圣诞毕业论文

论文关键词：中国传统节日 中国传统文化 文化精神 论文摘要：中国传统节日作为一种行为层面的传统文化，根植于中国古代农耕文化，在长期的流传过程中形成了自身独特的文化内涵，体现了强大的文化凝聚力与生命力，有时甚至与文化精神、民族精神相联系，在社会发展进程中具有非常重要的作用。 随着外国特别是西方节日在中国的流行，青年人热衷过情人节、圣诞节，淡化中国传统节日中必须有的一些习俗，比如春节回家、清明扫墓、端午吃粽、中秋赏月吃月饼等。国务院办公厅近日发出通知，公布对国家法定节假日进行调整，明确清明、端午、中秋三个传统节目为法定假日，笔者认为，此举无疑是及时且具有现实意义的。中国传统节日作为一种行为层面的传统文化，根植于中国古代农耕文化，在长期的流传过程中，通过对天人、群己、义利等关系的约定，形成了自身独特的文化内涵，体现了强大的文化凝聚力与生命力，还与中华文化精神、中华民族精神相联系，在社会发展进程中具有非常重要的意义。 1 中国传统节日的文化内涵 文化是人类，或者一个民族、一个人群共同具有的符号、价值观及其规范，它实质上是与人类化联系在一起的。原始人钻木取火、刀耕火种，崇拜自然、图腾、祖先与神灵；宗法制社会形态下，人们讲究长幼尊卑、人伦血亲、礼教德治。各个历史阶段，人们祭祖、拜月、踏青、登高、折柳驱邪……人类的行为、观念随着人类的起源、进化、发展日益丰富，文化的内涵也随之渐趋深厚。假如某些行为、观念变成大多数人约定俗成的习惯性定势，则成为一种习俗，有些习俗以节日或民风民俗的形式存在下来。据不完全统计，我国目前有全国性、地方性和民族性的传统节日达 200多种，而其中最主要的有春节、清明、端午、七夕、中秋、重阳等 6种。笔者下面以这 6种主要传统节日为例，阐述其中的文化内涵。 1．1 中国传统节目根植于中国古代农耕文化 自然条件与地理环境决定了早期的中国以农耕经济为主。人们发明了农具，培育出新的农作物，制定了一系列农业制度，形成了一些农事习俗，创作了农事诗、各式图形等，这些都是农耕文化的体现。中国传统节日根源于中国古代农耕文化。据史籍记载，春节在唐虞时叫 “载”，夏代叫 “岁”，周代才叫“年”。“载”、“岁”、“年”都是指谷物生长周期，谷子一年一熟，所以春节一年一次，含有庆丰收的寓意。关于春节的另一种说法是：春节起源于原始社会末期的“腊祭”，当时每逢腊尽春来，先民便杀猪宰羊，祭祀神鬼与祖灵，祈求新的一年风调雨顺，免去灾祸。清明节本是二十四节气之一，这时，我国大部分地区气候温暖，草木萌茂，农业上开始忙于春耕春种。江南有农谚这样形容清明：“清明谷雨两相连，浸种耕种莫迟延”、“种树造林，莫过清明”。关于中秋节的起源，有一种说法是秋报的遗俗，因为农历八月十五这一天恰好是稻子成熟的时刻，人们便在这个季节饮酒舞蹈，喜气洋洋地庆祝丰收。重阳节在陕北是正式收割的季节……从传统节日的起源看，大多出于农耕目的，虽然在流传过程中，有些节日淡化了农耕印象，但传统节日体现或根植于古代农耕文化这一点是确定的。 1．2 中国传统节 日体现了原始观念文化 对大自然的崇拜是先民最原始的崇拜形式之一，这里的大自然主要指太阳、月亮、大地及除此之外的自然物。《风土记》中记载：“仲夏端午，烹骛角黍 (粽女)”，端午节采棕叶、包棕子体现了人们对植物的崇拜。在中秋时节，古代贵族和文人学士会对着天上又亮又圆一轮皓月，观赏祭拜，寄托情怀，无论是祭月还是赏月都体现了对月亮的崇拜。春节祭祖、清明扫墓是对祖先的崇拜。图腾崇拜是较为高级的宗教形式。原始先民都相信自己的氏族与某种动物、植物或无生物之间存在一种特殊的亲密关系，并以之作为氏族崇拜的对象。端午节赛龙舟的习俗早在屈原之前就出现了，这正体现了人们对龙图腾的崇拜。闻一多先生在《端午考》中说：“距屈子投江千余年前，划龙舟之习俗就已存在于吴越水乡一带。目的是通过祭祀图腾——龙，以祈求避免常见的水旱之灾。祭祀之日便是端午，在水域中竞划刻着龙饰的舟船是‘龙祭 ’的重要内容。” 1．3 中国传统节日反映出古代宗法文化的特征 中国长期处在宗法制社会形态下，在宗法制度下，人们重血亲人伦，讲究礼教德治、长幼尊卑、贵贱有别。宗法制社会形态下的一系列要求在传统节日中找到了很好的依托。春节祭祖、清明扫墓，把人置于血亲人伦中，体现出一种 “人道亲亲”。《礼记 ·大传》中这样解释 “人道亲亲”：“亲亲故尊祖，尊祖故敬宗，敬宗故收族”。通过这种方式整个家族就以血亲人伦为纽带联系在一起了。无论是祭祖、扫墓，还是拜月、登高，都有严格的仪式，崔提《四民月令》是这样形容春节祭祖的：“正月之朔，是为正日。躬率妻孥，洁祀祖祢。及祀日，进酒降神毕，乃家室尊卑，无大无小，以次列于先祖之前，子妇曾孙，各上椒酒于家长，称觞举寿，欣欣如也。”通过一系列固定仪式，实现了“尊尊”—— 长幼尊卑、贵贱有别，并且这种等级差别也与血亲人伦有关。通过传统节日中的血亲人伦纽带，尊尊与亲亲联系在一起，整个社会实现了从“家天下”到“国天下”的过渡，形成了家国同构格局。 2 中国传统节日中的文化精神 文化精神就是传统文化中具有积极意义的、体现在民族蓬勃向上精神的思想和观念。中国传统节日体现出精忠爱国、刚健有为、自强不息、天人合一、贵和尚美等文化精神，正是因为有着这些文化精神的存在，使得中国传统节日及节日中的一些习俗经过几千年的历程仍被保存、遵守着，体现出强大的文化生命力。 2．1 精忠爱国 精忠爱国思想在清明与端午两大节日中体现得最为明显，并且这种传统文化精神在历史进程中已经自发地上升为一种民族精神，在社会发展中起着非常重要的作用。清明扫墓的习俗来自于寒食节，而寒食节相传与春秋时期介子推有关，介子推 “割股”给处于困境中的公子重耳充饥，这里体现了“忠”与“义”两种文化精神。当公子重耳成为晋文公欲封赏介子推时介子推背着老母进了深山，这里体现了“孝”。在几千年的社会进程中，寒食节与清明节合二为一，“忠”“义” 的文化精神也成为中国传统观念中士大夫精神的渊源，孕育和造就了中国历史上无数仁人志士、英雄豪杰；而以血亲为纽带将人民紧紧联系在一起的“孝”，从小处说，使一个家族具有凝聚力；从大处说，使一个民族、国家更具有凝聚力。端午节赛龙舟与纪念屈原联系在一起，屈原代表着真、善、美，是爱国和忧民的化身，对屈原的纪念体现出一种赤诚爱国的文化精神。 2．2 天人合一 关于天人合一的思想，最基本的涵义是充分肯定 “自然界和精神的统一”，关注人类行为与 自然界的协调问题。春节迎新、清明踏青、端午赛船、中秋赏月、七夕观星、重阳登高都是天人合一思想的体现天人合一思想除了人与自然协调外，笔者认为，更主要的是 “天人合德”——天有高尚的德，人应该效法天德，向自然学习，与天合德，这是天人合一思想的最高境界和最高理想。正如《易传 ·文言》中说：“夫大人者与天地合其德，与日月合其明，与四时合其序，与鬼神合其吉凶，先天而天弗违，后天而奉天时。”这种认识影响着许多人的价值取向、人生态度，这与 “达则兼济天下，穷则独善其身”的观点是一致的。在现实中失意时，就转向自然，或归隐山林，或躬耕田园，在其间找到乐趣，发现真义。传统节日中的一些习俗在社会发展中被淡化或消失了，唯独亲近自然的行为得以延续，也从一个侧面反映了天人合一的思想具有强大的文化生命力 。 2-3 贵和尚美 “和 ”即和谐、统一，“美”即美好、团圆，贵和尚美作为中国文化的基本精神之一在传统节日中常有流露。春节虽然是指农历一年的第一天，但人们习惯上的过年活动在头一年进入腊月 (夏历十二月) 就已开始 ，一直到元宵节才结束。在腊月里，人们要扫尘、祭灶神；除夕要全家团圆，大家围坐在一起和面包饺子，和面的 “和”与 “合”谐音，饺子的 “饺”与 “交”谐音，“合”与 “交”是团圆、相聚之意；至元宵节全家又要围在一起吃汤圆，这些都表达了人们希望生活团团圆圆、和谐美好的愿望。七夕乞巧，表达出人们希望婚姻美满的愿望。至于中秋吃月饼，更兼有生活团圆、婚姻美满之意。九九重阳，则有珍爱生命，健康长寿之意。此外，清明折柳，端午采艾叶、菖蒲，重阳遍插茱萸，这种驱恶避邪的习俗也显露出贵和尚美的思想3 中国传统节日的现实意义 中国传统节日作为中国传统文化精神的体现之一，在社会发展中产生过深远的影响，这种影响有积极的，也有消极的。一般而言，消极的习俗总是流传不久，经过几千年社会历程流传至今的传统节日习俗总体而言具有深刻的现实意义。 3．1 中国传统节 日体现强大的文化凝聚力与民族凝聚力 春节回家、清明扫墓、端午节纪念屈原的传统习俗流露出敬祖意识、亲情情结、精忠爱国等思想，这些观念最容易唤起人们对亲人、家庭、故乡、祖国的情感，唤起人们对民族传统文化的记忆，对民族精神的认同，唤起人们同宗同源的民族情及对文化同根性的认同。中国有许多俗语，如：“一人有难，众人帮忙”、“老乡见老乡，两眼泪汪汪”等，这些都是传统节日具有强大文化凝聚力的表现；海外华侨回国祭祀祖先及在异国、异地的游子叶落归根等行为则是传统节日中民族凝聚力的体现。文化凝聚力与民族凝聚力有利于增强民族团结、维系国家统一，有利于加深世界各地中华儿女的亲情，也有利于激励一个民族、国家不断前进、发展、强大。 3．2 中国传统节日构建人与自然、人与人之间和谐的关系 中国传统节日中天人合一思想为人们提供了亲近自然、融入自然的机会，在踏青、观星、赏月、登高玩秋等活动中，人们放松心情，找回童真，发现乐趣。在亲近自然的活动中，人与人之间进行交际，体现出骨肉情深或天伦之乐，形成一种与人为善、和谐相处的人际关系。 当今世界，科技与工业日益发达，但人与 自然、人与人之间的关系发生了许多变化，如由于人类无限制地征服自然而带来的一系列环境问题，再如人与人之间关系的日益冷漠、势利等。现在当我们重新对照中国传统节日中人与自然、人际问的和谐关系时，应该受到启迪。所幸的是，当今社会上的许多变化已经逐渐引起了人们的重视，党的十七大报告特意将保护生态环境，构建人与人、人与社会和谐关系提上日程，这是对传统节日中天人合一思想的肯定。 3-3 中国传统节日唤起人们对美的向往 中国传统节日中无论是亲近自然 (如踏青、观星、赏月、登高等)还是渴望团圆 (如吃饺子、月饼等)的习俗，都体现了人们对美的追求与向往。宗白华先生在 《美学散步》里论述了各种形态的美，书中特别有一篇文章—— 《美从何处来》，在这篇文章里，宗自华先生指出美来自于心灵。笔者认为传统节日中的美主要指生命与生活之美，在亲近自然，家人团圆，希望有情人终成眷属的传统习俗中，人们体会到了生活之美，也益加珍爱生命。并且传统节日中的行为、愿望都发自于内心，充满了感情，因此，即使有时希望不能实现，结局未必圆满，按照宗白华先生的说法，因为这些行为、愿望来自于心灵，它们也是美的。 4 结语 中国文化具有包容性，表现为同化力、融合力、延续力和凝聚力等方面。在历史进程中，作为中国文化核心的中原农耕文化曾与北方游牧文化、南方山地游耕文化、少数民族文化实现过交融互补，也与外国文化进行过几次大的交汇。中国传统文化是中国文化的一个组成部分，也应具有包融性，而传统节日作为行为层面的传统文化，更应具有包融性。 中国传统节日有几千年的历史，在长期发展过程中，不断与其他文化交汇、互撞，消极的东西逐渐消亡，美好的东西日益突显，这正是传统节日具有强大文化生命力与凝聚力的表现。笔者相信，在与日前社会上流行的外国特别是西方节日的交汇、互撞中，中国传统节日定能发挥中国文化惯有的价值整合功能，到达一个新的层面。 参考文献： 【1】李汉秋．让传统佳节湿润民族精神[J]．红旗文稿，2008，(8)：34—35． 【2】严考亮．中华传统节日的文化价值及其在构建和谐社会中的作用【J】．2007，(1)：126—128 【3】张贷年．中国文化概论【M】．北京：北京师范大学出版社，1994． 【4】陈松林．论中华民族精神的思想内涵及其现代意义[J]．湖北社会科学，2003，(10)：65

1、论文题目：要求准确、简练、醒目、新颖。2、目录：目录是论文中主要段落的简表。（短篇论文不必列目录）3、提要：是文章主要内容的摘录，要求短、精、完整。字数少可几十字，多不超过三百字为宜。4、关键词或主题词：关键词是从论文的题名、提要和正文中选取出来的，是对表述论文的中心内容有实质意义的词汇。关键词是用作机系统标引论文内容特征的词语，便于信息系统汇集，以供读者检索。 每篇论文一般选取3-8个词汇作为关键词，另起一行，排在“提要”的左下方。主题词是经过规范化的词，在确定主题词时，要对论文进行主题，依照标引和组配规则转换成主题词表中的规范词语。5、论文正文：（1）引言：引言又称前言、序言和导言，用在论文的开头。 引言一般要概括地写出作者意图，说明选题的目的和意义, 并指出论文写作的范围。引言要短小精悍、紧扣主题。〈2）论文正文：正文是论文的主体，正文应包括论点、论据、 论证过程和结论。主体部分包括以下内容：a.提出-论点；b.分析问题-论据和论证；c.解决问题-论证与步骤；d.结论。6、一篇论文的参考文献是将论文在和写作中可参考或引证的主要文献资料，列于论文的末尾。参考文献应另起一页，标注方式按《GB7714-87文后参考文献著录规则》进行。中文：标题--作者--出版物信息（版地、版者、版期）：作者--标题--出版物信息所列参考文献的要求是：（1）所列参考文献应是正式出版物，以便读者考证。（2）所列举的参考文献要标明序号、著作或文章的标题、作者、出版物信息。

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毕业论文，泛指专科毕业论文、本科毕业论文（学士学位毕业论文）、硕士研究生毕业论文（硕士学位论文）、博士研究生毕业论文（博士学位论文）等，即需要在学业完成前写作并提交的论文，是教学或科研活动的重要组成部分之一。其主要目的是培养学生综合运用所学知识和技能，理论联系实际，独立分析，解决实际问题的能力，使学生得到从事本专业工作和进行相关的基本训练。其主要目的是培养学生综合运用所学知识和技能，理论联系实际，独立分析，解决实际问题的能力，使学生得到从事本专业工作和进行相关的基本训练。毕业论文应反映出作者能够准确地掌握所学的专业基础知识，基本学会综合运用所学知识进行科学研究的方法，对所研究的题目有一定的心得体会，论文题目的范围不宜过宽，一般选择本学科某一重要问题的一个侧面。 毕业论文的基本教学要求是：1、培养学生综合运用、巩固与扩展所学的基础理论和专业知识，培养学生独立分析、解决实际问题能力、培养学生处理数据和信息的能力；2、培养学生正确的理论联系实际的工作作风，严肃认真的科学态度；3、培养学生进行社会调查研究；文献资料收集、阅读和整理、使用；提出论点、综合论证、总结写作等基本技能。毕业论文是毕业生总结性的独立作业，是学生运用在校学习的基本知识和基础理论，去分析、解决一两个实际问题的实践锻炼过程，也是学生在校学习期间学习成果的综合性总结，是整个教学活动中不可缺少的重要环节。撰写毕业论文对于培养学生初步的科学研究能力，提高其综合运用所学知识分析问题、解决问题能力有着重要意义。 毕业论文在进行编写的过程中，需要经过开题报告、论文编写、论文上交评定、论文答辩以及论文评分五个过程，其中开题报告是论文进行的最重要的一个过程，也是论文能否进行的一个重要指标。

The word Christmas comes from the words Cristes maesse, or "Christ's Mass." Christmas is the celebration of the birth of Jesus for members of the Christian religion. Most historians peg the first celebration of Christmas to Rome in 336 . Christmas is both a holiday and a holy day. In America it is one of the biggest event of the year (especially for kids), and for members of the Christian religions it is an important day on the religious calendar. The federal government, all state governments, all schools/colleges/universities and the vast majority of businesses in America give employees one or two days off at Christmas, making it an important holiday (other federal holidays are: New Year's Day, Martin Luther King Day, Washington's Birthday, Memorial Day, Independence Day, Labor Day, Columbus Day, Veterans Day, Thanksgiving). In the Roman Catholic calendar, Christmas is one of six holy feast days celebrated in America, the others being: Circumcision (New Year's Day), Ascension, Assumption (Mary's assumption into heaven, August 15), All Saints (November 1), and the Immaculate Conception (December 8). 枯

On the Cultural Translation of Chinese Poetry From the Perspective of Peter Newmark’s Theory【Abstract】As a type of classical Chinese literature with a long history, the ancient Chinese poetry has long attracted the attention of scholars at home and abroad and been translated by them. This paper attempts to make a tentative study on Peter Newmark’s theory in the culture translation of Chinese poetry. It proves that the theory plays a key role in the culture translation of Chinese poems.【Key Words】Peter Newmark;communicative translation;semantic translation; poem translationAs a type of classical Chinese literature with a long history, the ancient Chinese poetry has long attracted the attention of scholars at home and abroad and been translated by them. For different translators, the translated versions and methods are quite different. Based on his own past research and some other transdisciplinary knowledge, Peter Newmark, the famous English translation theorist, has put forward the principles of “semantic translation” and “communicative translation”.1. The Characteristics of Poem TranslationPoem translation is quite different from the translations of novels, dramas, proses and film scripts. This is determined by its own characteristics. Then what are its characteristics? Generally speaking, there are three prime , poem emphasizes on the beauty of tempo and metre. A beautiful poem must have much attractiveness between the lines. When you hear some reading the charming poem, it seems that you are listening to a beautiful , from a lingual perspective, the languages of poem is quite succinct and the information in one unit structure. Its structure is rather different from some common lingual structures, due to the requirement of its metre, rhythm and , a poem is the most senior form of literature, its metre, form and idea becoming integration. The lack of anyone of them will lead to the destruction of the whole poem. What’s more,the significance should be read between the lines, because the lines consist of many constituents of imagination when the author produces the poem. That is to say, we can always see the beauty of obscurity from poems. The understanding and feeling towards a poem depends on the appreciator, time and . About Peter Newmark’s Translation TheoryAccording to Peter Newmark, communicative translation attempts to produce on its readers an effect as close as possible to that obtained on the readers of the original. Semantic translation attempts to render, as closely as the semantic and syntactic structures of the second language allow, the exact contextual meaning of the original. In theory, there are wide differences between the two translation must emphasize the effect rather than the content of the message, and semantic translation would be more informative but less effective. Semantic translation attempts to recreate the precise flavor and tone of the original and it relates to the “expressive” function of language, whereas communicative translation responds to the representational and vocative functions. Thus for “Wet Paint!”, the communicative translation “Don’t touch the wet paint” is mandatory; the semantic translation(‘paint is wet’) would be more informative but less . A Study on the Cultural Transference of Chinese Appellation CultureAppellation culture is a dual-property semiotic system which concerns with appellation and involves both linguistics and culture. It is a semiotic system because it is marked by words or phrases in languages. The evolution of Chinese history and the continuous blending among nationalities in ancient China has given rise to a complex Han culture. Appellation culture is a good case in point. Appellation can be divided into relative appellation and association. A relative appellation is a cultural symbol produced by marriage system. After long-term cultural sediment, it has become well established. In ancient China, the complex marriage system finally led to a complicated relative appellation system, which inevitably causes troubles in 未谙姑食性，先遣小姑尝。Verginial: I decide that not my my husband’s young sister shall have the first Yuanchng: To meet my mother-in-law’s taste,I send her daughter the first : But what kind of taste auntie likes, I don’t know,So send to my sister-in-law the first ancient China, there was a traditional custom, which meant to turn cousinship into marriageship. In other words, a girl was supposed to marry the son of her mother’s brother, thus she would call her husband’s parents, . her father-in-law and mother-in-law uncle and aunt or auntie. Fletcher, obviously, has been confused by the surface meaning of “姑”, hence, he translates this word semantically as “auntie”. Although the girl calls her husband’s mother aunt, she has to present as a daughter-in-law and look at the “aunt” as mother-in-law and serve her everyday after the marriage. This is determined by the feudal marriage system. Thus, Fletcher has made a semantic here the “auntie” only acts as a “signifier”. A good way to deal with it is to uncover its veil and make the readers see clearly its face, to reveal the word in its true colours. After analyzing and consulting reference books, this is not a difficult task. The best way is to take a communicative translation. Both the first two translators have done in this way. “姑”is translated communicatively as “mother in law”. Under this condition, the TL readers will understand the poem in a full; otherwise, they must be confused about the let’s take another example: 嫦娥应悔偷灵药，碧海青天夜夜心。Zhang Tingchen & Wei Bosi: Chang E must regret having stolen the magic elixir——In that blue ocean of a sky: endless thoughts, night after Dayu: Chang’e should now sorely regretFor stealing the herb of fay,So she hath to face all alone the blue skyAnd the sea immense night and : Are you sorry for having stolenThe potion that has set purple seas and blue skies,To brood through the long nights?Chang’e is a fairy lady in a Chinese legend who swallowed elixir stolen from her husband and flew to the moon. Here, in order to let the TL readers get to know the legendary figure in Chinese culture, both Chinese translators have taken the semantic translation and transcribed it into “Chang’e”, the alphabetic correspondence of “嫦娥”. Since the original verse is a narrative, in which “Chang’e” functions only as a sign of a person, it is hard for readers to fully understand the figure in the poem. So, this kind of transcription is quite all , Bynner, starting from the western thinking mode, has communicatively translated the verse by using the second as if in a dialogue with God or someone else. This kind of tone may bring the TL readers kindness and make them feel as if they are participating. But this can’t yet explain who “嫦娥”is. This shows that sometimes when the differences between the two languages can’t be understood by TL readers, they should be eliminated by sensible Culture about Weights and MeasuresWeights and measures were very complicated before the unity by the Qin Dynasty. Each country followed its own system of weights and measures. After the unity of the country, Qin also standardized them. Such a system is handed down from generation to generation. Nevertheless, they are unknown or unfamiliar to foreigners. Although the Tang Dynasty reached in a peak in cultural influence abroad, some of the cultural concepts are unknown to foreigners. Now let’s see the following instances: 桃花潭水深千尺，不及汪伦送我情。Obata: The Peach Flower Lake is a thousand fathoms deep,But it cannot compare, O Wang Lun,With the depth of your love for 一片孤城万仞山。Wen Shu: On a steep high mountain the lone garrison town standsZhang Tingchen & Wei Bosi: Amid the massive mountains lies the solitary sliver of a townSun Dayu: And a lone pile lies by a mount a hundred furlongs highXu Yuanchong: The lone Great Wall lost amid the mountains proudFletcher: ‘Mid peaks so high our tiny town to sight is almost lostSuch units as “尺” (in its ancient meaning), “仞”have no equivalence in Anglo-American culture or modern Chinese culture. According to A Dictionary for Ancient Chinese Words, both of them are measures of length, height or depth. In ancient Chinese, 1尺≈; 1仞≈(current)≈. So “万仞”≈24000meter~25000m. Even people in China today may not know these. We may translate them semantically as 260m and 24000m, but which may make the translated versions lost their original charming and become more complicated. Therefore, Obata chooses another way, he adapts and makes the thought and cultural content of original more accessible to reader. In his version, “尺”is replaced by “fathom”, a word familiar to foreigners. 1尺≈, then 1000尺≈260m; 1fathom≈, then 1000fathoms≈1800m. Thus it seems the two figures differ largely from each other, but after all, the “千尺” here is in its exaggerated meaning. In this way, the readers can get the rough meaning of a great depth conveyed by the original in the second version, Sun Dayu has semantically translated “仞”into “a hundred furlongs”. He used a similar unit in Anglo-American culture for replacement. 1furlong≈201m, then 100furlong≈20100m. This is almost equal to the height of “万仞”. The domesticating method here has not merely made the TL readers understand the grandeur of the mountains the author wanted to convey, but also given them a perceptual knowledge of this point. Thus we can see that Mr. Sun has really given much thought to the for the other versions, they should be categorized under communicative translation. Although the key cultural word has been sacrificed, all the versions have become clear enough to be accepted by TL the above examples, we see that semantic translation is not always the only valid method. Sometimes communicative translation may also help to translate those words that are heavily culture-loaded. However, when it is imperative to retain the culture, semantic translation should be considered, that is, we can translate the words literally and then add a note. In versions that aim to introduce Chinese culture, it is necessary to use this Time CultureTime culture refers to some culture that is related to time or the techniques to express time. During the development of Chinese history, ancient Chinese invent their own special methods to express time. Using lunar calendar to calculate months is a good case in point. That is to divide a year according to the twenty-four solar terms. In this way, people can easily depict what the climate or scenery is like during a period of 烟花三月下扬州Yang Xianyi &Gladys Yang: In the mist and flowers of spring,He goes down to Dayu: In this flowery April clime,For thickly peopled Yuanchong: For Yangzhou in spring green with willows and red with to Best-Known Tang and Song Four-Line Poems,“烟花” is a phrase to depict the spring that is filled with the mist-like willow catkin and the brocade-like flowers, that is to describe a splendid spring. Here in the verse, it is used to modify “三月”. “三月”in the lunar calendar refers to the third month, the period almost from the pure Brightness till soon after Grain Rain. This period of time is nearly equal to the fourth month of the year,April. During this time, flowers blossom and the trees begin to put forth new leaves.”Against such a background, starting from the TL culture, Mr. Sun Dayu communicatively translates it into “flowery April”. Thus, the TL readers can easily imagine the flowery scenery. The same strategy has been adopted in the others. From the readers’ angle, the other two translators have succeeded in avoiding confusion to the TL readers by omitting “三月”. Otherwise the TL readers will wonder why it says it is spring and flowery since it is obviously cold in March? By omission of “三月”, the two versions appear clearer in meaning and easier to the above several examples, we may draw a conclusion that communicative translation is mainly adopted to transfer the culture, especially in appellation culture and culture about weights and measures, while semantic translation is added to render some culture in Chinese poetry. But no matter which method a translator adopts, he must render the original accurately and accurately convey the true information to the TL in all, Peter Newmark’s translation theory applies successfully to the English versions of ancient Chinese poems. It proves that all translations must be in some degree both communicative and semantic. Both semantic translation and communicative translation are necessary in translation. The theory plays a key role in the English translation of Chinese poems.