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Introduction1.1 Purpose of the study Most of these researches have achieved an excellent fruit，a lot of which deserve a lot of learning and studying，including further research. In the light of the formers achievements，we can absorb a great deal. This paper combines many research results and meanwhile，whats the most important is that we are in want of advancing in the field and it will further develop the translation strategies adopted by Hawkes in translating taboos in the story of the stone.1.2 Structure of the thesisAs you can see from the table of contents, the eassy is divided into five parts: introduction, an analysis of linguistic taboo, translation strategies adopted by Hawkes in translating taboos and the conclusion. This essay will be focused on the third part to give a gentle research on the Strategies to the Translation of Taboos, which is divided into three ways: euphemism translation, fuzzy translation and methonymy translation.2. Literature Review2.1 Research Background2.1.1 About David Hawkes　David Hawkes was born in 1923. He studied Chinese and Japanese at Oxford University between 1945 and 1947 and was a research student at thePeking University from 1948 to 1951.Then he became a Professor of Chinese at Oxford during 1959 to 1971. From 1973 to 1983, he was a Research Fellow of All Souls College, Oxford, and subsequently became an Emeritus Fellow.　　In 1980s, Hawkes donated about 4500 books to the National Library of Wales., including the Chinese language literature, history, philosophy, religion, drama and so on.　　He was a world-renowned master of Sinology with a profound knowledge of Chinese culture. When studying in Peking University, Hawkes has a masterful understanding of Chinese culture. As a Redology master, Hawkes was not only knowledgeable about Chinese culture, but also specialized in the Story of the Stone.　　　2.1.2 About the Story of the Stone　　The Story of the Stone was born about only a hundred year, but Chinese version is also dense fog. For many redologists spend their whole life studying the Story of the Stone from the perspective of its respective research. When the scholars make researches on the Chinese version, the foreign scholars also start the translation of this great work. The first English version of the Story of the Stone is a snippet of the third chapter translated by John Davis, a member of the Royal Society. It is understood that there are only two English full translation versions of the Story of the Ston. One translated by David Hawkes was published in 1973 onwards, which is the world's first t English version of the Story of the Stone and is widely used as the most popular version for Western readers. The other was translated by Yang Hsien-yi and his wife, published in 1978.　　In 1951, after returning, Hawkes started a new research. In 1959, 36-year-old Hawkes published "Songs of the South" in English, and in the same year he became a professor of Chinese at Oxford University. Under the Chinese colleague, Wu Shichangs encouragement, Hawkes started preparing the translation work in English of the Story of the Stone. 　　In the 1950s, the greatest novel of Chinese literature, the Story of the Stone in the English-speaking world do not have a complete English translation, but rather an excerpt of this, and that a large number of translation errors during flooding, the most typical example is the Lin the name, translated as "Black Jade" (black jade - Daiyu literal translation), Wu Shichang discovered this mistake, to be severely criticized, under his influence, Hawkes translation they use the correct translation of names "Lin Daiyu". Hawkes and Mr. Wu Shichang become a lifelong friend.　　In 1970, Hawkes Penguin seized the opportunity and cooperation, started the "the Story of the Stone" 120 back to the translation of the entire work, this time, he faces a choice: extremely large translation workload, daily teaching work. Hawkes know, he translated, "the Story of the Stone" is an epoch-making event, because the Western world does not have a full 120 back to the English "the Story of the Stone." He finally made the tough choices, resigning his teaching Chinese dean of the University of Oxford, dedicated "the Story of the Stone" translation, which caused a huge shock in the international Sinology, not a scholar, is to translate Chinese culture The resignation home Volumes, the last forty, completed by the Hawke's son sinologist Minford. Thus, the whole of the Western world's first 120 back, "the Story of the Stone" was born. 　　The Story of the Stone translated by Hawkes, so far in the Western world has a unique classic status in the Western world. after the 1980s, the four-volume "the Story of the Stone" full English translation of the emergence of the 20 years, but no new English translation version of the Story of the Stone appears. British translator Gladys Yang Hsien-yi co-translated and "the Story of the Stone", with influence in mainland China; while Hawkes version, then a leading position in the Western world.2.2 Previous Studies 　　A lot of researchers have studied on the translation strategies of taboos in the Story of the Stone from different aspects. There are many kinds of linguistic taboo, each of which has a word set. According to the cultural connotation, Jiang Zhiwei (2006) divided linguistic taboo into the followings: greeting taboo, religion taboo, death and disease taboo.　　Chinese usually start a conversation with greetings like where are going or what are you going to do. However, westerners would rather talk aout the weather than what the Chinese people used to do. (Jiang Zhiwei, 2006) When it comes to the topic cincerning sex, they express it in another way or replace it with other words. (Ou Yamei 那个东西，那个宝贝 refers to humans genitals. Death taboos need paying attention to both in Chinese and western culture. When translating a work involving death or disease taboos, the translator has to be carefullly and diligently because death in Chinese has so many forms that each form represents different statuses and meanings.(Ou Yamei Li Jing, 2008) For one thing, 圆寂 refer in particular to a monks death. For another, that the death of a ancient nobility or a minister is called 薨. Some scholars believe that the strategies of taboos translation can be divided into three ways: euphemisim translation, fuzzy translation and methonymy translation. (Jiang Zhiwei, 2006)　　Euphemisim translation changes the language system while discourse content remains unchanged. (Zhu Jian Meng Jianguo, 2011) In the semantics of the faithful can guarantee, based on the maximum guarantee of the unity of language style, retaining primitive taboo euphemism meaning. The face of such a translation, the translator should try to alienation and naturalized to find the best balance, in order to achieve the most natural and the most appropriate translation. 　　Fuzzification is one of the essential characteristics of natural language and language is closely related to fuzziness.literary translation is to use vague language to express the beauty of the beauty of the source language vague, that reproduces the effect of the source language arts. (Wu Bozhen Li Wenge,2004) Fuzzy language does not equal to vague, ambiguous language that only makes people misunderstand. On the contrary, it uses semantic ambiguity to reflect the fuzzy concept of life accurately.( Yu Fubin,2000)