不作声

Then the son of Atreus drew his sword, and drove at the projecting part of his helmet, but the sword fell shivered in three or four pieces from his hand, and he cried, looking towards Heaven,"Father Jove, of all gods thou art the most despiteful; I made sure of my revenge, but the sword has broken in my hand, my spear has been hurled in vain, and I have not killed him."

阿特柔斯之子拔出柄嵌银钉的铜剑，高举过头，奋力劈砍对手的盔脊，却被撞顶得七零八落，脱离了手的抓握。阿特柔斯之子长叹一声，仰面辽阔的天穹："父亲宙斯，你的残忍神祗中谁也不可比及！我想惩罚亚历克山德罗斯的胡作非为，但我的铜剑已在手中裂成碎片，而我的枪矛也只是徒劳地作了一次扑击，不曾把他放倒！"

YEAH! This is the new shit Stand up and admit it Now it's you-know-who I've got the you-know-what I stick it in the you-know-where You know why, you don't care Now it's you-know-who I've got the you-know-what I stick it in the you-know-where You know why, you don't care Now it's you-know-who I've got the you-know-what I stick it in the you-know-where You know why, you don't care Now it's you-know-who I've got the you-know-what I stick it in the you-know-where You know why, you don't care Babble, Babble, Bitch, Bitch Rebel, Rebel, Party, Party Sex, sex, sex, don't forget the violence Blah, blah, blah Got your lovey-dovey sad and lonely Stick your stupid slogan in Everybody sing along Are you motherfuckers ready for the new shit?

呀！ 这是新的粪站起来并且承认它现在你知道我有的它是你知道什么我黏附它在你知道您知道为什么，您现在不关心你知道我有的它是你知道什么我黏附它在你知道您知道为什么，您现在不关心你知道我有的它是你知道什么我黏附它在你知道您知道为什么，您现在不关心你知道我有的它是你知道什么我黏附它在你知道您知道为什么，您不关心咿呀作声，咿呀作声，母狗，母狗反叛者，反叛者，党，党性，性，性，不要忘记暴力胡说，胡说，胡说得到了您的宝贝鸽子哀伤，并且您愚笨的口号在大家唱歌是您贱人们，准备好新的粪的偏僻的棍子？

As a part of enlightening culture, the enlightening literature is definitely a window that publicizes the logos spirit, however, literature is different from philosophy, literature is the artistic transexpression of the Zeitgeist, but not the direct expression of the rational principles, in the eighteenth century the thought of natural logos brought the production of the free humanity of literature, Faust pursues and explores forward constantly, which stands for the permanent"human"spirit, it means the human's release and rein on the atman, it is the natural situation after breaking the fetters, and it is the revertion of the human natural inbeing; Naive man is the unit that has not been touched by"civilization", it is the origianl nature of human beings, during the conflict and collision of these two different cultures--"nature"and"civilization", it holds the independent free spirit homestead; emotion is natural, when the society made it institutionalized, it is catabolized, Lockersha Na heard the voice of heart under the system of plural marriage, she released the human natural emotion, reverted the natural humanity; under the"civilization", individuality is deprived,"civilization"becomes the contrary of civilization, Rameau's nephew championed the individual existence and freedom in the period of losing"self", it stands for the"self"shaping in the independent pose.

启蒙文学作为启蒙文化的一部分，它自然是张扬自然理性精神的一个窗口，然而，文学又不同于哲学，文学是对时代精神作艺术化的转达，而不是理性原则的直接的传声筒，十八世纪自然理性的思想养料孕育的是文学中自由人性的灿烂之花，浮士德不断地向上求索，代表着永不息止的"人"的精神，"人"的精神是人对于自我本体的一种释放与驾驭，是挣脱枷锁之后的自由状态，是对人之自然本性的还原；天真汉是未曾受过"文明"浸染的个体，代表人类之原本的自然天性，在"自然"与"文明"两种异质文化的冲突与碰撞中，维系着个体独立自由的精神家园；情感本属自然的，在社会将其制度化的同时，也将其异化了，洛克莎娜在一夫多妻制下，聆听的是个体心底之声，释放人之自然感情，复原自然之人性；"文明"下，个体性被剥夺，"文明"已堕入文明的对立面，拉摩的侄儿在"我"丧失的时代，捍卫了个体自我的在场性与自由性，代表了以独立个体之姿存在的"我"。

It had been hard for him that spake it to have put more truth and untruth together in few words, than in that speech, Whatsoever is delighted in solitude, is either a wild beast or a god For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church But little do men perceive what solitude is, and how far it extendeth For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love The Latin adage meeteth with it a little: Magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods But we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity

因为，若说一个人心里有了一种天生的、隐秘的、对社会的憎恨嫌弃，则那个人不免带点野兽的性质，这是极其真实的；然而要说这样的一个人居然有任何神灵的性质，则是极不真实的。只有一点可为例外，那就是当这种憎恨社会的心理不是出于对孤独的爱好而是出于一种想把自己退出社会以求更崇高的生活的心理的时候；这样的人异教徒中有些人曾冒充过，如克瑞蒂人埃辟曼尼底斯、罗马人努马、西西利人安辟道克利斯和蒂安那人阿波郎尼亚斯；而基督教会中许多的古隐者和长老则确有如此者。但是一般人并不大明白何为孤独以及孤独的范围。因为在没有&仁爱&的地方，一群人众并不能算做一个团体，许多面目也仅仅是一列图画；而交谈则不过是铙钹叮铃作声而已。这种情形有句拉丁成语略能形容：&一座大城市就是一片大荒野&；因为在一座大城市里朋友们是散居各处的，所以就其大概而言，不像在小一点的城镇里，有那样的交情。但是我们不妨更进一步并且很真实地断言说，缺乏真正的朋友乃是最纯粹最可怜的孤独；没有友谊则斯世不过是一片荒野；我们还可以用这个意义来论&孤独&说，凡是天性不配交友的人其性情可说是来自禽兽而不是来自人类的。

In any man .hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation; such as is found to have been falsely and feignedly in some of the heathen; as Epimenids the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church, But little do men perceive what solitude is, and how far it extendeth, For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love.

只有一点可为例外，那就是当这种憎恨社会的心理不是出于对孤独的爱好而是出于一种想把自己退出社会以求更崇高的生活的心理的时候；这样的人异教徒中有些人曾冒充过，如克瑞蒂人埃辟曼底斯罗马人努马西西利人安2辟道克利斯和蒂安那人阿波郎尼亚斯是也；而基督教会中许多的古隐者和长老则确有如此者。但是一般人并不大明白何为孤独以及孤独底范围。因为在没有&仁爱&的地方，一群的人众并不能算做一个团体，许多的面目也仅仅是一列图画；而交谈则不过是铙钹丁令作声而且。

Matre Andry looked up, appeared to calculate for a moment the height of the pillar and the weight of the little rascal, mentally multiplied that weight by the square of the velocity —and held his peace.

安德里老公抬起眼睛望了一会儿，好像在估量一下柱子有多高，促狭鬼有多重，再默算一下重力乘加速度之平方，然后不敢作声了。

As a part of enlightening culture, the enlightening literature is definitely a window that publicizes the logos spirit, however, literature is different from philosophy, literature is the artistic transexpression of the Zeitgeist, but not the direct expression of the rational principles, in the eighteenth century the thought of natural logos brought the production of the free humanity of literature, Faust pursues and explores forward constantly, which stands for the permanent"human"spirit, it means the human's release and rein on the atman, it is the natural situation after breaking the fetters, and it is the revertion of the human natural inbeing; Naive man is the unit that has not been touched by"civilization", it is the origianl nature of human beings, during the conflict and collision of these two different cultures--"nature"and"civilization", it holds the independent free spirit homestead; emotion is natural, when the society made it institutionalized, it is catabolized, Lockersha Na heard the voice of heart under the system of plural marriage, she released the human natural emotion, reverted the natural humanity; under the"civilization", individuality is deprived,"civilization"becomes the contrary of civilization, Rameau's nephew championed the individual existence and freedom in the period of losing"self", it stands for the"self"shaping in the independent pose.

启蒙文学作为启蒙文化的一部分，它自然是张扬自然理性精神的一个窗口，然而，文学又不同于哲学，文学是对时代精神作艺术化的转达，而不是理性原则的直接的传声筒，十八世纪自然理性的思想养料孕育的是文学中自由人性的灿烂之花，浮士德不断地向上求索，代表着永不息止的&人&的精神，&人&的精神是人对于自我本体的一种释放与驾驭，是挣脱枷锁之后的自由状态，是对人之自然本性的还原；天真汉是未曾受过&文明&浸染的个体，代表人类之原本的自然天性，在&自然&与&文明&两种异质文化的冲突与碰撞中，维系着个体独立自由的精神家园；情感本属自然的，在社会将其制度化的同时，也将其异化了，洛克莎娜在一夫多妻制下，聆听的是个体心底之声，释放人之自然感情，复原自然之人性；&文明&下，个体性被剥夺，&文明&已堕入文明的对立面，拉摩的侄儿在&我&丧失的时代，捍卫了个体自我的在场性与自由性，代表了以独立个体之姿存在的&我&。

Transcription, and analyzes Wangs inheritance, reproduction and development of Chinese ethical folk music. She also makes transverse comparisons between the musical forms of piano works by composers of both China and abroad, and illustrates that Wang uses for inference but not copies the western musical forms, that he attaches importance but not stickles to the framework of traditional Chinese music, and also that he demonstrates a characteristic of not sticking to one pattern. She makes contrastive comparisons as well of the melodies and harmonies of piano works by composers of both China and abroad, and indicates that in inquiries into the folk style of counterpoint, Wang is flexible and creative in harmonies by inheriting the character of a clear melody and the method of multi-voice in Chinese traditional music and also by absorbing the character of emphasizing the layers of texture in western piano music.

拿民族民间音乐与钢琴改编曲作纵向比较，分析其对中国民族民间音乐的继承再现与发展；拿中外钢琴作品的曲式原则作横向比较，说明他借鉴但不照搬西方音乐曲式规范，重视但不拘泥于传统中国音乐结构方法，在作品的结构上，呈现出不拘一格的特点；拿中外钢琴作品在旋律、和声等方面作相异比较，指出了在探索多声部音乐的民族风格过程中，王建中一方面继承了传统音乐中旋律线条十分突出的特点，另一方面又吸收了西方钢琴音乐注重织体的网状结构的特点，有意识地运用了我国民间多声手法，在和声的运用方面表现出灵活多样而又富于创新的特点。

Lu Xun wrote the essay On the Poetic Power of Maras to support rebellious poets; suggesting the rebellious and resistant nature of poetry can flourish anywhere, anytime, even today.

1907年鲁迅先生作《摩罗诗力说》，荐举&立意在反抗，指归在动作，而为世所不甚愉悦&的反抗诗人，特意点出诗歌天性中的不随俗同沦：&其声度时劫而入人心，不与缄口同绝&，正因这诗歌天性的存在，诗歌中的反抗，在每个时代每个地方都存在着，即使是犬儒之风极盛的今日21世纪。

Only two children had seen the robbery take place, and the criminals had put the frighteners on them all.

仅仅只有两个小孩子看到抢劫现场，可犯罪分子恐吓他们，不让他们作声。

Lugalbanda was a god and shepherd king of Uruk where he was worshipped for over a thousand years.

Lugalbanda 是神和被崇拜了一千年多 Uruk古埃及喜克索王朝国王。

I am coming just now,' and went on perfuming himself with Hunut, then he came and sat.

我来只是现在，'歼灭战perfuming自己与胡努特，那麼，他来到和SAT 。