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类型【址:a g 9 559⒐ v i p】1:夏华 大小:nDjsQZnF40208KB 下载:dhh6ymFA97949次
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日期:2020-08-04 02:03:45
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1.【址:a g 9 559⒐ v i p】1  Pandarus promises his friend all aid in the enterprise; it is agreed that Cressida shall be carried off, but only with her own consent; and Pandarus sets out for his niece's house, to arrange an interview. Meantime Cressida has heard the news; and, caring nothing for her father, but everything for Troilus, she burns in love and fear, unable to tell what she shall do.
2.  9. The idea of the twin gates, leading to the Paradise and the Hell of lovers, may have been taken from the description of the gates of dreams in the Odyssey and the Aeneid; but the iteration of "Through me men go" far more directly suggests the legend on Dante's gate of Hell:--
3.  54. Smoky rain: An admirably graphic description of dense rain.
4.  There was also a Nun, a PRIORESS, That of her smiling was full simple and coy; Her greatest oathe was but by Saint Loy; And she was cleped* Madame Eglentine. *called Full well she sang the service divine, Entuned in her nose full seemly; And French she spake full fair and fetisly* *properly After the school of Stratford atte Bow, For French of Paris was to her unknow. At meate was she well y-taught withal; She let no morsel from her lippes fall, Nor wet her fingers in her sauce deep. Well could she carry a morsel, and well keep, That no droppe ne fell upon her breast. In courtesy was set full much her lest*. *pleasure Her over-lippe wiped she so clean, That in her cup there was no farthing* seen *speck Of grease, when she drunken had her draught; Full seemely after her meat she raught*: *reached out her hand And *sickerly she was of great disport*, *surely she was of a lively And full pleasant, and amiable of port, disposition* And *pained her to counterfeite cheer *took pains to assume Of court,* and be estately of mannere, a courtly disposition* And to be holden digne* of reverence. *worthy But for to speaken of her conscience, She was so charitable and so pitous,* *full of pity She woulde weep if that she saw a mouse Caught in a trap, if it were dead or bled. Of smalle houndes had she, that she fed With roasted flesh, and milk, and *wastel bread.* *finest white bread* But sore she wept if one of them were dead, Or if men smote it with a yarde* smart: *staff And all was conscience and tender heart. Full seemly her wimple y-pinched was; Her nose tretis;* her eyen gray as glass;<13> *well-formed Her mouth full small, and thereto soft and red; But sickerly she had a fair forehead. It was almost a spanne broad I trow; For *hardily she was not undergrow*. *certainly she was not small* Full fetis* was her cloak, as I was ware. *neat Of small coral about her arm she bare A pair of beades, gauded all with green; And thereon hung a brooch of gold full sheen, On which was first y-written a crown'd A, And after, *Amor vincit omnia.* *love conquers all* Another Nun also with her had she, [That was her chapelleine, and PRIESTES three.]
5.  But who was woeful, if I shall not lie, Of this wedding but Donegild, and no mo', The kinge's mother, full of tyranny? Her thought her cursed heart would burst in two; She would not that her son had done so; Her thought it a despite that he should take So strange a creature unto his make.* *mate, consort
6.  His eyen then, for pity of his heart, Out streameden as swifte welles* tway; *fountains The highe sobbes of his sorrow's smart His speech him reft; unnethes* might he say, *scarcely "O Death, alas! *why n'ilt thou do me dey?* *why will you not Accursed be that day which that Nature make me die?* Shope* me to be a living creature!" *shaped

计划指导

1.  Notes to The Knight's Tale.
2.  But at Bologna, to his sister dear, That at that time of Panic'* was Countess, *Panico He should it take, and shew her this mattere, Beseeching her to do her business This child to foster in all gentleness, And whose child it was he bade her hide From every wight, for aught that might betide.
3.  Not far from thilke* palace honourable, *that Where as this marquis shope* his marriage, *prepared; resolved on There stood a thorp,* of sighte delectable, *hamlet In which the poore folk of that village Hadde their beastes and their harbourage,* *dwelling And of their labour took their sustenance, After the earthe gave them abundance.
4.  Certes, all the sorrow that a man might make from the beginning of the world, is but a little thing, at retard of [in comparison with] the sorrow of hell. The cause why that Job calleth hell the land of darkness; <4> understand, that he calleth it land or earth, for it is stable and never shall fail, and dark, for he that is in hell hath default [is devoid] of light natural; for certes the dark light, that shall come out of the fire that ever shall burn, shall turn them all to pain that be in hell, for it sheweth them the horrible devils that them torment. Covered with the darkness of death; that is to say, that he that is in hell shall have default of the sight of God; for certes the sight of God is the life perdurable [everlasting]. The darkness of death, be the sins that the wretched man hath done, which that disturb [prevent] him to see the face of God, right as a dark cloud doth between us and the sun. Land of misease, because there be three manner of defaults against three things that folk of this world have in this present life; that is to say, honours, delights, and riches. Against honour have they in hell shame and confusion: for well ye wot, that men call honour the reverence that man doth to man; but in hell is no honour nor reverence; for certes no more reverence shall be done there to a king than to a knave [servant]. For which God saith by the prophet Jeremiah; "The folk that me despise shall be in despite." Honour is also called great lordship. There shall no wight serve other, but of harm and torment. Honour is also called great dignity and highness; but in hell shall they be all fortrodden [trampled under foot] of devils. As God saith, "The horrible devils shall go and come upon the heads of damned folk;" and this is, forasmuch as the higher that they were in this present life, the more shall they be abated [abased] and defouled in hell. Against the riches of this world shall they have misease [trouble, torment] of poverty, and this poverty shall be in four things: in default [want] of treasure; of which David saith, "The rich folk that embraced and oned [united] all their heart to treasure of this world, shall sleep in the sleeping of death, and nothing shall they find in their hands of all their treasure." And moreover, the misease of hell shall be in default of meat and drink. For God saith thus by Moses, "They shall be wasted with hunger, and the birds of hell shall devour them with bitter death, and the gall of the dragon shall be their drink, and the venom of the dragon their morsels." And furthermore, their misease shall be in default of clothing, for they shall be naked in body, as of clothing, save the fire in which they burn, and other filths; and naked shall they be in soul, of all manner virtues, which that is the clothing of the soul. Where be then the gay robes, and the soft sheets, and the fine shirts? Lo, what saith of them the prophet Isaiah, that under them shall be strewed moths, and their covertures shall be of worms of hell. And furthermore, their misease shall be in default of friends, for he is not poor that hath good friends: but there is no friend; for neither God nor any good creature shall be friend to them, and evereach of them shall hate other with deadly hate. The Sons and the daughters shall rebel against father and mother, and kindred against kindred, and chide and despise each other, both day and night, as God saith by the prophet Micah. And the loving children, that whom loved so fleshly each other, would each of them eat the other if they might. For how should they love together in the pains of hell, when they hated each other in the prosperity of this life? For trust well, their fleshly love was deadly hate; as saith the prophet David; "Whoso loveth wickedness, he hateth his own soul:" and whoso hateth his own soul, certes he may love none other wight in no manner: and therefore in hell is no solace nor no friendship, but ever the more kindreds that be in hell, the more cursing, the more chiding, and the more deadly hate there is among them. And furtherover, they shall have default of all manner delights; for certes delights be after the appetites of the five wits [senses]; as sight, hearing, smelling, savouring [tasting], and touching. But in hell their sight shall be full of darkness and of smoke, and their eyes full of tears; and their hearing full of waimenting [lamenting] and grinting [gnashing] of teeth, as saith Jesus Christ; their nostrils shall be full of stinking; and, as saith Isaiah the prophet, their savouring [tasting] shall be full of bitter gall; and touching of all their body shall be covered with fire that never shall quench, and with worms that never shall die, as God saith by the mouth of Isaiah. And forasmuch as they shall not ween that they may die for pain, and by death flee from pain, that may they understand in the word of Job, that saith, "There is the shadow of death." Certes a shadow hath the likeness of the thing of which it is shadowed, but the shadow is not the same thing of which it is shadowed: right so fareth the pain of hell; it is like death, for the horrible anguish; and why? for it paineth them ever as though they should die anon; but certes they shall not die. For, as saith Saint Gregory, "To wretched caitiffs shall be given death without death, and end without end, and default without failing; for their death shall always live, and their end shall evermore begin, and their default shall never fail." And therefore saith Saint John the Evangelist, "They shall follow death, and they shall not find him, and they shall desire to die, and death shall flee from them." And eke Job saith, that in hell is no order of rule. And albeit that God hath created all things in right order, and nothing without order, but all things be ordered and numbered, yet nevertheless they that be damned be not in order, nor hold no order. For the earth shall bear them no fruit (for, as the prophet David saith, "God shall destroy the fruit of the earth, as for them"); nor water shall give them no moisture, nor the air no refreshing, nor the fire no light. For as saith Saint Basil, "The burning of the fire of this world shall God give in hell to them that be damned, but the light and the clearness shall be given in heaven to his children; right as the good man giveth flesh to his children, and bones to his hounds." And for they shall have no hope to escape, saith Job at last, that there shall horror and grisly dread dwell without end. Horror is always dread of harm that is to come, and this dread shall ever dwell in the hearts of them that be damned. And therefore have they lost all their hope for seven causes. First, for God that is their judge shall be without mercy to them; nor they may not please him; nor none of his hallows [saints]; nor they may give nothing for their ransom; nor they have no voice to speak to him; nor they may not flee from pain; nor they have no goodness in them that they may shew to deliver them from pain.
5.  Then saw they therein such difficulty By way of reason, for to speak all plain, Because that there was such diversity Between their bothe lawes, that they sayn, They trowe* that no Christian prince would fain** *believe **willingly Wedden his child under our lawe sweet, That us was given by Mahound* our prophete. *Mahomet
6.  18. The laurel-tree is sacred to Apollo. See note 11 to The Assembly of Fowls.

推荐功能

1.  7. Bring thee to his lure: A phrase in hawking -- to recall a hawk to the fist; the meaning here is, that the Cook may one day bring the Manciple to account, or pay him off, for the rebuke of his drunkenness.
2.  Pandarus holds out to Troilus good hope of achieving his desire; and tells him that, since he has been converted from his wicked rebellion against Love, he shall be made the best post of all Love's law, and most grieve Love's enemies. Troilus gives utterance to a hint of fear; but he is silenced by Pandarus with another proverb -- "Thou hast full great care, lest that the carl should fall out of the moon." Then the lovesick youth breaks into a joyous boast that some of the Greeks shall smart; he mounts his horse, and plays the lion in the field; while Pandarus retires to consider how he may best recommend to his niece the suit of Troilus.
3.  "For now I am ascertain'd thoroughly Of ev'ry thing that I desir'd to know." "I am right glad that I have said, soothly, Aught to your pleasure, if ye will me trow,"* *believe Quoth she again; "but to whom do ye owe Your service? and which wolle* ye honour, *will Tell me, I pray, this year, the Leaf or the Flow'r?"
4.  25. Through which I mighte stand in worse plight: in a worse position in the city; since she might through his anger lose the protection of his brother Hector.
5.   And, shortly of this story for to treat, So doughty was her husband and eke she, That they conquered many regnes great In th'Orient, with many a fair city Appertinent unto the majesty Of Rome, and with strong hande held them fast, Nor ever might their foemen do* them flee, *make Aye while that Odenatus' dayes last'.
6.  7. The sicke mette he drinketh of the tun: The sick man dreams that he drinks wine, as one in health.

应用

1.  Notes to the Prologue to Chaucer's Tale of Sir Thopas
2.  76. The controversy between those who maintained the doctrine of predestination and those who held that of free-will raged with no less animation at Chaucer's day, and before it, than it has done in the subsequent five centuries; the Dominicans upholding the sterner creed, the Franciscans taking the other side. Chaucer has more briefly, and with the same care not to commit himself, referred to the discussion in The Nun's Priest's Tale.
3.  Her battles, whoso list them for to read, Against Sapor the king, <14> and other mo', And how that all this process fell in deed, Why she conquer'd, and what title thereto, And after of her mischief* and her woe, *misfortune How that she was besieged and y-take, Let him unto my master Petrarch go, That writes enough of this, I undertake.
4、  In heav'n and hell, in earth and salte sea. Is felt thy might, if that I well discern; As man, bird, beast, fish, herb, and greene tree, They feel in times, with vapour etern, <35> God loveth, and to love he will not wern forbid And in this world no living creature Withoute love is worth, or may endure. <36>
5、  "He that me kepte from the false blame, While I was in the land amonges you, He can me keep from harm and eke from shame In the salt sea, although I see not how As strong as ever he was, he is yet now, In him trust I, and in his mother dere, That is to me my sail and eke my stere."* *rudder, guide

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  • 马兴鹏 08-03

      24. At the battle of Pharsalia, B.C. 48.

  • 杨晓娟 08-03

      20. Happy day: good fortune; French, "bonheur;" both "happy day" and "happy hour" are borrowed from the astrological fiction about the influence of the time of birth.

  • 王恒志 08-03

       5. Referring to the classification of wine, according to its effects on a man, given in the old "Calendrier des Bergiers," The man of choleric temperament has "wine of lion;" the sanguine, "wine of ape;" the phlegmatic, "wine of sheep;" the melancholic, "wine of sow." There is a Rabbinical tradition that, when Noah was planting vines, Satan slaughtered beside them the four animals named; hence the effect of wine in making those who drink it display in turn the characteristics of all the four.

  • 贾子俊 08-03

      37. Cope: The large vestment worn in singing the service in the choir. In Chaucer's time it seems to have been a distinctively clerical piece of dress; so, in the prologue to The Monk's Tale, the Host, lamenting that so stalwart a man as the Monk should have gone into religion, exclaims, "Alas! why wearest thou so wide a cope?"

  • 王恬 08-02

    {  Notes to the Prologue to the Miller's Tale

  • 艾天然 08-01

      And so befell, that in a dawening, As Chanticleer among his wives all Sat on his perche, that was in the hall, And next him sat this faire Partelote, This Chanticleer gan groanen in his throat, As man that in his dream is dretched* sore, *oppressed And when that Partelote thus heard him roar, She was aghast,* and saide, "Hearte dear, *afraid What aileth you to groan in this mannere? Ye be a very sleeper, fy for shame!" And he answer'd and saide thus; "Madame, I pray you that ye take it not agrief;* *amiss, in umbrage By God, *me mette* I was in such mischief,** *I dreamed* **trouble Right now, that yet mine heart is sore affright'. Now God," quoth he, "my sweven* read aright *dream, vision. And keep my body out of foul prisoun. *Me mette,* how that I roamed up and down *I dreamed* Within our yard, where as I saw a beast Was like an hound, and would have *made arrest* *siezed* Upon my body, and would have had me dead. His colour was betwixt yellow and red; And tipped was his tail, and both his ears, With black, unlike the remnant of his hairs. His snout was small, with glowing eyen tway; Yet of his look almost for fear I dey;* *died This caused me my groaning, doubteless."}

  • 熊瑾玎 08-01

      Anon into a little barge Brought was, late against an eve, Where of all he took his leave. Which barge was, as a man thought, Aft* his pleasure to him brought; *according to* The queen herself accustom'd ay In the same barge to play.* *take her sport It needed neither mast nor rother* *rudder (I have not heard of such another), Nor master for the governance;* *steering It sailed by thought and pleasance, Withoute labour, east and west; All was one, calm or tempest. <6> And I went with, at his request, And was the first pray'd to the feast.* *the bridal feast When he came unto his country, And passed had the wavy sea, In a haven deep and large He left his rich and noble barge, And to the court, shortly to tell, He went, where he was wont to dwell, --

  • 宋濂 08-01

      But take heed, Sirs, now for Godde's love. He took his coal, of which I spake above, And in his hand he bare it privily, And while the prieste couched busily The coales, as I tolde you ere this, This canon saide, "Friend, ye do amiss; This is not couched as it ought to be, But soon I shall amenden it," quoth he. "Now let me meddle therewith but a while, For of you have I pity, by Saint Gile. Ye be right hot, I see well how ye sweat; Have here a cloth, and wipe away the wet." And while that the prieste wip'd his face, This canon took his coal, -- *with sorry grace,* -- *evil fortune And layed it above on the midward attend him!* Of the croslet, and blew well afterward, Till that the coals beganne fast to brenn.* *burn "Now give us drinke," quoth this canon then, "And swithe* all shall be well, I undertake. *quickly Sitte we down, and let us merry make." And whenne that this canon's beechen coal Was burnt, all the limaile out of the hole Into the crosselet anon fell down; And so it muste needes, by reasoun, Since it above so *even couched* was; *exactly laid* But thereof wist the priest no thing, alas! He deemed all the coals alike good, For of the sleight he nothing understood.

  • 张云叟 07-31

       4. Yet in our ashes cold does fire reek: "ev'n in our ashes live their wonted fires."

  • 王佩 07-29

    {  25. Saint Frideswide was the patroness of a considerable priory at Oxford, and held there in high repute.

  • 徐宁 07-29

      21. Another and better reading is "a week or two."

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