英譯漢真題答案

1、英譯漢henry bradshawwhen one speaks of bradshaw's "work" it is hard to make the unitiated quite understand either its extent, its importance, or its perfection. he knew more about printed books than any man living-he could tell at a glance the date and country, generally the town, at whic

2、h a book was published. and the enormous range of this subject cannot be explained without a technical knowledge of the same. he was one of the foremost of chaucer scholars, a very efficient linguist in range (though for reading, not speaking purposes), as, for instance, in the case of the old breto

3、n language, which he evolved from notes and glosses, scribbled between the lines and on margins of mass books-and his joy at the discovery of a word that he had suspected but never encountered was delightful to see. he could acquire a language for practical purposes with great rapidity-as, for insta

4、nce, armenian, which hebegan on a thursday morning at venice, and could read, so as to decipher titles for cataloguing, on saturday night. he had close and unrivalled knowledge of cathedral statutes and constitutions. he was an advanced student in the origins of liturgies-especially iris-and, indeed

5、, in the whole of irish literature and printing he was supreme-and, finally, he was by common consent the best palaeographist, or critic of the date of mss., in the world.(剛百度下的pdf手打有錯誤請包容哈大家也可以去百度一下這是劉士聰譯的一篇文章) 漢譯英信是傳遞心聲的鴻雁， 信是連接友情的橋梁。 接讀朋友的來信，尤其是遠自海外猶帶著異國 風(fēng)云的航空信，確是人生一大快事，如果無須回信的話。回信，是讀信之樂的一大代價。久 不

6、回信，屢不回信，接信之樂必然就相對減少，以致于無，這時，友情便暫告中斷了，直到有一天在贖罪的心情下， 你毅然回起信來。蹉蹈了這么久，接信之樂早變成欠信之苦，我便是這么一位屢犯的罪人， 交游千百，幾乎每一位朋友都數(shù)得出我的前科來的。英國詩人奧登曾說，他常常擱下重要的信件不回，躲在家里看他的偵探小說。 王爾德有一次對韓黎說：我認(rèn)得不少人，滿懷光明的遠景來到倫敦，但是幾個月后就整個崩潰了，因為他們有回信的習(xí)慣?！憋@然王爾德認(rèn)為，要過好日子，就得戒除回信的惡習(xí)?？梢娕禄匦诺娜耍恢刮乙粋€。-i,（這是余光中的尺素寸心指定教材漢英翻譯教程里的段子）老與少老年為少年之過來人，少年為老年之候補者，老與少，

7、只不過時間上之差別而已。然中國習(xí)慣，對老少之間，往往劃有無形界限。在客觀上，有時重老而輕少，有時重少而輕老。在主 觀上，老者自恃其老，少年自矜其少。幾千年來，遂形成老者自以為持重練達，而菲薄少年 為少不更事；而少年自以為新銳精進，而酸轉(zhuǎn)老者為老朽昏庸。此真所謂偏頗兩失之見也！曩梁任公在其少年中國一文中，對老年人與少年人曾有一適當(dāng)對比。其言曰：老年人如夕照，少年人如朝陽；老年人如瘠牛，少年人如乳虎；老年人如僧，少年人如俠；老年人 如字典，少年人如戲文；老年人如鴉片煙，少年人如白蘭地酒；老年人如別行星之隕石，少年人如大海洋之珊瑚島；老年人如埃及沙漠之金字塔，少年人如西伯利亞之鐵路；老年人如 秋后之

8、柳，少年人如春間之草；老年人如死海之潴為澤，少年人如長江之初發(fā)源”觀此，則知老年與少年，各有所長，各有其用，如能祛除成見，同為國家效力，則裨益民族， 定非淺鮮。old age and youngthe aged are the antecedents of the young, and the young are the candidates of the age d. thedifference between age and youth is only a matter of time. but, according to the c hinese custom,there is alwa

9、ys an invisible line of demarcation between them. objectively speaking, sometimes theaged are held in esteem and the young are made light of; some times it is just the other wayround. subjectively speaking, the aged are self-conceited be cause of their good old age, while theyoung think no small bee

10、r of their own youth. for t housands of years it has been assumed thatthe aged, thinking themselves experienced a nd more skillful, look down upon the young for theirgreenness in worldly affairs, while th e young, thinking themselves fresh in life and more energetic,call the aged old fogies. eit her

11、 of these views, of course, is far from being impartial.liang qi-chao in an article entitled “ youngdhina made a proper contrast between the a ged andthe young. he said:“thold man is like the setting sun; the young man, the morning sun. the oldman is like a lean ox; the young man, a cub tiger. the o

12、ld man is like a monk; the young man, akni ght. the old man is like a dictionary; the young man, the text of a play. the old man is li keopium; the young man, brandy. the old man is like a shooting star; the young man, a coral island.the old man is like the pyramid of egypt; the young man, the siber

13、ian railroa d. the old man is likethe willow after autumn; the young man, the grass in spring. the ol d man is like the dead sea thatturns into a lake; the young man, the source of the yangt ze river.from this, we know that the aged and the young both have their own merits and uses. if they willcast

14、 away their prejudices and work together for the country, their services to t he people shall be immense.08 華師英譯漢 this definition excludes many individuals usually referred to as intellectuals - the average scientist, for one.(8) i have excluded him because, whilehis accomplishments may contribute t

15、o the solution of moral problems, he has not been charged with the task of approaching any but the factual aspects of those problems. (9)like other human beings, he encounters moral issues even in the everyday performance of his routine duties - he is not supposed to cook his experiments, manufactur

16、e evidence, or doctor his reports. (10) but his primary task is not to think about the moral code which governs his activity, any more than a businessman is expected todedicate his energies to an exploration of rules of conduct in business.( 7)during most ofhis waking life he will take his code for

17、granted, as the businessman takes hisethics. (11)the definition also excludes the majority of teachers, despite the fact that teaching has traditionally been the method whereby many intellectuals earn their living. (12) they may teach very well and more than earn their salaries, but most of them mak

18、e little or no independent reflections on human problems which involve moral judgment.(13) this description even fits the majority of eminent scholars.being learned in some branch of human knowledge is one thing, living in "public and 川ustrious thoughts,“ as emerson woisldnseyhing else.這個定義將許多經(jīng)

19、常被稱作知識分子的個人排除在外，比如說普通科學(xué)家。如同商人看待自己的道德規(guī)范一樣，科學(xué)家在生命中大部分時間里，也會將自己的道德規(guī) 范視為理所當(dāng)然的事。(7) this definition excludes many individuals usually referred to as intellectuals - the average scientist, for one.during most of his waking life he will take his code for granted, as the businessman takes his ethics.翻譯這個定義將

20、許多經(jīng)常被稱作知識分子的個人排除在外，比如說普通科學(xué)家。如同商人看待自己的道德規(guī)范一樣，科學(xué)家在生命中大部分時間里，也會將自己的道德規(guī) 范視為理所當(dāng)然的事。(8) i have excluded him because, while his accomplishments may contribute to the solution of moral problems, he has not been charged with the task of approaching any but the factual aspects of those problems.翻譯我把普通科學(xué)家排除在外，

21、是因為盡管他的成就可能促成道德問題的解決，但是他只承擔(dān) 了觸及這些問題事實方面的任務(wù)。(9)like other human beings, he encounters moral issues even in the everyday performance of his routine duties - he is not supposed to cook his experiments, manufacture evidence, or doctor his reports.像其他人一樣，他每天遭遇道德問題甚至于處理平時日常工作-他不應(yīng)該隨意處理他的實驗，編造證據(jù)，或篡改他的報告。(10

22、) but his primary task is not to think about the moral code which governs his activity, any more than a businessman is expected to dedicate his energies to an exploration of rules of conduct in business.參考譯文：但是，普通科學(xué)家的主要任務(wù)并非思考指導(dǎo)其行為的道德規(guī) 范，正如我們并不指望商人把精力投入到商業(yè)行為的探索一樣。(11)the definition alsoexcludes the m

23、ajority of teachers, despite the fact that teaching has traditionallybeen the method whereby many intellectuals earn their living. 這個定義也不包括大多數(shù)的教師， 盡管事實上是教書從傳統(tǒng)上來說一直是許多知識分子的謀生手段。(12) they may teach very well and more than earn their salaries, but most of them make little or no independent reflections

24、on human problems which involve moral judgment.他們可以教書教得很好，而且不僅僅是為了掙工資，但他們大多數(shù)人卻很少或沒有對需要進行道德判斷的、 人的問題進行獨立思考。(13) this description even fits the majority of eminent scholars." being learned in some brandhuman knowledge is one thing, living in public and illustrious thoughts, as emerson wouldsay, ”

25、 is something else. “這種描述適用于大多數(shù)出色的學(xué)者。正如愛默生所說的， “精通某個人類學(xué)科是一回事，在 生活中具有公共的、卓越的思想是另外一回事。 ” 英譯漢： tourists 中的一部分綜英第 7 冊torcello, which used to be lonely as a cloud, has recently become an outing from venice. many more visitors than it can comfortably hold pour into it, off the regular steamers, off charte

26、red motor-boats, and off yachts; all day they amble up the towpath, looking for what? the cathedral is decorated with early mosaics-scenes from hell, much restored, and a great sad, austere madonna; byzantine art is an acquired taste and probably not one in ten of the visitors has acquired it. they

27、wander into the church and look round aimlessly. they come out on to the village green and photograph each other in a stone armchair, said to be the throne of attila. they relentlessly tear at the wild roses which one has seen in bud and longed to see in bloom and which for a day have scented the wh

28、ole island. as soon as they are picked the roses fade and are thrown into the canal. the americans visit the inn to eat or drink something. the english declare that they can do this. they take food which they have brought with them into the vineyard and i am sorry to say leave the devil of a mess be

29、hind them. every thursday germans come up the towpath, marching as to war, with a leader. there is a standing order for fifty luncheons at the inn; while they eat the leader lectures them through a megaphone. after luncheon they march into the cathedral and undergo another lecture. they, at least, k

30、now what they are seeing. then they march back to their boat. they are tidy; they leave no litter. nancy mitford, the water beetle 托車羅往日寂寞如孤云， 近來卻成了威尼斯外圍的游覽點。 來客多了， 這個小地方就擁擠不 堪。搭班船的，坐包船的，駕游艇的，一批批涌到，從早到晚，通過那條纖路，漫步進村觀 光。想看什么呢？大教堂內(nèi)裝飾，有早期鑲嵌畫； 表現(xiàn)地獄諸景的多經(jīng)修復(fù)，此外還有容色 黯然凜然的圣母巨像。 拜占庭藝術(shù)是要有特殊修養(yǎng)才能欣賞的， 而有特殊修養(yǎng)的游客十中無

31、 一。這些人逛到教堂，東張西望，茫茫然不止看什么好。踏上村中草地，看到一張石椅，聽 說是匈奴王阿提拉的寶座，就要照相：一個個登上大位，你給我照，我給你照。這些人慣于 棘手摧花， 見了野玫瑰決不放過?？蓱z含苞欲放的野玫瑰，島上飄香才一晝，愛花者正盼其 盛開，卻給這些人摘下來，轉(zhuǎn)瞬凋萎，給扔進運河。美國人光顧小酒店，吃吃喝喝。英國人 聲稱花不起， 自帶食物進葡萄園野餐； 真對不起， 我不能不說他們把人家的地方搞得亂七八 糟。德國人呢，每逢星期四就象出征一樣，由隊長率領(lǐng)，列隊循纖路走來，到小酒店吃其照 例預(yù)訂的五十份午餐， 邊吃邊聽隊長用喇叭給他們上大課。 午餐后列隊到大教堂， 在里頭還 得恭聽一課

32、。他們至少知道看的什么。完了列隊回船。他們倒是整潔得很， 從來不留半點垃 圾。-翁顯良譯文（轉(zhuǎn)引自連淑能，2006 ）漢譯英：故都的秋不逢北國之秋， 已將近十余年了。在南方每年到了秋天， 總要想起陶然亭的蘆花， 釣魚臺的 柳影，西山的蟲唱，玉泉的夜月，潭柘寺的鐘聲。在北平即使不出門去吧，就是在皇城人海 之中，租人家一椽破屋來住著，早晨起來，泡一碗濃茶，向院子一坐，你也能看得到很高很 高的碧綠的天色， 聽得到青天下馴鴿的飛聲。 從槐樹葉底， 朝東細(xì)數(shù)著一絲一絲漏下來的日 光，或在破壁腰中，靜對著像喇叭似的牽?；ǎǔ瘶s）的藍朵，自然而然地也能夠感覺到十 分的秋意。it is more than a

33、 decade since i last saw autumn in north. when i am in the south, the arrival of each autumn will put me in mind of peipingan tingswtiathoitrs reed catkins, diao yu tai withits shady willow trees, western hills with their chirping insects, yu quan shan mountain on amoonlight evening and tan zhe si w

34、ith its reverbrating bell. suppose you put up in a humble rented house inside the bustling imperial city, you can, on getting up at dawn, sit in your courtyard sipping a cup of strong tea, leisurely watch the high azure skies and listen to pigeons circling overhead. saunter eastward under locust tre

35、es to closely observe streaks of sunlight filtering through their foliage, or quietly watch the trumpet-shaped blue flowers of morning glories climbing half way up a dilapidated wall, and an intense feeling of autumn will of itself well up inside you.喻血輪老與少英譯老年為少年之過來人，少年為老年之候補者， 老與少，只不過時間上之差別而已。 然中國

36、習(xí) 慣，對老少之間，往往劃有無形界限。在客觀上，有時重老而輕少，有時重少而輕老。在主 觀上，老者自恃其老，少年自矜其少。幾千年來，遂形成老者自以為持重練達，而菲薄少年為少不更事；而少年自以為新銳精進，而酸轉(zhuǎn)老者為老朽昏庸。此真所謂偏頗兩失之見也！曩梁任公在其少年中國一文中，對老年人與少年人曾有一適當(dāng)對比。其言曰： “老年人 如夕照，少年人如朝陽；老年人如瘠牛，少年人如乳虎；老年人如僧，少年人如俠；老年人如字典，少年人如戲文；老年人如鴉片煙，少年人如白蘭地酒；老年人如別行星之隕石，少年人如大海洋之珊瑚島； 老年人如埃及沙漠之金字塔， 少年人如西伯利亞之鐵路； 老年人如 秋后之柳，少年人如春間之草

37、；老年人如死海之潴為澤，少年人如長江之初發(fā)源”觀此， 則知老年與少年， 各有所長， 各有其用， 如能祛除成見， 同為國家效力， 則裨益民族， 定非淺鮮。old age and youngthe aged are the antecedents of the young, and the young are the candidates of the aged. the difference between age and youth is only a matter of time. but, according to the chinese custom, there is always a

38、n invisible line of demarcation between them. objectively speaking, sometimes the aged are held in esteem and the young are made light of; sometimes it is just the other way round. subjectively speaking, the aged are self-conceited because of their good old age, while the young think no small beer of their own youth. for thousands of years it ha