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“translation studies is not merely a minor branch of comparative literary study, not yet a
specific area of linguistics, but a vastly complex field with many far-reaching
ramifications.”(Bassnett, 1980: 1) Culture and language are inter-dependent. After the
re-definition of translation studies and the description of the relationship between language
and culture, Bassnett further illustrates the theory of culture translation from the following
four aspects:(1)Translation should take culture as the translation unit, not always linger on
the discourse level;(2)Translation is not a simple process of decoding and recoding, but an
activity of communication;(3)Translation should not be restricted as the description of
source text, but be viewed as the functional equivalence in the target language
culture;(4)Translation will have different principles and norms in different times in order to
meet different needs. In a word, these principles and norms are to satisfy the needs of
different cultures and the needs of different groups in a certain culture.
The establishment of Susan Bassnett’s Cultural Translation Theory has pushed translation
studies a step forward. (Liao Qiyi, 2000: 382) Firstly, it regards the translation unit as
culture and function, rather than the traditionally prevalent words, phrases, sentences or
discourses, which encourages translation theorists to shift their focuses onto the culture and
function, thus developing a new approach in translation. Secondly, it has brought attention
to the relationship between translation studies and other disciplines. Thirdly, Bassnett
believes that the evaluation of translation is “culture bond” (Bassnett, 1980: 9) and should
be connected with the target readers of the translation. Finally, Bassnett especially puts
emphasis on the leading position of the translator.
4 Analysis of Euphemism Translation in Hong Lou Meng
In this section, the author will analyze four sorts of euphemisms in the two translated
versions of Hong Lou Meng, and make comparisons between them respectively.
4.1 Euphemisms for Death
The word “death” may be the largest taboo not only in China but also in the entire world.
Whether in Western or Eastern countries, people are used to using other things as
substitutes for death. There are different expressions for the death of people in different
classes, status, and ages. In addition, different words are applied to show the different
reasons and ways of death, and also to show how people feel about the death.
The death euphemisms in Hong Lou Meng found by the author are abundant and numerous.
For convenience of analysis, the author will select and discuss some typical ones.
[1]雨村听毕，心下明白，知士隐仙去，便把那衙役打发了出去。（第一百四回）
The Yangs’: Yucun realized that Zhen Shiyin had vanished by magic, being an immortal. He dismissed
the runner and
Hawkes’: Yu-cun deduced from this account that Zhen Shi-yin’s departure from the scene of the fire
had been no ordinary death, but rather some miraculous process of etherealization. He dismissed
the runner
“仙去”(Xianqu) in this sentence originated from the Taoism, in which people regards
immortal as their lifelong pursuit. Therefore, euphemisms for death that originated from the
Taoism, such as “升天”(Shengtian), “仙游”(Xianyou), “仙逝”(Xianshi), are almost all
related to become immortal. In English, there are lots of death euphemisms concerning with
religion, such as “to answer the final summons”, “to join the angelic choirs”, “to go to
heaven”, etc. However, most of them are related to the Christianity. Although they are all