国立台湾海洋大学第一届海洋杯中译英翻译比赛

1.1中国发射了一架无人飞船，这被称为北京建造自己空间站的第一步。

这个叫做“天宫一号”、重8.5吨的飞行器在当地时间上星期四晚间从中国西北部的戈壁沙漠上一个地点发射。

这架飞船由长征2F火箭推动升空。

中国各地的报纸刊登了有关这次发射的详细报道ciwai将在11月1日发射的另一艘无人飞船“神舟八号”将与“天宫一号”对接。

这将是中国第一次在太空中的对接。

项目将要求在2016年底前建设一个空间实验室，在2020年左右完成建造一个重60吨的空间站。

中国在2003年首次实现载人宇宙飞船升空，这距离美国和前苏联的创举有40多年之久。

在中国进行最新努力之际，美国航天飞机舰队的退役为美国太空项目的未来划上问号。

China has launched an unmanned spacecraft, in what is described as Beijing's first step toward building its own space station. The 8.5 ton module -- known as Tiangong-1, or "Heavenly Palace" -- lifted off from a site in China's northwestern Gobi desert last Thursday night local time. The craft was propelled by a Long March 2F rocket. Detailed reports about the launch were splashed across Chinese newspapersAnother unmanned spacecraft to be launched November 1 will meet up with the module for China's first space-docking procedure. The program calls for construction of a space laboratory by 2016 and completion of a 60-ton space station around 2020.China conducted its first manned space flight in 2003, more than four decades after pioneering flights by the United States and Soviet Union. The latest efforts come at a time when the retirement of the U.S. space shuttle fleet has left the future of the American space program in question.1.2亚洲作为这次危机被波及的地区正深受其害，面临着出口下降、就业减少、外汇储备风险加大等威胁。

第十届CASIO杯翻译竞赛英语组原文Humans are animals and like all animals we leave tracks as we walk:signs of passage made in snow,sand,mud,grass,dew,earth or moss.The language of hunting has a luminous word for such mark-making:‘foil’.A creature’s‘foil’is its track.We easily forget that we are track-makers,though,because most of our journeys now occur on asphalt and concrete–and these are substances not easily impressed.Always,everywhere,people have walked,veining the earth with paths visible and invisible,symmetrical or meandering,’writes Thomas Clark in his enduring prose-poem‘In Praise of Walking’.It’s true that,once you begin to notice them,you see that the landscape is still webbed with paths and footways–shadowing the modern-day road network,or meeting it at a slant or perpendicular.Pilgrim paths, green roads,drove roads,corpse roads,trods,leys,dykes,drongs,sarns,snickets–say the names of paths out loud and at speed and they become a poem or rite–holloways,bostles,shutes,driftways,lichways,ridings,halterpaths,cartways,carneys, causeways,herepaths.Many regions still have their old ways,connecting place to place,leading over passes or round mountains,to church or chapel,river or sea.Not all of their histories are happy.In Ireland there are hundreds of miles of famine roads,built by the starving during the1840s to connect nothing with nothing in return for little,unregistered on Ordnance Survey base maps.In the Netherlands there are doodwegen and spookwegen–death roads and ghost roads–which converge on medieval cemeteries. Spain has not only a vast and operational network of cañada,or drove roads,but also thousands of miles of the Camino de Santiago,the pilgrim routes that lead to the shrine of Santiago de Compostela.For pilgrims walking the Camino,every footfall is doubled,landing at once on the actual road and also on the path of faith.In Scotland there are clachan and rathad–cairned paths and shieling paths–and in Japan the slender farm tracks that the poet Bashōfollowed in1689when writing his Narrow Road to the Far North.The American prairies were traversed in the nineteenthcentury by broad‘bison roads’,made by herds of buffalo moving several beasts abreast,and then used by early settlers as they pushed westwards across the Great Plains.Paths of long usage exist on water as well as on land.The oceans are seamed with seaways–routes whose course is determined by prevailing winds and currents–and rivers are among the oldest ways of all.During the winter months,the only route in and out of the remote valley of Zanskar in the Indian Himalayas is along the ice-path formed by a frozen river.The river passes down through steep-sided valleys of shaley rock,on whose slopes snow leopards hunt.In its deeper pools,the ice is blue and lucid.The journey down the river is called the chadar,and parties undertaking the chadar are led by experienced walkers known as‘ice-pilots’,who can tell where the dangers lie.Different paths have different characteristics,depending on geology and purpose. Certain coffin paths in Cumbria have flat‘resting stones’on the uphill side,on which the bearers could place their load,shake out tired arms and roll stiff shoulders;certain coffin paths in the west of Ireland have recessed resting stones,in the alcoves of which each mourner would place a pebble.The prehistoric trackways of the English Downs can still be traced because on their close chalky soil,hard-packed by centuries of trampling,daisies flourish.Thousands of work paths crease the moorland of the Isle of Lewis in the Outer Hebrides,so that when seen from the air the moor has the appearance of chamois leather.I think also of the zigzag flexure of mountain paths in the Scottish Highlands,the flagged and bridged packhorse routes of Yorkshire and Mid Wales,and the sunken green-sand paths of Hampshire on whose shady banks ferns emerge in spring,curled like crosiers.The way-marking of old paths is an esoteric lore of its own,involving cairns, grey wethers,sarsens,hoarstones,longstones,milestones,cromlechs and other guide-signs.On boggy areas of Dartmoor,fragments of white china clay were placed to show safe paths at twilight,like Hansel and Gretel’s pebble trail.In mountain country,boulders often indicate fording points over rivers:Utsi’s Stone in the Cairngorms,for instance,which marks where the Allt Mor burn can be crossed toreach traditional grazing grounds,and onto which has been deftly incised the petroglyph of a reindeer that,when evening sunlight plays over the rock,seems to leap to life.Paths and their markers have long worked on me like lures:drawing my sight up and on and over.The eye is enticed by a path,and the mind’s eye also.The imagination cannot help but pursue a line in the land–onwards in space,but also backwards in time to the histories of a route and its previous followers.As I walk paths I often wonder about their origins,the impulses that have led to their creation, the records they yield of customary journeys,and the secrets they keep of adventures, meetings and departures.I would guess I have walked perhaps7,000or8,000miles on footpaths so far in my life:more than most,perhaps,but not nearly so many as others.Thomas De Quincey estimated Wordsworth to have walked a total of 175,000–180,000miles:Wordsworth’s notoriously knobbly legs,‘pointedly condemned’–in De Quincey’s catty phrase–‘by all…female connoisseurs’,were magnificent shanks when it came to passage and bearing.I’ve covered thousands of foot-miles in my memory,because when–as most nights–I find myself insomniac,I send my mind out to re-walk paths I’ve followed,and in this way can sometimes pace myself into sleep.‘They give me joy as I proceed,’wrote John Clare of field paths,simply.Me too.‘My left hand hooks you round the waist,’declared Walt Whitman–companionably, erotically,coercively–in Leaves of Grass(1855),‘my right hand points to landscapes of continents,and a plain public road.’Footpaths are mundane in the best sense of that word:‘worldly’,open to all.As rights of way determined and sustained by use,they constitute a labyrinth of liberty,a slender network of common land that still threads through our aggressively privatized world of barbed wire and gates,CCTV cameras and‘No Trespassing’signs.It is one of the significant differences between land use in Britain and in America that this labyrinth should exist.Americans have long envied the British system of footpaths and the freedoms it offers,as I in turn envy the Scandinavian customary right of Allemansrätten(‘Everyman’s right’).This convention–born of a region that did not pass through centuries of feudalism,andtherefore has no inherited deference to a landowning class–allows a citizen to walk anywhere on uncultivated land provided that he or she cause no harm;to light fires;to sleep anywhere beyond the curtilage of a dwelling;to gather flowers,nuts and berries; and to swim in any watercourse(rights to which the newly enlightened access laws of Scotland increasingly approximate).Paths are the habits of a landscape.They are acts of consensual making.It’s hard to create a footpath on your own.The artist Richard Long did it once,treading a dead-straight line into desert sand by turning and turning about dozens of times.But this was a footmark not a footpath:it led nowhere except to its own end,and by walking it Long became a tiger pacing its cage or a swimmer doing lengths.With no promise of extension,his line was to a path what a snapped twig is to a tree.Paths connect.This is their first duty and their chief reason for being.They relate places in a literal sense,and by extension they relate people.Paths are consensual,too,because without common care and common practice they disappear:overgrown by vegetation,ploughed up or built over(though they may persist in the memorious substance of land law).Like sea channels that require regular dredging to stay open,paths need walking.In nineteenth-century Suffolk small sickles called‘hooks’were hung on stiles and posts at the start of certain wellused paths: those running between villages,for instance,or byways to parish churches.A walker would pick up a hook and use it to lop off branches that were starting to impede passage.The hook would then be left at the other end of the path,for a walker coming in the opposite direction.In this manner the path was collectively maintained for general use.By no means all interesting paths are old paths.In every town and city today, cutting across parks and waste ground,you’ll see unofficial paths created by walkers who have abandoned the pavements and roads to take short cuts and make asides. Town planners call these improvised routes‘desire lines’or‘desire paths’.In Detroit –where areas of the city are overgrown by vegetation,where tens of thousands of homes have been abandoned,and where few can now afford cars–walkers and cyclists have created thousands of such elective easements.第十届CASIO杯翻译竞赛英语组参考译文路[英]罗伯特·麦克法伦作侯凌玮译人是一种动物，因而和所有其他动物一样，我们行走时总会留下踪迹：雪地、沙滩、淤泥、草地、露水、土壤和苔藓上都有我们经过的痕迹。

第十届“中国海洋大学-《英语世界》杯”翻译大赛获奖名单作者：来源：《英语世界》2019年第10期英译汉一等奖（1名）贺丛芝河北石家庄二等奖（2名）丁婷北京外国语大学何春燕 iGroup China三等奖（3名）冯军庆陕西省铜川市印台区方泉小学李佳妮中国石油大学（华东）郭晓阳自由职业优秀奖（42名）薛洪君山东济南韩聪郑州大学葛雨诺宁波大学尹婵杰南京晓庄学院陈思颖浙江宁波都苗江西理工大学毛新钰山东农业大学宝静雅包头医学院夏杨南京信息工程大学冯哲山东大学（威海）刘嘉慧英国纽卡斯尔大学张妍芳自由译者李天启新华社王楠宝鸡文理学院温丹萍广东潮州郭瑜南京师范大学陈俊晖自由译者王梦莹广东培正学院王闻三峡大学外国语学院李晓维中央民族大学朱瑞旻北京大学刘海鸥西南大学张甲广西贵港张书勉山东师范大学外国语学院胡亚文湖北经济学院张羽西大连海事大学闫心雨四川外国语大学魏延硕聊城大学苗萍萍曲阜师范大学李冠祺青岛东方口岸海投科技有限公司王晓梅中国海洋大学陈荟宇辽宁沈阳李成婧中南大学潘斯欣华南师范大学徐盈缙云县发展和改革局邹文婕广东工业大学严婷中南大学于小元同济大学赵惠欣北京师范大学白越中国石油大学（华东）赵汗青山东交通职业学院周建军常州工学院汉译英一等奖（1名）李国梁广东外语外贸大学南国商学院二等奖（2名）费及竟上海工程技术大学外语学院姜晓川黑龙江大学三等奖（3名）傅颖浙江商业技师学院郝福合中国农业大学胡文明騰讯公司优秀奖（21名）周晓玲武汉商学院李佳易北京大学施慧静上海工程技术大学周建军常州工学院陈志凌仰恩大学陈杰上海外国语大学夏冬苏州大学武宁 96921部队朱娟昆仲科技张家莲华南师范大学黄霄茹广东外语外贸大学南国商学院焦琳中国海洋大学邵信芳工商银行任舒羽广西民族大学李亚芬江苏第二师范学院万剑锋中国能源建设集团浙江火电建设有限公司黄婷西安世园投资（集团）有限公司彭雨欣江苏科技大学韩雪自由职业黄孟瑶华中师范大学罗文静四川大学组织奖（7名）中国海洋大学四川外国语大学中国石油大学（华东）宁波大学广东外语外贸大学华东政法大学苏州大学。

为促进国内外中国古典文学与世界华语文学翻译并奖励优秀译者，国立台湾大学外国语文学系特举办“台大文学翻译奖”。

得奖人将颁发奖金及奖状，得奖作品并正式发表。

一、活动宗旨将中国古典文学与世界华文文学英译，让不熟悉华文的各国人士，都能领略华语文学之美及其人生哲理。

二、征文方式（一）征文内容：参赛者应于截止日期前将指定题目之英译稿寄送主办单位。

题目全文请见活动网页。

（二）评审办法：分初审及决审二阶段，延请校内外教授与艺文人士担任评审。

评审名单于评审结果揭晓时一并公布。

作品如未达水准，得由决审委员决定从缺，或不足额录取。

（三）给奖名额及奖励办法：分“大专院校组”与“社会人士组”，分别评审给奖。

各组奖项包含：首奖一名，奖金五万元；贰奖一名，奖金三万元；参奖一名，奖金一万元；佳作若干名，各颁与奖金五千元。

获奖者并由主办单位颁发奖状一张，得奖作品于网路公布刊登，并集结出版。

三、参赛资格凡国内外对文学翻译有兴趣之大专院校生与社会人士，皆可报名参加。

四、参赛资料（资料审毕后将不退还参赛者，请自留原稿备份）（一）报名表一份。

1、资料不全者恕不受理。

2、参赛者需尊重本办法有关规定，不论是否获奖，均不得提出异议。

（二）身份证正反面或护照影本一份。

注：报名“大专院校组”请另附学生证正反面影本一份。

（三）个人学经历资料一份（格式不拘）。

（四）参赛作品一式四份。

1、作品以英文打字A4纸列印。

2、参赛作品电子档请另寄至主办单位电子信箱，若电子档与纸本版本不同，将以作品电子档为准。

3、作品内及稿件上皆不得书写标记作者姓名及任何身分资料。

（五）授权同意书一份。

1、参赛者翻译之标的，以主办单位指定之题目为限，作品需未曾公开（于校内外、平面媒体或网路）发表或出版，并不得参加其他征稿活动。

2、作品不得抄袭他人著作或有其他侵害他人著作权或其他权利之情事。

若投稿作品违反前开规定经主办单位认定属实者，主办单位将公布投稿者真实姓名，得奖名次取消，并追回奖金。

我校选手王怀雯荣获“第四届海峡两岸口译大赛”湖北分赛区二等奖经过4月14日从早晨7点30分到下午六点整一整天紧张而激烈的角逐，2012年第四届海峡两岸口译大赛湖北分赛区比赛结果终于揭晓。

我校选手王怀雯击败18名一本、二本院校的种子选手，在全赛区30名选手中名列第十二名，取得赛区二等奖。

第四届海峡两岸口译大赛湖北分赛区比赛盛事空前，聚集了全省众多高校的参赛选手，他们来自武汉大学、华中科技大学、华中师范大学、华中农业大学、中国地质大学、武汉理工大学、中南民族大学、中南财经政法大学、湖北大学、湖北工业大学、湖北中医药大学、湖北经济学院、湖北民族学院、湖北第二师范学院、长江大学、武汉科技大学、武汉科技学院、武汉纺织大学、武汉工程大学、武汉工业学院、黄冈师范学院、汉口学院、华中科技大学武昌分校、湖北大学知行学院、湖北大学商贸学院等三十所院校。

评委为：胡敏，湖北大学外国语学院教授。

胡孝申，武汉大学外国语学院教授。

张再红，华中科技大学外国语学院教授。

曾静，中南财经政法大学外国语学院教授。

解阳平，武汉理工大学外国语学院教授。

翁云根，武汉市外事办领事新闻处处长。

李永红，湖北省外事侨务美大司。

各高校为此次比赛派出了最强的阵容。

有的选手是口译队队员，有的已经是职业译员，有的选手甚至是MTI的研究生。

我们的选手从容不迫，面对强敌，镇定自若地展现了自己的风采。

在第一轮比赛中，选手们的成绩为最高分90，最低分71，前17名入围第二轮，后13名无缘。

我校选手王怀雯一80分入围第二轮比赛。

第二轮比赛中，我校选手王怀雯取得82.5的好成绩，成功取得二等奖。

我校备战及参加2012第四届海峡两岸口译大赛的队伍在准备这次大赛的过程中，学院领导范纯海院长、程希望书记、外语学院院办公室孙慧敏老师、刘琪老师、外语学院各专业老师和08级、09级、10级英语专业的同学们给予了我们极大的支持和鼓励，使我们毫无后顾之忧，全力以赴参加比赛。

范院长一向关心和支持翻译教学工作，为学生的学业和前途考虑，倡导了汉口翻译工作坊的建立，并亲自指导翻译工作坊的工作，不仅在学院工作时间为工作坊提供技术和学术支持，而且在课外运用网络指导翻译工作坊的活动，极大地激发了所有学员的学习兴趣。

风华正茂Youth Moment青春期健康30四年磨一剑，励得梅花香韩逸敏，女，中共党员，上海应用技术大学外国语学院2016级英语专业学生。

大学期间历任校团委宣传部副部长、院学生会传媒部部长，任学院学生党支部书记助理以及班级学习委员。

文/一鸣4年时光里，韩逸敏谨记“明德、明学、明事”，严格要求自己，累计获得奖项48次，其中国家级奖项3次，市级奖项2次，获得校级奖项及荣誉称号43次。

“宝剑锋从磨砺出，梅花香自苦寒来。

”她时刻以这句话鞭策自己，力求“明德”于心，“明学”于业，“明事”于行，在挑战中把握机会，在挫折中磨砺自己，在实践中勇于创新。

“明德”于心，牢记使命大学之道，在于“明德”。

2016年入校后，一心向党组织靠拢的她第一时间递交了入党申请书，成为了入党积极分子。

“一心为民、一心奉公”一直是党的使命和担当，作为一名入党积极分子，韩逸敏致力于学校团委和学院团总支的宣传工作，密切关注各类活动第一手信息，全方面展示上海应用技术大学学生在各类活动中的风采，期望通过网络宣传教育，为同学们提供一个了解学校和学院的窗口。

作为校团委宣传部副部长，韩逸敏负责运营学校团委官方账号，与大家通力协作，在任期间年发表300余篇推送文章，推文原创度84%，阅读量增长72%，关注量增长37%，曾12次进入上海市高校共青团公众号排行榜前十。

作为学院团总支学生会传媒部部长，她带领传媒部成为优秀部门，通过制作学院大小活动的海报、视频、新生手册、年度汇编以及学生会纪念品，树立了上海应用技术大学外国语学院的良好形象。

在两年多的学生工作中，各类活动现场有她伏案撰写文稿、编辑排版，满场奔跑摄影记录的身影；熄灯后的宿舍中，有她面对着黑暗中格外刺眼的电脑屏幕，搜索素材、反复设计修改海报视频的专注神情。

“追求完美、精益求精”一直是她秉持与追求的理念。

2018年12月，韩逸敏成为了中共预备党员，并于2019年3月开始担任学院学生党支部书记助理，在学生党支部书记卫琳琳的指导下，结合学院专业特色，依托网络互动韩逸敏Copyright©博看网 . All Rights Reserved.风华正茂Youth Moment青春期健康31社区，组织举办“讲好中国故事、传播好中国声音”系列活动，协助党支部书记打造学习型、实践型和服务型学生党支部。

翻译擂台(93)
韩子满
【期刊名称】《新东方英语：中英文版》
【年(卷),期】2012()2
【摘要】中译英部分乒乓球在20世纪70年代中美恢复外交关系的过程中发挥了特殊作用，现在被称为中国的“国球”。

许多年来，中国乒乓球运动员在几乎所有国际大赛中都取得了冠军。

【总页数】4页(P69-72)
【关键词】20世纪70年代;乒乓球运动员;翻译;外交关系;国际大赛;中译英;中国;冠军
【作者】韩子满
【作者单位】
【正文语种】中文
【中图分类】G846
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第五届“学府杯”翻译竞赛获奖名单2015-01-21英文巴士英译汉特等奖徐弘（上海市虹口区）一等奖冯思睿（北京师范大学珠海分校）罗文进（青岛黄海学院人文教育与艺术学院公共英语教研室）闵敏（南京信息工程大学）二等奖李妍（常州工学院光电工程学院）张敏（江苏师范大学）费丽屹（上海市虹口区）刘梦宇（常州工学院）阮诗芸（北京师范大学外国语言文学学院）吴凌慧（南京信息工程大学）袁臣（江苏中关村科技产业园办公室）三等奖李宗芮（江苏师范大学）苏佳茜（东南大学）万海悦（江苏师范大学）刘超凡（北京师范大学外文学院）王天羽（西安外国语大学）岳颖（东南大学）刘梦晗（山东大学威海）朱甜甜（常州工学院）优秀奖李珍（江苏师范大学）刘彩妍（中山大学）刘野（西北机电工程研究所）刘婷婷孟祥雪（中国矿业大学外文学院）汪顺来（常州工学院外国语学院）李诗意（对外经济贸易大学）吴颖（中国石油勘探开发研究院）张群群（中国社会科学院财经战略研究院）张茹（漯河高中高三文6班）佟浩（北京大学）赵东亮（解放军理工大学军教院三旅五连）汉译英特等奖李小撒（南京信息工程大学）一等奖胡波（南京理工大学泰州科技学院）李楠（东南大学外国语学院）崔秀忠二等奖宝静雅（内蒙古呼和浩特市）刘超凡（北京师范大学外文学院）冀琳（南京信息工程大学）顾婧吴枫北（中南大学）赵方祎（上海政法学院外国语学院）董振邦三等奖梁丽红（扬州工业职业技术学院）张群群（中国社会科学院财经战略研究院）徐兆星（黄山学院）张蕾（扬州大学）闵敏（南京信息工程大学）郑莉丽（南京信息工程大学）占文英（中国矿业大学）邓芳（江南大学外国语学院）孙君倩（南京林业大学）王蓉（中国海洋大学）优秀奖姚子骏刘晓静（三江学院英语系）姚中芹（南京信息工程大学）陈雨婷（南京信息工程大学）张志（东南大学）李汉明（西南科技大学外国语学院）纪玥刘伊杨（东南大学）。

首届“儒易杯”中华文化国际翻译大赛笔译题笔译（英译中）原文：The Chinese are comparatively a temperate people. This is owing principally to the universal use of tea, but also to taking their arrack very warm and at their meals, rather than to any notions of sobriety or dislike of spirits. A little of it flushes their faces, mounts into their heads, and induces them when flustered to remain in the house to conceal the suffusion, although they may not be really drunk. This liquor is known as toddy, arrack, saki, tsiu, and other names in Eastern Asia, and is distilled from the yeasty liquor in which boiled rice has fermented under pressure many days. Only one distillation is made for common liquor, but when more strength is wanted, it is distilled two or three times, and it is this strong spirit alone which is rightly called samshu, a word meaning ‘thrice fired.’ Chinese moralists have always inveighed against the use of spirits, and the name of Í-tih, the reputed inventor of the deleterious drink, more than two thousand years before Christ, has been handed down with opprobrium, as he was himself banished by the great Yu for his discovery.The Shu King contains a discourse by the Lord of Chau on the abuse of spirits. His speech to his brother Fung, B.C. 1120, is the oldest temperance address on record, even earlier than the words of Solomon in the Proverbs. “When your reverendfather, King Wăn, founded our kingdom in the western region, he delivered announcements and cautions to the princes of the various states, their officers, assistants, and managers of affairs, saying, ‘For sacrifices spirits should be employed. …… further, the ruin of the feudal states, small and great, may be traced to this one sin, the free use of spirits.’ King Wăn admonished and instructed the young and those in off ice managing public affairs, that they should not habitually drink spirits.”The general and local festivals of the Chinese are numerous, among which the first three days of the year, one or two about the middle of April to worship at the tombs, the two solstices, and the festival of dragon-boats, are common days of relaxation and merry-making, only on the first, however, are the shops shut and business suspended.The return of the year is an occasion of unbounded festivity and hilarity, as if the whole population threw off the old year with a shout, and clothed themselves in the new with their change of garments. The evidences of the approach of this chief festival appear some weeks previous. The principal streets are lined with tables, upon which articles of dress, furniture, and fancy are disposed for sale in the most attractive manner. Necessity compels many to dispose of certain of their treasures or superfluous things at this season, and sometimes exceedingly curious bits of bric-a-brac, long laid up in families, can be procured at a cheap rate.A still more praiseworthy custom attending this season is that of settling accounts and paying debts; shopkeepers are kept busy waiting upon their customers, and creditors urge their debtors to arrange these important matters. No debt is allowed to overpass new year without a settlement or satisfactory arrangement, if it can be avoided; and those whose liabilities altogether exceed their means are generally at this season obliged to wind up their concerns and give all their available property into the hands of their creditors.De Guignes mentions one expedient to oblige a man to pay his debts at this season, which is to carry off the door of his shop or house, for then his premises and person will be exposed to the entrance and anger of all hungry and malicious demons prowling around the streets, and happiness no more revisit his abode; to avoid this he is fain to arrange his accounts. It is a common practice among devout persons to settle with the gods, and on new year’s eve, the temples are unusually thronged by devotees, both male and female, rich and poor. Some persons fast and engage the priests to intercede for them that their sins may be pardoned, while they prostrate themselves before the images amidst the din of gongs, drums, and bells, and thus clear off the old score.At Canton, some are busy pasting the five slips upon their lintels, signifying their desire that the five blessings which constitute the sum of all human felicity (namely, longevity, riches, health, love of virtue, and a natural death) may be their favored portion. Such sentences as “May the five blessings visit this door,” “May heaven send down happiness,” “May rich customers ever enter this door,” are placed above them; and the doorposts are adorned with others on plain or gold sprinkled red paper, making the entrance quite picturesque. In the hall are suspended scrolls more or less costly, containing antithetical sentences carefully chosen. A literary man would have, for instance, a distich like the following:May I be so learned as to secrete in my mind three myriads of volumes.May I know the affairs of the world for six thousand years.A shopkeeper adorns his door with those relating to trade:May profits be like the morning sun rising on the clouds.May wealth increase like the morning tide which brings the rain.Hold on to benevolence and rectitude in all your tradingThe influence of these mottoes, and countless others like them which are constantly seen in the streets, shops, and dwellings throughout the land, is inestimable. Generally it is for good, and as a large proportion are in the form of petition or wish, they show the moral feeling of the people.笔译（中译英）原文：。