经过学习英语文章回想单词是最行之有用的办法，因为你有真实的运用场景，生动形象，而不是单纯地死记硬背。吉米教师为我们精心选择了十篇新概念第四册的10篇经典文章，帮你轻松记住1000个单词！背完英语口语棒棒哒！

最经典的10篇英语美文

1 . Finding fossil man 发现化石人

We can read of things that happened 5,000 years ago in the Near East, where people first learned to write.

But there are some parts of the word where even now people cannot write. The only way that they can preserve their history is to recount it as sagas — legends handed down from one generation of another. These legends are useful because they can tell us something about migrations of people who lived long ago, but none could write down what they did. Anthropologists wondered where the remote ancestors of the Polynesian peoples now living in the Pacific Islands came from. The sagas of these people explain that some of them came from Indonesia about 2,000 years ago.

But the first people who were like ourselves lived so long ago that even their sagas, if they had any, are forgotten. So archaeologists have neither history nor legends to help them to find out where the first ‘modern men’ came from.

Fortunately, however, ancient men made tools of stone, especially flint, because this is easier to shape than other kinds. They may also have used wood and skins, but these have rotted away. Stone does not decay, and so the tools of long ago have remained when even the bones of the men who made them have disappeared without trace.

咱们从书本中可读到5,000 年前近东发生的作业，那里的人最早学会了写字。但直到如今,世界上有些当地，我们还不会书写。 他们保存前史的仅有办法是将前史当作传说叙说，由叙说人一代接一代地将史实描绘为传奇故事口传下来。人类学家曩昔不理解如今日子在和平洋诸岛上的波利尼西亚人的祖先来自何方，当地人的传说却告诉我们：其间一有些是约在2,000年前从印度尼西亚迁来的。

可是，和咱们类似的初始人日子的年代太长远了，因而，有关他们的传说既使有如今也失传了。所以，考古学家们既短少前史记载，又无口头传说来协助他们弄清最早的“现代人”是从哪里来的。

可是， 走运的是，远古人用石头制造了东西，特别是用燧石，因为燧石较之其他石头更简略成形。他们也可以用过木头和兽皮，但这类东西早已陈腐殆尽。石头是不会陈腐的。因而，尽控制造这些东西的人的骨头早已化为乌有，但远古年代的石头东西却保存了下来。

2. Spare that spider 不要损伤蜘蛛

Why, you may wonder, should spiders be our friends? Because they destroy so many insects, and insects include some of the greatest enemies of the human race. Insects would make it impossible for us to live in the world; they would devour all our crops and kill our flocks and herds, if it were not for the protection we get from insect-eating animals. We owe a lot to the birds and beasts who eat insects but all of them put together kill only a fraction of the number destroyed by spiders. Moreover, unlike some of the other insect eaters, spiders never do the harm to us or our belongings.

Spiders are not insects, as many people think, nor even nearly related to them. One can tell the difference almost at a glance, for a spider always has eight legs and insect never more than six. How many spiders are engaged in this work no our behalf? One authority on spiders made a census of the spiders in grass field in the south of England, and he estimated that there were more than 2,250,000 in one acre; that is something like 6,000,000 spiders of different kinds on a football pitch.

Spiders are busy for at least half the year in killing insects. It is impossible to make more than the wildest guess at how many they kill, but they are hungry creatures, not content with only three meals a day. It has been estimated that the weight of all the insects destroyed by spiders in Britain in one year would be greater than the total weight of all the human beings in the country.

你可以会觉得新鲜， 蜘蛛怎么会是咱们的兄弟呢？因为它们能消除那么多的昆虫，其间包括一些人类的大敌，要不是人类受一些食虫动物的维护，昆虫就会使咱们无法在地球汕罢子下去，昆虫会吞食咱们的悉数庄稼，杀死咱们的成群的牛羊。咱们要非常谢谢那些吃昆虫的鸟和兽，可是把它们所杀死的昆虫悉数加在一同已暇当于蜘蛛所消除的一小有些。此外，蜘蛛不一样于其他食虫动物，它们一点点不损害咱们和咱们的资产。

许多人认为蜘蛛是昆虫，但它们不是昆虫，甚至与昆虫毫无联络。我们几乎一眼就能看出二者的差异，因为蜘蛛都是8条腿，而昆虫的腿从不跨越6条。

有多少蜘蛛在为咱们效能呢？一位研讨蜘蛛的声威对英国南部一块草坪上的蜘蛛作了一次查询。他估量每英亩草坪里有225万多只蜘蛛。这就是说，在一个足球场上约有600万只不一样品种的蜘蛛。蜘蛛至稀有半年在忙于吃昆虫。它们一年中消除了多少昆虫，咱们几乎无法猜测，它们是吃不饱的动物，不满足一日三餐。据估量，在英国蜘蛛一年里所消除昆虫的分量跨越这个国家人员的总分量。

3. Youth 青年

People are always talking about ‘the problem of youth’. If there is one — which I take leave to doubt — then it is older people who create it, not the young themselves. Let us get down to fundamentals and agree that the young are after all human beings — people just like their elders. There is only one difference between an old man and a young one: the young man has a glorious future before him and the old one has a splendid future behind him: and maybe that is where the rub is.

When I was a teenager, I felt that I was just young and uncertain — that I was a new boy in a huge school, and I would have been very pleased to be regarded as something so interesting as a problem. For one thing, being a problem gives you a certain identity, and that is one of the things the young are busily engaged in seeking.

I find young people exciting. They have an air of freedom, and they not a dreary commitment to mean ambitions or love of comfort. They are not anxious social climbers, and they have no devotion to material things. All this seems to me to link them with life, and the origins of things. It’s as if they were, in some sense, cosmic beings in violent and lovely contrast with us suburban creatures. All that is in my mind when I meet a young person. He may be conceited, ill-mannered, presumptuous or fatuous, but I do not turn for protection to dreary cliches about respect of elders — as if mere age were a reason for respect. I accept that we are equals, and I will argue with him, as an equal, if I think he is wrong.

我们老是在谈论“青年疑问”。假定这个疑问存在的话 — 请答应我对此持置疑情绪 — 那么，这个疑问是由晚年人而不是青年人工成的。让咱们来细心研讨一些根柢实际：招认青年人和他们的老一辈相同也是人。晚年人和青年人只需一个差异：青年人有光辉绚烂的前景，而晚年人的光辉已变成曩昔。 疑问的症结恐怕就在这儿。

我十几岁时，总感到自个年青，有些事拿禁绝 — 我是一所大学里的一名重生，假定我其时真的被当作像一个疑问那样风趣，我会感到很满足的。因为这至少使我得到了某种招认，这正是年青人所热心寻求的。

我觉得年青人令人振奋，安适安适。他们既不追逐鄙俗的名利，也不贪心日子的舒畅。他们不热心于向上爬，也纷歧味寻求物质享受。在我看来，一切这些使他们与生命和万物之源联络在了一同。从某种意义上讲，他们如同是世界人，同咱们这些平常苍生构成了激烈而显着的对照。每当我遇到年青人，脑子里就想到这些年青人或许狂妄自傲，行为无理，狂妄猖狂，愚蠢无知，但我不会用应当尊敬长者这一套陈词滥调来为我自个辨护，如同年长就是受人尊敬的理由。我认为我和他们是对等的。假定我认为他们错了，我就以对等的身份和他们争个理解。

4. The sporting spirit 体育的精力

I am always amazed when I hear people saying that sport creates goodwill between the nations, and that if only the common peoples of the would could meet one another at football or cricket, they would have no inclination to meet on the hattlefield. Even if one didn’t know from concrete examples (the 1936 Olympic Games, for instance) that international sporting contests lead to orgies of hatred, one could deduce if from general principles.

Nearly all the sports practised nowadays are competitive. You play to win, and the game has little meaning unless you do your utmost to win. On the village green, where you pick up sides and no feeling of local patriotism is involved, it is possible to play simply for the fun and exercise: but as soon as a the question of prestige arises, as soon as you feel that you and some larger unit will be disgraced if you lose, the most savage combative instincts are aroused. Anyone who has played even in a school football match knows this. At the international level, sport is frankly mimic warfare. But the significant thing is not the behaviour of the players but the attitude of the spectators: and, behind the spectators, of the nations who work themselves into furies over these absurd contests, and seriously believe — at any rate for short periods — that running, jumping and kicking a ball are tests of national virtue.

当我听我们说体育运动可创造国家之间的友谊，还说各国民众若在足球场或板球场上交锋，就不愿在战场上残杀的时分，我老是错愕不已。一自个即便不能从具体的事例（例如1936年的奥林匹克运动会）晓得到世界运动竞赛会致使张狂的敌视，也可以从常理中揣度出结论。

如今打开的体育运动几乎都是竞赛性的。参加竞赛就是为了取胜。假定不?廊ビ喝兔挥猩兑庖辶恕?在乡下的草坪上，当你随意构成两个队，而且不触及任何当地心境时，那才可所以单纯的为了文娱和训练而进行竞赛。可是一量触及到荣誉疑问，一旦你想到你和某一团领会因为你输而丢人时，那么最粗野的争斗天资便会激起起来。即就是只是参加过学校足球赛的人也有种领会。在世界竞赛中，体育几乎是一场仿照战争。可是，要紧的还不是运建议的行为，而是观众的情绪，以及观众死后各个国家的情绪。面临着这些荒诞的竞赛，参赛的各个国家会如痴如狂，甚至煞有介事地信赖 — 至少在短期内如此 — 跑跑、跳跳、踢踢球是对一个民族道德本质的查验。

5. How to grow old 如何安度晚年

Some old people are oppressed by the fear of death. In the young there is a justification for this feeling. Young men who have reason to fear that they will be killed in battle may justifiably feel bitter in the thought that they have cheated of the best things that life has to offer. But in an old man who has known human joys and sorrows, and has achieved whatever work it was in him to do, the fear of death is somewhat abject and ignoble. The best way to overcome it — so at least it seems to me — is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river — small at first, narrowly contained within its banks, and rushing passionately past boulders and over waterfalls.

Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being. The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue. And if, with the decay of vitality, weariness increases, the thought of rest will be not unwelcome. I should wish to die while still at work, knowing that others will carry on what I can no longer do, and content in the thought that what was possible has been done.

有些晚年人因为怕死而感到烦恼。青年人有这种感触是情有可原的。有理由惧怕自个会死在战场上的年青人，想到自个被掠夺了日子所能给予的最夸姣的东西时，感到苦楚，这是可以了解的。可是晚年人现已饱尝了人世的甘苦，悉数能做的都做了，假定怕死，就有点儿不幸又可鄙。战胜怕死的最佳办法 — 至少在我看来是这样 — 就是逐步使自个的快乐喜爱愈加广泛，逐步脱节自个狭小的圈子，直到自我的围墙一点一点地倒塌下来，自个的日子逐渐地和整个世界的日子交融在一同。

自个的存在大约像一条河流，初步很小，被紧紧地夹在两岸中心，接着热心豪宕地冲过巨石，飞下瀑布。然后河面逐渐地变宽，两岸后撤，河水流得陡峭起来，最终连绵不断地汇入大海，毫无苦楚地失掉了自我的存在。上了年岁的人这样看待生命，就不会有惧怕去世的心境了，因为自个关怀的悉数作业都会持续下去。 再者，跟着精力的衰退，晚年人的疲倦会增加，有长逝的期望未尝不是一件好作业，我期望作业到死中止，理解了有人会持续我的未竟作业，想到能做的事都做了，也就安然了。

6. Banks and their customers 银行和顾客

When anyone opens a current account at a bank, he is lending the bank money, repayment of which he may demand at any time, either in cash or by drawing a cheque in favour of another person. Primarily, the banker-customer relationship is that of debtor and creditor — who is which depending on whether the customer’s account is in credit or is overdrawn. But, in addition to that basically simple concept, the bank and its customer owe a large number of obligations to one another. Many of these obligations can give in to problems and complications but a bank customer, unlike, say, a buyer of goods, cannot complain that the law is loaded against him.

The bank must obey its customer’s instructions, and not those of anyone else. When, for example, a customer first opens an account, he instructs the bank to debit his account only in respect of cheques draw by himself. He gives the bank specimens of his signature, and there is a very firm rule that the bank has no right or authority to pay out a customer’s money on a cheques on which its customer’s signature has been forged. It makes no difference that the forgery may have been a very skilful one: the bank must recognize its customer’s signature. For this reason there is no risk to the customer in the practice, adopted by banks, of printing the customer’s name on his cheques. If this facilitates forgery, it is the bank which will lose, not the customer.

任何人在银行开一个活期账户，就等于把钱借给了银行。这笔钱他可以随时获取，获取的方法可所以取现金，也可所以开一张以别人为收款人的支票。银行与储户的联络首要是债款人和债款人的联络。究竟谁是债款人谁是债款人，要看储户是有结余仍是透支。除了这一根柢的简略的概念外，银行和储户彼此还需承担许多责任。其间许多责任一般致使疑问和纠缠。可是储户不能像货品的买主那样来诉苦法令对自个晦气。

银行有必要遵循储户的嘱托就事，不能遵循其别人的指令。比方，储户初度在银行开户时，叮咛银行他的存款只能凭本世人签字的支票来获取。他把自个签名的样本交给银行，对此有一条非常严肃的规则：银行没有任何权力或理由把储户的钱让编造储户的支票取走。即便编造得很奇妙，也不能付款，因为银行有责任辨认出其储户的签名。因而，某些银行已选用把储户印在支票上的作法。这种做法对储户毫无风险。假定因这种作法呈现了编造的话，受丢掉的将不是储户，而是银行。

7. Knowledge and progress 常识和前进

Why does the idea of progress loom so large in the modern world? Surely progress of a particular kind is actually taking place around us and is becoming more and more manifest. Although mankind has undergone no general improvement in intelligence or morality, it has made extraordinary progress in the accumulation of knowledge.

Knowledge began to increase as soon as the thoughts of one individual could be communicated to another by means of speech. With the invention of writing, a great advance was made, for knowledge could then be not only communicated but also stored. Libraries made education possible, and education in its turn added to libraries: the growth of knowledge followed a kind of compound interest law, which was greatly enhanced by the invention of printing. All this was comparatively slow until, with the coming of science, the tempo was suddenly raised. Then knowledge began to be accumulated according to a systematic plan. The trickle became a stream; the stream has now become a torrent. Moreover, as soon as new knowledge is acquired, it is now turned to practical account. What is called ‘modern civilization’ is not the result of a balanced development of all man’s nature. but of accumulated knowledge applied to practical life.

The problem now facing humanity is: What is going to be done with all this knowledge? As is so often pointed out, knowledge is a two-edged weapon which can be used equally for good or evil. It is now being used indifferently for both. Could any spectacle, for instance, be more grimly whimsical than that of gunners ourselves very seriously what will happen if this twofold use of knowledge, with its ever-increasing power, continues.

为啥前进这个概念在现代世界显得如此杰出？无疑是因为有一种特别的前进实践上正在咱们周围发生，而且变得越来越显着。尽管人类有智力和道德上没有得到广泛前进，但在常识堆集方面却获得了无量的前进。

人一旦能用言语同别人交流思维，常识的堆集便初步了。跟着书写的创造，又跨进了一大步，因为这样一来，常识不只能交流，而且能储存了。藏书使教育变成可以，而教育反过来又丰厚了藏书，因为常识的增加遵从着一种“滚雪球”的规则。打印术的创造又大大前进了常识增加的速度。一切这些打开都比照缓慢，而跟着科学的到来，增加的速度才俄然加速。所以，常识便初步有体系有方案地堆集起来。涓涓细流汇成小溪，小溪现已变成了飞跃的江河。而且，新常识一旦获得，便得到实践使用。所谓“现代文明”并不是人的天资平衡打开的成果，而是堆集起来的常识使用到实践日子中的成果。

如今人类面临的疑问是：用这些常识去做啥？正像我们常常指出的，常识是一把双刃刀，可以用于谋福，也可以用来为害。我们如今正掉以轻心肠把常识用于这两个方面，例如：炮兵使用科学损坏人的身体、而外科医生就在邻近用科学抢救被炮兵损坏的人体，还有啥景象比这更可怕、更荒诞的吗？咱们不得不严厉地问问咱们自个：跟着日益增加的常识的力气，假定咱们持续使用常识的这种两层性，将会发生啥样的情况呢？

8. Bird flight 鸟的飞翔办法

No two sorts of birds practise quite the same sort of flight; the varieties are infinite; but two classes may be roughly seen. Any shi that crosses the Pacific is accompanied for many days by the smaller albatross, Which may keep company with the vessel for an hour without visible or more than occasional movement of wing. The currents of air that the walls of the ship direct upwards, as well as in the line of its course, are enough to give the great bird with its immense wings sufficient sustenance and progress. The albatross is the king of the gliders, the class of fliers which harness the air to their purpose, but must yield to its opposition. In the contrary school, the duck is supreme. It comes nearer to the engines with which man has ‘conquered’ the air, as he boasts. Duck, and like them the pigeons, are endowed with such-like muscles, that are a good part of the weight of the bird, and these will ply the short wings with such irresistible power that they can bore for long distances through an opposing gale before exhaustion follows.

Their

humbler followers, such as partridges, have a like power of strong propulsion, but soon tire. You may pick them up in utter exhaustion, if wind over the sea has driven them to a long journey. The swallow shares the virtues of both schools in highest measure. It tires not, nor does it boast of its power; but belongs to the air, travelling it may be six thousand miles to and from its northern nesting home, feeding its flown young as it flies, and slipping through we no longer take omens from their flight on this side and that; and even the most superstitious villagers no longer take off their hats to the magpie and wish it good-morning.

没有任何两种鸟的飞翔方法是相同的。鸟的飞翔方法千差万别，但大体上可分为两类。任何一艘横度和平洋的轮船都会有一种小信天翁伴随飞翔许多天。它们随船飞翔一小时也可贵见其摇晃一下羽翼。沿船体的上升的气流和沿航线向前的气流给这种巨翼大鸟以满足的浮力和推力。信天翁是滑翔飞翔的鸟类之王，它能自若地驾御空气，但有必要顺气流飞翔。与滑翔鸟相对的另一类鸟中，数野鸭身手最高。它更近乎于人类自诩的“战胜”了空气的建议机。野鸭?抢嗨频母胱佑刑熳实母痔愕募∪猓剂颂逯氐暮艽笠挥行Ｕ庑┘∪庖晕蘖康牧ζ?br>
动低矮的羽翼，使这类鸟能顶着劲风飞翔很远的路才会疲惫。

次于野鸭和鸽子的鸟，如鹧鸪，有类似的无量推进力，但很快会疲惫。假定海风教唆它们飞翔很长间隔，你可以捡到一些因筋疲力尽而摔下来的鹧鸪。燕子充分兼有这两类鸟的利益，它既不疲惫，也不夸耀自个的遨游力；在空中非常自若，可以飞翔6，000英里，可以飞往北方做窝的老家，再从老家飞回；一边飞一边喂食会飞的雏燕，甚至在顶风时也能在气流中滑翔，如同气流在帮它行进。这些鸟对咱们是有利的，尽管咱们不再从它们的遨游姿势来占卜吉凶，连最迷信的乡民也不再对喜鹊脱帽行礼，祝它晨安了。

9. Beauty 美

A young man sees a sunset and, unable to understand or to express the emotion that it rouses in him, concludes that it must be the gateway to world that lies beyond. It is difficult for any of us in moments of intense aesthetic experience to resist the suggestion that we are catching a glimpse of a light that shines down to us from a different realm of existence, different and, because the experience is intensely moving, in some way higher. And, though the gleams blind and dazzle, yet do they convey a hint of beauty and serenity greater than we have known or imagined. Greater too than we can describe;

for language, which was invented to convey the meanings of this world, cannot readily be fitted to the uses of another.

That all great has this power of suggesting a world beyond is undeniable. In some moods, Nature shares it. There is no sky in June so blue that it does not point forward to a bluer, no sunset so beautiful that it does not waken the vision of a greater beauty, a vision which passes before it is fully glimpsed, and in passing leaves and indefinable longing and regret. But, if this world is not merely a bad joke, life a vulgar flare amid the cool radiance of the stars, and existence an empty laugh braying across the mysteries; if these intimations of a something behind and beyond are not evil humour born of indigestion, or whimsies sent by the devil to mock and madden us. if, in a word, beauty means something, yet we must not seek to interpret the meaning. If we glimpse the unutterable, it is unwise to try

to utter it, nor should we seek to invest with significance that which we cannot grasp. Beauty in terms of our human meanings is meaningless.

一个年青人看到日落，因为无法了解和表达日落在他心中引发的热情，便得出结论：日落处想必是通往悠远世界的大门。不管是谁，在激烈感遭到美的时刻，心中都不由油生一种遥想：咱们如同瞥见从另一个世界射向咱们的一线光辉，那个世界不只不一样于咱们这个世界，而且因为美感的激烈感染，在某些方面比咱们这个世界更夸姣。尽管这光辉令人目炫缭乱，但它的确给予咱们一种不早年历和无法愿望的美感和静谧的启示。这种美感和静谧是咱们无法描绘的，因为咱们创造的言语是用来描绘这个世界的意义，不能随意拿往来不断描绘另一个世界。

不可以否定，悉数巨大的艺术都具有使人遥想到进入天外世界的魅力。在某种状况下，大天然也有这种魅力。六月湛蓝的天空总使人遥想一个愈加湛蓝的苍穹；秀丽的落日总会致使一个愈加艳丽的表象未及饱览便一闪即逝，并在消逝中给人留下不可以名状的盼望和惆怅。假定这个世界不只是一个低质的恶作剧，假定人生不只是群星寒光中普通的一闪，假定存在不只是对奇妙事物的一种空无的笑声，假定某种奇妙事物的暗示不是消化不良致使的凶暴心境，也不是魔鬼为了玩弄咱们，使咱们发狂而送给咱们的邪念，一句话，假定美有某种意义的话，我闪千万不要去阐明它的意义。假定我瞥见了只可意会不可以言传的事物，试图把它说出来，那上不正确的；关于咱们不了解的事物，咱们也不大约去赋予它某种意义。用对咱们人类有意义的词说明美是没有意义的。

10. Waves 波涛

Waves are the children of the struggle between ocean and atmosphere, the ongoing signatures of infinity. Rays from the sun excite and energize the atmosphere of the earth, awakening it to flow, to movement, to rhythm, to life. The wind then speaks the message of the sun to the sea and the sea transmits it on through waves — an ancient, exquisite, powerful message.

These ocean waves are among the earth’s most complicated natural phenomena. The basic features include a crest (the highest point of the wave), a trough (the lowest point), a height (the vertical distance from the trough to the crest), a wave length (the horizontal distance between two wave crests), and a period (which is the time it takes a wave crest to travel one wave length).

Although an ocean wave gives the impression of a wall of water moving in your direction, in actuality waves move through the water leaving the water about where it was. If the water was moving with the wave, the ocean and everything on it would be racing in to the shore with obviously catastrophic results. An ocean wave passing through deep water causes a particle on the surface to move in a roughly circular orbit, drawing the particle first towards the advancing wave, then up into the wave, then forward with it and then — as the wave leaves the particles behind — back to its starting point again.

From both maturity to death, a wave is subject to the same laws as any other ‘living’ thing. For a time it assumes a miraculous individuality that, in the end, is reabsorbed into the great ocean of life.

The undulating waves of the open sea are generated by three natural causes: wind, earth movements or tremors, and the gravitational pull of the moon and the sun. Once waves have been generated, gravity is the force that drives them in a continual attempt to restore the ocean surface to a flat plain.

波涛是大海和空气相斗的产品，无限的一种不接连的标志。太阳光影响了地球的大气层，并给予它能量；阳光使空气初步活动，发生节奏，获得生命。然后，风把太阳的住处带给了大海，海洋用波涛的方法传递这个信息 — 一个源过流长、典雅而有力的信息。

这些波涛归于地球上最凌乱的天然表象。它们的根柢特征包括浪峰（波涛的最高点）、波谷（最低点）、浪高（从波谷到浪峰的笔直间隔）、波长（两个浪峰间的水平间隔）和周期（海峰走过一个波长所需的时刻）。尽管，波涛给人的形象是一堵由水构成的墙向你压过来，而实践上，浪从水中移过，而水则留在原处。假定水和浪一同移动的话，那么大海和海里一切的东西就会向岸边疾涌过来，带来显着的灾害性成果。

穿过深水的波涛使水面上的一个微粒依照一种近乎圆形的轨迹移动，先把微粒拉向前移动的波涛，然后推上波涛，跟着波涛移动，然后 — 当波涛把微粒留在死后时 — 又回到启航点。

从老到到消亡，波涛和其他任何“活动中”的东西相同，都受制于一起的规则。一度它获得特别的特性，但究竟又被从头融进生命的大洋。

公海上高低的波涛是由3个天然要素构成的：风、地球的运动或震颤和月亮、太阳的引力。一旦波涛构成，地球引力是持续不断试图使海面恢复为平面的力气。

To strive,to seek ,to find and not to yield. –tennyson

要斗争，要探究，要有所发现，而不是要屈从。

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