用两种语言写

Regarding the second issue, I will compare the semantic meanings of various autonyms used by all major subgroups who are generally referred under the Chinese transliteration "苗族" in China and the English transliteration "Hmong" outside China. Neither the Chinese "苗族" nor the English "Hmong" has been a perfect transliteration of any subgroup autonym of the Hmong People proper, in spite of the fact that both of them partially reflect some semantic meanings of these autonyms.

关于第二个问题，我将对中国"苗族"这个汉文通称转写形式下和境外"Hmong"这个英文通称转写形式下所包涵的各个不同方言支系自称及其语义作一个比较分析：尽管这两种外来语言对苗族的统称转写形式，多多少少也可能与一些苗族支系自称的语义有着某种联系，但是，其实无论是用"苗族"还是用"Hmong"作为统称转写形式，对任一苗族自称形式而言，都不是理想的表达。

The presence of guttural sounds, diacritic aspirations, epenthetic and servile letters in both languages: their antiquity, both having been taught on the plain of Shinar 242 years after the deluge in the seminary instituted by Fenius Farsaigh, descendant of Noah, progenitor of Israel, and ascendant of Heber and Heremon, progenitors of Ireland: their archaeological, genealogical, hagiographical, exegetical, homiletic, toponomastic, historical and religious literatures comprising the works of rabbis and culdees, Torah, Talmud, Massor, Pentateuch, Book of the Dun Cow, Book of Ballymote, Garland of Howth, Book of Kells: their dispersal, persecution, survival and revival: the isolation of their synagogical and ecclesiastical rites in ghetto S.

218两种语言都有喉音、区分的气音、增音以及附属性的字母。两种都是古老的语言，大洪水后二四二年，费尼乌斯。法赛在西纳尔平原所创办的学院就开了这两种语言的课程。他是以色列民族的祖先挪亚的后裔；又是爱尔兰民族的祖先埃贝尔与赫里蒙的始祖。用这两种语言写成的考古学的、系谱学的、圣徒传记学的、注释学的、布道术的、地名研究的、历史的以及宗教方面的著作，其中包括犹太法学博士和神仆团团员的著述：托拉、《塔木德》、马所拉本、《五经》、《牛皮书》、《巴利莫特书》、《霍斯饰本》、《凯尔斯书》，记述这两个民族的离散：，受迫害，幸存，复兴。

From these two incontrovertible premises he deduced that the Library is total and that its shelves register all the possible combinations of the twenty-odd orthographical symbols (a number which, though extremely vast, is not infinite): Everything: the minutely detailed history of the future, the archangels' autobiographies, the faithful catalogues of the Library, thousands and thousands of false catalogues, the demonstration of the fallacy of those catalogues, the demonstration of the fallacy of the true catalogue, the Gnostic gospel of Basilides, the commentary on that gospel, the commentary on the commentary on that gospel, the true story of your death, the translation of every book in all languages, the interpolations of every book in all books.

包括句号，逗号，空格号，字母表的二十二个字母。他还引证了一个被所有的旅行者认同的观点。那就是：在这个庞大的图书馆中，没有两本书是完全相同的。从所有这些无可辩驳的假定中，他推断出：图书馆容纳了一切事物，它的书柜包含了这二十多个拼写代号的所有可能的组合。（组合的数目，虽然很大，但不是无限的。）它们就是我们所有语言可以表达的事物的总和。包括关于未来的缜密历史、天使长的自传、图书馆的真实的目录、数千种错误的目录、这些错误目录的谬误性的展示以及真实目录的谬误性的展示、巴士底的诺斯替教的教义、对这个教义的评说、对这个教义评说后的评论、对你的死亡的真实记录、用各种语言写成的每本书的版本以及每本书的改编本。

Regarding the second issue, I will compare the semantic meanings of various autonyms used by all major subgroups who are generally referred under the Chinese transliteration "苗族" in China and the English transliteration "Hmong" outside China. Neither the Chinese "苗族" nor the English "Hmong" has been a perfect transliteration of any subgroup autonym of the Hmong People proper, in spite of the fact that both of them partially reflect some semantic meanings of these autonyms.

关于第二个问题，我将对中国&苗族&这个汉文通称转写形式下和境外&Hmong&这个英文通称转写形式下所包涵的各个不同方言支系自称及其语义作一个比较分析：尽管这两种外来语言对苗族的统称转写形式，多多少少也可能与一些苗族支系自称的语义有着某种联系，但是，其实无论是用&苗族&还是用&Hmong&作为统称转写形式，对任一苗族自称形式而言，都不是理想的表达。

I was very reluctant to do this, partly because of the amount of work involved and partly because I wasn't sure how to ascertain that two parsers in two different languages accept the same.

我非常不愿意这样做，一方面是因为牵涉到大量的工作，另一方面是我不能确定怎样知道用两种不同的语言写的不同的分析器可以一样工作。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。