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1 The Overall Plans for the Metropolis of Beijing describes stringent protection for seven scenical lines, including Yingdingguan Hill, the line fromDrum Tower to Deshengmen, the line fromDrum Tower to the White Tower at Beihai, the line from Jingshan Hill to theDrum Tower, the line from Jingshan Hill to the White Tower at Beihai, the line from Jingshan Hill to Yongdingmen, with The Palace Museum in the middle way, the City Tower at Zhengyangmen, and the line from the Watchtower to Qiniandian at the Temple of Heaven.

13.0.1 《北京城市总体规划》规定的7条城市景观线必须加以严格保护，包括银锭观山、鼓楼至德胜门、鼓楼至北海白塔、景山至鼓楼、景山至北海、景山经故宫和前门至永定门、正阳门城楼、箭楼至天坛祈年殿。

And now I began to think sedately; and, upon debate withmyself, I concluded that this island (which was so exceedinglypleasant, fruitful, and no farther from the mainland than as I hadseen) was not so entirely abandoned as I might imagine; thatalthough there were no stated inhabitants who lived on the spot,yet that there might sometimes come boats off from the shore, who,either with design, or perhaps never but when they were driven bycross winds, might come to this place; that I had lived therefifteen years now and had not met with the least shadow or figureof any people yet; and that, if at any time they should be drivenhere, it was probable they went away again as soon as ever theycould, seeing they had never thought fit to fix here upon anyoccasion; that the most I could suggest any danger from was fromany casual accidental landing of straggling people from the main,who, as it was likely, if they were driven hither, were hereagainst their wills, so they made no stay here, but went off againwith all possible speed; seldom staying one night on shore, lestthey should not have the help of the tides and daylight back again;and that, therefore, I had nothing to do but to consider of somesafe retreat, in case I should see any savages land upon the spot.

后来的事实也证明，他既是一位虔诚的基督徒，又是一位知恩图报的朋友。他的这种品质实在使我非常满意。可是，在我对他的疑惧没有消除之前，我每天都要试探他，希望他无意中会暴露出自己的思想，以证实我对他的怀疑。可是我却发现，他说的每一句话都那么诚实无瑕，实在找不出任何可以让我疑心的东西。因此，尽管我心里很不踏实，他还是赢得了我的信任。在此期间，他一点也没有看出我对他的怀疑，我也没有根据疑心他是在装假。有一天，我们又走上了那座小山。但这一次海上雾蒙蒙的，根本看不见大陆。我对星期五说："星期五，你不想回到自己的家乡，回到自己的部族去吗？"他说："是的，我很想回到自己的部族去。"我说："你回去打算做什么呢？你要重新过野蛮生活，再吃人肉，像从前那样做个食人生番吗？"他脸上马上显出郑重其事的样子，拼命摇着头说："不，不，星期五要告诉他们做好人，告诉他们要祈祷上帝，告诉他们要吃谷物面包，吃牛羊肉，喝牛羊奶，不要再吃人肉。"我说："那他们就会杀死你。"

The first part states in a comprehensive way the research on Zhou Zuoren so as to define the purpose, methodology and significance of the dissertation. The second part analyzes the experience of Zhou's self-culture creation from a personal angle-Yue culture in Zhejiang gave Zhou a perceptual knowledge of folklore, while the idea of world folklore gave him a rational cognition of folk' culture. The combination forms a dual folklore. The third part observes Zhou Zuoren's examination of literarure from folklore's perspective as well as its pioneering significance. The fourth part explores in a further way Zhou's perspective of folk culture, and analyzes the method he has established to conduct literary criticism from the angle of folklore as well as his research on Chinese Culture. The fifth part analyzes the impacts folklore theory and folk culture have on the formation of Zhou' literary ideas, focusing more his folklore interpretation and humanism perspective about the origin and hist ory of literature, also his literary aesthetic standards about "ordinary humanism" and "loving amusement" from the position of folklore. The sixth part expounds Zhou's achievement in combining literature and folklore and explores the consistency of their focus on human, thereby presenting a complete picture of Zhou's literature. The last part generalizes the revelation drawing from the research done in this dissertation.

本文分为六章：第一章综述周作人研究的历史与现状，从而确定本文的研究目的、方法及意义；第二章从社会、时代背景、区域文化传统和个人文化选择的角度，阐释周作人选取民俗学视角观照文学的原因，侧重分析周作人自我文化建构的心路历程——浙江越文化传统的浸润给周作人以民俗学的感性认识，而世界民俗学的理念赋予他注重民间文化的理性精神；第三章考察周作人的民俗学研究及先锋意义；第四章进一步探讨周作人的民俗文化观，分析他确立的从民俗文化角度进行文学批评的方法，兼及他从民俗学视角进行的中国文化研究；第五章分析民俗学理论及民俗文化观在周作人文学思想生成中的影响，着重论述周作人关于文学起源和文学发展史的民俗学阐释、文学的民俗人性观，以及从民间立场出发所具有的"平凡的人道"、"有情的滑稽"等文学审美原则；第六章从创作实践方面，探讨周作人文学作品的民俗文化意蕴，进一步论述周作人将文学与民俗结合在一起的实绩，并揭示二者以"人"为核心的内在精神的一致性，从而呈现出周作人较为完整的文学风貌；最后是余论，指出这一研究的启示。

Meiyou Deng from the Electric Company, from Shadowgraph to the movie, from Hongyan-book to the phone messages from handwriting to Gao Jian, Yi Meier, reform and opening up has changed our lives, we share a daily basis in the reform and opening up to We bring the real advantages and benefits.

从煤油灯到电灯，从皮影到电影，从鸿雁传书到手机短信，从手写稿件到发伊妹儿，改革开放改变了我们的生活，我们每天都在分享着改革开放给我们带来的实实在在的好处和利益。

This most holy general synod of Constance, legitimately assembled in the holy Spirit, having invoked Christ's name and holding God alone before its eyes, having seen the articles drawn up and presented in this case against the lord pope John XXIII, the proofs brought forward, his spontaneous submission and the whole process of the case, and having deliberated maturely on them, pronounces, decrees and declares by this definitive sentence which it commits to writing: that the departure of the aforesaid lord pope John XXIII from this city of Constance and from this sacred general council, secretly and at a suspicious hour of the night, in disguised and indecent dress, was and is unlawful, notoriously scandalous to God's church and to this council, disturbing and damaging for the church's peace and unity, supportive of this long-standing schism, and at variance with the vow, promise and oath made by the said lord pope John to God, to the church and to this sacred council; that the said lord pope John has been and is a notorious simoniac, a notorious destroyer of the goods and rights not only of the Roman church but also of other churches and of many pious places, and an evil administrator and dispenser of the church's spiritualities and temporalities; that he has notoriously scandalised God's church and the christian people by his detestable and dishonest life and morals, both before his promotion to the papacy and afterwards until the present time, that by the above he has scandalised and is scandalising in a notorious fashion God's church and the christian people; that after due and charitable warnings, frequently reiterated to him, he obstinately persevered in the aforesaid evils and thereby rendered himself notoriously incorrigible; and that on account of the above and other crimes drawn from and contained in the said process against him, he should be deprived of and deposed from, as an unworthy, useless and damnable person, the papacy and all its spiritual and temporal administration.

这个最神圣的总主教的人Constance ，合法地聚集在圣灵的，有引用基督的名字和控股只有上帝面前，其眼睛，看过的文章，制定并提出了在这种情况下，对主教宗若望二十三世，论证，提出了，他的自发意见书，并在整个过程中的案件，并经商议成熟对他们的判决，法令，并宣布这个确切的一句话，它致力于写作：即离境的上述主教宗若望二十三世，从这个城市的人Constance从这片神圣的总理事会，偷偷和一名形迹可疑小时的通宵，变相及不雅着装，过去和现在都是非法的，众所周知的丑闻，以上帝的教会和本局，扰乱和损害了教会的和平与团结，支持这个长-常委会裂，并在差异与发誓，承诺与宣誓，由勋爵说，教皇约翰向上帝，向教堂，并把这一神圣的议会；表示勋爵说，教皇约翰一直是一个恶名昭彰的simoniac ，劣迹斑斑的驱逐舰该货物的权利，不仅对罗马教会，而且对其他教会和许多虔诚的地方，以及一个邪恶的管理员及配药的教会的spiritualities和temporalities ；他出名scandalised上帝的地下教会和基督徒的人，由他的可恨和不诚实的生命和道德的，无论是以前，他晋升为教皇，后来就目前为止的时候，即是由上述他scandalised是scandalising在一个恶名昭彰的时装上帝的地下教会和基督教人民，即在经过适当和慈善警告，经常重申，以他，但他硬是坚持了上述弊病，从而变成自己出名不可救药的，并认为是考虑到上述及其他罪行得出，并包含在说的过程中对他的，他就应该被剥夺和被废黜的，从作为一个不配；无用damnable的人，教宗和所有它的精神和时间管理。

The history of the development of modern-times newspaper rules from later Qing Dynasty is in accordance with the general developmental pattern of enterprise rules. It has transformed from single proprietorship to jointly-run operation and to company operation, from the management of domestic workshop to the scientific management in modern times, from a single newspaper enterprises to a group of newspaper enterprises, during which every stage has its distinguished feature.

回顾晚清以来近代报业制度演变发展的历史，与企业制度的一般发展规律相符合，走上了一条从业主制、合伙制到公司制，从传统手工作坊式管理到近代科学化管理，从一单位企业到报团的历程，每个历史阶段都有其显著特征。

Baths and immersions also have a natural kinship with rites of passage, the ceremonies that mark the transition from one stage of life to the next—from being an anonymous infant to a named member of the community, from singlehood to marriage, from life to death.

沐浴和洗礼也自然地密切相关，后者伴随一些"过渡仪式"，标志着一个人的生活从一个阶段过渡到另一个阶段：从无名婴儿到有名有姓的团体成员，从单身到成家，从生到死。

Combined the geological analysis with analogue modeling experiments,the evolution of the Yinggehai basin could be divided into four main stages:(1) Before 42Ma,controlled by the southeastward extension of the Beibu Gulf basin on the northern continental margin,the Yinggehai basin experienced dextral pull-apart.Bounded by NS-trending Yingxi fault,the transtensional areas mainly are the northwest part and along the eastern boundary of the basin.(2) From 42 to 21Ma,the development of the main rift body in Yinggehai basin was mainly controlled by the southward slip and clockwise rotation of the Indochina block along the Red River fault zone,and the sedimentation was strengthened due to the sinistral transtension.In the east,the subsidence is deepened due to the dextral transtension.(3) From 21 to 10.4Ma,the sinistral movement of the Indochina block slowed down to still.From 21 to 15.5Ma,the northwest part of the basin began to inverse locally because of post-rift thermal subsidence of the whole basin.(4) From 10.4Ma to present,the basin was affected by the dextral movement of the South China block along the Red River fault zone and thermal accident in a new phase at 5Ma.

结合地质分析和物理模拟实验，莺歌海盆地的演化大致可以分为以下4个主要阶段：早期(42 Ma以前)主要受到南海北部陆缘裂解造成的右旋转换伸展作用的影响，但影响范围较小，主要为莺歌海盆地西北部和东部边界。42～21 Ma期间，主要受控于印支地块左行走滑和顺时针旋转作用的影响，莺歌海盆地在此期间发育了主体裂陷体系，东侧受到右旋转换伸展应力场的叠加影响而导致沉降加强；21～10.4 Ma期间，受印支地块逐渐减弱直至停止的左行走滑作用的影响，盆地西北部在21～15.5 Ma期间发生局部反转褶皱，但盆地整体进入以热沉降为主的时期；10.4 Ma以后，盆地受华南地块沿红河断裂右旋走滑作用和5 Ma以后新一期热事件的影响。

Second, From the internal comparison of linzhang dialect,I find that the difference from east to west is smaller and the difference is larger from south to north ,particularly the southern Zhanghe is affected by vicinity dialects, the tail is abundant and the suffixation of the northen Zhanghe is increasing under the influence of the Standard Chinese. The exterior comparison includes the comparison of the linzhang dialect vocabulary to that of the vicinity and that of the Standard Chinese. The comparison with the vicinity dialects reveals the ralationship of the Linzhang dialects with the vicinity dialects and inquire into its reason. Third, Through the comparison between the dialect and the Standard Chinese from the aspects of sallable, morpheme,affixation, I reveal the vocabulary-made characteristics of the Linzhang dialect---- to have abundant affix. Last, we divide the vocabulary in the Linzhang dialect into the Ancient Chinese words,the Medieval Chinese words,the Modern Chinese words,the Modern Chinese words by the historical view.

漳河北受普通话影响比较大，儿化现象比较突出；外部比较主要通过临漳与周围县，如安阳、魏县、磁县、成安县等，方言词汇的比较以及与普通话词汇的比较，揭示了临漳方言与周围县方言的亲疏关系，并探讨了其原因； 3、临漳方言词汇的构词特点，主要从构词的角度，从音节、语素、附加式构成几个方面与普通话进行了比较，突出了临漳方言词汇词缀构词的特点； 4、临漳方言词汇的历史层次是从汉语史的角度对词汇进行的分类研究，从词汇产生的时代划分出上古汉语词汇、中古汉语词汇、近代汉语词汇以及现代汉语词汇。

Go therefore, half this day as friend with friend Converse with Adam, in what Bowre or shade [ 230 ] Thou find'st him from the heat of Noon retir'd, To respit his day-labour with repast, Or with repose; and such discourse bring on, As may advise him of his happie state, Happiness in his power left free to will, [ 235 ] Left to his own free Will, his Will though free, Yet mutable; whence warne him to beware He swerve not too secure: tell him withall His danger, and from whom, what enemie Late falln himself from Heav'n, is plotting now [ 240 ] The fall of others from like state of bliss; By violence, no, for that shall be withstood, But by deceit and lies; this let him know, Lest wilfully transgressing he pretend Surprisal, unadmonisht, unforewarnd.

你们去，用半天工夫，像跟老朋友一样，和亚当交谈，在他的幽栖处，或在树荫下，在他午休的时候找他。在谈话中要启发他是正享受着幸福，他的幸福是享受意志的自由，他的意志虽然是自由的，但不够坚定；警戒他，不要太大意，陷入邪道；告诉他，他的危险因谁而来，现在有怎样的敌人从天而降，阴谋拉别人下水，和他一样从幸福的境地坠落下去。不，他用暴力，因为那是容易防范的；他用的是欺骗和谎言。这一点要说清楚，让他知道，免得他犯了天条而藉口没有预先警告，未加防范。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。