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e to discard cultural message to keep the original content and its communicative function. Free translation is an incorporating explanation to deal with cultural differences. Obviously free translation in the process of dealing with cultural difference is very important. Regarding the readers who never get in touch with Mongolia and Peacey which is translated into 达蒙和皮西阿斯, they do not have any ideas of this idiom even if the translation looks so faithful. Even more, the source information lost completely. Both literal translation and free translation are loyal to the original text. In fact, here is a dialectical unification. Because the traditional translation is too subjective, Nida proposed functional equivalence viewpoint that is more objective. It means to request the target language readers to have the same or similar response with the source language reader. The majority of target language readers do not understand the source language and culture exactly. They grow in at total different environments; their thinking modes of question are different. So the translators have to seek some kind of language that contains the same cultural information of the source language. However, functional equivalence theory has its limitation. Stating from preceding translation methods, Nada’s theory indeed gains great achievement in translating idioms. It has abandoned the form to focus on the content, put aside the language difference to focus on the readers’ response, compared with the translation theory before; it can be rated as one kind of innovation. Therefore, the functional equivalence doubles the translation favor, and was once fashionable all over China in 1980s. Until now, the influence of functional equivalence is still extensive. But someone points out that Nida raised his viewpoint when he studied the translation strategy of “Holy Bible”. So it is more suitable for the missionary idioms that are in religious ancient books, myths and fables in the western culture. For example: (10) A Juda’s kiss comes from “Holy Bible”; (11) As wise as Solomon are from Greek and Roman myth. Although this kind of structure of idioms is simple, its significance is profound, and its cultural characteristics are strong, so they often cannot be understood or translated from the semantic level. It must be transplanted directly from the source language culture to the target language culture. This method is called “cultural facsimile”. Venutt proposed his “Resistance translation” [10] as a kind of solution for translation between Chinese and English. He thought translation itself undertook the cultural exchange and the readers have the ability to understand the external culture completely. What is more, foreignness will play an important role in enriching the target language in future. (12) Just like one hundred years ago, “All roads lead to Rome” was translated into reaching the same goal or conclusion from different approaches (殊途同归) . But today it is translated into each strip path passes to the Rome(条条大路通罗马) because the Chinese have accepted the word Rome. Perhaps certain years later, the Chinese can also accept the idiom “Mongolia and Peacey”. Besides this change there is another situation in the interior change of the source language. For example, in the period of pre-liberation and at the beginning of liberation the peasants stood for those men who were short of education; they are ignorant, backward and poor because of the low productive force