默从的

The form discussion studies Liang Zongdai and Ye Gongchao respectively introduced and spreaded the French imagism and British and American formalism. The Poem special issue in the literature and art supplement of Ta kung Pao Newspaper and New Poetry organized twice discussions in poetic forms. The pure poetry school introduced that the modernists introduced the western and ancient pure poetry theories: from Baudelaire, Mallarme, Vale'ry, H. Read, A. Bremond to J.M. Murray, and the basic idea and difference of pure poetry. Besides, a lot of modem poets became greatly interested in pursuit heat of the pure poetry in late Tang and Nan Song dynasties, studying the development and variation of pure poetry. Music theory argues that modernists make introduction and reform on the western and Chinese music theory. He Qifang and Bian Zhilin continue the topic to the contemporary time, and put forward the theoretical frames in Chinese poetry. Rhyme and rhythm theory make researches on the introduction and reform of French symbolism and British and American modernists' rhyme and rhythm theory, making studies on the Chinese new form poetry and its thyme and rhythm theory.

纯诗论是形式论的重心；对西方和古代的纯诗理论之引入，引进了从坡到波德莱尔、马拉美、瓦莱里、默里、里达、白瑞蒙的纯诗理论；纯诗理论的基本内涵与差异；诸多现代派诗人掀起了晚唐南宋纯诗热，对姜夔、严羽作了新的理解；对纯诗理论的发展和变异，含梁宗岱的现象学形式论，何其芳的唯美论与形式论，现代派诸人的诗本体论；梁宗岱对纯诗理论的中国化研究，含梁宗岱的超越性与形式性，"超验"与"妙悟"的比较研究与形态超脱性的比较研究；中西纯诗形态的超脱性等；现代派纯诗论是对初期白话诗理论的清算，对新月派、象征派探索的总结和发展，音乐论是对纯诗论的延伸和对格律论的发展；现代派引入研究了西方诗学音乐论理论，含坡、瓦莱里、里德的纯诗音乐论、抽象音乐论、各种具体的音乐论技术论点；引入了中国古代诗学中关于诗与音乐、音韵、音顿、音义、平仄双声叠韵等音乐的理论；进行了两次关于新诗音乐论的大讨论；在节奏、音顿、音韵三方面借鉴了西方的理论，同时改造了古代的格律理论，扬弃了平仄说，何其芳、卞之琳把新诗音乐论命题延续到当代，提出了汉诗音乐论的理论框架。

How then will it be when I think of the powerful good things which you have showered on me while I am not able to thank you enough for any one of them, so may the words of your feather be praised according to your knowledge and the judgments you have made and so much of your grace has encompassed your creatures and so much as your power has encompassed and a multiple that you are due from your creatures, oh Lord, I testify to my good deeds towards you, so add to your goodness to me for the rest of my life, greater, more complete, and even better than in the past with your mercy and you are the most merciful Lord, I implore you and beseech you by calling you the ONLY ONE, by glorifying you, praising you and acclaiming you, calling you the greatest, praising your completeness, by your leadership, by calling you the mightiest, by sanctifying you, by your glory, your mercy, your grace, your wisdom, your gentleness, your high position, you're your respect, your goodness, your exaltedness, your generosity, your perfection, your pride, by your rule, your might, your good acts, your thankfulness, your beauty, your grandeur, your proof, by your forgiveness, by your prophet and those close to you, his family and companions that you bless our Lord Mohammed and all other prophets and messengers and that you do not refuse me you care, nor your good deeds,… nor your beauty, nor your grandeur, nor the benefits of your honor, for you have given me so many gifts that you can never be hindered by miserliness, neither will neglect to thank you for your goodness reduce your generosity nor will your countless, exalted…… beautiful, noble gifts limit your overwhelming generosity, nor will you fear poverty and the river of your good deeds does not reduce your generosity, nor will you fear poverty and then become stingy.

当我想起你曾慷慨赐给我的好处，而对于每一个好处，我都无力以尽谢，愿你按你的智慧和你所成就的审判得着赞美。你以丰盛的恩惠环绕你所造的，正如你的力量环绕他们一样，你当从你所造的得到众多的赞美。主啊，我向你证实我对你的善功，所以在我的余生求你比以前更大，更全更好地以怜悯仁慈待我，你是至慈的主。我恳求你，哀求你，称你为至大，赞你的完全，你的带领，称你为至强的主，尊崇你，赞美你的荣耀，怜悯，恩惠，你的智慧，亲切，高位，你的仁慈，尊贵，慷慨，你的完美，统治，力量，善举，你的美丽，高贵，你的证明，你的宽恕。愿你赐福我们的至圣穆罕默德和他的家人，伙伴和所有其他的先知和使者以及接近你的人。你没有拒绝看顾我，也没有停止你为我做的美事，对我的礼待恩惠，因你给我如此之多的礼物，毫不吝啬，我也不会忘记感谢你的仁慈。你巨大的慷慨不会只限于无数尊贵，美丽，极好的礼物，纵然你的美事成川，你的慷慨也不见少，你也不会害怕贫穷，以至吝啬。

I thank the gods for giving me such a brother, who was able by his moral character to rouse me to vigilance over myself, and who, at the same time, pleased me by his respect and affection; that my children have not been stupid nor deformed in body; that I did not make more proficiency in rhetoric, poetry, and the other studies, in which I should perhaps have been completely engaged, if I had seen that I was making progress in them; that I made haste to place those who brought me up in the station of honour, which they seemed to desire, without putting them off with hope of my doing it some time after, because they were then still young; that I knew Apollonius, Rusticus, Maximus; that I received clear and frequent impressions about living according to nature, and what kind of a life that is, so that, so far as depended on the gods, and their gifts, and help, and inspirations, nothing hindered me from forthwith living according to nature, though I still fall short of it through my own fault, and through not observing the admonitions of the gods, and, I may almost say, their direct instructions; that my body has held out so long in such a kind of life; that I never touched either Benedicta or Theodotus, and that, after having fallen into amatory passions, I was cured; and, though I was often out of humour with Rusticus, I never did anything of which I had occasion to repent; that, though it was my mother's fate to die young, she spent the last years of her life with me; that, whenever I wished to help any man in his need, or on any other occasion, I was never told that I had not the means of doing it; and that to myself the same necessity never happened, to receive anything from another; that I have such a wife, so obedient, and so affectionate, and so simple; that I had abundance of good masters for my children; and that remedies have been shown to me by dreams, both others, and against bloodspitting and giddiness...; and that, when I had an inclination to philosophy, I did not fall into the hands of any sophist, and that I did not waste my time on writers of histories, or in the resolution of syllogisms, or occupy myself about the investigation of appearances in the heavens; for all these things require the help of the gods and fortune.

我感谢神明给了我这样一个兄弟，他能以他的道德品格使我警醒，同时又以他的尊重和柔情使我愉悦；感谢神明使我的孩子既不愚笨又不残废，使我并不熟谙修辞、诗歌和别的学问，假如我看到自己在这些方面取得进展的话，本来有可能完全沉醉于其中的；我感谢神明使我迅速地给予了那些培养我的人以他们看来愿意有的荣誉，而没有延宕他们曾对我寄予的愿我以后这样做的期望（因为他们那时还是年轻的）；我感谢神明使我认识了阿珀洛尼厄斯、拉斯蒂克斯、马克西默斯，这使我对按照自然生活，对那种依赖神灵及他们的恩赐、帮助和灵感而过的生活得到了清晰而巩固的印象，没有什么东西阻止我立即按照自然生活，然而我还是因为自己的过错，因为没有注意到神灵的劝告（我几乎还可以说是他们的直接指示）而没有达到它；我的身体置于这样一种生活之外如此之久，我从未达到本尼迪克特或西奥多图斯的高度，但在陷入情欲之后，我还是被治愈了；虽然我常常达不到拉斯蒂克斯的那种气质，但还是没有做过使我悔恨的事情；虽然我母亲不能尽其天年而终，但她最后的年月是与我在一起的；在我希望帮助任何需要帮助的人的时候，或在任何别的场合，我都不感到我缺乏这样做的手段；而对我自己来说却不会有同样的需要：即需要从别人那里得到的东西；我有一个十分温顺、深情和朴实的妻子；我有许多优秀的教师来教育我的孩子；通过梦和其他办法，我发现各种药物来治疗咯血和头昏……当我有一种对哲学的爱好时，我没有落入任何诡辩家之手，没有在历史作品上，或者在三段论法的解决上浪费时间，也没有专注于探究天国的现象；而上面所有这些事情都要求有神灵和命运的帮助。

The form discussion studies Liang Zongdai and Ye Gongchao respectively introduced and spreaded the French imagism and British and American formalism. The Poem special issue in the literature and art supplement of Ta kung Pao Newspaper and New Poetry organized twice discussions in poetic forms. The pure poetry school introduced that the modernists introduced the western and ancient pure poetry theories: from Baudelaire, Mallarme, Vale'ry, H. Read, A. Bremond to J.M. Murray, and the basic idea and difference of pure poetry. Besides, a lot of modem poets became greatly interested in pursuit heat of the pure poetry in late Tang and Nan Song dynasties, studying the development and variation of pure poetry. Music theory argues that modernists make introduction and reform on the western and Chinese music theory. He Qifang and Bian Zhilin continue the topic to the contemporary time, and put forward the theoretical frames in Chinese poetry. Rhyme and rhythm theory make researches on the introduction and reform of French symbolism and British and American modernists' rhyme and rhythm theory, making studies on the Chinese new form poetry and its thyme and rhythm theory.

纯诗论是形式论的重心；对西方和古代的纯诗理论之引入，引进了从坡到波德莱尔、马拉美、瓦莱里、默里、里达、白瑞蒙的纯诗理论；纯诗理论的基本内涵与差异；诸多现代派诗人掀起了晚唐南宋纯诗热，对姜夔、严羽作了新的理解；对纯诗理论的发展和变异，含梁宗岱的现象学形式论，何其芳的唯美论与形式论，现代派诸人的诗本体论；梁宗岱对纯诗理论的中国化研究，含梁宗岱的超越性与形式性，&超验&与&妙悟&的比较研究与形态超脱性的比较研究；中西纯诗形态的超脱性等；现代派纯诗论是对初期白话诗理论的清算，对新月派、象征派探索的总结和发展，音乐论是对纯诗论的延伸和对格律论的发展；现代派引入研究了西方诗学音乐论理论，含坡、瓦莱里、里德的纯诗音乐论、抽象音乐论、各种具体的音乐论技术论点；引入了中国古代诗学中关于诗与音乐、音韵、音顿、音义、平仄双声叠韵等音乐的理论；进行了两次关于新诗音乐论的大讨论；在节奏、音顿、音韵三方面借鉴了西方的理论，同时改造了古代的格律理论，扬弃了平仄说，何其芳、卞之琳把新诗音乐论命题延续到当代，提出了汉诗音乐论的理论框架。

Do you know, i need you to come back

你知道吗，我需要你回来

Yang yinshu、Wang xiangsheng、Li decang,The first discovery of haemaphysalis conicinna.

1〕 杨银书，王祥生，李德昌。安徽省首次发现嗜群血蜱。