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In Lycidas, Milton looks back at the Elder Brother's theodicy, and it's almost as if he's attempting to test its validity.
在这首诗中，弥尔顿回顾了《科玛斯》中哥哥的斯奥迪斯，似乎是在验证斯奥迪斯正确与否。
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She has way more power than she needs, it would seem, to destroy a petty little mages like Comus.
她会拥有更多的力量，那看上去足够，摧毁一个像科玛斯这样的英俊的法师。
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The reason we picked these two cities we asked realtors- Karl Case, who's my colleague, he teaches at Wellesley College.
我们选择这两个城市的原因,我询问了房产经纪人,卡尔·科斯是我的同事,他在韦尔兹利大学教书
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Serge Kobsa is in the back and he'll be the second teaching fellow.
斯吉?科布沙坐在后面,他将是第二位助教
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Then he went back to a farm that he owned in the Limousin, in the Creuze, up here near a boring place I used to work called Gerais.
然后他回他自己在,利穆赞的农场里,在科雷兹省,我曾经在一个叫吉拉斯的破地工作过,就在那附近
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Professor John Rogers: The best way, I think, to introduce the central issues of this wonderful poem, Lycidas, is to return to Milton's Comus.
约翰·罗杰斯教授：我认为，要向你们介绍《利西达斯》,这首精彩的诗的精髓，最好的方法莫过于，回顾一下弥尔顿的《科玛斯》
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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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In Comus, the Lady had identified with Orpheus as she described to Comus what her speech about virginity would do if she were actually to deliver it.
在《科玛斯》中，女孩把自己当做俄耳甫斯,向科玛斯说她的关于贞洁的演说,将会有实际的作用。
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You can figure Milton asking in this poem Lycidas if it's true: is it true what the Elder Brother said, ? that virtue is always rewarded and evil punished?
可以看出在《利西达斯》中弥尔顿是在问：,《科玛斯》中哥哥所说的，善有善报恶有恶报是真的么？
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So, Case and I did identical questionnaires in Los Angeles and Milwaukee and these are median price expectations.
于是科斯和我在洛杉矶和密尔沃基,做了完全相同的问卷调查,并且调查出了中间价格的期望值
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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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The eroticization of the Lady's beauty has up to this point come exclusively from Comus.
女士之美如此这般的色情之处,都是来自科玛斯。
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So this is line 768 of Comus, and in the Hughes edition it's on page 108.
科玛斯》的第768行，休斯版本的第108页。
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Now this is a debate that fits into the same category, as far as I'm concerned, as the one between the elder and the Second Brother.
此争论与，在我看来,与《科玛斯》中兄弟俩的那场争论是同一类的。
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They forget to reverse Comus' wand when they rush in to his lair.
当他们冲到科玛斯居所的时候忘记改变他棒子的方向了。
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For Comus, nature has given us all of her riches and it's our duty, it's our obligation, to spend them, to consume them, and to luxuriate in nature's generosity.
科玛斯认为，自然赋予我们她所有的财富，我们有职责有义务去使用消费它们，自然如此慷慨大方，我们有义务去享用。
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Here, the blue line is the Case-Shiller Home Price Index for greater Boston.
蓝色线代表,"科斯-席勒"波士顿住宅价格指数
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But these virtues, however great, I think, are also associated in the mask with the Lady's petrifaction, her fixation on the seat that Comus has fashioned for her.
但是我认为，无论美德是多么高尚，也是与女士在《面具》中的目瞪口呆，以及科玛斯为其设计的固定座椅相联系的。
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So yet once more -- and I promise this will be one of the last times that we look back at Milton's mask - but yet once more, let's look at Comus.
因此我们要再一次--我保证,这将是我们最后一次回顾弥尔顿所写的这出面具戏,不管怎么着，让我们再次回顾《科玛斯》
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Comus attempts to seduce the Lady, you'll remember, with something like an economic theory of natural beauty.
你们还记得吧，科玛斯试图色诱那位女士，用一套有利可图的自然美的理论。
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Now as I noted earlier, there's a difference between the two existing texts of Milton's Comus.
正如我之前提到的,弥尔顿《科玛斯》的现存两个版本间有差异。
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This is line 398 of Comus, page ninety-nine in the Hughes.
科玛斯》第398行，《休斯》的第99页。
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First, though, I need to say a couple of words about the word chastity as I've been using it throughout the discussion so far of Comusboth today and Monday.
首先我要就贞节这个词说几句,鉴于我在今天和周一课上有关《科玛斯》的,讨论中一直在使用这个词。
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The next major poem that Milton writes after Comus is Lycidas.
弥尔顿在《科玛斯》之后的重要诗作是《利西达斯》
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It engages the ancient art of pastoral poetry initiated and made famous by the great Greek poet Theocritus, which was later imitated by Moscus and then finally by the Roman poet Virgil in his celebrated pastoral eclogues.
它沿用了古老的田园诗艺术,田园文学是由希腊伟大诗人忒奥克里托斯创始并发扬开来的，后来为摩斯科斯所模仿，最终,罗马诗人维吉尔的著名田园诗也是模仿的此诗体。
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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 peak--this is the Case-Shiller ten-city index.
这是"科斯-席勒"10城市房价指数
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This is Comus, line 588 -- the Elder Brother. The brother says: Virtue may be assail'd but never hurt, Surpris'd by unjust force but not enthrall'd, Yea even that which mischief meant most harm Shall in the happy trial prove most glory.
这是《科玛斯》，第588行--哥哥这个角色，他说：,诗歌大意：，贞操或许遭袭，却不会受损，或许为不义之力突袭，却不会乱了阵脚，是的，对于贞操最重的伤害也不过是玩笑,考验只是证明它无上的荣光。
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