The Lay of the Land
The_Way_to_Rainy_Mountain_by_N._Scott_Momaday
The Way to RainyMountainby N. Scott MomadayA single knoll rises out of the plain in Oklahoma, north and west of the Wichita Range. For my people, the Kiowas, it is an old landmark, and they gave it the name Rainy Mountain. The hardest weather in the world is there. Winter brings blizzards, hot tornadic winds arise in the spring, and in summer the prairie is an anvil's edge. The grass turns brittle and brown, and it cracks beneath your feet. There are green belts along the rivers and creeks, linear groves of hickory and pecan, willow and witch hazel. At a distance in July or August the steaming foliage seems almost to writhe in fire. Great green and yellow grasshoppers are everywhere in the tall grass, popping up like corn to sting the flesh, and tortoises crawl about on the red earth, goingnowhere in the plenty of time. Loneliness is an aspect of the land. All things in the plain are isolate; there is no confusion of objects in the eye, but one hill or one tree or one man. To look upon that landscape in the early morning, with the sun at your back, is to lose the sense of proportion. Your imagination comes to life, and this, you think, is where Creation was begun.I returned to Rainy Mountain in July. My grandmother had died in the spring, and I wanted to be at her grave. She had lived to be very old and at last infirm. Her only living daughter was with her when she died, and I was told that in death her face was that of a child.I like to think of her as a child. When she was born, the Kiowas were living the last great moment of their history. For more than a hundred years they had controlled the open range from the Smoky Hill River to the Red, from the headwaters of the Canadian to the fork of the Arkansas and Cimarron. In alliance with the Comanches, theyhad ruled the whole of the southern Plains. War was their sacred business, and they were among the finest horsemen the world has ever known. But warfare for the Kiowas was preeminently a matter of disposition rather than of survival, and they never understood the grim, unrelenting advance of the U.S. Cavalry. When at last, divided and illprovisioned, they were driven onto the Staked Plains in the cold rains of autumn, they fell into panic. In Palo Duro Canyon they abandoned their crucial stores to pillage and had nothing then but their lives. In order to save themselves, they surrendered to the soldiers at Fort Sill and were imprisoned in the old stone corral that now stands as a military museum. My grandmother was spared the humiliation of those high gray walls by eight or ten years, but she must have known from birth the affliction of defeat, the dark brooding of old warriors.Her name was Aho, and she belonged to the last culture to evolve in North America. Her forebearscame down from the high country in western Montana nearly three centuries ago. They were a mountain people, a mysterious tribe of hunters whose language has never been positively classified in any major group. In the late seventeenth century they began a long migration to the south and east. It was a journey toward the dawn, and it led to a golden age. Along the way the Kiowas were befriended by the Crows, who gave them the culture and religion of the Plains. They acquired horses, and their ancient nomadic spirit was suddenly free of the ground. They acquired Tai-me, the sacred Sun Dance doll, from that moment the object and symbol of their worship, and so shared in the divinity of the sun. Not least, they acquired the sense of destiny, therefore courage and pride. When they entered upon the southern Plains they had been transformed. No longer were they slaves to the simple necessity of survival; they were a lordly and dangerous society of fighters and thieves, hunters and priests of the sun. According to theirorigin myth, they entered the world through a hollow log. From one point of view, their migration was the fruit of an old prophecy, for indeed they emerged from a sunless world.Although my grandmother lived out her long life in the shadow of Rainy Mountain, the immense landscape of the continental interior lay like memory in her blood. She could tell of the Crows, whom she had never seen, and of the Black Hills, where she had never been. I wanted to see in reality what she had seen more perfectly in the mind's eye, and traveled fifteen hundred miles to begin my pilgrimage.Yellowstone, it seemed to me, was the top of the world, a region of deep lakes and dark timber, canyons and waterfalls. But, beautiful as it is, one might have the sense of confinement there. The skyline in all directions is close at hand, the high wall of the woods and deep cleavages of shade. There is a perfect freedom in the mountains, but it belongs to the eagle and the elk, the badger andthe bear. The Kiowas reckoned their stature by the distance they could see, and they were bent and blind in the wilderness.Descending eastward, the highland meadows are a stairway to the plain. In July the inland slope of the Rockies is luxuriant with flax and buckwheat, stonecrop and larkspur. The earth unfolds and the limit of the land recedes. Clusters of trees, and animals grazing far in the distance, cause the vision to reach away and wonder to build upon the mind. The sun follows a longer course in the day, and the sky is immense beyond all comparison. The great billowing clouds that sail upon it are shadows that move upon the grain like water, dividing light. Farther down, in the land of the Crows and Blackfeet, the plain is yellow. Sweet clover takes hold of the hills and bends upon itself to cover and seal the soil. There the Kiowas paused on their way; they had come to the place where they must change their lives. The sun is at home on the plains. Precisely there does it havethe certain character of a god. When the Kiowas came to the land of the Crows, they could see the darklees of the hills at dawn across the Bighorn River, the profusion of light on the grain shelves, the oldest deity ranging after the solstices. Not yet would they veer southward to the caldron of the land that lay below; they must wean their blood from the northern winter and hold the mountains a while longer in their view. They bore Tai-me in procession to the east.A dark mist lay over the Black Hills, and the land was like iron. At the top of a ridge I caught sight of Devil's Tower upthrust against the gray sky as if in the birth of time the core of the earth had broken through its crust and the motion of the world was begun. There are things in nature that engender an awful quiet in the heart of man; Devil's Tower is one of them. Two centuries ago, because they could not do otherwise, the Kiowas made a legend at the base of the rock. My grandmother said:Eight children were there at play, seven sisters and their brother. Suddenly the boy was struck dumb; he trembled and began to run upon his hands and feet. His fingers became claws, and his body was covered with fur. Directly there was a bear where the boy had been. The sisters were terrified; they ran, and the bear after them. They came to the stump of a great tree, and the tree spoke to them. It bade them climb upon it, and as they did so it began to rise into the air. The bear came to kill them, but they were just beyond its reach. It reared against the tree and scored the bark all around with its claws. The seven sisters were borne into the sky, and they became the stars of the Big Dipper.From that moment, and so long as the legend lives, the Kiowas have kinsmen in the night sky. Whatever they were in the mountains, they could be no more. However tenuous their well-being, however much they had suffered and would suffer again, they had found a way out of thewilderness.My grandmother had a reverence for the sun, a holy regard that now is all but gone out of mankind. There was a wariness in her, and an ancient awe. She was a Christian in her later years, but she had come a long way about, and she never forgot her birthright. As a child she had been to the Sun Dances; she had taken part in those annual rites, and by them she had learned the restoration of her people in the presence of Tai-me. She was about seven when the last Kiowa Sun Dance was held in 1887 on the Washita River above Rainy Mountain Creek. The buffalo were gone. In order to consummate the ancient sacrifice--to impale the head of a buffalo bull upon the medicine tree--a delegation of old men journeyed into Texas, there to beg and barter for an animal from the Goodnight herd. She was ten when the Kiowas came together for the last time as a living Sun Dance culture. They could find no buffalo; they had to hang an old hidefrom the sacred tree. Before the dance could begin, a company of soldiers rode out from Fort Sill under orders to disperse the tribe. Forbidden without cause the essential act of their faith, having seen the wild herds slaughtered and left to rot upon the ground, the Kiowas backed away forever from the medicine tree. That was July 20, 1890, at the great bend of the Washita. My grandmother was there. Without bitterness, and for as long as she lived, she bore a vision of deicide.Now that I can have her only in memory, I see my grandmother in the several postures that were peculiar to her: standing at the wood stove on a winter morning and turning meat in a great iron skillet; sitting at the south window, bent above her beadwork, and afterwards, when her vision failed, looking down for a long time into the fold of her hands; going out upon a cane, very slowly as she did when the weight of age came upon her; praying. I remember her most often at prayer.She made long, rambling prayers out of suffering and hope, having seen many things. I was never sure that I had the right to hear, so exclusive were they of all mere custom and company. The last time I saw her she prayed standing by the side of her bed at night, naked to the waist, the light of a kerosene lamp moving upon her dark skin. Her long, black hair, always drawn and braided in the day, lay upon her shoulders and against her breasts like a shawl. I do not speak Kiowa, and I never understood her prayers, but there was something inherently sad in the sound, some merest hesitation upon the syllables of sorrow. She began in a high and descending pitch, exhausting her breath to silence; then again and again--and always the same intensity of effort, of something that is, and is not, like urgency in the human voice. Transported so in the dancing light among the shadows of her room, she seemed beyond the reach of time. But that was illusion; I think I knew then that I should not see her again.Houses are like sentinels in the plain, old keepers of the weather watch. There, in a very little while, wood takes on the appearance of great age. All colors wear soon away in the wind and rain, and then the wood is burned gray and the grain appears and the nails turn red with rust. The windowpanes are black and opaque; you imagine there is nothing within, and indeed there are many ghosts, bones given up to the land. They stand here and there against the sky, and you approach them for a longer time than you expect. They belong in the distance; it is their domain.Once there was a lot of sound in my grandmother's house, a lot of coming and going, feasting and talk. The summers there were full of excitement and reunion. The Kiowas are a summer people; they abide the cold and keep to themselves, but when the season turns and the land becomes warm and vital they cannot hold still; an old love of going returns upon them. The aged visitors who came to my grandmother'shouse when I was a child were made of lean and leather, and they bore themselves upright. They wore great black hats and bright ample shirts that shook in the wind. They rubbed fat upon their hair and wound their braids with strips of colored cloth. Some of them painted their faces and carried the scars of old and cherished enmities. They were an old council of warlords, come to remind and be reminded of who they were. Their wives and daughters served them well. The women might indulge themselves; gossip was at once the mark and compensation of their servitude. They made loud and elaborate talk among themselves, full of jest and gesture, fright and false alarm. They went abroad in fringed and flowered shawls, bright beadwork and German silver. They were at home in the kitchen, and they prepared meals that were banquets.There were frequent prayer meetings, and great nocturnal feasts. When I was a child I played with my cousins outside, where the lamplight fell uponthe ground and the singing of the old people rose up around us and carried away into the darkness. There were a lot of good things to eat, a lot of laughter and surprise. And afterwards, when the quiet returned, I lay down with my grandmother and could hear the frogs away by the river and feel the motion of the air.Now there is a funeral silence in the rooms, the endless wake of some final word. The walls have closed in upon my grandmother's house. When I returned to it in mourning, I saw for the first time in my life how small it was. It was late at night, and there was a white moon, nearly full. I sat for a long time on the stone steps by the kitchen door. From there I could see out across the land; I could see the long row of trees by the creek, the low light upon the rolling plains, and the stars of the Big Dipper. Once I looked at the moon and caught sight of a strange thing. A cricket had perched upon the handrail, only a few inches away from me. My line of vision was such that the creaturefilled the moon like a fossil. It had gone there, I thought, to live and die, for there, of all places, was its small definition made whole and eternal. A warm wind rose up and purled like the longing within me.The next morning I awoke at dawn and went out on the dirt road to Rainy Mountain. It was already hot, and the grasshoppers began to fill the air. Still, it was early in the morning, and the birds sang out of the shadows. The long yellow grass on the mountain shone in the bright light, and a scissortail hied above the land. There, where it ought to be, at the end of a long and legendary way, was my grandmother's grave. Here and there on the dark stones were ancestral names. Looking back once, I saw the mountain and came away.我认为，在人的一生中，他总该有一次集中思绪去回忆那些过往的地方，总该有一次把自己毫无保留地交付给某个曾到过的地方，多角度地观察它、凝思它、为它惊叹。
高中英语学习：双语版短篇小说-女房东-The Landlady
1.双语版The Landlady女房东Roald Dahl罗尔德·达尔Billy Weaver had travelled down from London on the slow afternoon train, with a change at Swindon on the way, and by the time he got to Bath it was about nine o’clock in the evening and the moon was coming up out of a clear starry sky over the houses opposite the station entrance. But the air was deadly cold and the wind was like a flat blade of ice on his cheeks.比利·威弗乘午后的慢车从伦敦出外旅游，在斯温顿换了车，到达巴思时已是晚上九点来钟，可以看见车站出口对面的房屋笼罩在一片月色之中。
天气异常冷，寒风象冰铲一样直刺脸孔。
‘Excuse me,’ he said, ‘but is there a fairly cheap hotel not too far away from here?’“对不起，”他说，“请问附近有便宜点的旅店吗？”‘Try The Bell and Dragon,’ the porter answered, pointing down the road. ‘They might take you in. It’s about a quarter of a mile along on the other side.’“到’铃和龙’那边看看吧，”门卫指着马路的尽头说，“那边也许有。
往前走四分之一英里，马路对面就是。
”Billy thanked him and picked up his suitcase and set out to walk the quarter-mile to The Bell and Dragon. He had never been to Bath before. He didn’t know anyone who lived there. But Mr Greenslade at the Head Office in London had told him it was a splendid city. ‘Find your own lodgings,’ he had said, ‘and then go along and report to the Branch Manager as soon as you’ve got yourself settled.’比利谢了门卫，拎着箱子开始朝“铃和龙旅店”的方向走那四分之一英里的路。
应许之地 英文版
应许之地英文版The Promised LandAcross the vast expanse of the earth, there are places that captivate the human imagination, beckoning us to explore and discover the wonders that lie beyond the familiar. One such place, steeped in history, culture, and a profound spiritual significance, is the Promised Land.The Promised Land, a term often associated with the biblical narrative, has long been a source of fascination and reverence for people around the world. This region, situated at the crossroads of continents, has been a hub of human civilization for millennia, witnessing the rise and fall of empires, the clash of cultures, and the enduring resilience of the human spirit.From the rugged mountains of the Levant to the shimmering waters of the Mediterranean, the Promised Land is a tapestry woven with the threads of diverse narratives. It is a land where the ancient and the modern coexist, where the sacred and the secular intertwine, and where the echoes of the past whisper to the present.At the heart of this captivating landscape lies Jerusalem, a city that has captured the imagination of countless individuals throughout history. This ancient urban center, with its winding streets, towering walls, and sacred sites, has been a place of pilgrimage, conflict, and profound spiritual contemplation. From the awe-inspiring Dome of the Rock to the Western Wall, each corner of Jerusalem holds the potential to ignite a deep and profound connection within the hearts and minds of those who walk its hallowed ground.Beyond the bustling streets of Jerusalem, the Promised Land offers a rich and diverse array of experiences. The rolling hills of Galilee, where Jesus is said to have walked and taught, beckon visitors to immerse themselves in the timeless beauty of the natural world. The Dead Sea, with its hypersaline waters and therapeutic mud, has long been a site of healing and rejuvenation, drawing travelers from near and far to partake in its restorative powers.The archaeological treasures scattered throughout the Promised Land serve as a testament to the rich tapestry of human history. From the ancient ruins of Petra in Jordan to the well-preserved mosaics of Madaba in Palestine, each discovery unlocks a window into the past, revealing the stories and struggles of the peoples who have called this region home.Yet, the significance of the Promised Land extends far beyond itsphysical geography and historical legacy. It is a place that holds a profound spiritual resonance, a land where the divine and the mortal are believed to intersect. For believers of the Abrahamic faiths, this region is imbued with a sacred significance, a place where the sacred texts and the lived experiences of the faithful converge.For those who seek to understand the complexities of the human condition, the Promised Land offers a unique and multifaceted perspective. It is a land where the tensions of religion, politics, and culture have often collided, shaping the course of history and the lives of those who have inhabited this remarkable region.As we gaze upon the Promised Land, we are confronted with the enduring power of human aspiration, the resilience of the human spirit, and the profound ways in which our shared histories and beliefs can both unite and divide us. It is a place that challenges us to confront our own preconceptions, to seek understanding across the divides that too often separate us, and to recognize the deep and abiding connections that bind us all to this remarkable corner of the world.In the Promised Land, we find not only a physical landscape, but a metaphorical one as well – a place where the human journey is writ large, where the dreams and struggles of generations past and present converge, and where the promise of a better futurecontinues to beckon us onwards. It is a land that calls us to reflect deeply, to engage with the complexities of our shared history, and to recommit ourselves to the ideals of justice, compassion, and understanding that have the power to transform our world.。
Underwater_sculptures_on_the_floor_of_the_Caribbea
疯狂英语 （新读写）主题语境：雕塑 篇幅：332词 建议用时：7分钟Underwater sculptures on the floor ofthe Caribbean加勒比海的水下雕塑浙江 李 畅世界上第一个水下雕塑公园在格林纳达海岸开放，得到了许多的称赞。
现在，艺术家们又将31个新雕塑浸入加勒比海的水下。
1 Nearly two decades ago, the world s first underwater sculpture garden opened off the coast of Grenada to much acclaim and wonder. Now, artists have expanded the unique installation by submerging 31 new sculptures under the waters of the Caribbean.2Located in a protected marine area off the west coast of Grenada, an island nation northeast of Venezuela, the Molinière Underwater Sculpture Park covered 8600 square feet of seafloor when it first opened and included 75 sculptures created primarily by British artist and ecologist Jason deCaires Taylor.3 Taylor had proposed the idea to help Molinere Bay recover from damage it suffered in 2004 during Hurricane Ivan, as well as to raise awareness about the threats posed by global warming. His sculptures, which are made of durable, pHneutral natural cement (水泥), provide habitat for coral polyps (珊瑚虫) and other types of marine life —they serve as manmade coral reefs. The sculpture garden quickly proved popular among humans, too, attracting snorkelers, scuba divers and sightseers in glassbottom boats.4 In late October, 2023, deCaires Taylor installed additional works he createdin11Crazy English2024.5cooperation with Grenadian artists, including 25 collectively titled The Coral Carnival . Commissioned by the Grenadian Ministry of Implementation and Tourism, the new additions are inspired by Spicemas, Grenada s annual carnival celebration.5Each piece represents an iconic Spicemas masquerader, like Jab Jab, a character who symbolizes freedom, and Shortknee, a figure who wears a colorful jumpsuit and ankle bells. Four other sculptures, created by Grenadian artist Troy Lewis, were also installed, including the endangered leatherback turtle. The large creature, which can weigh more than 1000 pounds, visits Grenada s northern beaches to lay its eggs every spring.6For the first time, deCaires Taylor added color to the underwater sculptures, which are typically gray. Marine life quickly moved into the new sculptures after installation, including an octopus and a family of crabs. But, longer term, since the new additions are colorful, deCaires Taylor is curious to see whether they ll be colonized in any different way than the original sculptures.ReadingCheck1. How many sculptures added under the waters of the Caribbean?A. 75 sculptures. B. 31 new sculptures.C. 25 by Troy Lewis. D. Over 100 sculptures.2. What s the purpose of the underwater sculpture park according to Taylor?A. To promote Grenada as a tourist destination.B. To experiment with underwater art installations.C. To attract marine biologists for scientific research.D. To increase awareness about the threats by global warming.3. When do leatherback turtles visit Grenada s northern beaches to lay their eggs?A. Every spring.B. In late October.C. During the Spicemas carnival.D. After the installation of new sculptures.12疯狂英语 （新读写）4. What can we know about the new sculptures according to the text?A. They are made entirely of plastic.B. They can attract more marine life.C. They have been painted with color. D. They are larger than the original sculptures.LanguageStudyⅠ. Difficult sentence in the text The large creature, which can weigh more than 1000 pounds, visits Grenada s northernbeaches to lay its eggs every spring. 这种重达1000多磅的大型生物每年春天都会到格林纳达北部的海滩产卵。
daffodils诗歌中英文对照
《Daffodils》诗歌中英文对照如下：
中英文对照一：
英文原版：
I saw a host of golden daffodils, Fluttering and dancing in the breeze; Bright-eyed and happy, they are chasing The merry sunshine all the day.
中文翻译：
我看见一丛丛金黄的蒲公英，
在微风中翩翩起舞；
它们眼神明亮，欢快地追逐着
整天快乐的阳光。
中英文对照二：
英文原版：
In a way, I envy them, the simple life, No cares, no pains, no human strife; Just open fields, blue sky, and pure air,
To live and play a care-free life.
中文翻译：
在某种程度上，我羡慕它们简单的生活，无忧无虑，没有痛苦，没有人类纷争；只是敞开的田野，蓝天和纯净的空气，无忧无虑地生活和玩耍。
Excerpts From the Land System of the Heaenly Kingdom The Taiping Ecomomic Program
Primary Source Documentwith Questions (DBQs) E X C E R P T S F R O M T H E L A N D S Y S T E M O F T H E H E A V E N L Y K I N G D O M (T I A N C H A O T I A N M U Z H I D U):“T H E T A I P I N G E C O N O M I C P R O G R A M”IntroductionIn the 1840s a young man from Guangdong named Hong Xiuquan (1813-1864) created his own version of Christianity and made converts in Guangdong and Guangxi provinces. Hong believed that he was the Younger Brother of Jesus and that his mission, and that of his followers, was to cleanse China of the Manchus and others who stood in their way and “return” the Chinese people to the worship of the Biblical God. Led by Hong, the “God-worshippers” in rural Guangxi rose in rebellion in 1856 in hopes of creating a new “Heavenly Kingdom of Great Peace” (Taiping Tianguo). Their movement is known in English as the Taiping movement (“taiping” meaning “great peace” in Chinese). The rebels swept through southern China and up to the Yangzi River, and then down the Yangzi to Nanjing, where they made their capital. Attempts to take northern China were unsuccessful, and the Taiping were eventually crushed in 1864. By that time, the Taiping Rebellion had caused devastation ranging over sixteen provinces with tremendous loss of life and the destruction of more than 600 cities.In the document below, unknown authors lay forth parts of the Taiping economic program. This program was not carried out in practice (the Taipings were not known for their administrative capabilities), but it does represent the publicly stated ideals and goals of the movement.Document Excerpts with Questions (Longer selection follows this section)From Sources of Chinese Tradition: From 1600 Through the Twentieth Century, compiled by Wm. Theodore de Bary and Richard Lufrano, 2nd ed., vol. 2 (New York: Columbia University Press, 2000), 224-226. © 2000 Columbia University Press. Reproduced with the permission of the publisher. All rights reserved.Excerpts from The Land System of the Heavenly Kingdom (Tianchao tianmu zhidu): “The Taiping Economic Program” The distribution of all land is to be based on the number of persons in each family, regardless of sex. A large family is entitled to more land, a small one to less. The land distributed should not be all of one grade but mixed. … All the land in the country is to be cultivated by the whole population together. … … During harvest season, the Group Officer1 should direct [the grain collection by] the sergeants. Deducting the amount needed to feed the twenty‑five families until the next harvest season, he should collect the rest of the produce for storage in the state granaries. … all people 1 The liang sima, official in charge of each twenty‑five‑family group. under Heaven are of one family belonging to the Heavenly Father, the Supreme Ruler, the Lord God‑on‑High. Nobody should keep private property. All things should be presented to the Supreme Ruler, so that He will be enabled to make use of them and distribute them equally to all members of his great world‑family. Thus all will be sufficiently fed and clothed. Questions:1.Why would Confucian scholars be opposed to the system suggested in thesepassages?2.What strengths and weaknesses do you see in the Taiping economicprogram as revealed in these passages?3.In what ways does the system envisioned here differ from what was alreadyin place during the mid-nineteenth-century Qing?Longer SelectionFrom Sources of Chinese Tradition: From 1600 Through the Twentieth Century, compiled by Wm. Theodore de Bary and Richard Lufrano, 2nd ed., vol. 2 (New York: Columbia University Press, 2000), 224-226. © 2000 Columbia University Press. Reproduced with the permission of the publisher. All rights reserved.Excerpts from The Land System of the Heavenly Kingdom (Tianchao tianmu zhidu): “The Taiping Economic Program” The distribution of all land is to be based on the number of persons in each family, regardless of sex. A large family is entitled to more land, a small one to less. The land distributed should not be all of one grade but mixed. Thus for a family of six, for instance, three are to have fertile land and three barren land — half and half of each. All the land in the country is to be cultivated by the whole population together. If there is an insufficiency [of land] in this place, move some of the people to another place. If there is an insufficiency in another place, move them to this one. All lands in the country are also to be mutually supporting with respect to abundance and scarcity. If this place has a drought, then draw upon the abundant harvest elsewhere in order to relieve the distress here. If there is a drought there, draw upon the abundant harvest here in order to relieve the distress there. Thus all the people of the country may enjoy the great blessings of the Heavenly Father, Supreme Ruler and Lord God‑on‑High. The land is for all to till, the food for all to eat, the clothes for all to wear, and money for all to spend. Inequality shall exist nowhere; none shall suffer from hunger or cold. … Mulberry trees are to be planted along the walls [of villages] throughout the country. All women are required to grow silkworms, to do weaving, and to make clothes. Every family of the country is required to raise five hens and two hogs, in keeping with the proper breeding seasons.2 During the harvest season, the Group Officer3 should direct [the grain collection by] the sergeants. Deducting the amount needed to feed the twenty‑five families until next harvest season, he should collect the rest of the produce for storage in state granaries. The same method of collection is applicable to other kinds of products, such as barley, beans, ramie fiber, cotton clothes, silk, domestic animals, silver and copper cash, and so on, for all people under Heaven are of one family belonging to the Heavenly Father, the Supreme Ruler, the Lord God‑on‑High. Nobody should keep private property. All things should be presented to the Supreme Ruler, so that He will be enabled to make use of them and distribute them equally to all members of his great world‑family. Thus all will be sufficiently fed and clothed. … The Group Officer must keep a record of the amount of grain and cash he has collected and report them to the Treasurers and Receiving and Disbursing Tellers. A state treasury and a church are to be established among every twenty‑five families, under the direct administration of the Group Officer. All expenditures of the twenty‑five families for weddings, births, or other festival occasions are to be paid for out of the state treasury. But there is to be a fixed limit; not a penny is to be spent beyond that. … Thus, throughout the land in the contracting of marriages, wealth need be no consideration. In the twenty‑five family units pottery‑making, metalworking, carpentry, masonry, and other such skilled work should be performed by the sergeants and militiamen in the off‑seasons from farming and military service. In conducting the different kinds of festival ceremonies for the twenty‑five families under his administration, the Group Officer should hold religious services to pray to the Heavenly Father, the Supreme Ruler and Lord God‑on‑High. All the bad customs of the past must be completely abolished. 2 A paraphrase of Mencius 1A:7. 3 See footnote 1, above. 。
（超详细答案）综合学术英语教程2答案
（超详细答案）综合学术英语教程2答案综合学术英语教程2答案Un it 1 Multidiscipli nary Educati onKeys to the ExercisesApproach ing the Topic1. 1) The aim of college educati on is to produce in dividuals who are well on their way to become experts in their field of in terest.2) The grow ing importa nee of produci ng professi on als who have the skills to work withpeople from a diverse set of discipli nes.3) First, through an in terdiscipli nary approach; Second, through a multidiscipli nary approach.4) College educati on should produce in dividuals who may later become expert who are interdiscipli nary problem solvers.2. 1) f 2) d 3) a 4) e 5) g 6) m 7) j 8) k 9) l 10) i 11) b 12) h 13) c4. (1) offered (2) stresses (3) ability ⑷ differe nt (5)即 proach(6) in creas in gly (7) graduates (8) en ter (9) positi ons (10) Employme nt6. 1) Multidiscipli nary studies.2) They both believe that curre nt college educatio n should lay emphasis on multidisciplinary studies, which is a prerequisite to produc ing future expert who are in terdiscipli nary problem solvers.3) Ope n.4) Ope n.5) Ope n.Read ing about the Topic3. 1) The stude nts have brought to MIT their in dividual gifts, such as their own in tellect, en ergy, ideas, aspirati ons, dist inctive life experie nee and point of view, etc.2) They represe nt the geographic and symbolic cen ter of MIT.3) Names of in tellectual gia nts.4) Leon ardo da Vinci was a pain ter, scie ntist, engin eer, sculptor, i nven tor, city planner and architect.4. Set 1: 1) c 2) e 3) d 4) h 5) a 6) g 7) f 8) bSet 2: 1) e 2) a 3) h 4) b 5) c 6) f 7) d 8) g5. (b) Para. A (b) Para. B ⑻ Para. C (c) Para. D(f) Para. E (e) Para. F (d) Para. G (g) Para. A6. 1) Because for him, the simplicity he appreciated in n ature became his ultimate sta ndard indesig n.2) First was da Vinci ' s complete disregard for the accepted boundaries between differentf ields of knowledge. The second facet of da Vinci ' s character was his respect for andfascination with n ature. The third quality of da Vinci ' s character was an en thusiastic dema nd for han ds-on making, desig ning, practic ing and testi ng, and for solvi ng problems in the real world.3) “ There is a good chanee that you will never again live and work in a community with as manydifferent cultures and backgrounds as MIT. ” (Para. F)4) Because by doing so, the stude nts can en gage themselves in new in tellectual adve nturesso as to use their time at MIT to its fullest pote ntial.5) It means that “ They took the in itiative to search for the deepest an swers, in stead ofsitt ing back and letting things happen to them. ”7. Set 1: 1) h 2) d 3) a 4) g 5) f 6) e 7) b 8) cSet 2: 1) c 2) g 3) d 4) a 5) h 6) f 7) e 8) b8. 1) She wan ted to describe for the new stude nts three of his characteristics that particularlyf itwith the value of MIT.2) Because by doing so, the stude nts can encoun ter the most stimulat ing minds and in spiring role models, experie nee a life in a com mun ity with diversif ied cultures and backgro unds and participate in various new in tellectual adve ntures, so that they can get the most out of their MIT educati on.3) The three of Da Vinci ' s characteristics will be the heritage of MIT to be inherited bythe stude nts. She hoped that the new stude nts would follow Da Vinci as well as a great many extraord inary MIT teachers as their role models to use their time to its fullest pote ntial.4) Multidiscipli nary thinking is a mode of thinking that goes bey ond discipli nary boun dariesin order to gain new ideas and fresh perspectives.9. 1) Huma n ingenuity will n ever devise any inven ti ons more beautiful, nor more simple, nor moreto the purpose tha n Nature does. (Para. A)2) For Da Vi nci, the simplicity he appreciated in Nature became his ultimate sta ndard indesig n. (Para. B)3) Be as determ ined in your curiosity as Leon ardo da Vinci —— and you will use your timeat MIT to its fullest pote ntial. (Para. F)4) MIT is a place of practical optimism and of passi on ate en gageme nt with the most important problems of the world. (Para. G)5) I had long since observed that people of accomplishme nt rarely sat back and let thingshappe n to them. (Para. H)。
lord of the flies中英文对照
lord of the flies中英文对照
《蝇王》（Lord of the Flies）是英国作家威廉·戈尔丁创作的一部长篇小说，讲述了一群孩子在荒岛求生过程中所发生的故事，探讨了人性、权力和社会秩序等主题。
以下是《蝇王》的中英文对照：
中文书名：蝇王
英文书名：Lord of the Flies
故事简介：
中文：故事发生在未来的一场核战争中，一群英国男孩在撤离时因飞机失事被困在一座荒岛上。
在没有大人的情况下，孩子们开始建立自己的秩序和规则，但随着时间的推移，他们之间的关系逐渐恶化，最终陷入了混乱和暴力之中。
英文：The story takes place during a future nuclear war, where a group of British boys are stranded on a deserted island after their plane crashes during an evacuation. Without the presence of adults, the children begin to establish their own order and rules, but as time
passes, their relationships deteriorate and they eventually descend into chaos and violence.。
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Some Typical Requirements
Having taken the test and failed from one to three times Completing remediation Specific GPAs and attendance rate Documentation or portfolio evidence Extenuating circumstances (illness, late move into a state)
Substitute Assessments Waivers and Appeals Processes State Developed Assessments
Substitute Assessments
5 states (Florida, Idaho, North Carolina, New York and Virginia) Examples: SAT, ACT, PSAT, AP, TOEFL, and IB Criteria for student eligibility Different state guidelines for what is an acceptable test
The Lay of the Land
Some Other Ways States Let Students Meet High School Exit Standards
Keith Gayler Center on Education Policy
Protective measures, not new assessments
Virginia Substitute Test Criteria
The test must… Be standardized and graded independently Be knowledge-based Be administered on a multi-state or international basis Measure content that incorporates or exceeds SOL course content
SRA
Untimed Scored locally Successfully complete a number of Performance Assessment Tasks—one to six part open-ended question ELA—one persuasive reading PAT, one narrative reading PAT, and two writing PATs. Math—2 PATs from each of the 4 mathematics clusters. Can be exempted from some PATs depending on HSPA score. PAT can be spread out over several days.
Florida--FCAT
10th grade reading and mathematics First graduating class to withhold diplomas— 2003 Intense political pressure in spring 2003 Last minute temporary adoption of SAT and ACT as substitute tests Used by 125 students out of roughly 15,000 in class of 2003 who had not passed the exam
A Rarely Used Option
Florida—125 students in 2003 New York—0.1% of students Virginia—0.08% of students
Waivers and Appeals
Waivers and appeals excuse students on a case by case basis from having to pass or take exit exams Most common option--11 states Also fairly rarely used Wide range of stringency for the policies
Virginia--SOLs
End of course exams First graduating class to withhold diplomas—2004 Detailed criteria for eligible substitute tests Used by 0.08% of students in 2004
All 25 states with exit exams allow 2 to 11 opportunities to retest 13 states provide certificates of achievement, attainment, or attendance
Three Main Optional Paths to a Regular Diploma
Georgia’s Waiver Policy
Requires a recommendation from the superintendent and submission of a waiver packet containing documentation of reasons for the waivers All students are potentially eligible, but receiving a passing vote typically requires documentation of a limitation that would account for failing the test
Байду номын сангаас
Mississippi--SATP
End of course tests like Maryland. If a student fails a Subject Area Test twice, he or she can appeal for a Substitute Evaluation. In 2003, only 2 students were given the evaluation.
State Developed Assessments
Rarely used--Mississippi and New Jersey currently have systems in place. Washington State is in process. State has control over content and alignment. However, they can be expensive and difficult to develop.
More Than an Appeals Process
There are very detailed requirements for the kinds, level of detail, standards covered, and number of pieces of student work to be provided. Documentation of what was taught prior to the piece of work being submitted, where the work was done, who helped, reading samples for exercises. Clear rating system and scoring rubrics developed just for this process. 3-4 raters used for the determination process.
Ohio’s Waiver Policy
In last semester of school Has taken remediation 2.5 GPA or higher Passed 4 of 5 sections of the test Missed the cut score by 10 points or less 97% attendance record Has letters from teachers in the subjects he/she did not pass
3 Sets of SAT Cut Scores
State FL ID NC Math 410 400 450 Verbal 370 200 480
Pros and Cons
Relatively inexpensive in terms of development costs Validity problems Not necessarily aligned to state standard May undermine support for state test Setting appropriate cut-off score can be difficult
New Jersey--HSPA
Tests in language arts literacy and mathematics. Students who score partially proficient in one of the content areas and are expected to complete all other state and local graduation requirements are eligible for the Special Review Assessment. They must continue to take the regular exit exam. In 2003, roughly 15% of graduating students passed the SRA to graduate.