加入会员日期： Aug '02
工作语言对：Spanish西班牙语译成English英语French法语译成English英语German德语译成English英语Tagalog他加禄语译成English英语English英语译成Tagalog他加禄语 Spanish西班牙语译成Tagalog他加禄语Tagalog他加禄语译成Spanish西班牙语French法语译成Tagalog他加禄语German德语译成Tagalog他加禄语
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|   Parrot
The right word for the right occasion
Madrid, Spain / 母语为：English英语  | 联系方式：   
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| | 自由译员,  已获验证的会员, ProZ.com管理员
该译员帮助进行ProZ.com的Tagalog他加禄语本地化翻译工程。 | | | Translation, Interpreting, Editing/proofreading |  | | 专业领域： | | 法律（总称） | 宗教 | | 新闻学 | 历史 | | 法律：合同 | 建筑学 | | 考古学 | 人类学 | | 艺术、工艺品、绘画 | 社会科学、社会学、伦理学等 |
| 其他工作领域： | | IT（信息技术） | 金融（普通） | | 民间故事 | 政府/政治 | | 人力资源 | 保险 | | 国际组织/开发/合作 | 互联网、电子商务 | | 法律：税与海关 | 营销/市场调研 | | 媒体/多媒体 | 哲学 | | 诗词与文学 | 印刷与出版 | | 秘术 | 环境与生态 | | 电信 | 电脑（总称） | | 电脑：软件 | 电脑：系统、网络 | | 建筑/土木工程 | 摄影/影像（及美术） | | 会计 | 广告/公共关系 | | 航天/航空/太空 | 商务/商业（普通） | | 电脑：硬件 | 烹饪/美食 | | 工程（总称） | 旅游与旅行 |
| | | 回答的问题： 7545, 提出的问题： 19 Easy / 1262 PRO, 专业级别答题积分 10153 | | | 17 已输入的项目 | 项目细节 | 项目小结 | 协作 |
笔译
工作量：30000 words
已完成：May 2006
Languages:
Spanish西班牙语译成English英语 | Permanent Exhibit of the Museum of Archaeology and History of Elche
考古学, 艺术、工艺品、绘画, 历史 | 无评论。 |
笔译
工作量：21000 words
已完成：Mar 2006
Languages:
Spanish西班牙语译成English英语 | Reflections on the History of Irrigation in Spain
建筑/土木工程, 考古学, 历史 | 无评论。 |
笔译
工作量：30000 words
已完成：Apr 2005
Languages:
Spanish西班牙语译成English英语 | Papers of the Museum-ship Nao Victoria and Expo 2005
Contracts and papers for the Bureau of International Expositions
法律：合同 | 无评论。 |
笔译
工作量：180000 words
已完成：Jun 2004
Languages:
Spanish西班牙语译成English英语 | Yearly country applications to the UN Global Fund
A seasonal United Nations project
医疗：医疗服务 | 无评论。 |
笔译
工作量：30000 words
已完成：Aug 2002
Languages:
Spanish西班牙语译成English英语 | "Shades: A World of Colour"
Book on the art of dental technology by August Bruguera
医学：牙科 | 无评论。 |
笔译
工作量：30000 words
已完成：Aug 2001
Languages:
English英语译成Tagalog他加禄语 | Ang Matematika sa Bahay, Gabay sa Pamilya
Three mathematics textbooks for the State of California (McGraw Hill).
数学与统计 | 无评论。 |
笔译
工作量：15000 words
已完成：Jun 2001
Languages:
German德语译成English英语 | Articles for "Comparare" (Journal of Comparative History)
历史 | 无评论。 |
笔译
工作量：50000 words
已完成：Feb 2000
Languages:
German德语译成English英语 | "Welcome to Vienna"
Complementary guidebook to Vienna for municipal authority guests.
旅游与旅行, 历史 | 无评论。 |
口译
工作量：48 hours
已完成：Jan 2000
Languages:
French法语译成English英语 | Interviews with UNESCO restorers at Cambodian World Heritage Sites
考古学, 建筑学, 艺术、工艺品、绘画 | 无评论。 |
口译
工作量：120 hours
已完成：Aug 1999
Languages:
Spanish西班牙语译成English英语 | Meetings, Spanish Ministry of Defence
Liaison interpreting and chuchotage
政府/政治 | 无评论。 |
笔译
工作量：60000 words
已完成：Aug 1997
Languages:
Spanish西班牙语译成English英语 | Barajas International Airport Specifications
International Airport specifications for AENA
建筑/土木工程, 航天/航空/太空 | 无评论。 |
笔译
工作量：1040 hours
已完成：Jan 1997
Languages:
Spanish西班牙语译成English英语 | ALTENER Reports for CIEMAT
Spanish participation in the EU ALTENER (Alternative Energy) Project
环境与生态, 能源/发电 | 无评论。 |
笔译
工作量：2520 hours
已完成：Feb 1990
Languages:
Spanish西班牙语译成English英语 | Cancer research working papers and publications for INSALUD
Publications for the research facility of the Spanish National Institute of Health, Clínica Puerta de Hierro.
医疗：医药, 医疗（总称） | 无评论。 |
笔译
工作量：25000 words
已完成：Aug 1986
Languages:
French法语译成English英语 | Working Papers of the UNESCO Cultural Rights Regional Working Group
Cultural rights, law and jurisprudence for the ASEAN Instute of Law and Jurisprudence, UNESCO Regional Working Group of Darussalam.
法律（总称） | 无评论。 |
校对/编辑
工作量：80000 words
已完成：Jun 1984
Languages:
French法语译成English英语 | Education Through Art in the Changing Society of Asia
Publication of the Conference Papers of the International Society for Education through Art (INSEA)
教育/教育学, 影院、影片、电视、戏剧, 艺术、工艺品、绘画 | 无评论。 |
笔译
工作量：15000 words
已完成：Oct 1981
Languages:
French法语译成English英语 | Working Papers of the XXIV International Red Cross Conference
Manila, 1981
社会科学、社会学、伦理学等, 医疗（总称） | 无评论。 |
笔译
工作量：21000 words
已完成：Oct 1980
Languages:
French法语译成English英语 | Working papers of the World Tourism Organization Conference
1980 UN World Tourism Organization Conference in Manila
旅游与旅行 | 无评论。 |
| | | 已提交的翻译样本: 10| Spanish西班牙语译成English英语: Law and Jurisprudence - 法律（总称） | 原文文本 - Spanish西班牙语
"La apreciación global del riesgo de confusión implica una cierta interdependencia entre los factores tomados en consideración, y en particular, la similitud entre las marcas y la existente entre los productos o servicios designados. Así, un bajo grado de similitud en los productos o servicios puede ser compensado por un elevado grado de similitud entre las marcas y a la inversa. En efecto, la interdependencia entre estos factores se encuentra expresada en el Décimo Considerando de la Directiva, según el cual es imprescindible interpretar la noción de similitud en relación con el riesgo de confusión, cuya apreciación depende, en particular, del conocimiento de la marca en el mercado y del grado de similitud entre la marca y el signo y entre los productos o servicios designados."
A la luz de la Directiva y de la Jurisprudencia citada, FERNANDEZ-NOVOA señala que "no cabe la menor duda de que tanto la doctrina como -sobre todo- la Jurisprudencia tienen que esforzarse por enunciar pautas concretas y coherentes a fin de fijar la existencia o inexistencia de similitud. Aunque la determinación de la similitud está, ciertamente, muy vinculada a las circunstancias de cada caso, es de todo punto necesario formular algunas pautas orientadoras que proporcionen un punto de partida para realizar la delicada operación consistente en apreciar si los productos o servicios comparados son similares o dispares". (Ob. cit., pág. 266 y ss.) | 翻译文本 - English英语
"The overall perception of the risk of confusion implies a certain interdependence between the factors taken into consideration and, in particular, the similarity between trademarks and the existing similarity between the products or services designated. Thus, a low degree of similarity in products or services may be compensated by a high degree of similarity between trademarks and vice-versa. In effect, the interdependence between these factors is expressed in the tenth recital of the Directive, according to which it is indispensable to interpret the notion of similarity in relation to the risk of confusion, the perception of which particularly depends on the recognition of the trademark in the market and on the degree of similarity between the trademark and the sign and between the products or services identified".
In the light of the Directive and the Jurisprudence cited, FERNANDEZ-NOVOA points out that "there is not the least doubt that the doctrine as well as – above all – the Jurisprudence have to make an effort to draw up concrete and coherent criteria in order to establish the existence or non-existence of similarity. Although the determination of similarity is certainly very much dependent on the circumstances in each case, it is necessary from all points of view to formulate some guiding criteria that can provide a starting point for the delicate operation of evaluating whether the products or services being compared are similar or different" (Op. cit., pp. 266 ff.). | | Spanish西班牙语译成English英语: Text for the Archeological and Historical Museum of Elche (MAHE) - 考古学 | 原文文本 - Spanish西班牙语
La Colonia Iulia Illici Augusta
El asentamiento de veteranos en el Campo de Elche se produjo de forma paralela a la creación de una nueva ciudad, provocando un proceso de transformación del paisaje urbano y de su territorio.
La colonia recién creada incorporó modelos procedentes del mundo itálico, tanto en los espacios públicos como privados y su entorno fue dividido en 225 centurias (11340 hectáreas), distribuidas en una retícula de parcelas donde destacaban los ejes principales.
La precisión alcanzada en el reparto quedó patente en la perfección de cada una de las centurias, cuyos lados medían 20 actus (710 m). La acción implicó intervenciones como la desecación de ciertos puntos del territorio y el establecimiento de un sistema de canalizaciones para el abastecimiento de agua a la ciudad.
El proceso de división en parcelas de un territorio era un momento que debía atender a una serie de ritos religiosos previos. Si los augurios eran favorables, el ingeniero especializado (agrimensor) esperaba a la salida del sol para ubicar los puntos cardinales y comenzaba a trazar líneas. Cada una de las parcelas era el resultado de la división del espacio a partir de ejes coincidentes con los puntos cardinales -denominados kardines (ejes norte-sur) y decumani (ejes este-oeste)- que adoptaban la forma de caminos de diferente consideración según la importancia de su emplazamiento. Para delimitar bien las parcelas se recurría al empleo de groma y jalones (perticae). | 翻译文本 - English英语
Colonia Iulia Illici Augusta
Parallel to the creation of a new city, veterans were settled in the fields of Elche, provoking a transformation of the urban landscape and its territory.
The recently-created colony combined models from the Italian world in both public and private spaces. Its environment was divided into 225 centuriae (11340 hectares) distributed into a network of parcels where the main axes stood out.
The precision achieved in the distribution was evident in the perfection of each centuria, the sides of which measured 20 actus (710 m). Its execution involved interventions such as the drainage of certain parts of the territory and the establishment of a system of canals for supplying water to the city.
The process of dividing a territory into parcels was subject to a series of previous religious rituals. If the omens were favourable, the specialised engineer (the agrimensor) waited for sunrise in order to situate the cardinal points and begin to draw lines. Each parcel was the result of the division of the space based on axes coinciding with the cardinal points - called kardines (north-south axes) and decumani (east-west axes) – which adopted the form of different types of roads, depending on the importance of their location. To delimit the parcels well, recourse was taken to the use of the groma and landmarks (perticae). | | Spanish西班牙语译成English英语: Medieval History | 原文文本 - Spanish西班牙语
El motín de la trucha
En el año 1158 Zamora era una ciudad floreciente. Habían ido surgiendo por doquier nuevos barrios que hacían necesaria la ampliación de su recinto amurallado. Los pecheros, es decir, aquellas personas que eran de origen plebeyo y que por tanto tenían que pagar impuestos, crecían en número, y habían comenzado a agruparse socialmente.
Pero la tranquilidad de Zamora en los últimos meses se había visto alterada desde que Alfonso VII concediera a don Ponce de Cabrera el título de príncipe de Zamora, con amplios poderes sobre la gobernación de la ciudad. Los desmanes de éste y de su familia se iban haciendo más numerosos y graves. El resto de los nobles, alentados por esas actitudes, estaban tomando también decisiones que atentaban cada día contra la vida de los pecheros, quienes no podían hacer nada para cambiar esas costumbres.
Para regular el mercado, y para que los nobles siguieran conservando parte de sus privilegios, desde hacía años se había establecido que los plebeyos no podían comprar ningún producto antes de que dieran las diez de la mañana; hasta cuyo momento sólo estaría abierto a los nobles y a sus criados.
Y sucedió que, un día de los primeros meses de 1158, el hijo de uno de los zapateros de Balborraz se dirigió hacia el mercado que se encontraba próximo a la orilla del Duero, a comprar lo necesario para la comida. Esperó, como tantas otras veces, remoloneando por los alrededores de los puestos, tablas y poyos, hasta que llegaron las diez de la mañana y se autorizó la compra a los plebeyos. El hijo del zapatero fue corriendo hasta una de las tablas del pescado en que se exhibía una hermosísima trucha asalmonada dispuesto a comprarla. Cuando estaban en ello, apareció en el puesto el despensero del noble don Gome Álvarez de Vizcaya, quien antes de que el hijo del zapatero pudiera tomarla, la cogió rápidamente en sus manos, a la vez que decía: Esta trucha es para mi señor don Gome. De nada sirvieron las palabras del pescadero indicándole que ya la había vendido y por eso no podía dársela a él. | 翻译文本 - English英语
The Riot of the Trout
In 1158, Zamora was a flourishing city. New neighbourhoods had been sprouting everywhere, making an extension of its walled enclosure necessary. The "pecheros", or commoners, whose social status obliged them to pay taxes, were growing in number and had begun to group together socially.
However, the peace of Zamora during the last few months had been perturbed, ever since Alfonso VII granted Ponce de Cabrera the title of Prince of Zamora, with broad powers over the governance of the city. His abuses and those of his family increased and grew more flagrant. The other nobles, taking example, also began to make decisions that infringed every day upon the lives of the commoners, who could do nothing to change these customs.
To regulate the market and permit the nobles to continue exercising part of their privileges, it had been established for years that the commoners could not buy any product before ten in the morning; up to that time the market was open solely for the nobles and their servants.
And it happened that, one day in the early months of 1158, the son of a cobbler from Balborraz went to the market close by the banks of the Duero to buy things needed for lunch. He waited, as so often before, biding time around the stalls, boards and benches until ten in the morning, when the commoners were allowed to purchase. The cobbler's son then came running to one of the fishmongers' stalls where a fine-looking salmon trout was on display, ready to buy it. As they were closing the deal, the steward of Don Gome Álvarez de Vizcaya appeared at the stall, and before the cobbler's son could take the trout, he grabbed it swiftly in his hands, saying, "This trout is for my master Don Gome". In vain were the fishmonger’s words telling the steward that he had already sold the trout and hence, could not give it to him. | | French法语译成English英语: Guide to Paris: excerpt - 旅游与旅行 | 原文文本 - French法语
Capitale de la France, Paris est née du fleuve qui déroule aujourd'hui un superbe panorama sur les monuments prestigieux qui s'y mirent. Mais, outre de grands musées (Le Louvre, Orsay), de superbes monuments, des boulevards animés, des avenues bordées de commerces connus dans le monde entier, de l'incontournable tour Eiffel, Paris sait être plus intime et dévoiler au flâneur le charme de ses quartiers médiévaux et de ses villages: Partez donc à la découverte de cette ville, populaire et raffinée, où la surprise est de tous les instants. Paris, c'est d'abord la Seine, ce fleuve dont est née la ville, et autour duquel, elle déroule l'inoubliable panorama de ses monuments: qu'on la découvre depuis un bateau ou lors d'une longue flânerie sur les quais, on ne se lasse jamais de ce spectace sans cesse renouvelé! Flânerie, le maître-mot est là: Paris ne se conçoit, ne se découvre, ne se ressent que si l'on prend le temps de flâner, attentif au spectacle de la rue comme aux détails architecturaux: ici une fenêtre géminée dans une ruelle oubliée par le temps, là un marché coloré avec ses étals ménageant une étroite allée entre des amoncellements de fruits, de poissons ou de fromages, là encore une rue bordée de jardinets et de villas, et vous voilà transportés dans un tranquille bourg de province. Ces villages de Paris, centrés autour de leur église, chacun a sa personnalité: gouailleuse et populaire, mondaine et branchée, franchement exotique parfois, toujours parisienne au fond! | 翻译文本 - English英语
Paris, the capital of France, was born of the river which today unfolds a superb panorama of the prestigious monuments that look out upon it. But apart from great museums (the Louvre, the Musée d’Orsay), excellent monuments, lively boulevards, avenues lined with shops known the world over, and the omnipresent Eiffel Tower, Paris can be more intimate, unveiling the charm of its medieval quarters and its communities to the leisurely stroller. Set out, then, to discover this city, both folksy and refined, where surprise is present at all times. Paris is, above all, the Seine, that river that gave birth to the city, around which it unfurls the unforgettable panorama of its monuments: whether one contemplates it from a boat or in the course of a long walk on the banks, one never tires of this spectacle endlessly renewing itself. A stroll, that is the keyword: Paris can only be conceived, can only be discovered, can only be sensed if one takes the time out to stroll, as attentive to the spectacle of its streets as to its architectural details – here a double-window in a time-forgotten backstreet, there the stalls of a colourful market furnishing a narrow alley piled with fruit, fish or cheeses; further on, another street lined with small gardens and villas – and suddenly you find yourself transported into a peaceful provincial town. These communities inside Paris that revolve around their churches, each with its own personality: garrulous and populist, mundane and trendy, frankly exotic sometimes, and still Parisian deep down. | | French法语译成English英语: From "Beyrouth au coeur" by Nadia Khouri-Dagher (for the Women, Earth And Vital Encounter Group) - 诗词与文学 | 原文文本 - French法语
Il m'a toujours semblé extraordinaire que l'on puisse revenir simplement sur les lieux de son enfance, une maison de famille à la campagne, un manège au jardin du Luxembourg, une plage en Bretagne. Mon enfance à moi m'a été confisquée un jour de juin 1967, nous avions embarqué en famille sur un bateau à destination de Marseille, nous étions passés chez le photographe pour un protrait de groupe, mon père ma mère et les quatre filles, ma grand-mère avait pleuré, nous les enfants ne savions pas ce que signifiait ce départ, un voyage en bateau la France ce devait être beau.
Mes parents étaient arrivés au Liban sept ans plus tôt, Libanais d'Égypte fuyant, comme d'autres, Français, Anglais, Italiens, Grecs, un pays dont ils étaient devenus étrangers depuis l'indépendence. Pour eux comme pour d'autres Levantins d'Égypte, le Liban n'avait été qu'une étape avant d'autres départs. Pour moi, ç'avait été mes premières années d'enfance dans le Liban heureux des années 60.
Petite fille, en France, il m'arrivait de rêver la nuit de mon pays perdu. Nous partions parfois en vacances à Beyrouth, passant l'été dans l'appartement d'Achrafieh où vivaient encore ma grand-mère et mes oncles maternels. Mais l'été 74 fut notre dernier séjour: l'année suivante la guerre éclatait.
Pendent des années, j'ai continué à rêver, éveillée, de retourner au Liban. Pour m'en approcher, tant que durait la guerre, j'ai vecu dans d'autres pays arabes -- l'Égypte parentale, la Tunisie méditerranéenne -- ai réappris une langue oubliée, me suis replongée dans ma culture d'origine, en ai fait l'objet de mes étides et de mes premiers reportages. | 翻译文本 - English英语
It has always seemed extraordinary to me that it is possible to simply return to the haunts of one’s childhood: a family house in the countryside, a merry-go-round in the Luxembourg Gardens, a beach in Brittany. My childhood was confiscated one day in June 1967: we shipped out to Marseille as a family, passing by at a photographer's for a group portrait: father, mother and their four daughters. My grandmother cried. We children weren't aware what this departure meant -- a sea cruise to France? That had to be lovely.
My parents had arrived in Lebanon seven years earlier, Lebanese from Egypt fleeing, like so many others -- French, English, Italians, Greeks -- a country where they had become foreigners since its independence. For them, as well as for other Egyptian Levantines, Lebanon was only a stopover between departures. For me, those were my first years of childhood in the happy Lebanon of the 60s.
As a little girl in France, I often dreamt at night about my lost country. We sometimes went on vacation to Beirut, spending summer in the Ashrafiyyah apartment where my grandmother and my maternal uncles still lived. But the summer of '74 was our last visit. The following year, the war broke out.
For years, I continued to dream, eyes open, of returning to Lebanon. To get closer while the war raged, I lived in other Arab countries -- the Egypt of my birth, Mediterranean Tunisia -- and I relearned a forgotten tongue, immersed myself in my original culture, and made it the subject of my studies and my first reportages. | | German德语译成English英语: Social Sciences - 人类学 | 原文文本 - German德语
Der homo europaeus vor der Anthropologie des 18. Jahrhunderts
Seit der Antike also wurde ein Bild vom europäischen Menschen geschaffen, mit dem das Eigene gegenüber dem Fremden bestimmt wurde. In der Regel standen am Anfang geographisch begrenzte Ausgangspunkte, die verallgemeinert wurden: So waren die ersten definierten Europäer eigentlich Griechen, spätere eigentlich nördlich der Alpen wohnende Europäer usw. Der Althistoriker Dieter Kienast erwähnt eine anonyme Schrift (überliefert als eine Schrift des Hippokrates) aus der Zeit vor dem Peloponnesischen Krieg, in der zu lesen sei, "daß auf Grund der geophysikalischen Bedingungen die Europäer mutiger und kriegerischer seien als die Asiaten. Denn der ewige Wechsel des Klimas in Europa stärke Körper und Geist, während das milde Klima Asiens Gleichgültigkeit und Feigheit erzeuge." Aristoteles habe diese Gedanken aufgegriffen. Die Europäer, so scheint es, wurden schon sehr früh nicht nur mental und kulturell, sondern auch körperlich von anderen Menschen unterschieden. Dennoch bezeichneten sich die Menschen in Europa anfänglich ausgesprochen selten als Europäer. Der in der Karolingerzeit verwendete Begriff "europenses" bezeichnete die europäischen Krieger im Unterschied zu den Arabern, aber nicht eigentlich "die Europäer".
Die antiken Topoi wurden im Mittelalter wieder zu Ehren gebracht und im Kontext der kosmologischen Körperkonzepte genutzt. Nicolas Oresme sprach im 14. Jahrhundert nicht direkt von "Europäern" oder "Asiaten", sondern von "ceulz d’Asie" oder "ceulz d’Europe". Die Asiaten seien sklavisch (das sagte auch u.a. Aristoteles), die Europäer freier, adliger. | 翻译文本 - English英语
Homo europaeus before the Anthropology of the 18th Century
There has thus been an image of the European since Antiquity, according to which stereotype the native was differentiated from the foreigner. In the beginning, as a rule, there were geographically limited points of departure which came to be generalized: thus, the first Europeans defined were really Greeks, later on those Europeans living north of the Alps, etc.. The historian of ancient times, Dieter Kienast, mentions an anonymous document (traditionally attributed to Hippocrates) from the period before the Peloponnesian War, in which it was to be read "that due to geophysical conditions, Europeans were braver and more warlike than Asians, since the perpetually changing climate of Europe strengthened body and mind, while the mild climate of Asia fostered indifference and cowardice." It is supposed that Aristotle adopted this idea. Europeans, so it seemed, were differentiated at an early stage, not only intellectually and culturally, but also physically, from other people. This notwithstanding, people in Europe seldom referred to themselves as European in the beginning. The concept of "europenses" employed during the Carolingian times referred to European warriors in contrast to the Arabs, but not really to "the Europeans".
The ancient commonplaces – the topoi – became a point of honour during the Middle Ages and were used in the context of cosmological physiology. During the 14th century, Nicolas Oresme did not speak directly of "Europeans" or "Asians", but of "those from Asia" or "those from Europe". Asians were slavish (Aristotle, among others, also said this), and the Europeans freer, more noble. | | German德语译成English英语: Guide to Vienna: excerpt - 旅游与旅行 | 原文文本 - German德语
Am Anfang war der Fluss
Wien ist anders, das haben wir schon in der Einleitung erwähnt, und daher hat Wien auch zu „seinem“ Fluss – der Donau – ein eigenes Verhältnis. Das damit beginnt, dass Wien nicht an der Donau liegt, sondern neben ihr. Und das hat mit der Geographie zu tun.
Nördlich von Wien liegt der Kahlenberg, der Hausberg der Wiener. Aber er ist nicht der allerletzte Gipfel der Alpen, die in Wien enden – denn das ist der Bisamberg, und der liegt genau dem Kahlenberg gegenüber auf dem anderen Donauufer. Zwischen diesen beiden Kuppen, jeweils nur wenige hundert Meter hoch, fliesst die Donau in einem relativ schmalen Flussbett. Als die Römer hier ankamen, war dies für einhundert Kilometer stromauf und zweihundert stromab die einzige Möglichkeit, die Donau zu überqueren, denn nach dem Durchbruch zwischen Kahlen- und Bisamberg weitete sich der Fluss zu einer Sumpf- und Aulandschaft von mehreren Kilometern Breite.
Das grosse Lager Vindobona wurde dort errichtet, wo heute die Innenstadt an den Donaukanal grenzt. Das Lager, dessen Grenzen sich im Grundriss der Innenstadt im Verlauf des Tiefen Grabens, der Naglergasse, des Grabens, der Kramergasse und der Rotgasse sowie zum Donaukanal hinunter entlang des Salzgries deutlich abzeichen, bildete den Ausgangspunkt der territorialen Entwicklung Wiens.
Heute liegen die Fundamente dieses Lagers mehrere Meter unter dem Strassenniveau. Auf dem Hohen Markt kann man in die römische Vergangenheit Wiens hinuntersteigen und dort die wieder ausgegrabenen römischen Ursprünge der Stadt besuchen.
Der römische Kaiser Marc Aurel liebte Wien und hielt sich hier bis zu seinem Tode auf, die Wiener haben „Ihrem“ römischen Kaiser ein ehrendes Andenken erhalten und ihm auch ein Standbild gesetzt, das ihn, auf einem römischen Streitwagen stehend, neben der Secession auf dem Karlsplatz zeigt. Die Legende will es, dass er den Weinbau nach Wien gebracht hat; jedenfalls haben die römischen Siedler, die mit den Legionen nach Vindobona kamen und mit der einheimischen keltisch-illyrischen Bevölkerung verschmolzen, die Kunst des Rebenanbaus und des Weinkelterns in Wien heimisch gemacht. Seither wächst auf den Hängen des Kahlenbergs im Norden ebenso wie auf den Hügeln im Süden der Stadt ein Wein, der als „Heuriger“ Wein ausgeschenkt wird und sich in gleichnamigen Lokalen grosser Beliebtheit seitens der Einheimischen erfreut. | 翻译文本 - English英语
In the Beginning was the River
Vienna is different, as we have already pointed out in the Introduction, and for the same reason Vienna also has a special relationship with "its" river – the Danube. In the first place Vienna does not lie on the Danube, but alongside it. It all has to do with its geography.
To the north of Vienna lies the Kahlenberg, Vienna’s own mountain. But in fact it is not the last Alpine peak of all that ends in Vienna – this is the Bisamberg, which lies exactly opposite the Kahlenberg on the other bank of the Danube. Between these two hilltops, which at this point are only a few hundred metres high, the Danube flows in a relatively narrow bed. When the Romans arrived, this was the only point where the Danube could be crossed for a hundred kilometres upstream and two hundred downstream, since beyond the gap between the Kahlenberg and the Bisamberg, the river once again widened into a landscape of marsh and pastureland several kilometres wide.
The great Roman camp of Vindobona was built on the spot where today the central part of the city borders upon the Danube Canal. The camp, whose limits are clearly defined by the old streets of Tiefen Graben, Naglergasse, Graben, Kramergasse and Rotgasse, as well as the Salzgries running down along the Danube Canal, served as the starting point for Vienna‘s territorial expansion.
Today, the foundations of this camp are several metres under street level. At the Hoher Markt, you can climb down into Vienna's Roman past and visit the excavated Roman origins of the city.
The Roman emperor Marcus Aurelius loved Vienna and stayed here until he died. The Viennese conserve an honourable memory of "their" Roman emperor and have commemorated him with a statue that portrays him standing in a Roman chariot on the Karlsplatz near the Secession. Legend has it that he introduced the cultivation of wine in Vienna; in any case, the Roman settlers who came to Vindobona with the legions and blended into the indigenous Celtic-Illyrian population made the art of viticulture and the wine press, native to Vienna. Since then, on the slopes of the Kahlenberg in the North as on the hills south of the city, a wine has been grown that is poured out as "Heuriger", which has warmed the hearts of the city-dwellers in well-loved taverns of the same name. | | English英语译成Tagalog他加禄语: Official Copy - 法律（总称） | 原文文本 - English英语
DEFINITIONS
Unless the context clearly requires otherwise, these definitions apply to the standards following this section.
Basic child support obligation: means the monthly child support obligation determined from the economic table based on the parties combined monthly net income and the number of children for whom support is owed.
Child support schedule: means the standards, economic table, worksheets and instructions as defined in chapter 26.19 RCW.
Court: means a superior court judge, court commissioner and presiding and reviewing officers who administratively determine or enforce child support orders.
Deviation: means a child support amount that differs from the standard calculation.
Economic table: means the child support table for the basic support obligation provided in RCW 26.19.020.
Instructions: means the instructions developed by the Office of the Administrator for the Courts pursuant to RCW 26.19.050 for use in completing the worksheets.
Standards: means the standards for determination of child support as provided in chapter 26.19 RCW
Support transfer payment: means the amount of money the court orders one parent to pay to another parent or custodian for child support after determination of the standard calculation and deviations. | 翻译文本 - Tagalog他加禄语
MGA KAHULUGAN
Maliban kung malinaw na iba ang tinutukoy, ang mga kahulugang ito ay tumuturing sa sumusunod na mga pamantayan nitong bahagi ng kasulatan.
Batayan ng obligasyong magtustos sa mga anak: tumutukoy sa buwanang tungkuling magtustos sa anak na tiniyak sa talaang pangkabuhayan at binatay sa pinagsamang buwanang kitang neto ng mga panig at sa bilang ng mga anak na dapat tustusan.
Programa ng pagtustos sa mga anak: tumutukoy sa mga pamantayan, sa talaang pangkabuhayan, sa kasulatang batayan at sa mga tagubiling ipinapaliwanag sa Kabanata 26.19 ng RCW.
Hukuman: tumutukoy sa hukom, komisyonado ng hukuman at mga tagapamuno at tagasuri na nagtatakda ng pamamahala o pagpapatupad ng mga utos na magtustos sa anak.
Paglihis: tumutukoy sa halaga ng pagtutustos na naiiba sa kalkulong pangkaraniwan.
Talaang pangkabuhayan: tumutukoy sa talaan ng pagtutustos sa anak ukol sa batayan ng obligasyong magtustos sa anak na nakalahad sa RCW 26.19.020.
Mga tagubilin: tumutukoy sa mga tagubiling binuo ng Tanggapan ng Tagapamahala ng mga Hukuman sang-ayon sa RCW 26.19.050 upang gamitin sa pagpupuno ng mga kasulatang batayan.
Mga pamantayan: tumutukoy sa mga pamantayang ginagamit sa pagtitiyak ng halaga ng pagtustos sa anak ayon sa Kabanata 26.19 ng RCW.
Isasaling bayad sa pagtustos: tumutukoy sa halagang inuutos ng hukumang ibayad ng magulang sa kapwa niyang magulang o sa tagapag-alaga ng bata bilang pagtustos, pagkatapos ng pagtitiyak ng kalkulong pangkaraniwan at paglihis. | | Spanish西班牙语译成Tagalog他加禄语: Consejos dietéticos para hipertensos - 医疗：医疗服务 | 原文文本 - Spanish西班牙语
Una ayuda importante para controlar la tensión arterial es reducir el consumo de sal en nuestra alimentación, para ello la siguiente información le será de utilidad:
Use poca sal al cocinar y no use el salero en la mesa.
Se pueden utilizar otras especias y condimentos para dar sabor a los alimentos (orégano, tomillo, pimienta, ajo, cebolla, limón, vinagre, menta, azafrán, comino, laurel, nuez moscada, clavo, romero, etc.).
Los platos precocinados, las sopas de sobre, los purés , las pastillas de caldo y las salsas comerciales son ricas en sal.
Las conservas tanto en lata como en cristal llevan sal.
Reduzca el consumo de embutidos.
El jamón “dulce” lleva tanta sal como otros embutidos.
Los quesos curados y cremosos tienen más sal que los tiernos.
Los aperitivos en general tienen mucha sal (patatas chips, cortezas, aceitunas, anchoas, etc).
Las galletas y pastas suelen llevar sal.
Evitar beber agua con gas, ya que es rica en sodio.
Evitar tomar café, té o chocolate, ya que incrementan los niveles de presión arterial. Sustituirlos por otro tipo de bebidas como las infusiones: manzanilla, menta poleo, etc.
No beba zumos de fruta envasados, hágalos de fruta fresca.
Los frutos secos que sean crudos o tostados, no fritos.
Es recomendable el consumo diario de cereales, legumbres, fruta, verduras, hortalizas, carne o pescado y leche.
Consumir dulces y azúcar con moderación. | 翻译文本 - Tagalog他加禄语
Mahalagang tulong upang mapawi ang mataas na presyon ay ang pagbawas sa paggamit ng asin sa ating pagkain. Dito ay makakatulong sa inyo ang mga sumusunod na kaalaman:
• Gumamit ng kaunting asin sa pagluto at tanggalin ang lalagyan ng asin sa hapag.
• Maaaring gumamit ng ibang pampalasa upang mapalinamnam ang mga pagkain (suganda, tomilyo, paminta, bawang, sibuyas, limon, suka, polios, kashubha, komino, laurel, nuwes muskada, klobas, dumero, atbp.).
• Ang mga pagkaing binibiling handa, sabaw sa sobre, pure, sabaw sa kubo at sarsang nakahanda ay maraming lamang asin.
• Ang mga pagkaing delata at nakabote ay naglalaman ng asin.
• Bawasan ang pagkain ng embutido.
• Ang hamong manamis-namis ay kasing dami ang asin sa iba pang embutido.
• Ang mga kesong matigas at malambot ay higit na maalat sa kesong sariwa.
• Sa kabuuan, ang mga pika-pika (pritong patatas, tsitsaron, oliba, dilis, atpb.) ay naglalaman ng maraming asin.
• Ang mga galyetas at pasta ay malamang naglalaman ng asin.
• Iwasan ang pag-inom ng tubig na may gas dahil mataas ang nilalamang asin nito.
• Iwasan ang pag-inom ng kape, tsaa o tsokolate, dahil nakakataas ito sa presyon ng dugo. Palitan ng ibang uri ng inumin, tulad ng mga impusyon: mansanilya, herba buena, poleo, atpb.
• Huwag uminom ng katas ng bungang-kahoy na nakahanda, gawin ito sa bungang-kahoy na sariwa.
• Ang mga nuwes at mani ay dapat hilaw o inihaw, hindi prito.
• Maipapayo ang pagkain araw-araw ng mga sereal, gulay na buto, bungang-kahoy, gulay, karne o isda at gatas.
• Alalayan ang pagkain ng matamis at ng asukal. | | | French法语译成Tagalog他加禄语: ENTRY_722 | Second ProZ.com Translation Contest 2007 |
| 原文文本 - French法语
La mort de Jean-Baptiste fut la grande affaire de ma vie : elle rendit ma mère à ses chaînes et me donna la liberté.
Il n'y a pas de bon père, c'est la règle ; qu'on n'en tienne pas grief aux hommes mais au lien de paternité qui est pourri. Faire des enfants, rien de mieux ; en avoir, quelle iniquité ! Eût-il vécu, mon père se fût couché sur moi de tout son long et m'eût écrasé. Par chance, il est mort en bas âge ; au milieu des Énées qui portent sur le dos leurs Anchises, je passe d'une rive à l'autre, seul et détestant ces géniteurs invisibles à cheval sur leurs fils pour toute la vie ; j'ai laissé derrière moi un jeune mort qui n'eut pas le temps d'être mon père et qui pourrait être, aujourd'hui, mon fils. Fut-ce un mal ou un bien ? Je ne sais ; mais je souscris volontiers au verdict d'un éminent psychanalyste : je n'ai pas de Sur-moi.
Ce n'est pas tout de mourir : il faut mourir à temps. Plus tard, je me fusse senti coupable ; un orphelin conscient se donne tort : offusqués par sa vue, ses parents se sont retirés dans leurs appartements du ciel. Moi, j'étais ravi : ma triste condition imposait le respect, fondait mon importance ; je comptais mon deuil au nombre de mes vertus. Mon père avait eu la galanterie de mourir à ses torts ; ma grand-mère répétait qu'il s'était dérobé à ses devoirs ; mon grand-père, justement fier de la longévité Schweitzer, n'admettait pas qu'on disparût à trente ans ; à la lumière de ce décès suspect, il en vint à douter que son gendre eût jamais existé et, pour finir, il l'oublia. Je n'eus même pas à l'oublier : en filant à l'anglaise, Jean-Baptiste m'avait refusé le plaisir de faire sa connaissance. Aujourd'hui encore, je m'étonne du peu que je sais sur lui. Il a aimé, pourtant, il a voulu vivre, il s'est vu mourir ; cela suffit pour faire tout un homme. | 翻译文本 - Tagalog他加禄语
Ang kamatayan ni Jean-Baptiste ay naging napakamalaking bagay sa aking buhay: ibinalik ang aking ina sa kanyang tanikala at binigyan ako ng kalayaan.
Walang mahusay na ama: ito ang patakaran. Huwag idaing sa lalaki, kundi sa bulok na kaugnayan ng pagka-ama. Walang gawaing makakatalo sa paggawa ng anak, nguni’t ang magkaroon ng anak – napakalaking parusa! Kung nabuhay siya, malamang na hiniga ng tatay ko ang buong katawan sa ibabaw ko at dinaganan ako. Nagkataong namatay siya habang bata pa. Sa pagitan ng mga Eneas na pasan-pasan ang kanilang mga Anchises, tinatawid ko ang ilog sa kabilang pampang na nag-iisa, kinasusuklaman itong mga ninunong habang-buhay na nakakabayo sa kanilang mga anak. Iniwan ko ang isang talubata na di nagkaroon ng panahong maging aking ama at, sa ngayon, sa kanyang gulang, ay maaaring maging aking anak. Masama ba ito o mabuti? Hindi ko alam, nguni’t maluwag sa kalooban akong sumasang-ayon sa hatol ng isang bantag na sikoanalista: wala akong "nangingibabaw na sarili".
Hindi sapat ang mamatay: kailangang mamatay sa oras. Sa katagalan, sumama ang aking budhi; ang ulilang nakakamalay ay kinakanya ang pagkakamali – sa sama ng loob na idinulot ng pagtanaw sa kanya, ang kanyang mga magulang ay humiwalay at bumalik sa kanilang tahanan sa langit. Subali’t ako’y nagalak: ang aking malungkot na kalagayan ay nagtamo ng paggalang at binigyan ako ng halaga, at itinuring ko ang aking pagdadalamhati bilang isa sa aking mga mabubuting katangian. Ang aking ama ay nagkaroon ng kagandahang-loob na mamatay, sa sariling pagkakamali – paulit-ulit na sinabi ng aking impo na iniwasan niya ang kanyang mga pananagutan, habang hindi matanggap ng aking ingkong, na makatwirang ipinagmamalaki ang mahabang buhay ng mga Schweitzer, na maaari kang mawala sa tatlumpung taong gulang. Sa tanaw nitong kahina-hinalang pagdao, nauwi siya sa alinlangan na ang kayang manugang ay totohanang nabuhay kailanman, at sa wakas, nalimutan ito. Ni hindi ko siya nakalimutan: sa kanyang pagdao nang walang paalam, itinanggi sa akin ni Jean-Baptiste ang lugod na makilala siya. Sa ngayon man, ikinagugulat ko ang kutiting na nalalaman ko sa kanya. Subali’t nagmahal siya, nagnais siyang mabuhay, naranas niya ang kamatayan – sapat na ito upang maging taong ganap.
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