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Final Examination in C-to-E Translating Practice for the Graduate Students of 2008 Cla(A Take-Home Examination)

Scores:

Translate the following paages into English, using what you have learned from the related courses in this semester.Try your best to make your English versions as readable and idiomatic as poible so as to fully demonstrate your C-to-E Translating proficiency.1、“胎教”自古不新鲜

作者：郭灿金

“胎教”似乎是件新鲜事，是个新名词。然而，我国古代就有非常完整的胎教理论，并且“胎教”这个名词也是古人创造的。

中国是世界上最早提出胎教的国家。在二千多前的《黄帝内经》中，就有关于“胎病”的论述。《大戴礼保傅》对于胎教更作出了明确的规定：“古者胎教，王后腹之七月，而就宴室。太史持铜而御户左，太宰持斗而御户右。比及三月者，王后所求声音非礼乐，则太师缊瑟而称不习；所求滋味者非正味，则太宰依斗而言曰：不敢以待王太子。”据《史记》记载，中国古代第一个对其子进行胎教的是周文王的母亲太任，因为受了严格的胎教，周文王生下来非常聪明。文王的孙子周成王也是接受过胎教之后而生，长大后也是智力超常。周朝就是这样用胎教的方法培养出一代代的理想接班人。到了汉代，各种书籍中出现了大量胎教内容的记载和论述，初步形成了胎教学说。宋代名医陈自明在《妇人大全良方》就有专篇“胎教论”。贾谊《新书》也有专门的《胎教》篇。《颜氏家训》也记载了相关内容：王后怀孩子三个月时，就要搬出皇宫，让她住在别宫里，眼不看不该看的东西，耳不听不该听的东西，所听音乐和所嗜口味等，都要按礼仪进行节制。到了明代，胎教学说更进一步完善和全面。清代陈梦雷等人把历代胎教学说汇集一起，立为“小儿未生胎养门”。

古人还曾这样总结过：“训子须从胎教始，端蒙必自小学初。”真可谓，“胎教”自古不新鲜。

（本文选自《读书文摘》2009年第5期，作者署名郭灿金。建议：先查证、弄懂文中的古汉语表述的准确含义之后，再行治译。）

①foetus education，nothing new since antiquity

Author: Guo Canjin

“foetus education”, seemly a new word, something strange, actually was created by people far from ancient times with a complete set of theory of antenatal training.It is China that first put forward the idea of foetus education.Treatments on fetal disease was recorded in the book back to 2,000 years —The Yellow Emperor's Claic of Internal Medicine.The detailed prescriptions about prenatal training in Da, Sir.’s Book of Rites, Baaofu, read “ According to the ancient foetus education, the queen would be suggested to move to side-room Palace(a living place next to the room of Emperor)in her 7th month pregnancy, where Taishi(also called court historian or Grand Tutor, a formal name in ancient)holding the Tong(a kind of musical instrument)awaited the queen’s instructions beside the left of the door and meanwhile another official Taizai holding Dou(a kind of cooker, sometimes used as tableware)waited at the right of the door.In the last three months of queen’s pregnancy, Taishi would softly touch the musical instrument and pretend unfamiliar to play those pieces not living up to courtesy even though required by the queen.On the other hand, if ordered the improper menu, Taizai would not dare to cook by saying his incompetence in serving crown prince.According to Records of the Grand Historian of China, the first Chinese in ancient times taking the prenatal training was King Wen’s mother Tairen.Having been received strict antenatal training, King Wen of Zhou was born very clever.And King Wen’s grandson King Cheng of Zhou was also exceptional talent after receiving foetus education.Just in this way could Zhou dynasty educate many ideal succeors generation after generation.When it came to Han Dynasty, a number of records and comments about foetus education emerging in public books initially formed the foetus education theory.In Song Dynasty, a famous doctor named Chen Ziming, wrote an eay specially for foetus education theory.In addition, JiaYi also made his article On Antenatal Training And Nursing published in New Book.Some relevant information were set down in Family Instructions of the Yan's: in the third month of queen’s pregnancy, she had to move from palace to side-room, not to see those should not see or hear those should not hear, and on matter what music queen would like to listen to or what dishes to eat, they must be performed rigorously and temperately according to proprieties.Advanced to Ming Dynasty, this theory was further improved and perfected.In Qing Dynasty, Chen Menglei and others collected those papers about foetus education in past dynasties together, titled “ An Educational Guidebook To Unborn Babies.The ancients used to make a summary as follows: child education should be started from womb and shape education direction from elementary stage.①古时候胎教，王后怀孕七个月后，就到宴室（宫殿名，侧室，燕寝之旁（燕寝，古代多指帝王寝息之所）).太史(应该是太师，古代三公之一(三公—太师、太傅、太保)，责为伦道经邦，为太子师法）拿着铜（古代的一种乐器）侍奉在门的左边，太宰（其职贵是辅佐君主治理国家）拿着斗（斗，一种餐具兼炊具方形，口大底小，有柄）站在右边，最后三个月（即产前三个月），王后要求听的乐曲不符合礼的标准，这样的话太师就会抚摸着乐器说自己不熟悉，不会演奏；所要求吃的滋味菜肴不是正确的，这样的话太宰就会拿着斗不敢烹调菜肴，说自己不敢服侍王太子。

2、五·四随想

作者：澧 人

屈指数“五四”，今年九十龄。这段岁月可不算短，期间吞没了无数的英雄块垒，美人情肠，真乃人活一世，草木一秋。但也有许多人虽死犹生，比如以陈独秀、胡适和鲁迅为代表的“五四”先贤们。

在“五四”一代文化人中，最具历史影响力的人物当数胡适和鲁迅。古人云：“春者，天

①之本怀；秋者，天之别调。”将此观点作一引申，胡适和鲁迅，大略也可视为本怀和别调之关系。不少学者慨叹，鲁迅一生有大孤独横亘于心，但在我看来，就心性和禀赋而言，胡适或许比鲁迅更孤独。我们可以从嵇康、徐渭、李贽等古人身上找到鲁迅的影子，但要从中国文化史上找一个胡适的前身或影子，则基本上无望。所以，理解鲁迅并不比理解胡适更为困难。

鲁迅弃医从文，但终生不脱医家的眼光。他深知中国人的灵魂病得很重，但究竟如何疗救，四顾彷徨的他又苦无良策；胡适弃农从文，却又像农学家那样希望地里长出好庄稼。他带回了新的种子，并将毕生精力耗在克服水土不服这一难题上。这是两个为国家命运而心力交瘁、苦恼万分的中国人，并因为这种苦恼而高贵。

正值“五四”九十周年，有关民主的话题自然受到人们的关切。前不久，俞可平在《半月谈》上发表文章，题为《关于民主亟待厘清的六个关系》。这篇文章最引人注目之处，在于提出“以发展民生去代替发展民主，是一种错误的思维”。是的，在当下中国，阻碍民生发展的诸多问题，如财富分配不公、纳税人负担沉重、公款消费数量惊人、权钱交易活动猖獗、经济领域垄断色彩依然浓厚等，都非发展民主不能解决。当然，发展民主的意义不只局限于发展民生，它还有助于人们获得更多的自由、尊严和真实。人类不是单纯的经济动物，除了企盼生活在富裕中，还希望生活在自由中，生活在尊严中，生活在真实中。不可侵犯的权利使人安享自由，手中握有的选票让人活得有尊严感，强有力的舆论监督帮助人们获得真实的信息。

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（本文节选自《书屋》2009年第5期上的“书屋絮语”栏目，作者署名澧 人。题目是选作考试材料时加上去的。基于对学生汉译英能力进行测试的考虑，文字作了些许删减。）

Random Thoughts On May Fourth Movement

Author: Li Ren

“May Fourth” has been 90 years old.90 years are long enough to kill a great many heroes’ and beauties’ hopes.It’s usually said that lives are as changeable as seasons.However, represented by Chen Duxiu, Hu Shi, and Lu Xun, a number of sages of May Fourth, still live on in spirit.Among those May Fourth intellectuals, the most influence are surely Hu Shi and Lu Xun.Ancient cloud: “Spring is the true color of the nature;autumn is just an additional emotional appeal.” Extension of this sentence means the general relationship of nature and scene between Hu Shi and Lu Xun.Many a scholar sighs with regrets that Lu Xun is lonely all through his life, neverthele, in my opinion, from the point of temperament and endowment, maybe Hu Shi is more lonely than Lu Xun.We also can see Lu Xun’s image from Ji Kan, Xu Wei, Li Zhi and others.But it is basically in vain to look for a precursor or a figure like Hu Shi in Chinese culture.So it is not so hard to understand Lu Xun than Hu Shi.Lu Xun abandoned the study of medicine to another field of literature and looked at things in the view of a doctor.He knew very well that Chinese were badly spiritual ill but he still wondered how to find the way to cure them;on the other hand, Hu Shi shifted from the agriculture domain to writing.Like farmers who wish the land can yield good crops, Mr Hu took new seeds home and devoted his whole life to the problem of accustoming seeds to new circumstances.They are two great persons putting all their efforts on country’s destiny, eventually mentally and physically exhausted, however, becoming noble for what they are annoying.At the 90th anniversary of May Fourth Movement, undoubtedly the topic of democracy is being discued.Not long before, Yu Keping had his one article published on China Comment titled—On six need-to-be-clarified democratic relations, the highlight of which is that it puts forward a point—it is a wrong thinking way to develop people's livelihood instead of democracy.In present China, there are actually many problems hindering the development of people’s livelihood, for instance the unjust distribution of wealth, heavy burden on taxpayers, the surprising number of misuse of public funds, rampancy of power-for-money deal, strongly monopoly of the economic field, and so on.All these can not be solved without developing democracy.It is sure that the development of democracy is not limited to the development of people’s livelihood and it also contributed to the pursuit of more freedom, dignity and benefit for people.Human beings, not merely economic animals, besides to live an affluent life, they also expect to live a free life, a life with dignity, and a real life as well.Inviolable rights enable people to enjoy their freedom so a vote in hand gives people a feeling that they live in dignity, and strong public opinion helps people get the real information.①春天才是大自然本来的面目, 秋天只是额外加出来的景象、情调