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lar to each other, but both of them did not translated the meaning of "funeral"; the translation of Wang is in lack of the meaning of "wailing"; Yang explained the use of 哭丧棒, but they did not point out why it's used. What's more, the translation of Yang is not proper also because哭丧棒 was generally used by a son, not by a common mourner. However, with the help of Lyell's footnote, foreign readers can get a clear concept of 哭丧棒： Young foreign gentlemen of the time often carried canes and young Chinese who have studied abroad often emulate them even after returning home. The "wailing stick"(哭丧棒) had been traditionally carried by filial sons in funeral processions; The idea it represented was that the son was so overwhelmed with grief that he would have been otherwise unable to walk. Lyell explained the Chinese tradition and at the same time pointed out the social background of the story. Meanwhile, he compared the situation in China with that in the western countries and pointed out that 哭丧棒 is like canes that carried by the foreign gentlemen. In the description of Ah Q's behavior on the execution ground (the 9 chapter), it is written:“‘过了二十年又是一……’阿Q在百忙之中，‘无师自通’地说出从来不说的话。” Footnotes of the three translations are as follows: Footnote: Common formula of defiance used by desperadoes on their way to the execution ground and signifying a sure return, in another incarnation, to carry on what they left off.( Chi-Chan Wang) "In another twenty years I shall be another stout young fellow.” was a phrase often used by criminals, before execution, to show their scorn of death.(Leung) Footnote: To show contempt for authority and indifference to death, condemned criminals would shout just before execution. "Twenty years from now, I'll come back as big and bad as ever." The idea, based on the Buddhist doctrine of rebirth, was that the criminal's spirit would enter a fetus ledged inside a pregnant mother's womb at the moment of his death.(Lyell) The original of what Ah Q said on the execution ground is explained in all the three footnotes. It will help the readers to overcome the inconvenience caused by cultural gap and to get a deeper understanding of the original text and the Chinese culture in the ancient society. (Comparatively, information provided by Lyell is the most abundant.) In conclusion, from the translations of Lyell, we can see translation is not reproduction but culture mediation and manipulation--we just call cultural shift. (Gentzler, 1993) culture shift emphasizes the situation of culture in translation and the significance of translation for culture. It focuses on culture but not the words, sentences even sections and chapters. [16] 4.5 The influence of knowledge of religion on translation China and England have different religious beliefs. It will be naturally reflected in the two languages. The main cultural factors in the language of English belong to the Christian culture. The Bible influenced the establishment and development of western civilization. In China, Buddhism and Taoism cultures are the most influential. Both English and Chinese have their own characteristics in thinking pattern, form of lingual expression and the implication of words and images. All of those should be noticed in during the process of translation. For example, in Hawke’s translation of 《红楼梦》 , 阿弥陀佛 became "God bless my soul" and 无星寿佛 became God. Because of such kind of translation, westerners may think that Chinese also believe in God. It ser