他生的

This calendar most people currently follow and schedule their lives by was made by Pope Gregory the 13th in 1582. He revised the previous Julian calendar by taking 10 days off - he decided that the day after Oct. 6th was not Oct. 7th, but Oct. 16th instead. Then, after he made his alteration, he used the authority of the Vatican 's Doctrine of Discovery (of 1452) to impose his calendar on all conquered people, going on to establish it as the wordwide measurement of time.

大部份人目前跟进的历法和生活计画表，乃由教宗Gregory13世在西元1582年提出的，他修订先前的Julian历，拿掉了10天，决定在10月6日的隔天，改成10月16日，而不是10月7日，在修订之后，他使用了教廷的权威，强加此一历法在被征服的人们上，建立了全球性的时间测量。

Pan Yue could aptly concretize condolences and grievances into words, partly due to the toil and ordeal he personally went through, and partly to his excessive obsession with the pursuit of a decent political position, which deprived him of happiness and pleasure. Loneliness and dreariness was his only and last emotional experience in a transient life, which made his writings of condolences and grievances almost unrivaled.

潘岳善写哀悼之情，一方面源于现实生活的残酷，一方面缘于个人经历的不幸，还有不容忽视的另一方面，就是&误尽平生是一官&的执迷不悟，是他失去了感受欢乐的能力，生命体会的欢愉只有在失去之后才倍觉悲恸与孤凄，&逝日长兮生年浅，忧患众兮欢乐鲜&，孤凄是他感受生命易逝中唯一的也是最后的情感体验，因此它的哀诔之文极尽孤凄。

Frank Bruni, who covered his election campaign for the New York Times, wrote in 2002 that "the Bush I knew was part scamp and part bumbler, a timeless fraternity boy and heedless cutup, a weekday gym rat and weekend napster." And the then governor of Texas presented himself as a centrist—a new kind of "compassionate conservative", a "uniter rather than a divider", an advocate of a "humble" and restrained foreign policy.

在纽约时报为他撰写竞选特稿的弗兰克·布鲁尼，在2002年曾写道：&我所知的布什是个时而顽皮时而木讷，长不大的兄弟会男孩，不拘小节的&小丑&，周中他是健生狂，而周末又是个音乐迷&之后这位前德州州长将自己展示为一位中间派，&富有同情心的保守党人&的一种新类别，一位&团结者而非分裂者&，一位&谦逊&克制外交政策的支持者。

Dyce life underwent a radical social change after the industrial revolution; his concerns regarding the cultural, religious values in the transitional society made his works significant when it comes to the Victorian paintings.

戴斯生逢工业革所伴随而来的时代巨变，体察工商业文化下的社会、宗教等价值变迁，作品强调反映当时的宗教境况，重视绘画精神性与教化功能，是以让他的绘画能在性灵匮乏的年代提供抚慰人心的功用，也因而使他跻身维多利亚时期的重要艺术家之林。

At first it looked like a vast blue fort or Valhalla; but when they began to tuck the coarse meadow hay into the crevices, and this became covered with rime and icicles, it looked like a venerable moss-grown and hoary ruin, built of azure-tinted marble, the abode of Winter, that old man we see in the almanac ——his shanty, as if he had a design to estivate with us.

最初，我看这很像一个巨大的蓝色的堡垒，一个伐尔哈拉殿堂；可是他们开始把粗糙的草皮填塞到隙缝中间去了，于是上面有了白霜和冰柱，看起来像一个古色古香的，生满了苔藓的灰白的废墟，全部是用蓝色大理石构成的冬神的住所，像我们在历本上看到的画片一样，——他的陋室，好像他计划同我们一起度过夏季。

For yearsthey lived in thrace and had one son ,itylus by name.then procne became homesick and longed to see her dear sister philomela.at her repeated requests tereus sailed to athens tofetch philomela.on the way back his evil heart took flame at the sight of philomela who was then in her beauty of maidenhood.he seized and carried her away by force,cut out her tongue and imprisoned her in a lonely hut in the woods.to procne he lied,saying that philomela was dead.philomela stayed in prison for ayear ,where she had woven her painful story into the web of a robe .then she managed to send the robe to her sister.

他们在色雷斯生活了许多年，并且生了一个儿子，名叫意大拉斯。由于远离故土，普鲁丝妮患了思乡病，她非常想见亲爱的妹妹菲勒美拉。在她的一再要求下，泰诺斯乘船去雅典接菲勒美拉来与她姐姐团聚。在返回的途中，看到菲勒美拉浑身散发出的青春和美丽，泰诺斯非常嫉妒，顿生歹意。他强行带走了菲勒美拉，并割去了她的舌头，将她关在森林中一个偏僻的小茅屋里。在普鲁丝妮面前，他撒谎说菲勒美拉已经死了。菲勒美拉被囚禁了整整一年。在囚禁期间，她将痛苦的经历编织成了一件长袍；然后，她想方设法让长袍落到她姐姐的手中。

His two aggressively large-minded Harvard addresses advanced his burgeoning career as a lyceum speaker, a free-ranging secular prophet.

他的两个进攻性的有魄力的哈佛演讲促生了他作为一个学术讲堂演说家——一个自由的世俗先验家——的职业的萌芽。

But the disciples who have been with their master for a long time could always sense that even just a word or two of the meatier is the most sublime teaching coming for the sea of his wisdom and compassion,This type of preaching does not involve with terms like'grand Dharma",or"grand Abhiusecana,is it just very common and plain,it is this way of teaching that way of teaching that increases the disciples'respect towards their master.

在日常生活中，活佛颇有禅宗大德之风：他即不坐大法座；又不摇铃击鼓；也不喜欢别人幢幡簇拥，而是平平凡凡的，没有任何与众不同的奇特之处。但是长期与他生活在一起的善缘弟子们，就能时时领会到上师的只言片语都是从智悲大海中流露出来的无上法乳。这种传法并无&大法&、&大灌顶&之名，只是普普通通、平平淡淡而已。正是这种不言之教，使弟子们更加生起了对上师的无比信心。

Liked to eat.If you looked closer still (hold your noses, ladies and gentlemen), if you peered deep into the moustachy bristles sticking out over his upper lip, you would probably see much larger objects that had escaped the wipe of his hand, things that had been there for months and months, like a piece of maggotygreen cheese or a mouldy old cornflake or even the slimy tail of a tinned sardine.

如果你再凑近一点（可得捏住鼻子，女士们先生们），透过他上嘴唇上方竖着的那蓬硬鬃毛似的胡子往里看，你多半还会发现好些更大块儿的东西，那都是他用手擦嘴时给漏过去的；从他的手背下逃过一劫之后，这些东西就成年累月地呆在那儿，其中有一小块生了蛆的鲜乳酪，一片发霉的陈玉米片，甚至还有一截罐头沙丁鱼的黏糊糊的尾巴。

His other an important novel,"Mother and Child"(old translation of "enlightened soul",192-193) was the bourgeois family background is German intellectuals of security of life experiences and spiritual pursuit, she inherited the property was the property manager After gambled away and lived a poor life, after her son, born out of wedlock with a War Resisters son, who was a fascist mob after the assassination of .1914-1931 she continued to fight, he should be living in Switzerland .1936 Gorky years invited to visit the Soviet Union.

他的另一部重要长篇小说《母与子》（旧译《欣悦的灵魂》，192—193）写资产阶级家庭出身的知识分子安乃德的生活经历和精神追求，她继承来的财产被财产管理人输光后过上了贫苦生活，后与她的非婚生儿子一起成为反战者，儿子被法西斯暴徒暗杀后她继续战斗。1914—1931年他侨居瑞士。1936年应高尔基邀请访问过苏联。

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。