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Milton's Lady doesn't proceed as we expect her to, to marshal further arguments for the moderate fulfillment of one's conjugal obligations.
弥尔顿笔下的女士没有按我们期望的那样进行，整理有关人们适当满足婚姻权利义务,的进一步论点。
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So look at line 423 of Comus, where the elder brother explains that the chaste Lady can actually travel anywhere she pleases utterly unafraid.
我们来看《科玛斯》423行，大哥哥解释说,贞节的女士实际上可以毫不畏惧的到她愿意的任何地方旅行。
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So I could do it empirically, but I don't want to do that typically, it's just not a great way to get at it. And so in fact, what we want is exactly what the young lady said.
我可以凭借经验来做,但是我不想那么来,因为那并不是一种好方法，并且实际上,我们想要的和这位年轻女士说的确实相同。
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And we are the judges: "ladies and gentlemen of the jury."
我们都是评判，陪审团的女士先生们“
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I don't know whether it's easier for gentlemen or not because our voices are sort of in the bass, but maybe this is payback time since ladies are always singing the melody.
我不知道是否男人更容易唱出低声部，因为我们的嗓音本来就低，不过这也可能是女士们报复的时间到了，她们总是得唱旋律。
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It's important to figure out exactly how the Lady gets unstuck, and so that's what we're going to look at now.
搞清楚女士是如何摆脱困境是很重要的，因此我们现在要看这一部分。
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We have to assume that the Lady is resisting Comus' advances because she has before her the higher ideal of married chastity.
我们要假设女士在抵制科玛斯的先进发展,因为在她之前就有了有关婚姻贞节的更崇高的理想。
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Now one of the moments in which this tension between virginity and chastity seems to be most pronounced is in the encounter between Comus and the Lady that we looked at in the last class.
在紧张状态中有一个时刻,涉及童贞和贞节，似乎最为明显,那就是我们上节课看到的,科玛斯和那位女士的相遇。
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Of course, we have no evidence of the Lady's rhetorical liberation.
当然我们也没有证据显示女士的话语自由。
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Now the Lady, we know, has an exquisite and powerful sense of hearing.
我们知道，现在这位女士，有着敏锐的强有力的听觉。
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Now the Lady responds to what we can think of as his aristocratic debauchery with an economic theory of her own, and we haven't looked at that yet.
这位女士以我们可以想到的方式做出回应,由于对她提出的图利的理论和他本身的贵族气息的放荡，这一点我们还没有读到。
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In this description of the moderate and temperate enjoyment of nature, the Lady is giving us something like a Puritan economic theory.
在关于适度和有节制的享乐的描述中，这位女士给我们提出了类似清教徒的有利可图理论。
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In 1634, in the first version, we didn't have this anticipation of the Lady's future marriage.
在1634年的第一版中，我们对女士的未来婚姻并没有预期。
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Now given this, the romance frame of Milton's Comus, - we're not surprised actually to see -- even though we don't see at the end her actually getting married, we're not surprised to see the Lady in this speech embracing the form of chastity that promises something like an eventual turn to marriage.
这样看来，弥尔顿《科玛斯》的传奇结构，我们实际上并不诧异看到-,虽然我们没有看到她最终结婚了，我们看到这个演说的女士,拥护承诺像是最终转向婚姻的贞节时,并不感到诧异。
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The touching of the Lady's lip touches us in other ways as well though, at least in this lecture, because we remember that unfortunate, that horrifying image of the lip that Milton had noted in the commonplace book.
碰触女士的嘴唇也在其他方面感动了我们，至少在这一讲中，因为我们记得那不幸的，充满畏惧的嘴唇的形象,那是弥尔顿在笔记中提到的。
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