崇拜

But they were also drunk with their idolatries. As verse 12 points out, they would go to their piece of wood which a carpenter fashioned into an idoland ask counsel of it.

在信仰方面，他们也因为崇拜偶像而陶醉其中。12节指出，他们去崇拜，求问木匠的手所造的偶像。

At last, carring on dependent thinkingThis paper firstly introduced the exsiting achievement of subject"Han nationality myth of NǚWa and myth of Goddess",then combined with the record about classical books of myth of NǚWa and investigation, revealed the meaning, property, characteristics, historical evolvement of myth of NǚWa. It lets Primary Goddess Procreative Worship stripped from the inordinate folk Goddess worship. This paper holds that NǚWa is the first ancestor of human, which possesses distinct godship of great mother.

首先介绍了关于汉族女娲神话以及女神神话这一课题的既有研究成果，然后在前人已有研究的基础之上，结合古往今来关于女娲神话的典籍记载和实地调查资料，揭示汉族女娲神话的含义、性质、特点、历史演变，将原始女神生殖崇拜从纷乱驳杂的民间女神崇拜中剥离出来，本文认为女娲是人类的始祖母，具有鲜明的大母神神格，在神话的发展过程中，她又粘合了其他种种神绩，成为拥有文化英雄神格的神话人物，并与伏羲结合，在以女娲、伏羲为主人公的洪水神话里面同样担负着生殖与造人等重任。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

The shift from hero-worship to celebrity-worship occurred around the turn of the century.

由英雄崇拜到名流崇拜的转变始于本世纪初。

The shift from hero-worship to celebrity-worship occurred around the turn of the century. It was closely tied to the rise of new forms of media --- first photography, and later moving pictures, radio and television.

这种从英雄崇拜到名利崇拜的变化发生在世纪的转化中，它紧密的联系中新的媒体的形式：第一次摄影，和晚期的电影，无线电广播，和电视机。

Less than seventy years after the appearance of the first moving pictures, the shift from hero-worship to celebrity-worship was complete.

第一部电影出现后不到70年的时间，英雄崇拜已经完全转变为名流崇拜。

For Jung, this represented a warning about the dangers of the worship of glory and heroism which would soon cause so much sorrow all over Europe -- and a warning about the dangers of some of his own tendencies towards hero-worship, of Sigmund Freud!

这代表关於神和英雄主义光荣崇拜的危险警告，在稍后造成席卷整个欧洲的悲哀——而另一个他自己的危险警告，则指向他的崇拜偶像，Sigmund Freud！

Hobhouse was no laisser faire fanatic but a so-called New Liberal who supported pragmatic government intervention but resolutely opposed all forms of state worship, which he believed had culminated in the horrors of the first world war.

霍布豪斯不是"自由放任主义"的狂热支持者，而是所谓的"新自由派"，支持务实的政府干预，但坚决反对一切形式的政府崇拜。他认为，政府崇拜在一战的恐慌中达到了高潮。

Thisarticle attempts to study the formation, characteristics and humanistic implications ofChinese hymnody in three chapters. Chapter 1 introduces the formation anddevelopment of Chinese hymnody from the political, religious, and culturalperspectives. Chapter 2 analyzes the various features of Chinese hymnody anddemonstrates that Chinese hymnody is a synthesis of Chinese and western culture andmusic. Chapter 3 explains the value, significance and influence of Chinese hymnodytoday from cultural, progressive, and aesthetic perspectives.

第一章简介了中国基督教圣诗音乐生成的政治及宗教文化背景，指出其对中国基督教圣诗音乐的作用与影响，并梳理了中国基督教圣诗音乐本色化发展概况；第二章论述了中国基督教圣诗音乐的多样性及崇拜性表现特征，从词曲的来源、和声的民族化及在崇拜中的表现特征分析中国基督教圣诗音乐中西融汇的多元特征；第三章是从人文角度对中国基督教圣诗音乐的透视，从其文化内涵、现代性变迁及审美取向来三个方面阐明了中国基督教圣诗音乐在当代的价值、意义及影响。

And when we said to the angels,'Adore Adam,' they adored him save only Iblis, who refused and was too proud and became one of the misbelievers.

当我们说的天使，崇拜亚当，崇拜他，他们只保存Iblis ，谁拒绝和太骄傲，并成为一个misbelievers 。

In the negative and interrogative forms, of course, this is identical to the non-emphatic forms.

。但是，在否定句或疑问句里，这种带有"do"的方法表达的效果却没有什么强调的意思。

Go down on one's knees;kneel down

屈膝跪下。。。下跪祈祷