论文部分内容阅读
【译者言】 从我们利用谷歌翻译器和DeepL翻译器辅助翻译教学实践来看，二者英译中的质量目前难分伯仲，都有相当大的改进余地。为了让本刊读者有一个直观的阅读体验，下面我们将本期所选原文第一段的机器译文原封不动呈现出来。大家只要将机器译文（请注意标红处）与后面的人工译文加以对比，便可一眼看出问题所在。授课过程中，我们将两篇机器译文、原文和我们的译文全部并排呈现给学生。这里由于篇幅所限，只能再现后两者。
色诺芬：雅典的斯巴达替代品介绍
色诺芬（431？—351？ BCE） 出生于雅典一个贵族家庭。他以骑兵领袖而闻名，然后师从苏格拉底（公元前470？—399年），他非常钦佩苏格拉底。他对斯巴达的兴趣源于延长的伯罗奔尼撒战争（公元前431—404年），在这场战争中，雅典和斯巴达互相打得筋疲力尽，尽管从技术上讲，斯巴达是胜利者。他在公元前375年左右写作，试图了解小得多的斯巴达国家如何证明是雅典及其众多盟友的强大对手。
（Google翻译）
色诺芬：斯巴达人对雅典的替代方案简介
色诺芬（公元前431—351年）出生于雅典的一个贵族家庭。他作为一名骑兵领袖而成名，然后跟随苏格拉底（公元前470？—399年）学习，他对苏格拉底非常钦佩。他对斯巴达的兴趣来自于漫长的伯罗奔尼撒战争（公元前431—404年），在这场战争中，雅典和斯巴达打得两败俱伤，尽管技术上斯巴达是胜利者。在公元前375年左右的写作中，他试图了解小得多的斯巴达是如何成为拥有众多盟友的雅典的强大对手的。
（DeepL Translator）
若问既然机器译文有如此多问题，为何还要用它来辅助翻译？答案很简单：这样做可以大大提高翻译的效率，前提是译者要学会如何修订机器译文。
色诺芬：替代雅典模式的
斯巴达模式
导读
色诺芬（约前431—前351年）出身于雅典贵族家庭，曾是一位著名骑兵将领，后来师从苏格拉底（前470？—前399），对老师十分崇拜。色诺芬对斯巴达的兴趣源自旷日持久的伯罗奔尼撒战争（前431—前404）。战争中雅典和斯巴达彼此都耗尽了国力，不过严格地说，获胜方是斯巴达。本文写于公元前375年前后，色诺芬在文中探究为何小小的斯巴达结果竟成为雅典及其众多盟友的强大对手。
记得我第一次发现斯巴达在希腊诸城邦中别具一格时，曾大吃一惊。虽然斯巴达人口相对稀少，却实力强大、声名显赫。对此我感到困惑，直到我开始审视斯巴达人的各种独特机构，才不再惊叹。确切地说，我的惊奇转到了那位为斯巴达人立法的莱柯格（Lycurgus）身上，而服从法律正是斯巴达强盛的秘诀。莱柯格据说生活在公元前7世纪，我对他佩服得五体投地，认为他是天下最有智慧的人。毫无疑问，他不是奴颜婢膝地模仿其他城邦，而是通过一项创新，以一种异乎寻常的模式，将祖国带上了强盛的巅峰。……
莱柯格认定，自由女人的最崇高职能就是生儿育女，因此他首先坚称，进行身体训练，男女同样有责;为了贯彻这一理念，他也为女性设立了奔跑和角力竞赛。他的信条是，只有父母双方都体格强壮，所生后代才会更有活力。……
莱柯格不是任由城邦的每一邦民私下指定某个奴隶担任儿子的家庭教師，而是给斯巴达的少年们指派了一个公共监护人，其职务称为教养长（Paidonomos），让他对男孩们拥有绝对权威。该监护人是从最高执法官中选拔出来的，有权召开少年大会;而且作为其监管者，一旦发现任何不良行为，有权加以严惩。这位立法者还将一批年轻力壮、配备皮鞭的年轻人交给这位教养长，需要时由他们实施鞭笞，作为惩罚。结果形成了这样一种可喜现象：在斯巴达，谦虚和服从总是相辅相成，从不缺此少彼。……
莱柯格规定，少年们不得穿鞋，让脚舒服，而是必须赤脚，让他们变得吃苦耐劳。他认为这种习惯一经养成，就能让他们在攀爬悬崖峭壁时容易一些，危险少一些。实际上，通过对双脚的这种训练，斯巴达的年轻人赤脚跳跃跑步比一般穿鞋的人速度更快。
莱柯格还规定，少年们不得穿各式各样、花花绿绿的衣服，以免他们女性化，他要他们习惯于一年四季只穿一件衣服，因为他认为，只有这样他们才能更好地耐受酷暑与严寒。……
我们需要明白，当莱柯格第一次应对就餐方式这个问题时，斯巴达人和其他希腊人一样，是在自己家里私下用餐。他发现当时的不良行为一多半都源于这一习俗，于是创办了公共餐厅。他希望无论怎样，也要借此把违令现象减至最少。……
同样，在饮食方面，莱柯格规定每一队少年的头领必须做到让他的同餐者们在餐厅集体就餐，食物适量以免身体超重。……他的信条是，男孩小时候经过这种训练，长大后不得已时，就能比较好地继续空腹劳作。……
不仅如此，为了让男孩们即使在牧师本人不在场的情况下也不缺少管教者，莱柯格规定，任何一名碰巧在场的邦民都有权向少年下达为少年们好的禁令，并有权惩罚他们的任何违规行为。他用这种办法让斯巴达的男孩们养成了一种十分罕见的谦虚与敬畏。……
我们都知道，在一般城邦里，所有人都会投入全部精力去挣钱：有人犁田，有人航海，有人经商，还有人依靠各种手艺为生。但是在斯巴达，莱柯格禁止其生而自由的邦民从事任何赚钱的行当。他要求自由邦民仅将维护民众自由作为自己的唯一行当。……
Xenophon： Spartan Alternatives3
to Athens
Introduction
Xenophon （431？―351？ BCE） was born into a noble Athenian family. He became famous as a leader4 of cavalry and then studied with Socrates （470？―399 BCE）， whom5 he greatly admired. His interest in Sparta grew out of the extended Peloponnesian War （431―404 BCE） in which Athens and Sparta fought to mutual exhaustion6， though technically7 Sparta was the victor. Writing around 375 BCE， he sought to understand how the much smaller state of Sparta could have proved8 such a powerful opponent to Athens with its many allies. I recall the astonishment9 with which I first noted the unique position of Sparta amongst the states of Hellas10 （Greek： Greece）， the relatively sparse population， and at the same time the extraordinary power and prestige of the community. I was puzzled to account for the fact11. It was only when I came to consider the peculiar institutions of the Spartans that my wonderment ceased. Or rather， it is transferred to the legislator who gave them those laws， obedience to which has been the secret of their prosperity. This legislator， Lycurgus （said to have lived during the 7th century BCE）， I must needs12 admire， and hold him to have been one of the wisest of mankind. Certainly he was no servile13 imitator of other states. It was by a stroke of invention rather， and on a pattern much in opposition to the commonly accepted one， that he brought his fatherland to this pinnacle of prosperity. ...
Believing that the highest function of a free woman was the bearing of children， in the first place he insisted on the training of the body as incumbent no less on the female14 than the male; and in pursuit of the same idea15 instituted rival contests in running and feats of strength for women as for men. His belief was that where16 both parents were strong their progeny would be found to be more vigorous. ...
Instead of leaving it to each member of the state privately to appoint a slave to be his son’s tutor， Lycurgus set over the young Spartans a public guardian， the Paidonomos17 or pastor18， to give him his proper title19， with complete authority over them. This guardian was selected from those who filled the highest magistracies. He had authority to hold musters of the boys， and as their overseer， in case of any misbehavior， to chastise severely. The legislator further provided his pastor with a body of youths in the prime of life20， and bearing whips21， to inflict punishment when necessary， with this happy result that in Sparta modesty and obedience ever go hand in hand， nor is there lack of either. ...
Instead of softening their feet with shoe or sandal22， his rule was to make them hardy23 through going barefoot. This habit， if practiced， would， as he believed， enable them to scale heights more easily and clamber down precipices with less danger24. In fact， with his feet so trained the young Spartan would leap and spring and run faster unshod than another shod in the ordinary way.
Instead of making them effeminate with a variety of clothes， his rule was to habituate them to a single garment the whole year through， thinking that so they would be better prepared to withstand the variations of heat and cold. ... It will be understood that， when Lycurgus first came to deal with the question25， the Spartans， like the rest of the Hellenes， used to eat privately at home. Tracing more than half the current misdemeanors to this custom， he invented the public mess-rooms. Whereby he expected at any rate to minimize the transgression of orders. ...
Again， as regards food， according to his regulation the eiren， or head of the flock26， must see that his messmates gathered to the club meal27， with such moderate food as to avoid heaviness. ... His belief was that by such training in boyhood they would be better able when occasion demanded28 to continue toiling on an empty stomach. ...
Furthermore， and in order that the boys should not want29 a ruler， even in case the pastor himself were absent， he gave to any citizen who chanced to be present authority to lay upon them injunctions for their good， and to chastise them for any trespass30 committed. By so doing he created in the boys of Sparta a most rare modesty and reverence. ...
We all know that in the generality of states31 every one devotes his full energy to the business of making money： one man as a tiller of the soil， another as a mariner， a third as a merchant， whilst others depend on various arts32 to earn a living. But at Sparta Lycurgus forbade his freeborn citizens to have anything whatsoever to do with the concerns33 of money-making. As freemen， he enjoined upon them to regard as their concern exclusively those activities upon which the foundations of civic liberty are based34. ...
色诺芬：雅典的斯巴达替代品介绍
色诺芬（431？—351？ BCE） 出生于雅典一个贵族家庭。他以骑兵领袖而闻名，然后师从苏格拉底（公元前470？—399年），他非常钦佩苏格拉底。他对斯巴达的兴趣源于延长的伯罗奔尼撒战争（公元前431—404年），在这场战争中，雅典和斯巴达互相打得筋疲力尽，尽管从技术上讲，斯巴达是胜利者。他在公元前375年左右写作，试图了解小得多的斯巴达国家如何证明是雅典及其众多盟友的强大对手。
（Google翻译）
色诺芬：斯巴达人对雅典的替代方案简介
色诺芬（公元前431—351年）出生于雅典的一个贵族家庭。他作为一名骑兵领袖而成名，然后跟随苏格拉底（公元前470？—399年）学习，他对苏格拉底非常钦佩。他对斯巴达的兴趣来自于漫长的伯罗奔尼撒战争（公元前431—404年），在这场战争中，雅典和斯巴达打得两败俱伤，尽管技术上斯巴达是胜利者。在公元前375年左右的写作中，他试图了解小得多的斯巴达是如何成为拥有众多盟友的雅典的强大对手的。
（DeepL Translator）
若问既然机器译文有如此多问题，为何还要用它来辅助翻译？答案很简单：这样做可以大大提高翻译的效率，前提是译者要学会如何修订机器译文。
色诺芬：替代雅典模式的
斯巴达模式
导读
色诺芬（约前431—前351年）出身于雅典贵族家庭，曾是一位著名骑兵将领，后来师从苏格拉底（前470？—前399），对老师十分崇拜。色诺芬对斯巴达的兴趣源自旷日持久的伯罗奔尼撒战争（前431—前404）。战争中雅典和斯巴达彼此都耗尽了国力，不过严格地说，获胜方是斯巴达。本文写于公元前375年前后，色诺芬在文中探究为何小小的斯巴达结果竟成为雅典及其众多盟友的强大对手。
记得我第一次发现斯巴达在希腊诸城邦中别具一格时，曾大吃一惊。虽然斯巴达人口相对稀少，却实力强大、声名显赫。对此我感到困惑，直到我开始审视斯巴达人的各种独特机构，才不再惊叹。确切地说，我的惊奇转到了那位为斯巴达人立法的莱柯格（Lycurgus）身上，而服从法律正是斯巴达强盛的秘诀。莱柯格据说生活在公元前7世纪，我对他佩服得五体投地，认为他是天下最有智慧的人。毫无疑问，他不是奴颜婢膝地模仿其他城邦，而是通过一项创新，以一种异乎寻常的模式，将祖国带上了强盛的巅峰。……
莱柯格认定，自由女人的最崇高职能就是生儿育女，因此他首先坚称，进行身体训练，男女同样有责;为了贯彻这一理念，他也为女性设立了奔跑和角力竞赛。他的信条是，只有父母双方都体格强壮，所生后代才会更有活力。……
莱柯格不是任由城邦的每一邦民私下指定某个奴隶担任儿子的家庭教師，而是给斯巴达的少年们指派了一个公共监护人，其职务称为教养长（Paidonomos），让他对男孩们拥有绝对权威。该监护人是从最高执法官中选拔出来的，有权召开少年大会;而且作为其监管者，一旦发现任何不良行为，有权加以严惩。这位立法者还将一批年轻力壮、配备皮鞭的年轻人交给这位教养长，需要时由他们实施鞭笞，作为惩罚。结果形成了这样一种可喜现象：在斯巴达，谦虚和服从总是相辅相成，从不缺此少彼。……
莱柯格规定，少年们不得穿鞋，让脚舒服，而是必须赤脚，让他们变得吃苦耐劳。他认为这种习惯一经养成，就能让他们在攀爬悬崖峭壁时容易一些，危险少一些。实际上，通过对双脚的这种训练，斯巴达的年轻人赤脚跳跃跑步比一般穿鞋的人速度更快。
莱柯格还规定，少年们不得穿各式各样、花花绿绿的衣服，以免他们女性化，他要他们习惯于一年四季只穿一件衣服，因为他认为，只有这样他们才能更好地耐受酷暑与严寒。……
我们需要明白，当莱柯格第一次应对就餐方式这个问题时，斯巴达人和其他希腊人一样，是在自己家里私下用餐。他发现当时的不良行为一多半都源于这一习俗，于是创办了公共餐厅。他希望无论怎样，也要借此把违令现象减至最少。……
同样，在饮食方面，莱柯格规定每一队少年的头领必须做到让他的同餐者们在餐厅集体就餐，食物适量以免身体超重。……他的信条是，男孩小时候经过这种训练，长大后不得已时，就能比较好地继续空腹劳作。……
不仅如此，为了让男孩们即使在牧师本人不在场的情况下也不缺少管教者，莱柯格规定，任何一名碰巧在场的邦民都有权向少年下达为少年们好的禁令，并有权惩罚他们的任何违规行为。他用这种办法让斯巴达的男孩们养成了一种十分罕见的谦虚与敬畏。……
我们都知道，在一般城邦里，所有人都会投入全部精力去挣钱：有人犁田，有人航海，有人经商，还有人依靠各种手艺为生。但是在斯巴达，莱柯格禁止其生而自由的邦民从事任何赚钱的行当。他要求自由邦民仅将维护民众自由作为自己的唯一行当。……
Xenophon： Spartan Alternatives3
to Athens
Introduction
Xenophon （431？―351？ BCE） was born into a noble Athenian family. He became famous as a leader4 of cavalry and then studied with Socrates （470？―399 BCE）， whom5 he greatly admired. His interest in Sparta grew out of the extended Peloponnesian War （431―404 BCE） in which Athens and Sparta fought to mutual exhaustion6， though technically7 Sparta was the victor. Writing around 375 BCE， he sought to understand how the much smaller state of Sparta could have proved8 such a powerful opponent to Athens with its many allies. I recall the astonishment9 with which I first noted the unique position of Sparta amongst the states of Hellas10 （Greek： Greece）， the relatively sparse population， and at the same time the extraordinary power and prestige of the community. I was puzzled to account for the fact11. It was only when I came to consider the peculiar institutions of the Spartans that my wonderment ceased. Or rather， it is transferred to the legislator who gave them those laws， obedience to which has been the secret of their prosperity. This legislator， Lycurgus （said to have lived during the 7th century BCE）， I must needs12 admire， and hold him to have been one of the wisest of mankind. Certainly he was no servile13 imitator of other states. It was by a stroke of invention rather， and on a pattern much in opposition to the commonly accepted one， that he brought his fatherland to this pinnacle of prosperity. ...
Believing that the highest function of a free woman was the bearing of children， in the first place he insisted on the training of the body as incumbent no less on the female14 than the male; and in pursuit of the same idea15 instituted rival contests in running and feats of strength for women as for men. His belief was that where16 both parents were strong their progeny would be found to be more vigorous. ...
Instead of leaving it to each member of the state privately to appoint a slave to be his son’s tutor， Lycurgus set over the young Spartans a public guardian， the Paidonomos17 or pastor18， to give him his proper title19， with complete authority over them. This guardian was selected from those who filled the highest magistracies. He had authority to hold musters of the boys， and as their overseer， in case of any misbehavior， to chastise severely. The legislator further provided his pastor with a body of youths in the prime of life20， and bearing whips21， to inflict punishment when necessary， with this happy result that in Sparta modesty and obedience ever go hand in hand， nor is there lack of either. ...
Instead of softening their feet with shoe or sandal22， his rule was to make them hardy23 through going barefoot. This habit， if practiced， would， as he believed， enable them to scale heights more easily and clamber down precipices with less danger24. In fact， with his feet so trained the young Spartan would leap and spring and run faster unshod than another shod in the ordinary way.
Instead of making them effeminate with a variety of clothes， his rule was to habituate them to a single garment the whole year through， thinking that so they would be better prepared to withstand the variations of heat and cold. ... It will be understood that， when Lycurgus first came to deal with the question25， the Spartans， like the rest of the Hellenes， used to eat privately at home. Tracing more than half the current misdemeanors to this custom， he invented the public mess-rooms. Whereby he expected at any rate to minimize the transgression of orders. ...
Again， as regards food， according to his regulation the eiren， or head of the flock26， must see that his messmates gathered to the club meal27， with such moderate food as to avoid heaviness. ... His belief was that by such training in boyhood they would be better able when occasion demanded28 to continue toiling on an empty stomach. ...
Furthermore， and in order that the boys should not want29 a ruler， even in case the pastor himself were absent， he gave to any citizen who chanced to be present authority to lay upon them injunctions for their good， and to chastise them for any trespass30 committed. By so doing he created in the boys of Sparta a most rare modesty and reverence. ...
We all know that in the generality of states31 every one devotes his full energy to the business of making money： one man as a tiller of the soil， another as a mariner， a third as a merchant， whilst others depend on various arts32 to earn a living. But at Sparta Lycurgus forbade his freeborn citizens to have anything whatsoever to do with the concerns33 of money-making. As freemen， he enjoined upon them to regard as their concern exclusively those activities upon which the foundations of civic liberty are based34. ...