《英语天堂》

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英语天堂- 第195部分


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” B。 他是作为五或六本现实之剧本的作者而为人纪念。本文第一句话“只能从他写的五个或六个剧本来说明这位作者。” D。 他是一位有成就的艺术家。
2。 D。 Patristic 义:为关于早期基督教领袖的。第一段中his Biblical and Patristic lore indicate的意思是“他那有关圣经和早期基督教领袖们的歌谣。”
A。 现实主义的。 B。 爱国的。 C。 迷信的。
3。 A。 在宗教剧中介绍世俗之事。见第二段中的secularization义:世俗化,脱离教会。这一整段都讲了韦剧中对世俗之事的描述:“拿剧本和作者两者一起讲的话,现在习惯于把他的剧本看作中世纪戏剧世俗化的一个顶点。因此,对他世俗化强调常以一个例子来说明,即他现实主义的描述12月24日一个寒冷的夜晚,在约克郡西区荒凉的山里的那种粗陋的习俗和乡村的生活;在常被人认为几乎是‘记录文献’的三个牧人三段连续的独白之后,批评家们继续认为他的现实主义在此时被强化到以讽刺嘲弄的口吻处理了基督的诞生。最后,作者收场白或事后的补充,对材料的来源圣经表示敬意。剧本又滑回到早期纯洁无邪(天真)的崇敬,一种返祖基调中去。事实上最后一幕不仅是全剧的高潮,也许还是“现实主义”引言存在的理由。”这一段清楚表明。批评者认为宗教只是作者的收场白,计划外的添加剂而已。
B。 表现渊博知识材料。 C。 应用当代材料。太笼统。当代也有宗教之事。 
D。 介绍早期宗教题材。
4。 B。 表达抨击第二段思想的观点。这个问题最难回答,其所以选择B,是因为本人作者并不同意流行的观点。他在讲完“常规看法”有,用引导来谈“纪实文献”和“现实主义”。这说明作者之含义并不是这两个词的本义。这段最后一句话“事实上,最后一幕……”表明:最后一幕有宗教内容,而“现实主义”不过处于introductory阶段。第三段点明作者的观点“现在的戏剧表面上有许多支持世俗现实主义模式的观点。韦之‘现实主义’有一个自相矛盾的特点。他对人和书本的广泛的了解表明:“他不是与世隔绝,而是和时代紧密相连的。再说,那时的生活毕竟是全方位的宗教。那时代绝不会忽视这种信仰——人是叛逆和有罪的生灵,需要赎罪。大师是那么深沉含蓄的信奉宗教,因而他比布罗姆作者更不可能(更不愿)现实主义地表现真正的历史。他的历史感现实性甚至比乔叟更不现实主义。乔叟早在前几年为他的时代写了‘类似’骑士的故事”。“特罗依拉斯和克莱西德”等传奇。再说,乔叟以高度浪漫的材料为借口对历史事实任意处理。”所以说,我们可以期望作者在下面一步发挥自己的观点,抨击第二段的看法。
A。 他和斯坦贝克的比较是公平的。 C。 指出剧中时代错误。 D。 讨论乔叟作品。
Passage Nine (The Continuity of the Religious Struggle in Britain)
Though England was on the whole prosperous and hopeful; though by comparison with her neighbors she enjoyed internal peace; she could not evade the fact that the world of which she formed a part was torn by hatred and strife as fierce as any in human history。 Men were still for from recognizing that two religions could exist side by side in the same society; they believed that the toleration of another religion different from their own。 And hence necessarily false; must inevitably destroy such a society and bring the souls of all its members into danger of hell。 So the struggle went on with increasing fury within each nation to impose a single creed upon every subject; and within the general society of Christendom to impose it upon every nation。 In England the Reformers; or Protestants; aided by the power of the Crown; had at this stage triumphed; but over Europe as a whole Rome was beginning to recover some of the ground it had lost after Martin Luther’s revolt in the earlier part of the century。 It did this in two ways; by the activities of its missionaries; as in parts of Germany; or by the military might of the Catholic Powers; as in the Low Countries; where the Dutch provinces were sometimes near their last extremity under the pressure of Spanish arms。 Against England; the most important of all the Protestant nations to reconquer; military might was not yet possible because the Catholic Powers were too ocomupied and divided: and so; in the 1570’s Rome bent her efforts; as she had done a thousand years before in the days of Saint Augustine; to win England back by means of her missionaries。
These were young Englishmen who had either never given up the old faith; or having done so; had returned to it and felt called to become priests。 There being; of course; no Catholic seminaries left in England; they went abroad; at first quite easily; later with difficulty and danger; to study in the English colleges at Douai or Rome: the former established for the training of ordinary or secular clergy; the other for the member of the Society of Jesus; commonly known as Jesuits; a new Order established by St; Ignatius Loyola same thirty years before。 The seculars came first; they achieved a sucomess which even the most eager could hardly have expected。 Cool…minded and well…informed men; like Cecil; had long surmised that the conversion of the English people to Protestantism was for from complete; many—Cecil thought even the majority—had conformed out of fear; self…interest or—possibly the commonest reason of all—sheer bewilderment at the rapid changes in doctrine and forms of worship imposed on them in so short a time。 Thus it happened that the missionaries found a welcome; not only with the families who had secretly offered them hospitality if they came; but with many others whom their first hosts invited to meet them or passed them on to。 They would land at the ports in disguise; as merchants; courtiers or what not; professing some plausible business in the country; and make by devious may for their first house of refuge。 There they would administer the Sacraments and preach to the house holds and to such of the neighbors as their hosts trusted and presently go on to some other locality to which they were directed or from which they received a call。 
1。 The main idea of this passage is 
'A'。 The continuity of the religious struggle in Britain in new ways。
'B'。 The conversion of religion in Britain。
'C'。 The victory of the New religion in Britain。
'D'。 England became prosperous。
2。 What was Martin Luther’s religions?
'A'。 Buddhism。 'B'。 Protestantism。 'C'。 Catholicism。 'D'。 Orthodox。
3。 Through what way did the Rome recover some of the lost land?
'A'。 Civil and military ways。 'B'。 Propaganda and attack。
'C'。 Persuasion and criticism。 'D'。 Religious and military ways。
4。 What did the second paragraph mainly describe?
'A'。 The activities of missionaries in Britain。
'B'。 The conversion of English people to Protestantism was far from complete。
'C'。 The young in Britain began to convert to Catholicism
'D'。 Most families offered hospitality to missionaries。
Vocabulary
1。 evade 避开,回避
2。 creed 教义,信条,主义
3。 the Crown 原义皇冠,在英国代表王权,王室/君主
4。 low Countries 低地国,指荷兰,卢森堡,比利时
5。 last extremity 最后阶段,绝境,临终。这里指那里人民临近 无可选择只能信奉天主教。
6。 bend one’s effort 竭尽全力
7。 seminary 高等中学,神学院/校
8。 surmise 猜度,臆测
9。 doctrine 教义
10。 plausible 貌似合理/公平的
11。 courtier 朝臣
12。 devious 绕来绕去的,迂回曲折的
13。 Sacrament 圣礼,圣事/餐
14。 secular 修道院外的,世俗的
15。 the society of Jesus 天主教的耶酥会
16。 Douai 杜埃(法国地名)
17。 Jesuit 天主耶酥会会士
难句译注
1。 The Douay Bible 杜埃圣经(罗马天主教会核定的英译本圣经,于1582年及1609——1610你年又罗马天主教学者将新旧约分别从拉丁文译成英语在杜埃出版,可见当时杜埃是天主教势力的集中地之一。
2。 St。 Ignatius Loyola 圣?罗耀拉 1491——1556 西班牙军人及天主教教士,耶酥会的创始人。
3。 Cecil (William Cecil) 西塞尔 1520——1598,英国政治家,女王
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