本篇分享包含三個部分：
《一、林德散文《無知常樂》英文版賞析》：直接欣賞原文雹锣。
《二、賞析參考譯文》：直接欣賞優(yōu)美的譯文癞蚕。
《三蕊爵、自譯和參考譯文比對》：比對自譯和參考譯文進(jìn)行翻譯學(xué)習(xí)。

一涣达、林德散文《無知常樂》英文版賞析

The Pleasures of Ignorance

Robert Lynd

If I have called in the cuckoo to illustrate the ordinary man's ignorance, it is not because I can speak with authority on that bird. It is simply because, passing the spring in a parish that seemed to have been invaded by all the cuckoos of Africa, I realized how exceedingly little I, or anybody else I met, knew about them. But your and my ignorance is not confined to cuckoos. It dabbles in all created things, from the sun and moon down to the names of the flowers. I once heard a clever lady asking whether the new moon always appears on the same day of the week. She added that perhaps it is better not to know, because, if one does not know when or in what part of the sky to expect it, its appearance is always a pleasant surprise. I fancy, however, the new moon always comes as a surprise even to those who are familiar with her time-tables. And it is the same with the coming-in of spring and the waves of the flowers. We are not the less delighted to find an early primrose because we are sufficiently learned in the services of the year to look for it in March or April rather than in October. We know, again, that the blossom precedes and not succeeds the fruit of the apple-tree, but this does not lessen our amazement at the beautiful holiday of a May orchard.

At the same time there is, perhaps, a special pleasure in re-learning the names of many of the flowers every spring. It is like re-reading a book that one has almost forgotten. Montaigne tell us that he had to bad a memory that he could always read an old book as though he had never read it before. I have myself a capricious and leaking memory. I can read Hamlet itself and The pickwick Papers as though they were the work of new authors and had come wet from the press, so much of them fades between one reading and another. There are occasions on which a memory of this kind is an affliction, especially if one has a passion or accuracy. But this is only when life has an object beyond entertainment. In respect of mere luxury, it may be doubted whether there is now as much to be said for a bad memory as for a good one. With a bad memory one can go on reading Plutarch and The Arabian Nights all one's life. Little shreds and tags, it is probable, will stick even in the worst memory, just as a succession of sheep cannot leap through a gap in a hedge without leaving a few wisps of wool on the thorns. But the sheep themselves escape, and the great authors leap in the same way out of an idle memory and leave little enough behind.

And, if we can forget books, it is as easy to forget the months and what they showed us, when once they are gone. Just for a moment I tell myself that I know May like the multiplication table and could pass an examination on its flowers. their appearance and their order. Today I can affirm confidently that the buttercup has five petals.(Or is it six? I knew for certain last week.) But next year I shall probably have forgotten my arithmetic, and may have to learn once more not to confuse the buttercup with the celandine. Once more I shall see the world as a garden through the eyes of a stranger, my breath taken away with surprise by the painted fields. I shall find myself wondering whether it is science or ignorance which affirms that the swift(that black exaggeration of the swallow and yet a kinsman of the humming-bird) never settles even on a nest, but disappears at night into the heights of the air. I shall learn with fresh astonishment that it is the male, and not the female, cuckoo that sings. I may have to learn again not to call the campion a wild geranium, and to rediscover whether the ash comes early or late in the etiquette of the trees. A contemporary English novelist was once asked by a foreigner what was the most important crop in England. He answered without a moment's hesitation, "Rye." Ignorance so complete as this seems to me to be touched with magnificence; but the ignorance even of illiterate persons is enormous. The average man who uses a telephone could not explain how a telephone works. He takes for granted the miracles of the gospels. He neither questions nor understands them. It is as though each of us investigated and make his own only a tiny circle of facts. Knowledge outside the day's work is regarded by most men as a gewgaw. Still we are constantly in reaction against our ignorance. We rouse ourselves at intervals and speculate. We revel in speculations about anything at all - about life after death or about such questions as that which is said to have puzzled Aristotle, "why sneezing from noon to midnight was good, but from night to noon unlucky." One of the greatest joys known to man is to take such a flight into ignorance in search of knowledge. The great pleasure of ignorance is, after all, the pleasure of asking questions. The man who has lost this pleasure or exchanged it for the pleasure of dogma, which is the pleasure of answering, is already beginning to stiffen. One envies so inquisitive a man as Joweet, who sat down to the study of physiology in his sixties. Most of us have lost the sense of our ignorance long before that age. We even become vain of our squirrel's hoard of knowledge and regard increasing age itself as a school of omniscience. We forget that Socrates was famed for wisdom not because he was omniscient but because he realized at the age of 70 that he still knew nothing.

二在辆、參考譯文賞析

無知常樂

羅伯特﹒林德

我請杜鵑來做例子以說明普通人的無知，并不是因為我有什么權(quán)威對這種鳥兒發(fā)發(fā)議論度苔。不過匆篓， 我曾在某個教區(qū)暫住，而那天春天從非洲飛來的杜鵑似乎全集合在那個地方寇窑，因此我也就有了機會了解到我自己以及我所碰見的每一個人對這種鳥兒的知識是如何地微不足道鸦概。但是，你我的無知并不限于杜鵑這一方面甩骏。它涉及到宇宙萬物窗市，從太陽、月亮一直到花卉的名字饮笛。有一天咨察，我聽見一位聰明伶俐的太太提出了這樣一個問題：新月是不是總在星期幾露面？她接著又說：不知道倒好福青，正因為人不知道在什么時候摄狱、在天空的哪一帶能看見它，新月一出現(xiàn)才給人帶來一場驚喜无午。然而我想媒役，哪怕人把月亮盈虧時間表記得再熟，看見新月出現(xiàn)還是不免又驚又喜宪迟，春回大地酣衷，花開花落，也莫不如此次泽。盡管我們對一年四季草木節(jié)令了如指掌穿仪，知道櫻草開花在三月或四月而不在十月，不過看見一株早開花的櫻草箕憾，我們還是照樣地高興牡借。另外，我們知道蘋果樹先開花袭异，后結(jié)果钠龙，可是五月一旦到來，果園里一片歡鬧的花海御铃，我們不是仍然驚為奇觀嗎碴里？

倘在每年春天，把許多花卉之名重溫一遍上真，還另有一番風(fēng)味咬腋。那就像把一本差不多忘得干干凈凈的書再重新念一遍。蒙田說過睡互，他的記憶力很壞根竿，所以他隨時都能拿起一本舊書陵像，像從未讀過的新書一樣地念。我自己的記憶力也漏洞百出寇壳、不聽使喚醒颖。我甚至能拿起《哈姆雷特》和《匹克威克外傳》，當(dāng)作是初登文壇的新作家剛剛印成白紙黑字的作品來念壳炎，因為自從上回念過以后泞歉，這兩部書在我腦子里的印象已經(jīng)模模糊糊了。這樣的記憶力匿辩，在某些場合自然叫人傷腦筋腰耙，尤其當(dāng)人渴望精確的時候。不過铲球，在這種時候挺庞，人不僅想得到娛樂，還追求著什么目的稼病。如果只講享受的話挠阁，記憶力壞比記憶力好究竟差到哪里去，還真是大可懷疑呢溯饵。記憶力壞的人可以一輩子不斷地念普盧塔克的《英雄傳》和《天方夜譚》侵俗，而永遠(yuǎn)從籬笆洞里連接通過，總不免在那刺條上留下一絲半縷的羊毛丰刊。然而隘谣，綿羊終歸逃出去了，正像偉大的作家從我們不爭氣的記憶中消失啄巧，所留下的東西簡直微不足道寻歧。

既然讀過的書我們可以忘得一干二凈，那么一年十二個月以及每個月的風(fēng)物秩仆，一旦時過境遷码泛，我們同樣可以輕而易舉把它們忘在腦后。在某個短暫的時刻澄耍，我們可以說自己對于五月就像對于乘法表那樣熟悉噪珊。關(guān)于五月里的花木、開花時間乃至前后次序齐莲，我能通過考試痢站。今天，我就敢肯定金鳳花有五瓣选酗。（難道是六瓣嗎阵难？上個禮拜我還記得清清楚楚來者。）可是芒填，到了明年呜叫，我也許連算術(shù)也忘了個干干凈凈空繁；我得從頭學(xué)起，以免把金鳳花誤認(rèn)為白屈菜朱庆。那時家厌，我像一個陌生人進(jìn)入大花園，放眼四望椎工，五色繽紛的原野再一次使我目不暇接，心迷神醉蜀踏。那時维蒙，我也許要對這么一個問題拿不定主意，就是：認(rèn)為雨燕（那種簡直像大號小燕子果覆，又和蜂鳥沾點兒親戚的黑鳥兒）從來不在巢里歇著颅痊，一到夜里就飛向高高的天空，到底是一種科學(xué)論斷局待，還是一種無知妄說斑响？ 當(dāng)我知道了會唱歌的并不是雌杜鵑，而是雄杜鵑钳榨，我還要再次感到驚訝舰罚。我得重新學(xué)習(xí)，以免把剪秋羅當(dāng)作野天竺葵薛耻；還要去重新發(fā)現(xiàn)白楊在樹木生長中習(xí)慣上究竟算是早成材還是晚成材营罢。某天，一個外國人問一位當(dāng)代英國小說家饼齿，英國最重要的農(nóng)作物是什么饲漾。他毫不猶豫地回答：“黑麥÷聘龋” 在我看來考传，這是一種堂而皇之的徹頭徹尾的無知；不過证鸥，大大的無知也包括那些沒有文化的人僚楞。普通人只會使用電話，卻無法解釋電話的工作原理枉层。他把電話镜硕、火車、鑄造排字機返干、飛機都看作當(dāng)然之事兴枯，就像我們的祖父一代把《福音》書里的奇跡故事視為理所當(dāng)然一樣。對于這些事矩欠，他既不去懷疑财剖，也不去了解悠夯。我們每個人似乎只對很小范圍內(nèi)的某幾件事才真正下工夫去了解、弄清楚躺坟。大部分人把日常工作以外的一切知識統(tǒng)統(tǒng)當(dāng)作花哨無用的玩意兒沦补。然而，對于我們的無知咪橙，我們還是時時抗拒著夕膀，我們有時振作起來，進(jìn)行思索美侦。我們隨便找一個題目产舞，對之思考，甚至入迷——關(guān)于死后的生命菠剩，或者關(guān)于某些據(jù)說亞里士多德也感到大惑不解的問題易猫，例如“打噴嚏，從中午到子夜為吉具壮，從夜晚至中午 則兇准颓，其故安在？”為求知而陷入無知棺妓，這是人類所欣賞的最大樂事之一攘已。歸根結(jié)底，無知的極大樂趣即在于提出問題怜跑。一個人贯被，如果失去了這種提問的樂趣，或者把它換成了教條的答案妆艘，并且以此為樂彤灶，那么，他的頭腦已經(jīng)開始僵化了批旺。我們羨慕像裘伊特這樣勤學(xué)好問之人幌陕，他到了60多歲居然還能做下來研究生理學(xué)。我們多數(shù)人不到他這么大的歲數(shù)就早已喪失了自己無知的感覺了汽煮。我們甚至像松鼠似的對自己小小的知識存儲感到沾沾自喜搏熄，把與日俱增的年齡看作是培養(yǎng)無所不知的天然學(xué)堂。我們忘記了：蘇格拉底之所以名垂后世暇赤，并非因為他無所不知心例，而是因為他到了70高齡還能明白自己仍然一無所知。

三鞋囊、自譯和參考譯文比對

The Pleasures of Ignorance

無知的快樂

Robert Lynd

If I have called in the cuckoo to illustrate the ordinary man's ignorance, it is not because I can speak with authority on that bird. It is simply because, passing the spring in a parish that seemed to have been invaded by all the cuckoos of Africa, I realized how exceedingly little I, or anybody else I met, knew about them.

[自譯練習(xí)]：如果我談起杜鵑的話題止后，來說明普通人的無知，那并不是因為我能以權(quán)威的談資來討論那種鳥。這僅僅是因為译株，當(dāng)我在一個似乎被非洲所有的杜鵑侵?jǐn)_的教區(qū)里度過春天時瓜喇，我意識到，無論是我自己歉糜，還是我遇到的任何人乘寒，對這些鳥的了解都是如此之少。

[參考譯文]:我請杜鵑來做例子以說明普通人的無知匪补，并不是因為我有什么權(quán)威對這種鳥兒發(fā)發(fā)議論伞辛。不過， 我曾在某個教區(qū)暫住夯缺，而那天春天從非洲飛來的杜鵑似乎全集合在那個地方蚤氏，因此我也就有了機會了解到我自己以及我所碰見的每一個人對這種鳥兒的知識是如何地微不足道。

“call in ”是英語成語喳逛，作“請來，約請”解時棵里，后接“某人”作賓語润文。如：“Grandma was so ill that she was unable to move. We had to call in a doctor.”奶奶病得很重，又不能動彈殿怜，我們只得請醫(yī)生來典蝌。此句中，作者“請杜鵑來做例子”是用了擬人化手法头谜，不僅行文生動骏掀，也體現(xiàn)了作者對花草鳥蟲和大自然的熱愛。

But your and my ignorance is not confined to cuckoos. It dabbles in all created things, from the sun and moon down to the names of the flowers. I once heard a clever lady asking whether the new moon always appears on the same day of the week. She added that perhaps it is better not to know, because, if one does not know when or in what part of the sky to expect it, its appearance is always a pleasant surprise.

[自譯練習(xí)]：但是你我的無知并不局限于杜鵑鳥柱告，而是涉及大自然的一切造物截驮，從太陽和月亮到花卉的名字。我曾經(jīng)聽說有一位聰明的女士問及新月是否總是在那一周的同一天出現(xiàn)际度。她補充說還是不要知道更好葵袭，因為，如果一個人不知道新月什么時間在天空的什么部分出現(xiàn)乖菱，它的外觀就會一直讓人感到驚奇和愉悅坡锡。

[參考譯文]： 但是，你我的無知并不限于杜鵑這一方面窒所。它涉及到宇宙萬物鹉勒，從太陽、月亮一直到花卉的名字吵取。有一天禽额，我聽見一位聰明伶俐的太太提出了這樣一個問題：新月是不是總在星期幾露面？她接著又說：不知道倒好皮官，正因為人不知道在什么時候绵疲、在天空的哪一帶能看見它哲鸳，新月一出現(xiàn)才給人帶來一場驚喜。

不得不說參考譯文還是更高明盔憨，例如"The same day of the week"直譯確實是"一周里面的同一天”徙菠，這個意思，進(jìn)行語言脫殼之后郁岩，不就是“星期幾”嘛婿奔！何必譯作“一周的同一天”?

I fancy, however, the new moon always comes as a surprise even to those who are familiar with her time-tables. And it is the same with the coming-in of spring and the waves of the flowers. We are not the less delighted to find an early primrose because we are sufficiently learned in the services of the year to look for it in March or April rather than in October. We know, again, that the blossom precedes and not succeeds the fruit of the apple-tree, but this does not lessen our amazement at the beautiful holiday of a May orchard.

[自譯練習(xí)]：然而我喜歡說，對于熟悉新月時間表的人來說问慎，新月還是一直會帶來驚喜萍摊。這對于春季的到來和如潮的花卉也是如此。我們并不會因為我們已經(jīng)熟知報春花在一年中的花期是在三四月而不是十月如叼，就會減少當(dāng)我們發(fā)現(xiàn)提前開放的報春花時的欣喜冰木。我們也知道蘋果樹是先開花再結(jié)果，但這并不會減少我們在五月的蘋果園度過美好假日的樂趣笼恰。

[參考譯文]：然而我想踊沸，哪怕人把月亮盈虧時間表記得再熟，看見新月出現(xiàn)還是不免又驚又喜社证，春回大地逼龟，花開花落，也莫不如此追葡。盡管我們對一年四季草木節(jié)令了如指掌腺律，知道櫻草開花在三月或四月而不在十月，不過看見一株早開花的櫻草宜肉，我們還是照樣地高興匀钧。另外，我們知道蘋果樹先開花谬返，后結(jié)果榴捡，可是五月一旦到來，果園里一片歡鬧的花海朱浴，我們不是仍然驚為奇觀嗎吊圾？

“in the services of the year”中的每個詞我們都再熟悉不過，但當(dāng)services與year搭配翰蠢，表示自然界的現(xiàn)象项乒，且用在本文中時，它就不再表示“服務(wù)”梁沧、“幫忙”檀何、“公共設(shè)施”等意義。大自然母親一年四季在不同的時刻為我們?nèi)祟惙瞰I(xiàn)不同的花木果實，為大地點染不同的色彩频鉴。所以栓辜，譯者將“services of the year”引申為“一年四季草木節(jié)令”。（以上來自英語筆譯實務(wù)教材中的注釋講解）垛孔。

吳和平：對比自己的自譯練習(xí)和參考譯文：
一藕甩、我把“her time-tables”譯為“新月時間表”，這就是直譯周荐，但是參考譯文用了補譯：“月亮盈虧時間表”狭莱，補了“盈虧”二字，更加符合中文的表達(dá)習(xí)慣概作。
二腋妙、“Coming-in of spring and the waves of the flowers.”被參考譯文譯作“春回大地，花開花落”讯榕，是不是過于意譯了骤素？原文只是指春天來了的時候，花卉像waves（波浪愚屁、浪潮）一樣济竹，哪兒來的“花開花落”里面的花落呢？并不是在說四個季節(jié)集绰，而是只在說春季啊规辱。
三谆棺、參考譯文“另外栽燕，我們知道蘋果樹先開花，后結(jié)果改淑，可是五月一旦到來碍岔，果園里一片歡鬧的花海，我們不是仍然驚為奇觀嗎朵夏？”蔼啦，朗讀起來確實瑯瑯上口，比我自己翻譯的句子“我們也知道蘋果樹是先開花再結(jié)果仰猖，但這并不會減少我們在五月的蘋果園度過美好假日的樂趣捏肢。”讀起來更符合中文表達(dá)饥侵，我的翻譯的問題是這個句子太長鸵赫，基本上是按照原文直譯，而參考譯文的優(yōu)點是將英文原文過長的句子切割躏升，以“大珠小珠落玉盤”的節(jié)奏表達(dá)出來 辩棒。只是不知道“歡鬧”二字，是否是有些過份發(fā)揮想象了，此點不敢茍同一睁。整體而言钻弄，參考譯文還是非常賞心悅目、瑯瑯上口的者吁！

At the same time there is, perhaps, a special pleasure in re-learning the names of many of the flowers every spring. It is like re-reading a book that one has almost forgotten. Montaigne tell us that he had so bad a memory that he could always read an old book as though he had never read it before.

[自譯練習(xí)]：與此同時窘俺，也許示辈，在每個春天重新學(xué)習(xí)一遍各種花卉的名字是一種特別的樂趣跳芳。這就像重新閱讀一本已經(jīng)忘得差不多的書一樣蒸痹。蒙特奇(Montaigne)告訴我們澡绩，他的記憶力是如此的糟糕纷闺，以至于他能經(jīng)常讀一本舊書讀得津津有味就像以前從來沒有讀過它一樣筒扒。

[參考譯文]：倘在每年春天揽碘，把許多花卉之名重溫一遍浦徊，還另有一番風(fēng)味单鹿。那就像把一本差不多忘得干干凈凈的書再重新念一遍掀宋。蒙田說過，他的記憶力很壞仲锄，所以他隨時都能拿起一本舊書劲妙，像從未讀過的新書一樣地念。

蒙田（Montaigne）是16世紀(jì)法國思想家和作家儒喊。20世紀(jì)以來镣奋，他被公認(rèn)為偉大的作家，大多數(shù)讀者視他為良師益友和隨筆巨匠怀愧。（以上來自英語筆譯實務(wù)教材中的注釋講解）侨颈。

蒙田.png

吳和平：自我批評下，把Montaigne這個名字譯作“蒙特奇”或者"蒙太奇"芯义，是貽笑大方了哈垢，常見的著名人物，已經(jīng)有公認(rèn)的中文名扛拨，翻譯的時候應(yīng)該沿用耘分，不能自己亂翻！比如“常凱申”這個中文名字绑警，已經(jīng)成為段子求泰。

I have myself a capricious and leaking memory. I can read Hamlet itself and The pickwick Papers as though they were the work of new authors and had come wet from the press, so much of them fades between one reading and another.

[自譯練習(xí)]：我自己也有著變化莫測和漏洞百出的記憶力。我能讀起《哈姆雷特》和《匹克威克外傳》來讀得就像它們是新作家剛出版的作品似的计盒，在某一次閱讀和另一次閱讀中渴频，忘記了太多的內(nèi)容。

[參考譯文]：我自己的記憶力也漏洞百出章郁、不聽使喚枉氮。我甚至能拿起《哈姆雷特》和《匹克威克外傳》志衍，當(dāng)作是初登文壇的新作家剛剛印成白紙黑字的作品來念，因為自從上回念過以后聊替，這兩部書在我腦子里的印象已經(jīng)模模糊糊了楼肪。

capricious是形容詞，正式用語惹悄，意為“（態(tài)度或行為）反復(fù)無常的春叫，變幻莫測的，任性的”泣港。它修飾memory暂殖，若直接套用詞典上的譯文，則不忍卒讀当纱。想一想呛每，怎樣才合適？（以上來自英語筆譯實務(wù)教材中的注釋講解）坡氯。

吳和平：意思就是在本段中晨横，capricious譯作“不聽使喚”唄！變幻莫測的記憶箫柳，意思就是主人無法控制自己的記憶了手形，意思就是“不聽使喚”。是的悯恍，脫殼库糠！學(xué)翻譯，要對源語言描述的內(nèi)容理解透徹涮毫，然后脫殼瞬欧！

There are occasions on which a memory of this kind is an affliction, especially if one has a passion or accuracy. But this is only when life has an object beyond entertainment. In respect of mere luxury, it may be doubted whether there is now as much to be said for a bad memory as for a good one.

[自譯練習(xí)]：有的情況下如此糟糕的記憶確實是一種折磨，特別是對熱衷于精確性的人來說更是如此窒百。但是黍判，只能是當(dāng)生活是有目的而不是娛樂才能這么這么認(rèn)為豫尽。僅僅就奢侈地享受閱讀來說篙梢，糟糕的記憶也許并不是一件壞事了。

[參考譯文]：這樣的記憶力美旧，在某些場合自然叫人傷腦筋渤滞，尤其當(dāng)人渴望精確的時候。不過榴嗅，在這種時候妄呕，人不僅想得到娛樂，還追求著什么目的嗽测。如果只講享受的話绪励，記憶力壞比記憶力好究竟差到哪里去肿孵，還真是大可懷疑呢。

affliction此處為可數(shù)名詞疏魏，正式用語停做，意為“造成痛苦的事物”（來自英語筆譯實務(wù)教材中的注釋講解）。

With a bad memory one can go on reading Plutarch and The Arabian Nights all one's life. Little shreds and tags, it is probable, will stick even in the worst memory, just as a succession of sheep cannot leap through a gap in a hedge without leaving a few wisps of wool on the thorns. But the sheep themselves escape, and the great authors leap in the same way out of an idle memory and leave little enough behind.

[自譯練習(xí)]: 記憶力不好的人可以一輩子都讀普羅塔克和《天方夜譚》大莫。即使在最糟糕的記憶中蛉腌，小碎片和標(biāo)簽也很可能粘在一起，就像一群綿羊跳過樹籬笆的縫隙只厘，在荊棘上留下幾縷羊毛一樣烙丛。 但是綿羊自己逃脫了，偉大的作家們也是以同樣的方式從你閑置的記憶中逃逸掉了羔味，留下來的東西很少河咽。

[參考譯文]：記憶力壞的人可以一輩子不斷地念普盧塔克的《英雄傳》和《天方夜譚》，而永遠(yuǎn)從籬笆洞里連接通過赋元，總不免在那刺條上留下一絲半縷的羊毛库北。然而，綿羊終歸逃出去了们陆，正像偉大的作家從我們不爭氣的記憶中消失寒瓦，所留下的東西簡直微不足道。

普盧塔克（Plutarch）是16世紀(jì)至19世紀(jì)初對歐洲影響最大的作家之一坪仇，一生創(chuàng)作了多達(dá)227中文學(xué)作品杂腰，其中最著名的是他給希臘羅馬的軍人、立法者椅文、演說家和政治家撰寫的《希臘羅馬名人比較列傳》喂很。（以上來自英語筆譯實務(wù)教材中的注釋講解）。

普盧塔克.png

leap是個常用詞皆刺，意為“jump vigorously”或"move suddenly and quickly"少辣。（以上來自英語筆譯實務(wù)教材中的注釋講解）。

And, if we can forget books, it is as easy to forget the months and what they showed us, when once they are gone. Just for a moment I tell myself that I know May like the multiplication table and could pass an examination on its flowers. their appearance and their order. Today I can affirm confidently that the buttercup has five petals.(Or is it six? I knew for certain last week.) But next year I shall probably have forgotten my arithmetic, and may have to learn once more not to confuse the buttercup with the celandine.

[自譯練習(xí)]：我們度過的歲月及其相關(guān)一切都會逝去羡蛾。如果我們能忘記讀過的書漓帅，那就像忘記歲月一樣容易。只是一剎那間痴怨，我告訴自己忙干，我對五月花的掌握程度就像乘法口訣表一樣熟悉，以至于可以通過一場關(guān)于這個季節(jié)的花卉的考試浪藻。它們的外觀以及開放的次序捐迫。如今，我能自信地肯定毛茛有五朵花瓣爱葵。（或者是六朵施戴？上周我還非常確信答案）但是來年反浓，我很可能就忘記算術(shù)了，而且也許不得不再次學(xué)習(xí)赞哗，如何才能不把毛茛和白屈菜搞混勾习。

[參考譯文]：既然讀過的書我們可以忘得一干二凈，那么一年十二個月以及每個月的風(fēng)物懈玻，一旦時過境遷巧婶，我們同樣可以輕而易舉把它們忘在腦后。在某個短暫的時刻涂乌，我們可以說自己對于五月就像對于乘法表那樣熟悉艺栈。關(guān)于五月里的花木、開花時間乃至前后次序湾盒，我能通過考試湿右。今天，我就敢肯定金鳳花有五瓣罚勾。（難道是六瓣嗎毅人？上個禮拜我還記得清清楚楚來者。）可是尖殃，到了明年丈莺，我也許連算術(shù)也忘了個干干凈凈；我得從頭學(xué)起送丰，以免把金鳳花誤認(rèn)為白屈菜缔俄。

"for a moment"與" for the moment"僅一詞之差，意義迥然不同器躏±兀“for a moment”意為“for a little while”，一會兒登失；“for the moment”意為“for now”遏佣，此刻，目前揽浙，暫時状婶，表示“something is true now, even if it will not be true later or in the future”。參考例句：Please wait for a moment, I'm coming over.(請等我一下捏萍，我馬上過來太抓。)（以上來自英語筆譯實務(wù)教材中的注釋講解）空闲。

Once more I shall see the world as a garden through the eyes of a stranger, my breath taken away with surprise by the painted fields. I shall find myself wondering whether it is science or ignorance which affirms that the swift(that black exaggeration of the swallow and yet a kinsman of the humming-bird) never settles even on a nest, but disappears at night into the heights of the air. I shall learn with fresh astonishment that it is the male, and not the female, cuckoo that sings. I may have to learn again not to call the campion a wild geranium, and to rediscover whether the ash comes early or late in the etiquette of the trees.

[自譯練習(xí)]：我將再一次從一個陌生人的視角令杈，把世界看待成一個花園。美麗如畫的田野讓我為之驚奇碴倾，呼吸停滯逗噩。我將發(fā)現(xiàn)自己在想掉丽，究竟是科學(xué)還是無知證實了雨燕（一種鳥，黑色的羽毛有燕子那么夸張异雁，但它卻是蜂鳥的近親）甚至從未在鳥巢上安頓下來捶障，而是在夜里消失在高空中。我將帶著全新的驚奇得知纲刀，杜鵑的歌唱來自雄性项炼，而不是雌性。我可能不得不再次學(xué)習(xí)示绊，不能把這種坎皮農(nóng)叫做野生天竺葵锭部，以及重新發(fā)現(xiàn)，白楊在樹木中面褐，算是早成材的還是晚成材的拌禾。

[參考譯文]：那時，我像一個陌生人進(jìn)入大花園展哭，放眼四望湃窍，五色繽紛的原野再一次使我目不暇接，心迷神醉匪傍。那時您市，我也許要對這么一個問題拿不定主意，就是：認(rèn)為雨燕（那種簡直像大號小燕子役衡，又和蜂鳥沾點兒親戚的黑鳥兒）從來不在巢里歇著墨坚，一到夜里就飛向高高的天空，到底是一種科學(xué)論斷映挂，還是一種無知妄說泽篮？ 當(dāng)我知道了會唱歌的并不是雌杜鵑，而是雄杜鵑柑船，我還要再次感到驚訝帽撑。我得重新學(xué)習(xí)，以免把剪秋羅當(dāng)作野天竺葵鞍时；還要去重新發(fā)現(xiàn)白楊在樹木生長中習(xí)慣上究竟算是早成材還是晚成材亏拉。

swift是“雨燕”，與燕（swallow）十分近似逆巍，翅特長及塘，呈鐮刀狀，身體結(jié)實有力锐极。humming-bird是“蜂鳥”笙僚，常與雨燕一起列入雨燕目，也可以列為蜂鳥目灵再。括號內(nèi)的文字體現(xiàn)了作者詼諧幽默的風(fēng)格肋层，顯然不能譯為“黑色的亿笤，夸張地燕，而又是蜂鳥的親屬”（以上來自英語筆譯實務(wù)教材中的注釋講解）栋猖。

雨燕.jpg

通常etiquette的釋義是“禮儀净薛、禮節(jié)”或“行規(guī)，成規(guī)”蒲拉。（Etiquette is a set of customs and rules for polite behavior, especially among a particular class of people, or in a particular profession.）那么“the etiquette of the trees”應(yīng)該怎樣翻譯才自然呢肃拜？（以上來自英語筆譯實務(wù)教材中的注釋講解）。

A contemporary English novelist was once asked by a foreigner what was the most important crop in England. He answered without a moment's hesitation, "Rye." Ignorance so complete as this seems to me to be touched with magnificence; but the ignorance even of illiterate persons is enormous. The average man who uses a telephone could not explain how a telephone works. He takes for granted the telephone, the railway train, the linotype, the aeroplane, as our grandfathers took for granted the miracles of the gospels. He neither questions nor understands them. It is as though each of us investigated and make his own only a tiny circle of facts.

[自譯練習(xí)]：一位當(dāng)代的英語小說家曾經(jīng)問一個外國人什么是英格蘭最重要的莊稼雌团。這位小說家毫不猶豫地回答：“黑麥”爆班。這是如此徹底的無知，這種闊綽感動了我辱姨。 但不識字的人也有巨大的無知柿菩。使用電話的普通人不能解釋電話是如何工作的。他把電話雨涛、鐵路火車枢舶、鑄造排字機、飛機都看作當(dāng)然之事替久，就象我們的祖父一代把福音書里的奇跡故事視為理所當(dāng)然一樣凉泄。他既提不出問題也無法理解這些事物。這就好像我們中每個人都獨自調(diào)查得出只屬于自己的微小范圍內(nèi)的事實蚯根。

[參考譯文]：某天后众，一個外國人問一位當(dāng)代英國小說家，英國最重要的農(nóng)作物是什么颅拦。他毫不猶豫地回答：“黑麥蒂誉。” 在我看來距帅，這是一種堂而皇之的徹頭徹尾的無知右锨；不過，大大的無知也包括那些沒有文化的人碌秸。普通人只會使用電話绍移，卻無法解釋電話的工作原理。他把電話讥电、火車蹂窖、鑄造排字機、飛機都看作當(dāng)然之事恩敌，就像我們的祖父一代把《福音》書里的奇跡故事視為理所當(dāng)然一樣瞬测。對于這些事，他既不去懷疑，也不去了解涣楷。我們每個人似乎只對很小范圍內(nèi)的某幾件事才真正下工夫去了解分唾、弄清楚抗碰。

英格蘭的主要農(nóng)作物應(yīng)該是小麥狮斗。rye是黑麥。

rye.jpg

“an average person”不能按字面譯為“典型的人（或物）”或“正常的人（或物）”弧蝇，應(yīng)譯為“普通人”碳褒。（來自英語筆譯實務(wù)教材中的注釋講解）。

Knowledge outside the day's work is regarded by most men as a gewgaw. Still we are constantly in reaction against our ignorance. We rouse ourselves at intervals and speculate. We revel in speculations about anything at all - about life after death or about such questions as that which is said to have puzzled Aristotle, "why sneezing from noon to midnight was good, but from night to noon unlucky." One of the greatest joys known to man is to take such a flight into ignorance in search of knowledge.

[自譯練習(xí)]：大部分人對自己日常工作以外的知識都視為華而不實的東西看疗。我們實在持續(xù)性對我們的無知做出反應(yīng)沙峻。我們時不時地把自己換醒，然后思索两芳。我們沉湎于思索任何事情 —— 從死后的生活摔寨，到諸如當(dāng)初讓亞里士多德困惑的這些問題，“為什么從中午到半夜打噴嚏時好事怖辆，但是從晚上打噴嚏到中午不是好事呢是复？” 人類已知的最大樂趣之一就是為了尋求知識而陷入無知之中。

[參考譯文]：大部分人把日常工作以外的一切知識統(tǒng)統(tǒng)當(dāng)作花哨無用的玩意兒竖螃。然而淑廊，對于我們的無知，我們還是時時抗拒著特咆，我們有時振作起來季惩，進(jìn)行思索。我們隨便找一個題目腻格，對之思考画拾，甚至入迷——關(guān)于死后的生命，或者關(guān)于某些據(jù)說亞里士多德也感到大惑不解的問題菜职，例如“打噴嚏碾阁，從中午到子夜為吉，從夜晚至中午 則兇些楣，其故安在脂凶？”為求知而陷入無知，這是人類所欣賞的最大樂事之一愁茁。

gewgaw: 花哨（華而不實）的小玩意兒蚕钦。
以上這段，是本文的主題和作者擬表達(dá)的思想鹅很。無知的快樂存在于求知的過程中嘶居，能認(rèn)識到自己無知且努力將無知變有知，方能享受其中無盡的快樂。（以上引用來自英語筆譯實務(wù)教材中的注釋講解）邮屁。

The great pleasure of ignorance is, after all, the pleasure of asking questions. The man who has lost this pleasure or exchanged it for the pleasure of dogma, which is the pleasure of answering, is already beginning to stiffen. One envies so inquisitive a man as Joweet, who sat down to the study of physiology in his sixties. Most of us have lost the sense of our ignorance long before that age. We even become vain of our squirrel's hoard of knowledge and regard increasing age itself as a school of omniscience. We forget that Socrates was famed for wisdom not because he was omniscient but because he realized at the age of 70 that he still knew nothing.

[自譯練習(xí)]：歸根結(jié)底整袁，無知給人帶來的極大樂趣是提問。失去這種樂趣的人佑吝，或者用這種提問的樂趣坐昙，來交換教條地回答問題的樂趣的人，已經(jīng)開始讓自己僵化了芋忿。有人羨慕一位名叫喬伊特的男人炸客，他在六十多歲時開始做下來研究哲學(xué)。我們中的大多數(shù)人在這個年齡之前已經(jīng)失去了對無知的感覺戈钢。我們甚至變得對我們自己井底之蛙的見識自命不凡痹仙，認(rèn)為僅僅是年齡的增長本身，就是一所全能的大學(xué)殉了。我們忘記了蘇格拉底因智慧聞名开仰，不是因為他是全能的，而是因為他認(rèn)識到他自己到了70歲薪铜，還是一無所知众弓。

[參考譯文]： 歸根結(jié)底，無知的極大樂趣即在于提出問題痕囱。一個人田轧，如果失去了這種提問的樂趣，或者把它換成了教條的答案鞍恢，并且以此為樂傻粘，那么，他的頭腦已經(jīng)開始僵化了帮掉。我們羨慕像裘伊特這樣勤學(xué)好問之人弦悉，他到了60多歲居然還能做下來研究生理學(xué)。我們多數(shù)人不到他這么大的歲數(shù)就早已喪失了自己無知的感覺了蟆炊。我們甚至像松鼠似的對自己小小的知識存儲感到沾沾自喜稽莉，把與日俱增的年齡看作是培養(yǎng)無所不知的天然學(xué)堂。我們忘記了：蘇格拉底之所以名垂后世涩搓，并非因為他無所不知污秆，而是因為他到了70高齡還能明白自己仍然一無所知。

man可以和stiffen搭配昧甘，但譯為漢語良拼，在此語境中，不能說“人僵化”充边，而要說“人的思想僵化”庸推。

Jowett 裘伊特(Benjamin Jowett，生于1817年4月15日，卒于1893年10月1日)
英國學(xué)者贬媒，古典學(xué)家和神學(xué)家聋亡。19世紀(jì)不列顛最偉大的教育家。他以譯介柏拉圖作品而聞名于世际乘。生前擔(dān)任過牛津大學(xué)巴利奧爾學(xué)院（Balliol College, Oxford）院長坡倔。(來自百度百科）

注意vain與hoard的詞義。根據(jù)《柯斯林COBUILD英語詞典》：If you describe someone as vain, you are critical of their extreme pride in their own beauty, intelligence, or other good qualities. / A hoard is a store of things that you have saved and that are valuable or important to you or you do not want other people to have. 松鼠這種小動物生活在世界各地蚓庭。許多松鼠棲息在樹洞或用樹葉致讥、細(xì)枝筑成的窩內(nèi)仅仆，有些松鼠（如旱獺）居于地穴器赞。松鼠主要以植物為食，特別喜食種子和堅果墓拜。由于大多數(shù)松鼠可以常年在外覓食港柜，它們儲藏在樹洞或地穴中的堅果是不多的】劝瘢“squirrel's hoard of knowledge”比喻知識很少夏醉。

吳和平：朋友，你覺得“squirrel's hoard of knowledge ”歸化譯作“井底之蛙的見識”涌韩，怎么樣畔柔？