在第十

Offiziums "Lamentabili" vom 3 Juli, 1907 (1908); BROWNSON, Conversations on Liberalism and the Church (New York, 1869), reprinted in his Works, VII (Detroit, 1883-87), 305; MING, Data of Modern Ethics Examined (New York, 1897), x, xi; MANNING, Liberty of the Press in Essays, third series (London, 1892); BALMES, European Civilization (London, 1855), xxxiv, xxxv, lxvii; IDEM, Letters to a Sceptic tr.

offiziums " lamentabili " vom 3朱莉， 1907年（ 1908年）； brownson ，会话对自由主义和教会（纽约， 1869 ），重印在他的作品，第七章（底特律， 1883年至1887年）， 305 ；明，数据的现代伦理研究（纽约， 1897年），十，十一；人手，自由的新闻界在散文，第三次系列（伦敦， 1892 ）； balmes ，欧洲文明（伦敦， 1855年），第三十四，三十五， lxvii ；同上，写信给一sceptic

I think of your shattered life Of your struggle, of your strife While ladies dance in the moonlit night Champagne parties on chartered cruises I see your wasted form, your ghostly sight I feel your festering wounds, your battered bruises Ryan White, symbol of agony and pain Of ignorant fear gone insane In a hysterical society With free-floating anxiety And feigned piety I miss you, Ryan White You showed us how to stand and fight In the rain you were a cloudburst of joy The sparkle of hope in every girl and boy In the depths of your anguished sorrow Was the dream of another tomorrow.

我想起你破碎的一生你的奋斗和争执当女仕在月夜起舞香槟酒会在包租的海上游艇举行我看到你耗损的形骸，我看到你耗损的形骸，你鬼魅的眼神我能感觉你溃烂的伤口，我能感觉你溃烂的伤口，被殴的淤青阮怀特，愤恨与苦痛的象征怀特，无知的恐惧的象征，无知的恐惧的象征，变得疯狂在这歇斯底里的社会充满着随意漂流的焦躁和作伪的虔善我想你，我想你，阮怀特你让我们看到该如何忍受及战斗在雨中，在雨中，你是一场喜悦的骤雨在每个女孩与男孩心目中的希望之光在你身心伤痛的深处是对另一个明日的美梦译注： WHITE 美国印第安那州人，十岁时因血友病输血感染爱滋病，，美国印第安那州人译注：阮怀特美国印第安那州人，十岁时因血友病输血感染爱滋病，十怀特，四岁去世。

But there is a suggestion of writing too: xvii, 18-9, enjoins that the future kings are to receive a copy of this law from the priests in order to read and observe it; xxvii, 1-8, commands that on the west side of the Jordan "all the words of this law" be written on stones set up in Mount Hebal; xxviii, 58, speaks of "all the words of this law, that are written in this volume" after enumerating the blessings and curses which will come upon the observers and violators of the law respectively, and which are again referred to as written in a book in xxix, 20, 21, 27, and xxxii, 46, 47; now, the law repeatedly referred to as written in a book must be at least the Deuteronomic legislation.

但是有一个建议，写太多： 17 ， 18-9 ，责成，未来的国王收到了一份来自该法的祭司，以便阅读和遵守它；二十七， 1月8日，命令，在西约旦一侧的&所有的话，该法&是写在石头山设立Hebal ；二十八， 58岁，说的是&所有的话，这一法律，这是写在这卷&之后列举的祝福和诅咒的会后，观察员和违反法律的分别，并再次被称为写的一本书，第29 ， 20 ， 21 ， 27 ，和三十二，第四十六条，第四十七条，现在，法律一再称为写图书必须至少Deuteronomic立法。

The twelfth comprises Mexico and the United States, with 7 provinces (including the Polish commissariate at Pulaski, Wisconsin), 167 convents, and 1195 religious.

第十二届包括墨西哥和美国， 7个省（包括波兰commissariate在普瓦斯基，威斯康星州）， 167修道院， 1195年和宗教。

The twelfth comprises Mexico and the United States, with 7 provinces (including the Polish commissariate at Pulaski, Wisconsin), 167 convents, and 1195 religious.

第十二届包括墨西哥和美国国家， 7个省（其中包括波兰commissariate在普瓦斯基，威斯康星州）， 167个修道院，宗教和1195年。

The various reforms, beginning with Cluny in the tenth century and extending to the Olivetans of the fourteenth, have been enumerated in the first part of this article and are described in greater detail in separate articles, under their respective titles.

各项改革的开始，克鲁尼在10世纪和延伸到Olivetans第十四，已列举的第一部分和本文中描述的更详细的单独条款，根据各自的冠军。

14Th Asian Games in 2002 will be held in Pusan, South Korea.

第十四届亚洲运动会将于2002年在韩国釜山举行。

Years ago, the first master of the tenth Panchen Lama in Tibet.

年前，第十世班禅大师在西藏圆寂。

King Hassan II, the 17th in a line of Alawite Moslems who have ruled here since 1649, has lived

哈桑二世国王是第十七代的阿拉槐特穆斯林，他们从1649年起即在此地进行治理。

The Ku Klux Klan was first organized in 1866 and then reformed in 1867 after the Civil War in the South.

The KKK 考查第十六章&美国三 K 党&的内容。三 K 党最早成立于 1866 年，内战后于 1867 年在南方重组。

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。