埃利斯

Willis Conover once said that Louis Armstrong was the heart of jazz, Duke Ellington was the soul and Count Basie was its happy dancing feet.

威利斯。科诺菲尔曾经说过，路易斯。阿姆斯特朗是爵士乐的心脏，杜克。埃林顿是爵士乐的灵魂，而康特。

To the perceptive reader, it's almost impossible not to see a trace of slinky Lauren Bacall in Natalia Wilford or burly Ernie Borgnine in Jake Ostiombe or slippery James Woods in the lizard.

处于对读者理解方面的尊重，这几乎不可能不会从中看到那么一丝巧妙的乔装：一身紧身衣的劳伦白考尔在扮纳塔利娅威尔福德或是壮小伙埃尔斯博格宁在扮重拳击手捷克奥斯提奥彼抑或是那个圆滑的詹姆斯伍兹在乔装那个狡猾的蜥蜴。

After these appear'd A crew who under Names of old Renown, Osiris, Isis, Orus and their Train With monstrous shapes and sorceries abus'd Fanatic Egypt and her Priests, to seek [ 480 ] Thir wandring Gods disguis'd in brutish forms Rather then human.

V1：相继而出一群自古知名的奥西利斯、埃西斯、奥鲁斯，以及他们的侍从，他们形貌怪异，身具妖术，蒙骗了狂妄的埃及人和他们的祭司，令他们在兽状的神祗中寻找一些到处游荡的神魔来供奉。

Francis, erected in honour of the new saint, and thither on 25 May, 1230, Francis's remains were secretly transferred by Brother Elias and buried far down under the high altar in the lower church.

在那一天之后，教皇奠基的伟大双教堂的圣弗朗西斯，竖立在履行新的圣人，和对岸的5月25日， 1230弗朗西斯的遗体被秘密转移的兄弟埃利亚斯并埋葬了深远的高坛在较低的教堂。

Ralph Ellison nimbly defends the blacks' humanity with his outstanding cultural vision, and his witty use of metaphors in language. He outdid the traditional literature focusing on moralistic propaganda by Mrs. Stowe, and the naturalistic protest fiction centering on hard boiled remonstration and violence by Richard Wright, firstly by speaking highly of the 191 century classic works by such white writers as Melville, Faulkner and Mark Twain, who showed humanistic spirit affirming the blacks' humanity, and secondly by making use of the highly symbolic arid subversive language both to represent negro's humanity and whites' inhumanity, and more importantly by probing into the universal human nature by alluding to the Riddle of the Sphinx, which demonstrates, in a broad sense, the author's humanistic concern for the living dilemma of the contemporary people and also his advocatory tendency to revive the humanistic spirit of the 19th century writers.

拉尔夫埃利森通过对梅尔维尔、福克纳和马克吐温等19世纪美国经典白人作家的作品解读，赞赏了这些作家在肯定黑人人性时表现出的人道主义精神；同时运用高度象征性和颠覆性的语言，展示了黑人的人性，揭示了白人的非人性；并通过"斯芬克斯之谜"典故的阐释，对普遍意义上的人性作了探讨，体现了作者对所有现代人的生存困境的关注，从而超越了以斯陀夫人小说为代表的注重道义宣传的传统文学，以及以理查德赖特的创作为代表的注重态度强硬的抗议与暴力表达的自然主义文学，体现出回归与提升19世纪人文主义作家人道主义精神的创作倾向。

Ralph Ellison nimbly defends the blacks' humanity with his outstanding cultural vision, and his witty use of metaphors in language. He outdid the traditional literature focusing on moralistic propaganda by Mrs. Stowe, and the naturalistic protest fiction centering on hard boiled remonstration and violence by Richard Wright, firstly by speaking highly of the 191 century classic works by such white writers as Melville, Faulkner and Mark Twain, who showed humanistic spirit affirming the blacks' humanity, and secondly by making use of the highly symbolic arid subversive language both to represent negro's humanity and whites' inhumanity, and more importantly by probing into the universal human nature by alluding to the Riddle of the Sphinx, which demonstrates, in a broad sense, the author's humanistic concern for the living dilemma of the contemporary people and also his advocatory tendency to revive the humanistic spirit of the 19th century writers.

拉尔夫埃利森通过对梅尔维尔、福克纳和马克吐温等19世纪美国经典白人作家的作品解读，赞赏了这些作家在肯定黑人人性时表现出的人道主义精神；同时运用高度象征性和颠覆性的语言，展示了黑人的人性，揭示了白人的非人性；并通过&斯芬克斯之谜&典故的阐释，对普遍意义上的人性作了探讨，体现了作者对所有现代人的生存困境的关注，从而超越了以斯陀夫人小说为代表的注重道义宣传的传统文学，以及以理查德赖特的创作为代表的注重态度强硬的抗议与暴力表达的自然主义文学，体现出回归与提升19世纪人文主义作家人道主义精神的创作倾向。

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 mans 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.

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底性质，这是极其真实的；然而要说这样的一个人居然有任何神灵底性质，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是也；而基督教会中许多的古隐者和长老则确有如此者。

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.

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。

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.

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**底*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底*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是也；而基督教会中许多的古隐者和长老则确有如此者。

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.

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底性质，这是极其真实的；然而要说这样的一个人居然有任何神灵底性质，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是也；而基督教会中许多的古隐者和长老则确有如此者。

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。