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tree asked in 社會與文化語言 · 1 decade ago

英文原文書翻譯 英文翻譯 英翻中 2

The Greek fascination with hunting was mirrored in the recurrence of mythic hunts and divine huntresses throughout

the mythologies of the ancient Middle East , from Egypt all the

way over to India . But it had no equivalent in the rest of Europe. Like More*s Utopians , the early Romans saw hunting as a

farm chore , with no more symthical importance than catching rats . Some Roman authors denounced sportive on the Greek

model as asilly or vicious affectaion , and the first anti-hunting

sentimenta in Europe appear in Roman history and literature.

In 55BC , the crowd in the Roman arena rose up to protest the

butchering of a score of elephants in a staged hunt . Cicero wrote to a friend about it : **What pleasure can a cultured man

get in seeing… a noble beast run throung with a hunting spear ?** (Ad Familiares ,7.1.3). This difference between

Greek and Roman attitudes ,which is partly a rural versus urban

difference (provincia! Romans sound more like Greeks 【Martial,Epigrams,1.49,12.4;Nemesianus,Cynegetica】),recurs in their respective national epics. When the mighty Odyesseus Kills a stag in Homer*s Odyssey, the event is

described in cheerfully bloodthirsty terms,all full of hock joints and

vertebrae (10.161-84). But when one of Aeneas*s companions shoots a stag in Virgil*s Aeneid, it turns out to be somebody*s pet

,and it runs home to complain: **And the animal ,I wounded,

Fled back to his familiar roof;/moaning, he reached his stall,and suppliant/and bleeding,filled the house with his lament**(7.500-502,Mandelbaum,1961,179)

註: 不要字典直接翻譯的 大致上了解意思

2 Answers

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  • 1 decade ago
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    希臘迷戀狩獵體現在重演神話的捕殺和神聖huntresses全國各地

    這個神話的古代中東,從埃及所有

    單程超過印度。但是,它不等同於其他歐洲國家。願更多* s utopians ,早期的羅馬人看到狩獵作為

    農場打零工,沒有更多symthical重要性比追趕的影響。有些羅馬作家譴責體育對希臘

    模型作為asilly或惡性affectaion ,和第一次反獵

    sentimenta在歐洲出現在羅馬歷史和文學。

    在55bc ,人群在羅馬舞台上的奮起抗議

    屠殺的評分大象在上演追捕行動。西塞羅寫信給一個朋友設想: **什麼樂趣才能培養男子

    獲得在看到…一個高尚的野獸來說throung與狩獵矛? ** (專案家屬, 7.1.3 ) 。這個區別

    希臘和羅馬的態度,其中部分是農村還是城市

    差異( provincia !入鄉隨俗健全更像希臘人【戒嚴, epigrams , 1.49,12.4 ; nemesianus , cynegetica 】 ) ,出現在各自的國家史詩。當威武odyesseus殺雄鹿在荷馬* s奧德賽,是項活動

    描述暢敘嗜血條款,所有充滿福伸縮縫

    椎骨( 10.161-84 ) 。但是,當一個人的伊尼亞斯* s同伴芽一雄鹿在virgil * s伊尼伊德,原來被某人* s寵物

    的,它違背了在家抱怨: **和動物,我受傷,其中

    逃回自己熟悉的屋頂; / moaning ,他遊到他的展台前,與suppliant /出血等,填補了房子與他的嘆息** ( 7.500-502 , mandelbaum , 1961,179 )

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  • 1 decade ago

    對狩獵的希臘迷戀一直被反映了在神話狩獵和神的huntresses 再現在古老中東的神話過程中, 從埃及對印度。但它沒有等值在剩餘歐洲。像More*s Utopians, 早期的Romans 看了狩獵作為農廠差事,

    沒有symthical 重要性比傳染性的鼠。一些羅馬作者作為asilly 譴責了嬉戲在希臘模型或狠毒affectaion, 並且第一反狩獵sentimenta 在歐洲出現在羅馬歷史和文學裡。在55BC, 人群在羅馬競技場上升了由抗議決定宰割大象比分在進行的狩獵。Cicero 給一個朋友寫了對此: ** 什麼樂趣裝一個被開化的人於罐中得到在看... 一高尚的野獸奔跑throung 與狩獵矛? * * (廣告Familiares, 7.1.3) 。這個區別在希臘和羅馬態度之間, 部分是一農村的對都市區別(provincia? Romans 聲音更喜歡希臘人?Martial?Epigrams?1.49?12.4?Nemesianus?Cynegetica?)?recurs

    在他們的各自全國史詩。何時強大Odyesseus 殺害一隻雄鹿在Homer*s 冒險旅行? 事件充分被描述在快樂地嗜殺terms?all 飛腓節聯接和椎骨(10

    Source(s): 自己
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