翻译 英汉互译练习

英译汉原文(2009):

The Big Bull Market

by Frederick Lewis Allen

The Big Bull Market was dead. Billions of dollars‘ worth of profits and paper profits－had disappeared. The grocer, the window-cleaner and the seamstress had lost their capital. In every town there were families which had suddenly dropped from showy affluence into debt. Investors who had dreamed of retiring to live on their fortunes now found themselves back once more at the very beginning of the long road to riches. Day by day the newspapers printed the grim report of suicides.

Coolidge-Hoover Prosperity was not yet dead, but it was dying. Under the impact of the shock of panic, a multitude of ills which hitherto had passed unnoticed or had been offset by stock-market optimism began to beset the body economic, as poisons seep through the human system when a vital organ has ceased to function normally. Although the liquidation of nearly 3 billion dollars of brokers‘ loans contracted credit, and Reserve Banks lowered the rediscount rate, and the way in which the larger banks and corporations of the country had survived the emergency without a single failure of large proportions offered real encouragement, nevertheless the poisons were there: over production of capital; over-ambitious expansion of business concerns; overproduction of commodities under the stimulus of installment buying and buying with stock-market profits; the maintenance of an artificial price level for many commodities; the depressed condition of European trade. No matter how many soothsayers of high finance proclaimed that all was well, no matter how earnestly the president set to work to repair the damage with soft words and White House conferences, a major depression was inevitably under way.

Nor was that all, Prosperity is more than an economic condition; it is a state of mind. The Big Bull Market had been more than a climax of a business cycle; it had been the climax of a cycle in American mass thinking and mass emotion. There was hardly a man or woman in the country whose attitude toward life had not been affected by it in some degree and was not now affected by the sudden and brutal shattering of hope. With the Big Bull Market gone, and prosperity going, American were soon to find themselves living in an altered world which called for new adjustments, new ideas, new habits of thought and a new order of values. The psychological climate was changing; the ever-shifting currents of American life were turning into new channels.

The post-war decade had come to its close. An era had ended.

参考译文：

行情暴涨的股票市场

佛里德利克?路易斯?阿兰著

行情暴涨的股票市场崩盘了。数十亿美元的实际利润和票面利润统统成了泡影。杂货店老板，橱窗清洗工，成衣店女裁缝，接二连三的赔光了老本。每个城镇里都有许多显赫的富户，一夜之间便跌进了债务的深渊。曾经梦想退休以后靠财产安度晚年的投资商们，发现自己又一次回到漫长的创业历程的起点。报纸上天天都在刊登令人毛骨悚然的有关自杀的报道。

柯利芝—胡佛盛世虽然尚未结束，但已日薄西山，气息奄奄了。人们惊慌失措，惊恐万状。在这种情况下，原来不为人们所注意、获被股票市场的乐观气氛所掩盖的种种弊端，开始困扰经济实体，就好比人体的某一重要器官，一旦失去正常功能，毒菌便乘虚而入。尽管近30亿美元的经纪人贷款已经偿清，信贷已经收缩，联邦各大储备银行的再贴现率已经降低，国内一些大银行、大公司，已安全度过危机，没有一家遭受巨额损失，所用的方法也确实令人鼓舞，然而，毒菌依然存在：资本生产过剩、实业公司的过于野心勃勃的扩张、在分期付款购物和股市利润购物刺激下的商品生产过剩、许多商品价格人为地保持在某种水平上、对欧贸易的不景气，等等。不管有多少高级金融预言家声称一切正常，也不管总统先生多么认真地着手工作，用温和的言词和一个又一个白宫会议来修补损失，大萧条还是迫在眉睫，不可避免。

问题还远不止此。繁荣不仅指经济状况，也指人的心态。行情暴涨的股票市场不仅仅是一个商业周期的顶点。过去，在美国几乎没有一个人的生活态度不在某种程度上受到繁荣的影响，而今，更由于希望的突然破灭而遭到残酷的打击。行情暴涨的股票市场已经土崩瓦解，繁荣正在消失，过不多久，美国人就会发现自己生活的那个世界已经变了，需要人们做出新的调整，具有新的思想观念，新的思维方式，新的价值体系。人们的心理状态正在改变；不断变化着的美国生活潮流正在转入新的渠道。

战后的十年已到了岁终。一个时代就这样结束了。

汉译英原文：

银杏①

郭沫若

银杏，我思念你，我不知道你为什么叫公孙树②。但一般人叫你是白果，那是容易了解的。

我知道，你的特征并不专在乎你有这和杏相仿佛的果实，核皮是纯白如银，核仁是富于营养③——这不用说已经就足以为你的特征了。

但一般人并不知道你是有花植物中最古的先进④，你的花粉和胚珠具有者动物般的性态⑤，你是完全由人力保存下来的奇珍⑥。

自然界中已经是不能有你的存在了⑦，但你依然挺立着，在太空中高唱着人间胜利的凯歌。

你这东方的圣者，你这中国人文⑧的有生命的纪念塔，你是只有中国人才有呀，一般人似乎也并不知道。

我到过日本，日本也有你，但你分明是日本的华侨，，你侨居在日本大约已有中国的文化侨居在日本那样久远了吧。

你是真应该称为中国的国树呀，我是喜欢你，我特别的喜欢你。

但也并不是因为你是中国的特产，我才特别的喜欢，是因为你美，你真，你善。

你的株干是多么的端直，你的枝条是多么的蓬勃，你那折扇形的叶片是多么的青翠，多么的滢洁，多么的精巧呀！

在暑天你为多少的庙宇戴上了巍峨的云冠，你也为多少的劳苦人撑出了清凉的华盖⑨。

梧桐虽有你的端直却没有你的坚牢；

白杨虽有你的葱茏却没有你的庄重。

熏风会妩媚你，群鸟时来为你欢歌；上帝百神——假如是有上帝百神，我相信每当皓月流空，他们会在你脚下来聚会。

秋天到来，蝴蝶已经死了的时候，你的碧叶要翻成金黄，而且又会飞出满园的蝴蝶。

你不是一位巧妙的魔术师吗？但你丝毫也没有令人掩鼻的江湖气息⑩。

当你那解脱了一切，你槎枒的枝干挺撑在太空中的时候，你对于寒风霜雪毫不避易11。

那是多么的嶙峋而又洒脱12呀，恐怕自有佛法以来再也不会产生过象你这样的高僧。

你没有丝毫依阿取容13的姿态，但你也并不荒伧14；你的美德象音乐以安阳洋溢八荒，但你也并不骄傲；你的名讳似乎就是“超然”15，你超在乎一切的草木之上，你超在乎一切之上，但你并不隐遁。

你的果实不是可以滋养人，你的本质不是坚实的器材，就是你的落叶不也是绝好的引火的燃料吗？

可是我真有点奇怪了：奇怪的是中国人似乎大家都忘记了你，而且忘记得很久远，似乎是从古以来。

我在中国的经典中找不出你的名字，我很少看到中国的诗人咏赞你的诗，也很少看到中国的画家描写你的画。

这究竟是怎么一回事呀，你是随中国文化以俱来的亘古的证人，你不也是以为奇怪吗？

银杏，中国人是忘记了你呀，大家虽然都在吃你的白果，都喜欢吃你的白果，但的确是忘记了你呀。

世间上也尽有不辨菽16麦的人，但把你忘记得这样普遍，这样久远的例子，从来也不曾有过。

真的拉，陪都17不是首善之区18吗？但我就很少看见你的影子，为什么遍街都是洋槐19，满园都是幽加里树20呢？

我是怎样的思念你呀，银杏！我可希望你不要把中国忘记吧。

这事情是有点危险的，我怕你一不高兴，会从中国的地面上隐遁下去。

在中国的领空中会永远听不着你赞美生命的欢歌。

银杏，我真希望呀，希望中国人单为能更多吃你的白果，总有能更加爱慕你的一天。

1942年5月

参考译文：

Gingko

By Guo Mo-ruo Translated by Shi Zhikang

Gingko, I hold you dear, but I‘m at a loss as to why you are called Grandpa Tree. However, as to the name White Fruit the average man gives you that is within my easy reach.

To my knowledge, the characteristics you show are not confined to the similarity between you and the apricot in you fruit, the pure silver white of the peel and the rich nutrition contained in the core－the characteristics are just self-evident.

Nevertheless, it is beyond the knowledge of the average man that you boast the remotest antiquity among flowering plants, and your pollen and ovules are reminiscent of the natural properties of an animal. You are a rare treasure, having defied the passage of time entirely by virtue of human preserving power.

Though you are nameless in Nature, you stand upright, in a supercilious manner, with your

resonant song of the triumph of the human world echoing in the air.

You are an oriental sage and a living monument in Chinese culture. It is in China alone that you exist, which seems unknown to the average man.

When I visited Japan, I found you there. But you are definitely an overseas Chinese residing in Japan, and your residence in Japan could have witnessed an equal length of time with that of Chinese culture in Japan.

You are entitled to the honor of the national tree in China. I like you, and I dote on you, not because you are a specialty in China, but because you are beautiful, true and benign.

You are noted for upright trunks, luxuriant branches and folding-fan-like green leaves, so pure, so exquisite!

In summer, you helmet countless temples with lofty canopies and shelter numerous laborers with overhanging cool shade.

The parasol tree is not as firm as you, though equally upright.

The white poplar is not as dignified as you, though equally luxuriant.

A soft breeze will curry favor with you and flocks of birds will sing melodious madrigals for you. I feel that whenever the bright moon climbs high in the sky, God and immortals, should there be God and immortals, would enjoy a get-together at your feet.

The season of autumn sets in when butterflies have come to their lives‘ end. However, when your jade green leaves turn golden yellow, gardens are likewise alive with flying butterflies in the air.

Aren‘t you an expert magician? But you are devoid of any contemptible worldly-wise airs.

When you are stripped of leaves with your bare twigs sticking up towards the sky, you never flinch even a wee bit from the cold wind and the frosty snow.

You look so dignified and detached. I‘m afraid that no monk could have been so noble as you ever since Buddhist dharma came into being.

You strike no affected or submissive attitude, but you are never vulgar; your virtues travel far and wide like music floating everywhere, but you are not conceited. You impress people with the spirit of ―transcendence‖, transcending all herbs and plants, transcending everything earthly, but you do not retire into solitude.

Isn‘t it right that your fruit could be used as nourishment for human health that your body could be made into solid instruments, and your dead leaves could serve as an ideal kindling fuel?

So I really feel perplexed: why do most Chinese seem to have sunk you into deep oblivion, into such deep oblivion ever since remote ancient times?

To my knowledge, your name does not enjoy a proper place in China‘s classics, for I rarely find that you are eulogized in the verses composed by Chinese poets and seldom see that you are visually presented in the paintings made by Chinese artists.

How on earth is it so? As a witness to the ancient Chinese civilization, don‘t you feel equally puzzled?

Gingko, you have indeed slipped from the memory of Chinese people though your white fruit enjoys popularity among them. It is a fact that they fail to have committed you into their memory.

It is not rare that there do exist a large number of people who fail to tell beans from wheat, but it is certainly rare that such a plant as you has escaped from the memory of so much humanity for such a long time.

Hey, isn‘t Chongqing, the interim capital, the best place? Even there, I can hardly find the

faintest shadow of you. Why are all the locusts planted along the streets? Why are all the eucalyptuses in the gardens?

How I miss you, gingko! I sincerely hope that you won‘t forget China.

It is really hard to hold you here. You might vanish from this soil of China once you feel offended, I‘m afraid.

Your melodious song of praising the beauty of life can never be echoing in the air of China.

Gingko, it is my sincere hope that the day will come when, simply because they can enjoy more of your white fruit, Chinese people will love you.

May 23rd, 1942

注释

①本片最初发表于1942年5月29日《新华日报》，后收入《抢箭集》。作者通过充满诗情画意的语言，描写了银杏的干、枝、叶与众不同的特性，深情地称它是“有花植物中最古的先进”，是“东方的圣者”，应该成为“中国的国树”，希望中国人珍爱这难得的异宝。

②公孙树：银杏通常有三、五百年树龄。因为它生长缓慢，一般人是公公种，孙子才能收到果实，所以又叫它“公孙树”。这里采用意译法（Grandpa Tree），也可以音译成“Gong-sun Tree”。

③“核皮是纯白如银，核仁是富于营养”处理为“纯白如银的核皮”和“富于营养的核仁”（the pure silver white of the peel and the rich nutrition contained in the core），与“和杏相仿佛的果实”并列。

④有花植物中最古的先进：银杏是史前遗留下来的古老植物之一。在地质历史较老时期，曾生长茂盛，品种很多。这句可以译为“boast the remotest antiquity among flowering plants”。

⑤具有着动物般的性态：银杏是雌雄异株的单性植物，雄性花粉通过风的媒介落到雌花胚珠上，长出花粉管伸入胚珠内，花粉管内有二鞭毛精子与胚珠内卵子结合，才能结实。

⑥是完全由人力保存了下来的奇珍：由于它单株不能结实，随着地质历史的变迁，日渐稀少，仅在我国生存下来，后得到人工栽培并移植各地。

⑦自然界中已经是不能有你的存在了：这句紧随上句，是说银杏单靠自然是无法生存的。

⑧人文：文化活动的表现（culture）。

⑨云冠、华盖：云冠，原指像帽子一样覆盖在上面的云，这里指树冠浓密、高耸，起遮荫作用。华盖，原指古代帝王的车盖，这里的意思是与云冠相似。

⑩江湖气息：这里指世俗气息，译作“world-wise airs”。

11豪不避易：毫不躲避（not flinch a wee bit）。

12嶙峋：原意是瘦削，这里指气节高尚，气概不凡（dignified）。洒脱：超然的意思（detached）。

13依阿取容：看人脸色的，逢迎附和的（affected and submissive）。

14荒伧：粗俗（vulgar）。

15超然：离尘脱俗（transcendence）。

16菽：豆类的总称（beans）。

17陪都：首都以外另设的临时首都，这里指重庆。

18首善之区：全国最好的地方，后称京师。此指首都，含有讽刺之意。

19洋槐：即刺槐（locust tree），原产北美。茎高十余米，树干生刺。

20幽里加树：即桉树（eucalyptus），原产澳大利亚及马来西亚。

英译汉原文（2008）：

The Figure a Poem Makes

Robert Frost

Abstraction is an old story with the philosophers, but it has been like a new toy in the hands of the artists of our day. Why can‘t we have any one quality of poetry we choose by itself ? We can have in thought. Then it will go hard if we can‘t in practice. Our lives for it.

Granted no one but a humanist much cares how sound a poem is if it is only a sound. The

sound is the gold in the ore. Then we will have the sound out alone and dispense with the inessential. We do till we make the discovery that the object in writing poetry is to make all poems sound as different as possible from each other, and the resources for that of vowels, consonants, punctuation, syntax, words, sentences, meter are not enough. We need the help of context―meaning―subject matter. That is the greatest help towards variety. All that can be done with words is soon told. So also with meters―particularly in our language where there are virtually but two, strict iambic and loose iambic. The ancients with many were still poor if they depended on meters for all tune. It is painful to watch our sprung-rhythmists straining at the point of omitting one short from a foot for relief from monotony. The possibilities for tune from the dramatic tones of meaning struck across the rigidity of a limited meter are endless. And we are back in poetry as merely one more art of having something to say, sound or unsound. Probably better if sound, because deeper and from wider experience.

Then there is this wildness where of it is spoken. Granted again that it has an equal claim with sound to being a poem‘s better half. If it is a wild tune, it is a poem. Our problem then is, as modern abstractions, to have the wildness pure; to be wild with nothing to be wild about. We bring up as aberrationists, giving way to undirected associations and kicking ourselves from one chance suggestion to another in all directions as of a hot afternoon in the life of a grasshopper. Theme alone can steady us down. Just as the first mystery was how a poem could have a tune in such straightness as meter, so the second mystery is how a poem can have wildness and at the same time a subject that shall be fulfilled.

It should be of the pleasure of a poem itself to tell how it can. The figure is the same as for love. No one can really hold that the ecstasy should be static and stand still in one place. It begins in delight, it inclines to the impulses, it runs a course of lucky events, and ends in a clarification of life―not necessarily a great clarification, such as sects and cults are founded on, but in a momentary stay against confusion. It has denouement. It has an outcome that though unforeseen was predestined from the very mood. It is but a trick poem and no poem at all if the best of it was thought of first and saved for the last. It finds its own name as it goes and discovers the best waiting for it in some final phrase at once wise and sad―the happy-sad blend of the drinking song.

No tears in the writer, no tears in the reader. No surprise for the writer, no surprise for the reader. For me the initial delight is in the surprise of remembering something I didn‘t know I knew.

I am in a place, in a situation, as if I had materialized from cloud or risen out of the ground. There is a glad recognition of the long lost and the rest follows. Step by step the wonder of unexpected supply keeps growing. The impressions most useful to my purpose seem always those I was unaware of and so made no note of at the time when taken, and the conclusion is come to that like giants we are always hurling experience ahead of us to pave the future with against the day when we may want to strike a line of purpose across it for somewhere. The line will have the more charm for not being mechanically straight. We enjoy the straight crookedness of a good walking stick. Modern instruments of precision are being used to make things crooked as if by eye and hand in the old days.

I tell how there may be a better wildness of logic than of inconsequence. But the logic is backward, in retrospect, after the act. It must be more felt than seen ahead like prophecy. It must be a revelation, or a series of revelations, as much for the poet as for the reader. For it to be that there must have been the greatest freedom of the material to move about in it and to establish relations in it regardless of time and spare, previous relation, and everything bat affinity. We prate of freedom. We call our schools free because we are not free to stay away from them till we are sixteen years of age. I have given up my democratic prejudices and now willingly set the lower classes free to be completely taken care of by the upper classes. Political freedom is nothing to me .I bestow it right and left. All I would keep for myself is the freedom of material ―the condition of body and mind now and then to summons aptly from the vast chaos of all I have lived through.

Scholars and artists thrown together are often annoyed at the puzzle of where they differ. Both work from knowledge; but I suspect they digger most importantly in the way their knowledge is come by. Scholars get theirs with conscientious thoroughness along projected lines of logic; poets theirs cavalierly and as it happens in and out of books. They stick to nothing deliberately, but let what will stick to them like burrs where they walk in the fields. No

acquirement is on assignment, or even self-assignment. Knowledge of the second king is much more available in the wild free ways of wit and art. A school boy may be defined as one who can tell you what he knows in the order in which he learned it. The artist must value himself as he snatches a thing from some precious order in time and space into a new order with not so much as a ligature clinging to it of the old place where it was organic.

More than once I should have lost my soul to radicalism if it had been the originality and initiative are what I ask for my country. For myself the originality need be no more than the freshness of a poem run in the way I have described: from delight to wisdom. The figure is the same as for love. Like a piece of ice on a hot stove the poem must ride on its own melting. A poem may be worked over once it is in being, but may not be worried into being. Its most precious quality will remain its having run itself and carried away the poet with it. Read it a hundred times: it will forever keep its freshness as a metal keeps its fragrance. It can never lose its sense of a meaning that once unfolded by surprise as it went.

参考译文：

诗运动的轨迹

[美] 佛罗斯特著

抽象对哲学家来说是老生常谈，但它在当代艺术家手中却还像是一种新鲜玩意儿。我们为何不能有自己选择的任何一种诗所固有的特性呢？我们心中可以有。可要是我们实际上不能有，那它也难有结果。我们的生命向往那种特性。

如果诗仅仅是一种声调的话，让我们假定只有人文学者才关心这种声调有多纯正。这声调是矿石中的金子。那么哦我们只把金子淘出，而将其他可有可无的东西摒弃；直到我们发现写诗的宗旨是要让每首诗都尽可能发出不同的声调，而要做到这点，现有的元音、辅音、标点、句法、词汇、句型和格律并不够用。我们还需要借助于语境一意义一题材。这对于声调之变化是莫大的帮助。词汇能造成的变化三言两语就可讲清。格律的变化也同样一尤其在英语中，因为英语诗歌实际上只有两种格调，即严谨的抑扬格和不严谨的抑扬格。古代诗人有许多格律，但如果他们仅依靠格律来形成旋律，那他们的格律仍然不够用。看我们的弹性节奏派诗人为避免单调而使劲一个音步中略去一个短音，那可真叫惨不忍睹。其实要让源自充满激情且富于意义的声调之旋律穿越因受限制而呆板的格律，其可能性可谓无穷无尽。我们可以退后一步，把诗仅仅看成又一种有意义要表达的艺术，不管它纯正还是不纯正。也许纯正更好，因为更深远，来自更丰富的经历。

这下就有了我们要探的这种野性。让我们再假设这种野性和声调一样，理应成为诗不可或缺的要素，那么一种野性的旋律就可以是诗。于是我们要解决的问题就是像现代抽象派艺术家那样使这种野性保持纯洁，使之成为一种野而不狂的野性。我们爱偏离正道，爱陶醉于漫无目的的联想，像充满活力的蚱蜢在炎热的下午东蹦西跳，从一个偶然的启示跳向另一个偶然的启示。只有主题能让我们镇静下来。我们先前的困惑是：在格律这种一成不变的框架之中，一首诗怎么能获得一种变化的旋律。同先前的困惑一样，我们现在的困惑是：一首诗何以能既具有野性，同时又有一个要实现的主题。

若让一首诗自己来说明这点，那应该是一件令人愉快的事。一首诗自有其运动轨迹。它始于欢欣，终于智慧。这条轨迹对爱情也是一样。谁也不可能真正相信那种强烈的感情会在一个地方静止不动。它始于欢欣，它喜欢冲动，随着第一行写出它就开始设定方向，然后经历一连串的偶然和侥幸，最终到达生命中的一片净土——那片净土不必很大，不必像各教派学派立脚的地盘那么大，但应在与混乱相对的片刻清净之中。它有结局。它有一种虽说意外但却早已在原始情绪的第一意象中就注定了的结局—结局的确是来自情绪。若它的最佳部分早就被想到并被可以保留到最后，那它就是首伪诗，而不是真正的诗。诗应该在运动过程中发现自己的名字，并发现最精彩的部分就在最后的某个语句之中，在某个酒歌般悲喜交融的语句之中。

诗人没有眼泪，读者亦不会流泪。诗人没有惊喜，读者亦不会有惊喜。对我而言，最初的欢欣就在突然回想起我不知自己所知的某事或某物的惊喜之中。我会身在某处，处于某中状态，仿佛我是从云中钻出或是从地面高高升起，心中怀着一种因认出早已淡忘的事物二

感到的喜悦，其余的一切接踵而来。意想不到的惊喜一点点地增加。最有助于我实现目的的印象似乎总是那些我当初获得时未加留心因而没有记录下来的印象，而结果是我们总像巨人似的把经历抛到前方去铺我们未来的路，以防有朝一日我们也许会想另觅一条实现目的的路，超越以往的经历区什么地方。那条路也许更有魅力，因为它不会笔直德单调乏味。我们总喜欢一根漂亮拐杖的直中有曲。现代精密仪器正在被用来使东西弯曲，就像过去人们凭眼睛和手工所做的一样。

较之非逻辑的野性，我知道怎么会有一种更逻辑的野性。但这种逻辑是后来的，是在行动之后，在回忆之时才有的。它必须是被感觉到，而不是像预言那样被预见到。不管对诗人还是对读者，它都必须是一种启示，或一连串启示。因为情况应该是这样：素材在任何时间空间都必须有最充分的自由在这种逻辑中运动，并在其中建立各种关系，包括先前的关系，以及除雷同之外的一切关系。我们爱空谈自由。因为我们16岁之前没有离开学校的自由，我们就认为我们的学校自由。我已经放弃了我的民主偏见，现在我乐意让下层民众自由地被上层阶级全面照管。政治自由于我可有可无。我可以把它送给左邻右舍。我要替自己保留的就是我运用素材的自由，我身心状态随时能响应我所经历过的大混乱之召唤的自由。

学者和艺术家相聚时往往会恼于说不清楚他们之间的差别。他们都凭其学识立业，但我认为两者最大的差别就在于他们获取知识的方式。学者总是沿设计好的逻辑路线谨慎而周密地获取知识，诗人的方式则可谓潇洒，总是随缘凑巧地从书里书外获取。他们并不刻意附着他们，就像在旷野中行走时芒刺附着于他们身上那样。诗人并不把求知作为必修课，甚至不作为选修课。这第二类知识更适合凭借艺术才智随心所欲地区获取。可以这么说，学者能用其获取知识的那种条理告诉你他的所识所知；艺术家则肯定会夸耀，说他能从某个在时空上都先有的条理中取出其不可分割的某一部分，然后放进一个甚至于与之无关的新条理中。

如果激进主义就是被一些青年皈依者误认为的独创性，那我可能早就不止一次地皈依它了。独创性和进取心是我为自己的祖国祈求的东西。对我而言，独创性只须是一首诗的新颖之处，而那首诗之形成是依照我上文所描述的轨迹—从欢欣到智慧，这条轨迹对爱情也是一样。像热炉子上的冰块，诗必须经历它自己的融化过程。一首诗完成之后可以被修饰润色，已运动并带着诗人和它一道行进，它最珍贵的特性就将永远保持。它将会让人百读不厌，就像金属永远保持其香味。它永远都不会失去它在运动过程中意外呈现的意蕴。

汉译英原文：

孩子，快抓紧妈妈的手

———为汶川地震死去的孩子而作

孩子，快抓紧妈妈的手！

去天堂的路太黑，

妈妈怕你碰了头。

孩子，快抓紧妈妈的手！

让妈妈陪你走，

妈妈怕天堂的路太黑。

我看不见你的手。

自从到倒塌的墙把阳光夺走，

我再也看不见你柔情的眸。

孩子，你走吧。

前面的路再也没有忧愁，

没有读不完的课本，

和爸爸的拳头。

你要记住我和爸爸的模样，

来生还要一起走。

****************************

妈妈，别担忧。

天堂的路有些挤，

有很多同学朋友。

我们说不哭。

每一个人的妈妈都是我们的妈妈，

每一个孩子都是妈妈的孩子。

没有我的日子，

你把爱给活着的孩子吧。

妈妈，你别哭。

泪光照亮不了我们的路，

让我们自己慢慢走。

妈妈，

我会记住你和爸爸的模样，

记住我们的约定来生一起走。

参考译文：

Hold Tight Mommy‘s Hand, Baby!

——In memory of the children who died in Wenchuan earthquake Hold Tight Mommy‘s Hand, Baby!

The road to heaven is too dark.

Mommy fears you may bump your head.

Hold Tight Mommy‘s Hand, Baby!

Let me go with you.

Mommy fears the road to heaven is too dark.

I cannot see your hand.

The collapsed wall takes away the sunlight.

I can no longer see your tender eyes.

You may go in peace, baby.

The road ahead is no longer filled with cares.

You don‘t have to face mountains of books

And your daddy‘s fists.

Remember how your mommy and daddy look.

We will live together again in the afternoon.

********************************************

Do not worry about me, mommy.

The road to heaven is a little crowded.

I‘ve seen many schoolmates and friends.\

We tell each other we must n‘t cry.

Everyone‘s mommy is our mommy。

Everyone‘s child is mommy‘s child.

In the days without me,

Please give your love to those alive.

Do not cry, mommy.

Our glittering tears cannot light up the road.

Let us go at our own pace.

Mommy,

I will remember how you and daddy look,

And our promise to live together again in the afterlife.

英译汉原文（2007）：

From Our Destiny in Space

Isaac Asimov

The Earth is full! Four billion people have crammed into every desirable and fruitful area and have spilled over into all the barren and inhospitable areas. Under the pressure of the fullness, the wilderness is disappearing, competing plants and animals are dying out; the weather is changing and the soil is failing. And yet there is perhaps an even more fundamental danger to humanity in the Earth‘s fullness than is represented by any sort of physical deterioration. Humanity began as a thin cluster of primitive hominids in East Africa about four million years ago. About two million years ago, the first hominids appeared who were sufficiently close in structure to the human being to be placed into genus Homo. It was not until 150,000 years ago that the hominid brain developed to a size sufficient to produce the first organisms we can classify as Homo sapiens, and it was only 50,000 years ago that ―modern man,‖Homo sapiens, made his appearance on the Earth.

His increase in range was slow indeed. It was not till 30,000 years ago that human beings began to enter Australia and the American continents, and even as late as 300 years ago, those continents were but thinly occupied.

Then came the Industrial Revolution and the Earth filled with what was, on the evolutionary scale, an explosion. In a couple of centuries, the world population quintupled from 0.8 billion to 4.2 billion, and now Earth bears all the human load it can manage and, in many places, somewhat more than it can manage.

Consider, then, that we and our hominid ancestors evolved on an essentially empty Earth. There was always the possibility, during times of stress, that one might pick up as much of one‘s belongings as one could carry and travel to the other side of the hill, where conditions might be better, where a new life might be built and where a new chance might be taken.

This was true even after civilization appeared, very late in human history. The Greeks and Phoenicians colonized the shores of the Mediterranean; the Russians pushed into the Ukraine and Siberia; the Bantus into eastern and southern Africa; the Polynesians from island to island across the Pacific. In modern times, Europeans flooded into the Americas and Australia. In every case, a thin wave of early migrants was replaced by a much denser wave of later ones.

By the 1920‘s, however, the freedom to migrate vanished. No nation, no region, any loner welcomed newcomers; all nations, all regions, had the power to exclude. Even when migration did take place with permission, migrants had to fit into the full society, too massive to change for them, There was no chance of building a new society.

The frontiers open for millions of years, closed in decades, and there is no longer the other side of the hill. People cannot even make room for themselves by the desperate method of war; war has become too dangerous for that.

So even if we solved all the problems that now afflict humanity, we would still be living in a full world without the psychological stimulant of a frontier.

Yet, there is still a frontier, still another side of the hill. It just happens to be someplace other

than on Earth itself.

Up there is the moon, to begin with, and all the space between the moon and the Earth. That, too, is a frontier. That, too, represents new space for humanity—better space in some ways than anything we have yet seen, for it is empty, so that we can design it from scratch. We have already penetrated the new frontier. Human beings have lived in it for as much as six months at a stretch. Human beings have reached the moon itself on six different occasions and have returned safely.

Two nations have led the way into space. These are precisely the new nations that have in resent history filled a frontier. The American West and the Russian East offered each country examples of the exhilaration of expanding into empty spaces.

参考译文：

我们在太空中的使命（节选）

[美]艾萨克?阿西莫夫著

地球已人满为患！４０亿的人充塞着每一个适于居住的＼富饶的地区，甚至那些不宜生活的不毛之地，也到处都有人类的足迹。在人口日益膨胀的压力下，旷野正在消失；在与人类的生存竞争中，许多植物和动物正在灭绝；气候正在发生变化，土壤日趋贫瘠。但对人类来说，与自然环境的恶化相比，人满为患也许是一个更为严重的危险。约400前，人类起源于东非；那时仅仅是一群为数不多的原始人。约200万年前，最早的原始人在人体结构上进化到接近现在归入“人类”这一物种。直到15万年之前，原始人的大脑增大，才进化到足以产生第一批可归入“智人”的有机生物，而直到5万年之前，“现代人”，即智人，才真正在地球上出现。

现代人的数量在当时的增加速度很慢。直到3万年之前，人类才进入澳洲和南北美洲，而直到3百年之前，澳洲和美洲大陆的人口密度还很小。

随着工业革命的进展，地球上发生了人口爆炸；这里所谓的“人口爆炸”是从进化的时间长短来说的。在两个世纪中，世界人口增加了5倍，从8亿增长到42亿。现在，地球承受了恩类的全部重担，已经到了它能承受的极限；在许多地方，负担之重，甚至已经堪承受了。

想象一下我们的祖先原始人在这个几乎没有人烟的地球上进化的情景吧！当生活发生困难的时候，他们往往可以收拾能随身携带的行李，爬过山头，来到山的那边；那里的自然条件可能会好些，他们就可以重新开始生活，并获得新的发展机会。

即使在文明出现之后人类历史的晚期，这种情况也是屡见不鲜的。希腊人和腓尼基人在地中海沿岸建立了殖民地；俄罗斯人进入了乌克兰和西伯利亚；班图人进入了东部非洲和南部非洲；波利尼西亚人散布到了太平洋中的大小岛屿；在现代，欧洲人蜂拥而入南北美洲和澳洲。这种移民潮，开始往往人数不多，后来移民人数则变得越来越多。

到20世纪20年代，移民的自由消失了。那时，世界上没有一个国家，没有一个地区再欢迎新移民了；所有的国家、所有的地区都有权拒绝接受移民。即使允许移民，庞大的社会也不可能为少数移民而改变，只能要求移民完全融入所在国或所在地区的社会。那时，已不可能建立一个新的移民社会了。

曾经开放了几百年的边界，在几十年内关闭了。再也没有“山的那边”了。人们甚至无法用战争这一最后的手段来扩大生存空间，因为这太危险了。

因此，几十我们解决了困扰人类的所有问题，我们依然生活在一个拥挤的世界里；在心理上，已经么有可以激励我们去开拓的边疆。

然而，还存在着一个边疆，还有“山的那边”。这个边疆不是在地球上，而是在地球以外的地方。

首先，是天上的月亮，以及地球和月亮之间的空间。那也是边疆，是人类新的生存空间——在许多方面，是我们从未见到过的更美好的生存空间。那里一片荒芜，我们就可以像在一张白纸上，画上最美好的图画。事实上，我们已经穿越了这个新的边疆。人类在空间已一次连续生活了半年，六次登上了月球并安全返回。

两个国家率先进入了太空。正是这两个新的国家在现代历史人各自开拓了自己的边疆：

美国人开拓了西部，俄国人开拓了东部。他们树立了令人鼓舞的拓荒的榜样。

汉译英原文：

促进文化发展构建和谐城市

———世界历史文化名城市长论坛南京宣言

我们，世界历史文化名城和特邀城市的市长和市长代表们，于2006年9月23日聚集在中国美丽的城市南京，出席了2006世界历史文化名城市长论坛。在这国际性的文化盛会上，我们就共同关心的问题进行了广泛、深入的讨论，达成“促进文化发展构建和谐城市”的共识：

1、和谐城市是人类的共同愿景，它既是一种理想和信念，更是一种行动和创造。

我们承诺：追求天人和谐，人际和谐，身心和谐，追求人人相亲，人人平等，天下为公，努力实现我们城市的和谐统一。

2、文化来自民间，文化属于大众，保护文化遗产、繁荣民族文化，关系每一个公民。

我们承诺：致力于普及文化遗产保护知识，增强全社会的文化遗产保护意识，营造全民参与保护文化遗产的良好氛围，把有形的物质和无形的精神代代相传，绵绵不息。

3、发展文化产业是提高城市文化活力，实现市民心灵和谐的重要途径。

我们承诺：大力发展文化产业，为市民提供更多更好的文化产品和文化服务，引导市民关注城市文化生长，不断提高市民精神享受水平和生命价值诉求。

4、发展文化产业是城市发昏文化资源优势，提升城市综合竞争力的必然选择。

我们承诺：在发展文化产业中，实现文化资源的保护和开发的平衡，实现文化资源的开发和市场的需求的有效对接，给城市经济注入历史、艺术和情感的内涵，促使文化资源的潜在价值转化为现实的社会财富。

5、文化特色和个性和是历史文化名城的独特和珍贵的标志，历史文化名城间的文化交流与合作将极大地促进城市文化可持续发展和繁荣。

我们承诺：致力于丰富城市个性，提高城市品品味；突出平等友好互动狐狸的文化交流原则，隔离艺术家和文化艺术团体开展文化交流，加强政府文化部门间的协调与沟通，加深各城市人民对彼此文化的理解和欣赏。

展望未来，我们深信：发展文化产业、促进文化建设，将为和谐城市、和谐社会的构建做出重要贡献。让我们携手并肩，用智慧和汗水共创人类社会和谐美好的明天！

参考译文：

Nanjing Declaration of Mayors‘ Forum 2006 on Promotion of Culture & Development of Harmonious Urban Societies As mayors or mayors‘ representatives of world historical and culturally-significant cities, we met at Mayors‘ Forum 2006 in the beautiful Chinese city of Nanjing on September 23, 2006. At this grand international gathering, we held extensive and in-depth discussions on issues of common concern, and, thereby, have reached the following consensus on the promotion of culture and the development of harmonious urban societies:

1.The development of a harmonious urban society is a common desire of mankind. It is a hope

and a conviction; moreover, it requires action and creativity.

We are committed to achieving harmony between man and nature, in people-to –people relationships, and in the development of urban societies. We will work for fraternity, equality, and justice.

2.Culture stems from the people, and belongs to the people. All citizens, therefore, should ne

involved in the protection of their cultural heritage and the development of their national

cultures.

We are committed to applying ourselves to the dissemination and popularization of the knowledge regarding the protection of cultural heritage, and to the enhancement of public awareness in the regard, thus creating a favorable social environment for our efforts to preserve and pass down both our tangible and intangible heritage from generation to generation.

3.The development of cultural industry is an important means of boosting a city‘s cultural

vitality, and realizing harmony in the lives of urban residents.

We are committed to making great efforts to develop cultural industry and provide our urban residents with more and better cultural products and services so as to enable them to enjoy continuous improvement in both material and spiritual life.

4.The development of cultural industry is the way for a city to bring the advantages of its

cultural resources into play, and to sharpen its comprehensive competitive edge.

In the development of cultural industry, we are committed to striking a balance between the development of cultural resources and the preservation of them, and gearing the development to the market demand, thereby injecting historic, artistic, and emotional color into the urban economy in order to translate the potential value of culture resources into practical social wealth.

5.Cultural exchanges among historical and culturally-significant cities, whose respective

cultural features and individuality are their unique and invaluable symbols, will greatly contribute to the sustainable development and prosperity of their cultures.

We are committed to preserving and diversifying urban individuality, to upgrading urban cultural standards, to maintaining the principle of equality and mutual benefit in cultural exchanges, to encouraging cultural exchanges among artists and organizations of culture and arts around the world, and to stepping up efforts to promote coordination and communication among government departments of culture in different countries so as to enhance the appreciation of one another‘s culture among the cities.

When we look into the future, we firmly believe that the development of cultural industry and the promotion of cultural progress will substantially contribute to the development of harmonious urban societies, and human society as a whole. Let‘s join forces to create a more beautiful and harmonious future for mankind with our wisdom and diligence!

(September 23, 2006)

英译汉原文（2007）：

From How the Leopard Got His Sports

Rudyard Kipling

In the days when everybody started fair, Best Beloved, the Leopard lived in a place called the High Veldt.‘Member it wasn‘t the Low Veldt, or the Bush Veldt, or the Sour Veldt, but the ‘sclusively bare, hot, shiny High Veldt, where there was sand and sandy-coloured rock and ‘sclusively tufts of sandy-yellowish grass. The Giraffe and the Zebra and the Eland and the Koodoo and the Hartebeest lived there; and they were ‘ sclusively sandy-yellow-brownish all over; but the Leopard, he was the ‘ sclusivest sandiest-yellowish-brownest of them all — a grayish-yellowish catty-shaped kind of beast, and he matched the ‘ sclusively yellowish-grayish-brownish all over; but the Leopard, he was the ‘sclusivest sandiest-yellowish-brownest of them all — a grayish-yellowish catty-shaped kind of beast, and he matched the ‘sclusively yellowish-grayish-brownish colour of the High V eldt to one hair. This was very band for he would lie down by a ‘ sclusively yellowish-grayish-brownish stone or clump of grass, and when the The Giraffe or the Zebra or the Eland or the Koodoo or the Bush-Buck or the Bonte-Buck came by he would surprise them out of their jumpsome lives. He would indeed! And, also, there was an Ethiopian with bows and arrows (a grayish- brownish-yellowish man he was then), who lived on the High Veldt with the Leopard; and the two used to hunt together―the Ethiopian with his teeth and claws—till the Giraffe and the Zebra and the Eland and the Koodoo and the Quagga and all the rest of them didn‘t know which way to jump, Best Beloved. They didn‘t indeed!

After a long time ―things lived for ever so long in those days —they learned to avoid anything that looked like a Leopard or an Ethiopian; and bit by bit ― the Giraffe began it, because

his legs were the longest—they went away from the High Veldt. They scuttled for days and days and days till they came to a great forest, ‘ sclusively full of trees and bushes and stripy, speckly, patchy-blatchy shadows, and there they hid: and after another long time, what with the slippery-slidy shadows of the trees falling on them, the Giraffe grew blotchy, and the Zebra grew stripy, with little wavy grey lines on their backs like bark on a tree trunk; and so, though you could hear them and smell them, you could very seldom see them, and then only when you knew precisely where to look. They had a beautiful time in the ‘ sclusively grayish-yellowish-reddish High Veldt outside, wondering where all their breakfasts and their dinners and their teas had gone. At last they were so hungry that they ate rats and beetles and rock-rabbits, the Tummy-ache, both together; and then they had the Big the dog-headed, barking Baboon, who is Quite the Wisest gone Animal in All South Africa.

Leopard to Baviaan, ―Where has all the game gone?‖

And Baviaan winked. He knew.

Said the Ethiopian to Baviaan, “Can you tell me the present habitat of the aboriginal Fauna?‖(That meant just the same thing, but the Ethiopian always used long words. He was a grown-up.)

And Baviaan winked. He knew.

Then said Baviaan, ―The game has gone into other spots; and my advice to you, Leopard ,is to go into other spots as soon as you can.‖

And the Ethiopian said ,‖That is all very fine, but I wish to know whither the aboriginal Flora because it was high time for a change; and my advise to you , Ethiopian, is to change as soon as you can.‖

That puzzled the Leopard and the Ethiopian, but they set off to look for the aboriginal Flora, and presently, after eve days, they saw a great, high, tall forest full of tree trunks all ‘sclusively speckled and sprottled and spottled ,dotted and splashed and slashed and hatched and cross-hatched with shadows.

―what is this,‖ said the Leopard,“that is so ‘sclusively dark, and yet so full of little pieces of light?‖

―I don‘t know,‖ said the Ethiopian, but it ought to be the aboriginal Flora. I can smell Giraffe, and I can hear Giraffe, but I can‘t see Giraffe.‖

―That‘s curious,‖ said the Leopard. ―I suppose it is because we have just come in out of the sunshine. I can smell Zebra, and I can hear Zebra, but I can‘t see Zebra.‖

―Wait a bit,‖said the Ethiopian. ―It‘s a long time since we‘ve hunted‘em. Perhaps we‘ve forgotten what they were like.‖

―Fiddle!‖ said the Leopard. ―I remember them perfectly on the High Veldt, especially their marrow-bones. Giraffe is about seventeen feet high, of a ‘sclusively fulvous golden-yellow from head to heel; and Zebra is about four and a half feet high, of a ‘sclusively grey-fawn colour from head to heel.‖

―Umm,‖said the Ethiopian, looking into the speckly-spickly shadows of the aboriginal Flora-forest. ―Then they ought to show up in this dark place like ripe bananas in a smokehouse.‖But they didn‘t. The Leopard and the Ethiopian hunted all day; and though they could smell them and hear them, they never saw one of them.

―For goodness‘ sake,‖ said the Leopard at tea-time, ―Let us wait till it gets dark. This daylight hunting is a perfect scandal.‖

So they waited till dark, and then the Leopard heard something breathing sniffily in the starlight that fell all stripy though the branched, and he humped at the noise, and it smelt like Zebra, but he couldn‘t see it. So he said, ―Be quiet, O you person without any form. I am going to sit on your head till morning, because there is something about you that I don‘t understand.‖Presently he heard a grunt and a crash and a scramble, and the Ethiopian called out,‖ I‘ve caught a thing that I can‘t see. It smells like Giraffe, and it kicks like Giraffe, but it hasn‘t any form.‖

―Don‘t you trust it,‖ said the Leopard. ―Sit on its head till the morning—same as me. They haven‘t any form ― any of ‘em.‖

So they sat down in them hard till bright morning-time, and then Leopard said, ―What have you at your end of the table, Brother?‖

The Ethiopian scratched his head and said,“It ought to be ‘sclusively a rich fulvous

orange-tawny from head to heel, and it ought to be Giraffe; but it is covered all over with black and purple stripes. What in the world have you been doing to yourself, Zebra? Don‘t you know that if you were on the High Veldt I could see you ten miles off? You haven‘t any form.‖―Yes,‖ said the Zebra, ―but this isn‘t the High Veldt. Can‘t you see? ‖

―I can now,‖ said the Leopard. ―But I couldn‘t all yesterday. How is it done?‖

―Let us up.‖ Said the Zebra,‖and we will show you.‖

They let the Zebra and the Giraffe Moved off to some tallish trees where the shadows fell all blotchy.

―Now watch,‖ said the Zebra and the Giraffe. ―This is the way it‘s done. One ― two ― three! And where‘s your breakfast?‖…

参考译文：

豹子身上的斑纹是怎样来的（节选）

[英] 吉卜林著

亲爱的孩子，从前所有动物身上都没有斑纹，那时候豹子住在一个叫“高高草原”的地方。请记住，那不是“低低草原”，不是“灌木草原”，也不是“湿冷草原”，而是光秃秃、热烘烘、亮闪闪的高高草原。那里的沙是黄色的，岩石是黄色的，连一簇簇野草也都是黄褐色的。那里居住的是什么斑马呀、羚羊呀、长颈鹿呀，也都是浑身上下黄乎乎的。但要说黄得同那片草原的颜色最最相似的，那就得数长得像猫的豹子啦。豹子身上的颜色同“高高草原”的颜色简直一模一样，丝毫不差。对斑马、羚羊和长颈鹿老说，这可真是太糟糕了。因为豹子经常藏在黄色的大石旁或草丛间，当斑马、长颈鹿和各种各样的羚羊从旁边经过的时候，它就会出其不意地扑上去吃掉这些爱跳的动物。它的确会吃掉它们！再说“高高草原”上还有个带着弓箭的埃塞俄比亚人，当时它浑身也是黄褐色的。这个猎人经常和豹子一道打猎，猎人用长弓和利剑，豹子用尖牙和利爪。到后来，斑马、羚羊、长颈鹿和其他动物都不知道该走哪条路了。亲爱的孩子，它们真不知道该走哪条路！

过了很久，（当时所有的动物都要活很久很久），动物们发现应该避开任何看上去像豹子或猎人的东西。它们由长颈鹿开道（因为长颈鹿的腿很长），渐渐的离开了“高高草原”。它们跑呀，跑呀，跑呀，一连跑了好些天，最后来到了一座大森林。森林里长满了参天大树和低矮灌丛，阳光从树叶缝隙间射进森林，到处都是一条条，一点点的光斑和阴影。动物们就在森林里藏了起来。又过了很久，由于动物们的身体表面有些地方长期被阳光照射，有些地方长期被树荫遮蔽，结果长颈鹿身上长出了红褐色的斑块，斑马身上长出了黑白相间的条纹，羚羊变得更加黑不溜秋，背上还多了些弯曲的灰色纹路，看上去就像树皮。这下即便你能够听见它们的声音，闻到它们的气味，也很难看见它们，除非你知道它们的准确位置。它们在那座充满光斑和阴影的森林中快快活活地过日子，而豹子和埃塞俄比亚猎人却在黄褐色的“高高草原”四处寻找，不知他们的早餐、午饭和茶点都去了什么地方。后来豹子和猎人饿极了，只好捉些老鼠、甲虫和野兔来吃，直吃得闹肚子疼，这时他们遇到了狒狒巴维安。这脑袋和叫声都像狗的狒狒，可算是整个南非最聪明的动物啦。

豹子问巴维安：“那些野味都跑到哪里去啦？”

巴维安眨巴眨巴眼睛。它心里可明白着呢。

猎人问巴维安：“你能告诉我‘高高草原’动物群现在的栖息地吗？”（他和豹子问的是同一个问题，但那个猎人总喜欢用文绉绉的字眼，因为他是大人。）

巴维安眨巴眨巴眼睛。它心里可明白着呢。

于是它回答说：“动物们都进入其他地点啦。豹子老弟，我劝你也尽快进入其他地点吧。”

猎人说：“这建议挺好。但我想知道‘高高草原’的土生动物群迁徙去了何方。”

巴维安回答说：“土生的动物群已经加入了土生土长的植物群。他们找呀，找呀，找了许多天，最后终于看见了一座茂密的森林，森林里所有大树的树干上都斑点密布，条文纵横，光影交错，斑驳陆离。

“这是啥地方？”豹子问，“里边黑咕隆咚的，却又有一块块一条条那么多的光亮。”

猎人说：“我也弄不明白。但这儿应该就是那个土生土长的植物群。我能闻到长颈鹿的

气味，听见长颈鹿的声音，但就是看不见长颈鹿。”

“真奇怪！”豹子接着说：“我想也许是因为我们刚从亮处进来的缘故。我也能闻到斑马的气味，听见斑马的声音，但就是看不见斑马。”

“等一等。”猎人说：“我们已经好久没猎获它们了，也许我们把它们的模样都给忘了。”

“瞎说！”豹子嚷道：“我清清楚楚地记得它们在‘高高草原’的模样，就是剥了皮我也认得它们的骨头。

长颈鹿嘛，大约有五米高，从头到脚都是深褐色。斑马大概有一米四左右，浑身上下是浅褐色的。

“嗯”，猎人一边张望那斑斑点点的森林一边说，“如此说来，在这黑咕隆咚的森林里，它们看上起来应该像熏烤房里熟透的香蕉。”

可那些动物并不像熟透的香蕉。豹子和猎人又忙活了一天，虽然他们能闻到动物的气味，听见动物的声音，但连一只动物也没看见。

到傍晚时分，豹子说：“看在上帝份上，等天黑以后在找吧。在这光天化日之下打猎真是件极不光彩的事。”

于是他们等到了天黑。透过从枝丛间洒进森林的星光，豹子听见了什么东西的呼吸声。它朝着声音扑过去。啊！那东西闻起来像斑马，摸起来像斑马，腿蹬起来像斑马，可就是看不见它的模样。我要在你脑袋上一直坐到天亮，因为我不明白你到底是怎么回事。”

接着传来呼噜呼噜咔嚓吧嚓一阵响动，只听猎人高声喊：“我抓到了一个看不见的家伙。这家伙闻起来像长颈鹿，腿蹬起来也像长颈鹿，可它压根儿没有模样。”

“别让那家伙把你给骗了。”豹子说：“像我这样坐在它头上等天亮吧。它们简直没模样，啥模样也没有。”

于是豹子和猎人就这样一直坐到天亮。这时豹子问猎人：“哥哥呀，你餐桌那头是啥东西？”

猎人搔着头皮说：“这东西应该从头到脚都是深褐色，应该是长颈鹿，可它浑身上下都有栗色斑点。兄弟啊，你餐桌那头是啥东西？”

豹子也搔着头皮回答：“这东西应该是浅褐色，应该是斑马，可它浑身上下都有黑色和紫色的条纹。嘿。斑马，你到底玩了什么花招？你难道不知道，要是在‘高高草原’，我十哩外就能看见你这身打扮？你现在简直没模没样。”

“是的，”斑马说：“可这里不是‘高高草原’，你难道不明白。”

“我现在明白了。”豹子回答说：“不过我昨天一整天都没弄明白。这到底是怎么回事？”

“让我们起来吧，”斑马说：“我们起来就告诉你这是怎么回事。”

豹子和猎人让斑马和长颈鹿站了起来。斑马立即跑向一小丛荆棘，荆丛中闪耀着一条条的阳光。长颈鹿也跑向一片高树林，树林李闪烁着一点点的光亮。

“这下你们看吧，”斑马和长颈鹿说：“就是这么回事。一、二、三！一、二、三！早餐转眼就不见。”……

汉译英原文：

我的梦，我的青春！

郁达夫

不晓得是在哪一本俄国作家的作品里，曾经看到过一段写一个小村落的文字，他说：“譬如有许多纸折起来的房子，摆在一段高的地方，被大风一吹，这些房子就歪歪斜斜地飞落到了谷里，紧挤在一道了。”前面有一条富春江绕着，东西北的三面尽是些小山包住的富阳县城，也的确可以借了这一段文字来形容。

虽则是一个行政中心的县城，课时人家不满三千，商店不过百数；一般居民，全不晓得做什么手工业，或其他新式的生产事业，所靠以度日的，有几家自然是祖遗的一点田产，有几家则专以小房子出租，在吃两元三元一月的租金；而大多数的百姓，却还是既无恒产，又无恒业，没有目的，没有计划，只同蟑螂似地在那里出生，死亡，繁殖下去。

这些蟑螂的密集之区，总不外乎两处地方；一处是三个铜子一碗的茶店，一处是六个铜子一碗的小酒馆。他们在那里从早晨坐起，一直可以坐到晚上上排门的时候；讨论柴米油盐的价格，传播东邻西舍的新闻，为了一点不相干的细事，譬如说罢，甲以为李德泰的煤油只卖三个铜子一提，乙以为是五个铜子两提的话，双方就会得争论起来；以外的人，也马上分成甲党或乙党提出证据，互相论辩；弄到后来，也许相打起来，打得头破血流，还不能够解决。

因此，在这么小的一个县城里，茶店酒馆，竟也有五六十家之多；于是，大部分的蟑螂，就家里可以不备面盆手巾，桌椅板凳，饭锅碗筷等日常工具，而悠悠地生活过去了。离我们家里不远的大江边上，就有这样的两处蟑螂之窟。

在我们的左面，住有一家砍砍柴，买买菜，人家死人或娶亲，去帮帮忙跑跑腿的人家。他们的一族，男女老小的人数很多很多，而住的那一间屋，却只比牛栏马槽大一岁，名字叫阿千，冬天穿的是同伞似的一大堆破絮，夏天，大半身是光光地裸着的；因而皮肤黝黑，臂膀粗大，脸上也像是生落地之后，只洗了一次的样子。他虽只比我大一岁，但是跟了他们屋里的大人，茶店酒馆日日去上，婚丧的人家，也老在进出；打起架吵起嘴来，尤其勇猛。我每天见他从我们的门口走过，心里老在羡慕，以为他又上茶点酒馆去了，我要到什么时候，才可以同他一样的和大人去夹在一道呢！而他的出去和回来，不管是在清早或深夜，我总没有一次不注意到的，因为它的喉音很大，有时候一边走着，一边在绝叫着和大人谈天，若只它一个人的时候哩，总在噜苏地唱戏。

当一天的工作完了，他跟了他们家里的大人，一道上酒店去的时候，看见我羡慕地立在门口，他原也曾邀约过我；但一则怕母亲要骂，二则胆子终于太小，经不起那些大人的盘问笑说，我总是微笑摇摇头，就跑进屋里躲开了，为的是上茶酒店去的诱惑性，实在强不过。

有一天春天的早晨，母亲上父亲的坟头去扫墓去了，祖母也一清早上了一座远山在三四里路外的庙里去念佛。翠花在灶下收拾早餐的碗筷，我只一个人立在门口，看有淡云浮着的青天。忽而阿千唱着戏，背着钩刀和小扁担绳索之类，从他的家里出来，看了我那种没精打采的神气，它就立了下来和我谈天，并且说：

“鹳山后面的盘龙山上，映山红开得多着哩；并且还有乌米饭（是一种小黑果子），彤管子（也是一种刺果），刺梅等等，你跟了我来罢，我可以采一大堆给你。你们奶奶，不也在北面山脚下的真觉寺里念佛吗？等我砍了柴，我就可以送你上寺里去吃饭去。”

阿千本来是我崇拜的的英雄，而这一回又只有他一个人去砍柴，天气那么的好，今天清早祖母出去念佛的时候，我本是嚷着要同去的，但她因为怕我走不动，就把我留下来了。现在一听到了这一个提议，自然是心里急跳了起来，两只脚便也很轻松地跟他出发了，并且还只怕翠花要出来阻扰，跑路跑得比平时只有得快些。出了弄堂，向东沿着江，一口气跑出了县城之后，天地宽广起来了，我的对于这一次冒险的惊惧之心就马上被大自然的威力所压倒。这样问问，那样谈谈，阿千真像是一部小小的自然界的百科大词典；而谈到盘龙山脚去的一段野路，便成了我最初学自然科学的模范校课本。

麦已经长得有好几尺高了，麦田里的桑树，也都发出了绒样的叶芽。晴天里舒叔叔的一声飞鸣过去的，是老鹰在觅食；树枝头吱吱喳喳，似在打架又像是在谈天的，大半事故麻雀之类；远在的竹林丛里，既有抑扬，又带余韵，在那里唱歌的，才是深山的画眉。

上山的路旁，一拳一拳像小孩子的拳头似的小草，长得很多；拳的左右上下，满长着了些绛黄的绒毛，仿佛是野生的虫类，我起初看了，只在害怕，走路的时候，若遇到一丛，总要绕一个弯，让开它们，但阿千却笑起来了，他说：

“这是薇蕨，摘了去，把下面的粗干切了，炒起来吃，味道是很好的哩！”

渐走渐高了，山上的青红杂色，迷乱了我的眼目。目光直射在山坡上，从草木泥土里蒸发出来的一种气息，使我呼吸感到了一种困难；阿千也走得热起来了，把他的一件破夹袄一脱，丢向了地下。教我在一块大石上坐下息着，他一个人穿了一件小衫唱着戏去砍柴采野去了；我回身立在石上，向大江一看，又深深地深深地得到了一种新的惊异。

这世界真大呀！那宽广的水面！那澄碧的天空！那些上下的船只，究竟从哪里来，上哪里去呢？

我一个人立在半山的大石上，近看看有一层阳炎在颤动着的绿野桑田，远看看天和水以及淡淡的青山，渐听得阿千的唱戏声音幽下去远下去了，心里就莫名奇妙的起了一种渴望与

愁思。我要到什么时候才能大起来呢？我要到什么时候才可以到这像在天边似的远处去呢？到了天边，那么我的家呢？我的家里的人呢？同时感到了对远处的遥念与对乡井的离愁，眼角里便自然而然地涌出了热泪。到后来，脑子也昏乱了，眼睛也模糊了，我只呆呆的立在那块大石上的太阳李做幻梦。我梦见有一只揩擦得很洁净的船，船上面张着了一面很大很饱满的白帆，我和祖母母亲翠花阿千等都在船上，吃着东西，唱着戏，顺流下去，到了一处不相识的地方。我又梦见城里的茶店酒馆，都搬上山来了，我和阿千便在这山上的酒馆里大唱大嚷，旁边的许多大人，都在那里惊奇仰视。

这一种接连不断的白日之梦，不知做了多少时候，阿千却背了一捆小小的草柴，和一包刺莓映山红乌米饭这类的野果，回到我立在那里的大石边来了；他脱下了小衫，光着了脊肋，那些野果就系包在他的小衫里面的。

它提议说，时候不早了，他还要坎一捆柴，且让我们吃着野果，先从山腰走向后山去罢，因为前山的草柴，几经被人坎完，第二捆不容易采刮拢来了。

慢慢地走到了山后，山下的那个真觉寺的钟鼓声音，早就从春空里传送到了我们的耳边，并且一条青烟，也刚从寺后的厨房里透出了屋顶。向寺里看了一眼，阿千就放下了那捆柴，对我说：

“他们在烧中午饭了，大约离吃饭的时候也不远，我还是先送你到寺里区罢！”

我们到了寺里，祖母和许多同伴者的念佛婆婆，都张大了眼睛，惊异了起来。阿千走后，她们就开始问我这一次冒险的经过，我也感到了一种得意，将如何出城，如何和阿千上山采集野果的情形，说的格外的详细。后来坐上桌去吃饭的时候，有一位老婆婆问我：“你大了，打算去做什么？”我就毫不迟疑地回答她说：“我愿意去砍柴。”

故乡的茶店酒馆，到现在还在风行热闹，而这一位茶店酒馆里的小英雄，初次带我上山去冒险的阿千，却在一年涨大水的时候，喝醉了酒，淹死了。他们的家族，也一个个地死的死，散的散，现在没有生存者了；他们的那一座牛栏似的房屋，已经换过了两三个主人。时间是不饶人的，盛衰起灭也绝对地无常的；阿千之死，同时也带去了我的梦，我的青春！

参考译文：

My Dream and My Youth

Y u Dafu

Translated by Liu Shicong & Zhang Baohong

I once read a passage in a book by a Russian writer, the title of which I have forgotten, describing how a small village looked. It says,―Supposing there are many huts made of paper standing on a high place. When a gust of wind blows, they all tumble down to the valley, titling against each other in a cluster.‖This passage w ell fits Fuyang, the country seat with Fuchun River winding along in the front and low hills rolling around the other three sides.

Fuyang, though the administrative center of the country, did not boast a large population; the number of households was less than three thousand and of shops and stores no more than one thousand. The commonplace people in general did not know much about handicraft industry, or any of the new trades. Some of the families scraped a living on what scanty land they inherited from their forefathers, some managed to get along by renting their small huts in return for two or three yuan a month. But majority of the people did not have their own properties, nor regular jobs. They came into the world, reproduced and then died like cockroaches, without any idea what they came for or what to do from one day to the next.

There were two places where the ―cockroaches‖often went to pass their time: one was the teahouse where they could spend three coppers for a cup, and the other the wineshop where they could spend six coppers for a drink. They went there in the morning and stayed till closing time in the evening, talking about trifles like the prices of rice, oil and salt, circulating gossip about their neighbors. Sometimes for such trivialities as , when A said that kerosene at the Li Detai‘s was three coppers for a dipper, but B said no ,it was five coppers for two dippers, they would burst into fierce debate, and the rest would fall into two oppositional parties, party A and party B, driving the debate to the point where the people involved could become so physical as to leave someone

injured. And you know what? The debate would end up nowhere,

Small as it was, the country seat had as many as fifty to sixty teahouses, therefore, did not have to bother about their household articles such as basins and towels, tables and chairs, bowls and chopsticks, etc., and they could fare along with plenty of leisure and pleasure nevertheless. And not far from our home on the bank of the river, there were two sheds housing such cockroaches.

Residing on our left was a family that cut firewood when there was firewood to cut and peddled vegetables when there were vegetables to peddle, or when there were funerals or weddings going on they‘d offer to do legwork. It was a family of the Miao ethnic group with a large number of people ― old and young, men and women, but the hut they lived in was scarcely larger than a stable. The youngest son of the family, named Ah Qian, was one year my senior. In winter he was wrapped in clothes patched up with rags upon rags, looking pretty much like an old umbrella and, in summer, he was bare to the waist. He had a sun-tanned complexion and a pair of muscular arms, and his face looked as if he had washed it only once since he was born. Although he was only one year older than I was, he went to teahouses and wine shops with the grown-ups of his family almost every day and, furthermore, he was often seen in and out of weddings and funerals. If he was on any account involved in a wrangle or a fight, wow, he was fearless, you bet. When he passed by our door, I‘d watch him with admiration, assuming he must be on his way to the teahouse or the wine shop again, I‘d wonder when I myself would be able to do the same in company with my family. Either he went early in the morning or returned late at night, I couldn‘t miss it, because he had a loud voice and he‘d prattle away at the top of his voice and. When he was alone, he‘d hum some local opera.

One day, after work, on his way to the teahouse or the wine shop with his family, he asked me to go with him when he saw me standing at the door watching him admiringly. For one thing, I was afraid that Mother would scold me and, for another, I knew I‘d not be able to stand the questions put to me by adults with laughter. So, shaking my head with a smile, I retreated indoors, for I was afraid I could not resist the temptation of the teahouse or the wine shop.

One morning on a spring day, Mother went to pay respects at Father‘s tomb and Grandma went to the temple, about three or four li from home, to say prayers. Guihua was clearing the breakfast table by the stove and I was left standing alone at the door, looking at the light clouds gliding across the blue sky. Suddenly Ah Qian came along, humming an aria from a local opera, his shoulders slung with a sickle, a carrying pole and some ropes. Seeing that I was listless, he stopped and struck up a chat with me and then he said:

―You see, on the Dragon Hill behind the Stork Mountain there are a lot of azalea in full bloom. There are also ?black rice‘ (a small black fruit), ?red tube‘ (a thorny fruit) and thorny berry, and so on and so on. Come along with me. I can pick heaps of them for you. Your grandma has gone to say prayers at the Awakening Temple at the foot of the hill, right? When I‘ve cut enough firewood, I‘ll take you there for lunch.‖

Ah Qian had been the hero I admired, and now he was going out by himself, and in such fine weather, too. When Grandma left for the temple this morning. I begged her to take me with her, but she left me behind, saying I would not be able to walk that far. Now that Ah Qian offered to take me along, I readily set out with him, my heart throbbing with excitement and my feet floating with light steps. As I was afraid that Guihua might rush out to pull me back, I began to run, and run faster than usual. At the end of the lane we turned east, running along the river. When we had run out of town at one breath we found ourselves facing a vast expanse of an open world. My apprehension about the adventure was soon overcome by the charm of nature. I was possessed by a sense of curiosity, asking about this and commenting on that, and Ah Qian was now like a pocket encyclopedia of the natural world. The wild path to the foot of the Dragon Hill became a model textbook that taught me the ABC of natural science.

Wheat was already two or three feet high and the white mulberries in the wheat field were putting forth fluffy buds. When, on a sunny day, you heard a swish overhead, it was a hawk after its prey; chirping in the branches were probably sparrows engaged in a noisy chat or a raw; the rhythmic sounds with a lingering quality were the singings of the huamei song birds — they were performing a concert in the bamboo groves in the distant hill.

The path uphill was lined with patches of low grass very much like babies‘ hands clenched; and the ―hands clenched‖were coated with deep yellow fluffs, resembling worms in the

wilderness. I was scared to see them first and I would walk around and keep away from them when there was any in front. And that made Ah Qian laugh. He said,

―This is edible tender brake. You cut the thick stem and stir-fry it and it makes a delicious dish. ‖

As we walked further up, my eyes were assailed and confused by the riot of mountain colors. As the sun shone direct on the hillside I had trouble in breathing from the scent rising from the plants and the earth. Ah Qian began to feel hot from walking. He took me to rest on a big stone and then, with his small shirt on, set out for the firewood and fruits, humming some local opera aria. I stood on the stone on the hillside and, turning my eyes toward the great river, I was stunned with utter amazement.

Oh, look at the big world! Look at the blue sky! Look at the wide river and the boats sailing up and down! Where were they coming from and where were they going?

I stood there, looking at the green fields with white-mulberries shimmering with the soft sunlight in the foreground and at the horizon in the distance where the sky and the river joined and the placid mountain, and Ah Qian‘s singing grew fainter and fainter still. Some mysterious yearning and sadness swelled within me. When could I grow up? When could I be allowed to go to places as far-off as the edge of the sky? But if I did travel to the edge of the sky, what about my home? What about my family? I had a mixed feeling of longing for the far-off place on the on hand, and the sadness of having to leave home on the other. With those thoughts in mind I felt my eyes filled with warm tears. And then my head was befuddled and my eyes hazed. I remained on the stone flooded with sunlight, lost in a fancy dream. I dreamed of a boat scrubbed spotlessly clean sailing with a large white sail blown to the full in the air. Grandma, Mother, Cuihua, Ah Qian and I myself were all in the boat, eating some food and singing merrily along as it was drifting down the river to a foreign place. I also dreamed that all the teahouses and wine shops in town had moved up to the hill. Ah Qian and I found ourselves in one of the wine shops, drinking to our hearts‘ content and shouting at the top of out voices and the adults sitting around, all looked up with surprise.

I had no idea how long I had been daydreaming, but I did not wake until Ah Qian came up with a small bundle of grass and wigs and a pack of assorted fruits. He came bare-backed, having taken of his shirt, and used it as a fruit wrapper.

He said, as it was getting close to midday, he had to cut some more firewood, so he suggested we go along the hillside to the mountain while eating some fruits, because the firewood in the hill had been cut by others and there was not enough left to make another bundle.

Soon we got around to the back of the hill. The sound of bells and drums from the temple wafted within earshot through the spring air and a wisp of smoke was rising from the roof of the kitchen behind the temple. Throwing a look toward the temple, Ah Qian laid down the bundle of grass and twigs and said to me:

―It seems they are doing the cooking and it is about lunch time, I guess. Let me take you to the temple first.‖

When we got there, Grandma and many other old women saying prayers with her all stared at us with surprise. After Ah Qian left they asked me about my adventure and I, beaming with pride, told them in great detail how I got out of town and how Ah Qian offered to pick fruits for me. The moment I sat down to the table, and old woman asked, ―When you grow up, what are you going to do?‖ I said without thinking, ―I am going to cut firewood.‖

Teahouses and wine shops in mu hometown are doing just as well as they did before, but Ah Qian, the young hero of the teahouse and wine shop who initiated me into the mountain on my first adventure was drowned in a flood one year; he had taken one cup of wine too many. Nobody survived in his family; they all died one after another, some at home, some elsewhere. Their stable-like hut has changed hands two or three times. Time, as the saying goes, is unsympathetic. Rise of fall in life has no set course to follow. Ah Qian is gone, and gone with Ah Qian is my dream and my youth.

英译汉原文：

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这几段翻译中有几段比较难，建议大家练习时不要气馁，一定养成完整翻译的习惯，对不会表达的词或句子片段，可以以类似的表达来替代，注意整段译文的完整性。一定要先自己试着翻完，再去看参考答案。 1.过去的七年，中国的房地产（real estate）业经历了前所未有的高速增长。对于那些月薪较低却渴望在大城市拥有一套属于自己的体面、舒适的栖身之所的人来说，高昂的房价是他们无法承受的负担。鉴于这一状况，政府近来采取了一系列的措施来防止房价过快增长，包括提高利率及增加房产税等。目前，这些措施在部分城市已经取得了初步的成效。 In the past seven years, China’s real estate industry has developed in a record high speed. For those who earn less but are eager to own a decent and comfortable place of their own in a big city, the high housing price is a heavy burden that they cannot afford. For this reason, the government has taken a series of measures to prevent the housing price from rising too fast, including raising interest rates and increasing taxes on real estate etc. Presently, these measures have achieved initial effects in some cities. 2.现在大学生的学习压力相当重。除了大四他们开始找工作了，其余的学生总是忙于学习，而不愿参加校园团体和俱乐部，不愿参加体育锻炼和其他课外活动，不愿与他们的朋友玩玩，不愿关心和学习没有关系的事。他们学习太紧张，几乎没有时间好好品尝生活，干些其他事，成为一个全面发展的人。读大学使他们失去太多的个人幸福和健康。 College students now bear heavy academic pressure. You will find them----except seniors who are beginning to look for a job----always to busy in studies to join campus organizations, too busy to take part in sports and other extracurricular activities, too busy to share interests of their friends and too busy to pay attention anything that is connected with their studies. They study so hard that they have hardly had time to savor life and to pursue other interests to grow as well-rounded people. The pursuit of college education costs them too much personal happiness and health. 3.上海是中国重要的经济、金融、贸易、科技、信息和文化中心。作为一座历史文化名城，上海以她独特的风韵吸引了数以百万的海内外游客。上海同时也是美食家的乐园，尤其是上海的本帮菜，特别是受到海外人士的青睐。最引人入胜的建筑当属黄浦江畔的东方明珠塔。登上观光层，或俯视浦江对岸的外滩万国建筑博览群，或举目鸟瞰全市，无限风光，尽收眼底，令人心旷神怡，流连忘返。 Shanghai is China’s important center of economy, finance, trade, science and technology, information and culture. As a noted historic and cultural city, Shanghai attracts millions of tourists from home and abroad with its unique charm. Shanghai is also a cherished paradise gourmets; its local cuisine enjoys particular popularity among overseas visitors. The most attractive work of architecture is no other than the Oriental Pearl Tower standing by the bank of the Huangpu River. Mounting the observation floor and looking around, you’ll admire the view of the famous Bund

中口练习翻译笔记(已打印)

中口练习翻译笔记 1. 他坐在窗口看书。 2. 天坛首建于1420年，是中国传统建筑的一个典范。First built in 1420, the Temple of Heaven is a masterpiece in the history of traditional Chinese architectures. 3. 要加快经济增长，成为国际化大都市，上海必须关注全球发展动态。Shanghai must focus on the global development to accelerate its economy and become an international metropolis. 4. 贸易自由化和便利化是我们缩小差距，实现共同繁荣的另一个关键。 Trade liberalization / freedom and facilitation is another key to narrow the gap and ahieve common prosperity. 5. 泛舟河上，你能感受到水乡的风俗民情。Boating on the river, you can experience the custom of the waterside town. 6. 每年一度由政府主办的艺术嘉年华为当地艺术家展示其独创性提供了一个广阔的平台。 The Art Carnival annually sponsored by the government has provided an extensive platform. for the local artists to show their novelty / originality. 7. 上海出台了一项为外地人才办理户口的新政策，宗旨是加快经济建设和社会发展的速度。 Shanghai has issued a new policy on the registered permanent residence for non-shanghai talent aimed at the acceleration of economic and social development. 8. 著名物理学家杨振宁教授曾说：“高科技战场是中国超越发达国家的主战场，也是最后的战场。 “High-tech battlefield is a major and last one where China can surpass the developed countries,” said by the celebrated physicist professor YZN. 9. 承蒙各方大力支持，华东出口商品交易会一届比一届成功，引起越来越多中外客商的瞩目。 Thanks to people from all walks of life, the East China Export Commodity Trade Fair is more than a success one after another, attracting the increasing attention of guests from home and abroad. 10. 离上海仅有几个小时路程的苏州和杭州，是中国园林艺术的代表，被世人称为“人间天堂”。 SZ & HZ, representing the Chinese gardening architectures, only several hours away from SH by vehicles, are named as “Paradise on Earth”. Exercise 1. 游行队伍唱着歌，喊着口号，浩浩荡荡穿过广场。 Singing and Shouting the slogan, the parade stride across the square like a flood. 2. 到2005年，我国老年人口将达到四亿，约占世界老年人口的五分之一。 The aging population in our country will reach 400,000,000 by 2005, accounting for 1/5 that of