【正文】 The Yang’s : (The prince)turned to observe to JiaZheng,”Your son is truly a dragon’s colt or young phoenix?” 4 Hawkes’ : the prince observed to Jia Zheng that “the young phoenix was worthy of his sire.” Both translations relate to these two kinds of animals: 龍 and 鳳 . They both have rich cultural connotations. The animal dragon in English means the devil incarnate, but in Chinese the animal symbols auspicious. And phoenix, means rebirth in English, at the same time means auspicious in Chinese, too. So Hawkes remained the meaning of phoenix and left the dragon out. And as the offspring of 龍 , the Yangs wanted to introduce the Chinese traditional culture to the English spoken countries. So they translated into “a dragon’s colt or young phoenix”. We can find that the translations were taking different sense of culture. Religion, as the representative of a basic standard of moral and behavior in one culture, occupies the central position of the culture. It passes through the whole life of society, the art, even the traditional custom. And language brands its particular marks deeply on the culture during the process. Buddhism has a great influence with the Chinese culture. Many of the Chinese vocabularies which have relations to Buddhism are well used by people. We have some examples in the work from the first chapter: The original: 世人都曉神仙好。 近年來，國(guó)內(nèi)著名紅學(xué)專家常將目標(biāo)鎖定在《紅樓夢(mèng)》 中具有雙關(guān)修辭作用的 人物 姓名 進(jìn)行研究，目的在于探 索人名中所暗指的意義以及對(duì)后事發(fā)展的鋪墊，與此同時(shí)國(guó)內(nèi)外 研究者 從歸化與異化的角度來分析此名著中人名翻譯的 方法 。 二、 從文化的角度來看人名的翻譯。 三、簡(jiǎn)析歸化和異化的理論常識(shí)。 V 二、主要研究?jī)?nèi)容、創(chuàng)新之處： 主要研究?jī)?nèi)容： 《紅樓夢(mèng)》是我國(guó)的經(jīng)典名著，是我國(guó)古典小說描寫人物的典范之作， 全書不僅冠姓命名的“小說人物”有三四百人之眾，而且其姓名之繁，命名之巧，字號(hào)之妙，寓意之深，影響之廣，都是有口皆碑的。 The Yangs’: All men long to be immortals. Hawkes’: Men all know that salvation should be won. “神仙 ” is a notion from Taoism. Referring to Taoism, everyone wants to have a chance to be immortals after death. But in the western countries, many people believe in God. And the Bible teaches people that everyone is guilty in this world. They should expiate their guilt continuously and beg the God for their salvations. So from the translation above, we can find that the Yangs’ reflected the culture both in Buddhism and Taoism, but the translation of Hawkes had an obvious value of Christian religion. III. The Introduction of Domestication and Foreignization Domestication and foreignization are the two terminologies of translation studies. They were first raised by Lawrence Venuti in the work of The Translator39。 pun I. Introduction Different cultures have their own background and contents. Because of its long history, the Chinese language has bee one of the most plex and imaginative languages in the world. Our Chinese names always contain many senses such as good wishes. And also, they have some esthetic value, some of them are short but condensed, meaningful and pleasant to ears. It is hard to translate the Chinese names into English. Translating the names of The Story of the Stone has big significance for the culture munication of the Chinese and the foreign languages. Novel translators pay much emphasis on creation of their characters, so name translation is crucial to the translating of the whole work. Referring to The Dictionary of the Characters in the Book of the Story of the Stone, we can see that there are more than 1100 characters in that work. Such multitudinous amount of people with their unique names, their names embody the feature of the characters. Some names tell something about the features of the characters, and some 3 give clues of the story or reflect the society. By translating the names in the work, we get closed to the author of The Story of the Stone, and have a chance to take a glance at the profoundness of Chinese. Nowadays, scholars often focus on the using of ironies and puns in the names in The Story of the Stone. We can easily find some articles or videos which with the ironies or puns used in the names, such as Bu Guxiu, JiaoXing, DaiQuan(卜顧修 , 嬌杏 , 戴權(quán) ), and so on. By studying this, we find a lot of joys. They are just word games in some ways. But there are also some shortages in translating the names. Because of the difference of the cultures, we can find that there are untouched areas in translation. Chinese names always contain great sense with short words, so if we want to translate the meaning well, we should use sentences. But sentences cannot be a name. And also, some Chinese cannot be expressed in English, for example, “鴛 鴦 ”, was translated as “faithful goose”. In this article, we will try to discuss name translation in The Story of the Stone. As a special form of Chinese, names give us an opportunity to feel the splendid Chinese literature. Being a bridge for cultural munication, translation requires us to have a good mand of the two different cultures and languages. The Story of the Stone, as a model for classical character writing, gave us challenges in name translation. II. The Differences between the English and the Chinese Cultures Reflected in Name Translation Vocabulary, as the smallest unit in language, though may has the same meanings in different languages, usually makes different inner reflections because of different culture. And it always has the meaning of the same word is pletely not the same in different languages. Both English and Chinese have some vocabularies about some special kinds of creatures, colors, and objects which have some meanings under given conditions. We have an example from the fifth chapter. The original : 水溶見他語言清楚 ,談吐有致 ,一面又向賈政道 :“令郎真乃龍駒鳳雛” 。全譯本中最為公眾認(rèn)可的是楊憲益夫婦和霍克斯的譯本。名著中人物姓名對(duì)名著有重要作用并反映人物性格。 四、從音、形和意方面分析《紅樓夢(mèng)》中的姓名。 論文將從原著出發(fā)， 對(duì)比戴維s Invisibility: a 5 History of Translation in 1995. But they were from an article written by a Germanic scholar, Schleiermacher, in 1813. Schleiermacher emphasized the indivisible relationship