, and let her breasts
satisfy you at all times- be exhilarated always with her love; hope springs eternal in the human
breast-breast as hope; the beasts were my bread, my morning honey, my ball, my game, my
pillow and everything-breast as all too many for a child; beat no one‟s breasts-mother; a lovely
deer, a graceful doe; let her breasts fill you at all times with delight; be intoxicated always in her
love-love; your stature is like a palm tree, and your breasts are like its clusters-love and grace;
oh may your breasts be like clusters of the vine, and the scent of your breath like apples-love and
affection; I was a wall, and my breasts were like towers; then I was in his eyes as one who finds
peace; his advice was to make a clean breast of it; etc.

2.14. Heart Metaphors

The heart is the fundamental organ of the body which is associated to the cognitive, affective and
psychomotor domains of humanity as it is used in metaphors. Tolerance/patience and virtues
endorsed by people are expressed through ሌበ ሰፊ ነገር አሊፊ (he who has a thoughtful heart passes
a conflict); ሌብ ያሇው አገሩ ሰማይ ቤት ነው (he who has a heart, his home is at heaven); መሌካም ሌብ
አይነካም (a good heart never hurt). Likewise, it is stated in the Holy Bible that for out of the heart
come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander (Mattew
15:19). This is an evidence to show that the heart is assumed to be the source of every thought.
The heart as a source of though, the Amharic metaphors share the following: ሌብ ያሰበውን አፍ

11
ይናገረዋሌ (the mouth speaks what has been being thought (contemplated) by the heart); የሌቡን
ሲነግሩት የኮረኮሩትን ያህሌ ይስቃሌ (as you tell him what he thinks in his heart laughs louder); ሌብ ከጎንጅ
ትምህርት ከዯጅ (get the heart from Gonjji (a small district in Gojjam) and from the
nearby/neighbors knowledge). This last example describes where real wisdom (heart) can be
found, and ሌብ የሚገኝ በስሌሳ ገንዘብ የሚገኝ በሠሊሳ(the heart can be found at the thirty‟s and the
money at the sixty‟s) indicating the time of adequate money earning and the knowledge to
manage, administer, or save it are usually incongruent.
The metaphors ሌብ ሲያውቅ ገንፎ ያንቅ (while the heart knows, swallowing porridge rebuffs) and ሌብ
ሲያውቅ ጥርስ ከዯመኛው ጋር ይስቃሌ (while the heart knows the enemies, the teeth laughs with) tread
literal meanings with which the heart (“thought centre”) knows, the other body parts may not
know; however, the real meaning is that while a person knows the reality, he may seem/act as if
he/she didn‟t know (knew nothing) about the issue at all.
What is more, strong meanings may be passed to with the metaphors of the heart a quality of
knowledge development expected at a certain level positive or negative. To illustrate, ሌብ ሳይገዙ
ነገር አያበዙ (if one doesn‟t buy a heart, one will not talk (boast) a lot) to say that if one isn‟t
backed by (develop confidence), he/she will not boast a lot. In contrary, expressions such as ሌብ
የላሊት ውሻ ማር ትቀሊውጣሇች (a dog that has lost her heart pinches honey); የማይሰማ ሰው ሌቤን
አፈረሰው(he who cannot listen breaks my heart) have extension meanings of a lost thought (mind)
and non-corrective manner. Further, ይስበረኝ ይሰንጥረኝ የሚለ የሰው ሌብ ሉሰብሩ (those who say, “let
me be broken; let me be cracked” want to the (someone‟s) heart to be smitten) is an extend
metaphor which has intentions to carry and pass moral obligations, and to achieve sympathy
towards the referrer.
The English metaphors of the heart are related to cruelty, sin and sympathy. For example: and I
will give you a new heart, and a new spirit I will put within you; and I will remove the heart of
stone from your flesh and give you a heart of flesh; create in me a clean heart…; and I will give
them one heart, and a new spirit I will put within them; I will remove the heart of stone from
their flesh and give them a heart of flesh; keep your heart with all vigilance, for from it flow the
springs of life; the heart is deceitful above all things, and desperately sick; who can understand
it?; he aim of our charge is love that issues from a pure heart and a good conscience and a
sincere faith; etc.

12
Generally, the heart has various metaphorical pragmatic extensions which could be attached to
tolerance, source of thought and wisdom, loss of the mind, moral values and so on.

2.15. Stomach Metaphors

The human stomach is attached to various meaning extensions pragmatically, which some are
related to greed and jealousy; some are attached to tolerance or intolerance; others breed
philosophical paradigm on how to hold, deliver or vent out knowledge; still others connote the
variations of children from a single mother. To look at these extensions with examples; first, የሆዴ
ነገር ሆዴ ይቆርጣሌ (concerns all about the stomach bite the stomach) this means that all attempts to
food and drink have sufferings, they all may bring serious concerns; ሆዲም ፍቅር አያውቅም(the
gluttonous (big eaters)knows no love); ሆደን ያሇ ሆደን ተወጋ (he who is for his stomach got pricks
in his stomach); ሆዲም ቢሸከም የበሊ ይመስሇዋሌ፤ ሆዲም ቢፈተፈት የጠገበ ይመስሇዋሌ ( voracious eaters who
carry for others or abundantly give out food to others think as if they are satisfied then). These
sentences explain the uselessness of greed and gluttonousness, but love and sharing.
Metaphors linked to tolerance and intolerance are: ሆዯ ሰፊ ነገር አሊፊ (he who has a wide stomach
passes many conflicts) is a metaphor that clearly shows one to be very tolerant; while, ሆዴ ሲያር
ጥርስ ይስቃሌ (when the stomach burns in flames, the teeth laughs) is an expression for a
potentially intolerant person; ሆዴ ሇባሰው ማጭዴ አታውሰው(never lend a sickle to the desperate), and
such persons who are very desperate in life; when they find things very convenient, they will
take hurtful actions.
In addition, the stomach metaphors የሆዴ ብሌሀት የጋን መብራት( a wit in the stomach is a light in the
big pot) to mean that any wisenes and skill that a person acquires and posses is nothing;
otherwise, shared and put into the actual situation in demand; ሆዴ ያባውን ብቅሌ ያወጣዋሌ (what has
been being thought/contemplated by the stomach is disclosed owing to the drunkard) to connot
that when people drink they are liable to speak what they think, usually secrets and private
thoughts; ሁለን ቢናገሩት ሆዴ ባድ ይቀራሌ(telling everything leaves the stomach with nothing) this is
an advise not to be talkative, not to tell everything to the people whom we meet; and ሆዴ ሲሞሊ
ራስ ባድ ይቀራሌ (when the stomach is full, the head singles out null), and this metaphor extends
meaning that people should not eat a lot; they should not eat up to their brims.
What is more, the metaphor of the stomach could be related to the womb because of a location
closeness as የእናት ሆዴ ዥጉርጉር ነው( the stomach of a mother has a different color; a mother‟s

13
womb bears children of assorted ) to mean that a mother‟s womb breeds children of diversity in
beauty, in talent, in height, etc.

2.16. Buttock/Ass Metaphors

The buttock is culturally associated to “taboo”; it is a body part that is usually used for insults,
humiliations, challenges, and resemblance to both Amharic and English expressions. For
example, ቂጥ ቢያብጥ ሌብ አይሆንም(an out bulged ass fetches no heart) is a metaphoric extension
that tells despite of people being fat, they may not have the required heart-bravery for fighting,
struggle, arguing, war, etc., but ቂጥ ካበጠ ጥጃ ከፈረጠጠ (when buttock begins out bulging and a calf
begins high-running; difficultly begins stopping) connotes a metaphor of challenge that we face
for life beginners; people who begin puberty and the cattle who begin to enjoy their milk and
strength. In addition, ቂጠ ወሽማጣ ነገር ያመጣ (ያጣምም) (he who has shrilled buttock twists a talk) is
a metaphor that depicts the puckish personality of thin bodied (skinned) people.
The English metaphors are very differently taboo from the Amharic ones as they depict stupidity,
challenge, coldness, etc. For example, challenge: life has a tendency to come back and bites you
in the ass; if you don‟t work hard, hunger will kick you in the ass; study no more; get kicked of
the exam in the ass; each worker was expected to get his ass to work on time and was forbidden
to sit on his ass while on the job; stupidity: he is an ass; while trying to perform a spell to
transform into a bird, he is accidentally transformed into an ass; coldness: she is as cold as a
deep well diggers ass; etc.

2.17. Leg/Foot Metaphors

When we look at the leg metaphoric extensions in Amharic language we can come to understand
that the meanings are related to the fear, length, movement and luck. Examples abound; እግር ከሸሸ
ሌብ ሸሸ (when the leg retreats, the heart trembles; fear) this extensional meaning is related to the
fear of similar natures or colleagues or close-kins; etc. connoting that when one (very important)
retreats, the other follows; and the expression እግረ እረጅም ሇቅዝምዝም (a tall leg for a stick fling)
connotes that tall people are be easy to chop on target with a stick fling. Likely, እግር ዜጋ ነው (a
leg is a citizen) begging that when you go/land on a certain nationality (country), you shall be
given a full citizenship accordingly. What is more, the metaphorical meaning of ያሊረፈች እግር
ከዘንድ ጉዴጓዴ ትገባሇች (an unstable leg dashes in to a python (dragon) hole) is dedicated to advise
the cost of hasty- busty deeds. Further, እግረ ዯረቅ ከገባ ዯንበኛ አያስገባ (boarded legs of the unlucky
(dry legged) breed customers empty) is a metaphorical extension that is believed to mean a point

14
of luck related to the leg-when people who are unlucky check-in a business operation area, the
number of guests(customers) will definitely decrease. እግረ ቀጭን ይሞታሌ ሲባሌ እግረ ወፍራም ቀዯመ
(supposed of a thin-legged to die before, the fat-legged died sooner than before) is a
metaphorical extension that show what is supposed, assumed will not occur but what was not.

In English language, the leg metaphorical extensions have very diverse meanings to
postponement, corruption, desperateness, helpfulness, tactics, loss of objectives and destinations
or be on the right way, etc. Abundant examples are: you are always pulling my leg; I was legless;
social security benefits were said to be one leg of a three-legged stool; don‟t come with your legs
if you need me to break rules and morals; be in step; go toe to toe; get a toe hold; on your toes;
toe the line; head to toe; under foot; get cold feet; drag one's feet; off on the right foot; off on the
wrong foot; dancing with two left feet; put one foot in front of the other; wait on someone hand
and foot; hanging on by one's toenails; the shoe is on the other foot; stand on your own two feet;
hold one's feet to the fire; shoot oneself in the foot; get back on your feet; step on one's toes;
break a leg; shake a leg; get a leg up; tip toe around; fancy footwork; hot foot it over to…;
something's afoot; to think on one's feet; head over heels in love; footloose and fancy free; put
your best foot forward; to get a foot in the door; to dig one's heels in; swept off one's feet; get
one's feet wet; he's a real heel; etc.

2.18. Blood Metaphors

In the Amharic language culture, blood connotes ዯም ተበክሌህ ዝንብን አትጥሊ፤ ዯም ተቀብቶ ዝንብ
አይፈሩም (once (doused) in blood, show no dread (to a fly)) to mean that once you dare and get
into a problem (vengeance, war), you shall face it for triumph of defeat. It also depicts that ዯም
ቢያሇቅሱ ዴንጋልይ ቢነክሱ (despite blood tears and/or gnaw stones, nothing comes) crying over a
spilled milk is useless; once something (irrevocable) happened, it is impossible to revert it to
normal. What is more, ዯምን በዯም (pay off the blood with the blood) to mean that many people are
very much concerned about their relatives threats and dangers as it must be revenged with the
blood (killing the enemies) by their close relatives.
English metaphors of the blood may mean to threat, life, non-sympathy, hardship, oppressedness,
cruelty, sympathy, concernedness, guarantee, etc. To cite some examples, never shed an innocent
blood; a pond of blood with no bacteria; a flowing stream of ruby red blood; a person of cold-
blooded loves your collapse; this book is bound together with a drop of the writer's blood; he is

15
left blooded in the ideologies of religion; he is the heart blood to my problems; there are people
who have heavy blood, light blood and dark blood in this universe; etc.

2.19. Skin Metaphors

In Amharic ሰሚ ቆዲ አሇኝ፤ ቆዲዬ ስስ ነው(my skin is responsive; I am soft skinned) mean that I am
obedient and understanding. However, የወንዴ ቆርበተ ዴረጁ፤ የሴት ቆርበተ ጠንካራ አገር ያስጠራ (a thick
skinned man, a hard-skinned woman scale up a nation‟s label) connote a vital role to be played
by hardworking and enduring citizens for growth and transformation of a certain nation.
The skin begets closely similar metaphorical meanings in English which show old age, hardship
and deformation, cosmetics or freshness (in age). To see these in examples: his skin looked like a
child's sandpit after heavy rain (deformation); the lines on the teacher's skin (face) reminded the
boy of a marionette (hardship); skin as grimly lined as a blighted northern terrace town
(hardship and old age); she was smeared in an omelette of make-up (cosmetics); parchment-like
skin denied sunlight for thirty years (hardship and old age); Vivienne has a pair of quotation
marks wrinkled around her eyes (deformation); his skin was like a street before they lay the
pavement (hardship); skin as mottled as a tablecloth in a cheap cafeteria (hardship, cosmetics or
old age); his facial skin was like a window cleaner's sponge (hardship and old age); and her
cheeks are smooth, like expensive writing paper (freshness).

2.20. Size Metaphors

Human body size metaphors in Amharic and English are all about the disproportionate and
malfunctioning anatomy of people as presented sequentially in the examples below. In Amharic
you can see that ቀጥኜ ቤያዩኝ ጅማት ሇመኑኝ(though thinage, they begged me cartilage); ሴት ብትወፍር
አቁማዲ አታስር (however fat a woman is, she cannot tie a heavy-duty skin sack(Akumada))፤ ምን
ቢወፍሩ ሇመሬት (though being extremely fat, you cannot escape the death fate) all expresses the
misfit understanding of the size of the body .
In English the chubbies, the dwarves, the giants and the skeletons are the vital issues of language
use. To see the idea in examples: she belched like a bricklayer with a bum to match;
Astronomers could classify Bruno's body as a planet like Saturn but with larger rings of fat; at
the beach she was the only one getting a tan; the only exercise she gets is jumping to conclusions;
Ian has the ability to walk under a bed without banging his head; Maxwell was like the Great
Wall of China: you could see him from space; when he floats in the pool, he's a reverse iceberg--
90 per cent of him is visible; he was built on a grand scale, like a Russian war memorial; Russell

16
is so thin that it's brutally clear his neck supports more of a skull than a head; she resembled a
giant economy-sized tube of toothpaste: squeezed at all points, her shape defied definition by the
most resourceful geometrician.

2.21. The Physique Metaphors

The Amharic has very distinct metaphorical extensions such as አካሌ የወሇዯው ዘመዴ የወዯዯው (he
who is delivered by the body (relatives) is loved by the kinships) to connote that one who is born
from close relatives will be loved by the whole kinship system, which a similar Amharic is ትንሽ
ስጋ እንዯ መዴፌ ትወጋ (a piece of meat breeds pains as needle pricks). Likewise, the following
metaphors connote the inseparability of a body and the other functionalities per see; These are:
አካሌና ከብት ሚስትና ቁርበት (the human (man) body and the cattle; the wife and the leather) to mean
that the husband and his wife are the flesh and the skin; አካሌና አምሳሌ (the body and his reflection;
the body and the soul; the flesh and the skin; the flesh and the soul).
However, the body, as a physique, metaphors that have extensions in English language depict
the body is a temple; the body is a vehicle for the soul; the body is a prison for our criminal
nature; the body is a machine; human bodies are pieces of meat with computer programs
attached; etc.

2.22. Combined Body Metaphors

The metaphorical pragmatic extensions of the body parts as they exist in combination have some
special meaning as it compares and contrasts the concepts within and across the body; as it is
explained in the Holy Bible, haughty eyes, a lying tongue, and hands that shed innocent blood…
(Proverbs 6:17). The Amharic metaphorical pragmatic extensions are grouped in to supportive
(networking), unhelpful (no-relative), judgmental, critic and prioritizing.
To begin with the networked/supportive and similarity of body metaphors: አፍና እጅ አይን የሊቸው
ምነው አሇመሳሳታቸው( the moth and the hand don‟t have eyes, how come they make no mistakes);
አፍና እጅ እጅና ፍንጅ(the mouth and the hand are hand-in-red-hand); እጅ ሲነዴ ሌብ ይነዴ (when the
hand burns, so do the heart)፤ ጆሮ የሰማውን ሇማየት ይሄዲሌ አይን(the eye goes to see what the ear has
heared); ሇዓይን የሚከፋ ሇአፍንጫ የሚከረፋ(horrible to the eye, stinky to the nose); ጆሮ የሰማውን ሌብ
ያውቀዋሌ(the heart knows what the ear (hears)listens); ሆዴና ግንባር አይሸሸጉም( you cannot hide the
stomach and the forehead); አፍህ ሳይዘጋ እግርህ ሳይዘረጋ (before your mouth shut, your legs stretched);
etc.

17
On the other horizon, examples such as ራስ ይሸብታሌ እንጅ ሌብ አይሸብትም(it is not the heart but the
head that begat white hair); ጆሮ ባሇ ሆዴ ጦሙን አዯር (for what has been told by the ear, the
stomach gets no dinner); የአፍ ብሌሃት ጌትነት የእጅ ብሌሃት ባርነት(the wit of the moth breeds honor and
prosperity, but the hand slavery); አይን አይኔን የሚሇውን ሰው ያዋሌ ፤ ሆዴ ሆዳን የሚሇውን ጌታ ያየዋሌ (he
says, “my eye, my eye” will be seen by human, but he who says, “my stomach, my stomach” will
be seen by Devine); የጎበዝ ሌቡ ከዯረቱ የፈሪ ሌቡ ከፊቱ(the heart of the brave is at his chest, but the
coward at his face); ሰሚ ሌብ ነው ጆሮማ ቅጠሌ ነው( it is the heart that hears(listens), but the ears
are like leaves); ሌብ (ሆዴ) ሲያርር ጥርስ ይስቃሌ (while the heart(the stomach) blazes, the teeth
laughs); ሆዴ ወድ አፍ ክድ (the stomach loves(likes), but the mouth denies); ምን በእግሩ ቢመጣ በእጁ
እንዲይመጣ(in no matter how he comes with his legs, he shall never come with his hands); ዯረቴን
ቢያመኝ እጄን አገመኝ(I am sick of my chest, but he clutched up(with glasses) my hand); ቂጥ ገሌቦ
ክንንብ (what does it mean whole wrapping the head; while, the buttock is wide undressed); etc
have extension meanings of opposition in comparison.
What is more, the following examples are categories as one acting as a watchdog over the other:
አፍ ሲያብሌ ሌብ ዲኛ ይሆናሌ (when the mouth deceives, the heart judges); አፍ ሲዋሽ ሆዴ ይታዘባሌ (when
the mouth lies, the stomach notices); አፍ ሲናገር አፍንጫ ያሽሟጥጣሌ (when the moth speaks, the nose
hoaxes); etc.
However, in the watchdog‟s role, some body parts are singled out as superior (very important) to
the other, and act as commanders; example, ሁለም አካሌ ነው ግን እንዯ አይን አይሆንም (every body part
is a human body part, but what can be like the eye?); ሁለም አካሌ ጠንክሮ ይሰራሌ እንዯ ሌብ ማን ሆናሌ?
(every body part works hard, but what can do so like the heart?); ሁለም አካሌ በራስ ይታዘዛሌ (every
body part is commanded by the head); etc.
The English combined body metaphors compare and contrast either with other animals/creatures
or within the human body in most literal senses. For example, a face like the north-end of a
south-bound bus; my brains are hanging out like the intestines of a rabbit; my tongue is as hot as
a camel-saddle mounted by baked Bedouins; my eyes like over-ripe tomatoes strain at the
sweating glass of a Saharan hothouse; if a good face is a letter of recommendation, a good heart,
a letter of credit; we have two ears and one tongue so that we would listen more and talk less;
and so on.

18
 Conclusion
The metaphorical extensions of the body parts are semantically and pragmatically understood as
very unrelated to the real, natural or grammatical meanings expected to associate. Hence,
intercommunication becomes very problematic as they are embodied in the culture of the
language being spoken. They also require meaningful wit from the language and the society.
These extensional meanings are due to socio-economic, cultural, educational and political
experiences of the people who have produced them in history of survival. They are very easy to
produce but difficult to interpret and understand; they need a big head, a thoughtful heart, a
careful tongue, and a pure blood.

References

King James. (Since 1611). The Holy Bible (The KJV): The Authorized Version. England.

Melakneh Mengust. (2002). Fundamentals of Literature for Colleges (3rd Ed). Addis Ababa
University Press.

መኩሪያ ወርቁ. (1982). ምሳላያዊ አነጋገር፡፡ ኬንያ፤ ናይሮቢ

ብርሃኑ ተ/ጻዱቅ. (1995). የአማርኛ ምሳላያዊ አነጋገሮችና ፍቸዎቻቸው፡፡ አዱስ በበባ

እማዋይሽ መሇሰ፣ ሰልሞን ወሌደና መስፍን መሰሇ. (1982). የአማርኛ ምሳላያዊ ንግግሮች፡፡ የኢትዮጵያ ቋንቋዎች አካዳሚ
ከባህሌና ስፖርት ጉዲይ ሚኒስቴር ጋር በመተባበር. አዱስ አበባ፣ አርቲስቲክ ማተሚያ ቤት.

ክብረአብ አዴማሱ. (9977 ዓ.ም). ምሳላና መስተዋትነቱ፡፡ አዱስ አበባ ዩኒቨርሲቲ፡፡

*Note: Each translation is made by the researcher; not by any co-translators. However, they were
given to colleagues for review and correction, and the feedback was accepting positively.

19

View publication stats