英語諺語及來歷
1. 英語諺語10句,要有翻譯,有來源的,或者出自哪本書也可以
Waste not,want not. 儉以防匱。
2. From saving comes having. 富有來自節儉。
3. A penny saved is a penny gained. 省一文是一文。
4. Take care of the pence and the pound will take care of themselves. 金錢積少便成多。
5. Frugality is an estate alone. 節儉本身就是一宗財產。
6. He that regards not a penny,will lavish a pound. 小錢不知節省，大錢將濫花。
7. Small gains bring great wealth. 積小利，成巨富。
8. Many a little makes a mickle. 積少便成多。
9. As the touchstone tries gold,so gold tries man. 試金之石可試金，正如黃金能試人。
10. Courage and resolution are the spirit and soul of virtue. 勇敢和堅決是美德的靈魂。
2. 英語諺語 附上其來歷 英語介紹
1 The only way to have a friend is to be one
2 all are not friends that speak us fair
3a man is known by his friends.
4Better an open enemy than a false friend.
1.交友的唯一方法是自己必須夠朋友
2.說好話的不一定都是朋友。
3.人以群分
4.公開的敵人勝於虛假的朋友。
A
愛情是盲目的 Love is blind.
B
被打得青一塊紫一塊 be beaten black and blue
不勞則無獲 No pains ,no gains.
不怕遲只怕不做 Better late than never.
C
此路不通 Blocks！
D
當斷不斷，必受其患 He who hesitates is lost.
F
發光的並不都是金子 All is not gold that glitters.
G
過著吵吵鬧鬧的生活（夫妻） lead a cat and dog life
J
金窩，銀窩，不如自己的草窩。 East,west，home is best．
酒好不必掛幌子 Good wine needs no bush.
L
良好的開端是成功的一半 Well begun is half done.
N
牛飲 drink like a fish
Q
情人眼裡出西施 Love blinds a man to imperfections.
R
認識從實踐開始 Knowledge begins with practice.
S
上氣不接下氣 out of breath
T
天亮了 Day breaks;Day dawns.
X
信不信由你 Believe it or not.
行動勝於空談 Actions speak louder than words.
需要是發明之母 Necessity is the mother of invention.
Y
一隻耳朵進，一隻耳朵出 go in at one ear and out at the other
有其父必有其子 Like father,like son.
Z
這怪不著誰 No one is to blame for it.
真是活一天學一天 Live and learn.
拙匠常怪工具差 Bad workmen often blame their tools.
A
愛不釋手 can』t bear to part with it / stand parting with it / putting it down (back, aside) / leaving it aside
B
笨鳥先飛 the early bird catches the worn
彪炳史冊 make/create history
博覽群書 browse through/over some books be well/widely read
不盡人意 be not all roses
不惜費用 spare no expense
不遺餘力 to the best of one's power
不在話下 let alone
不知所措 to be at a loss/at sea
C
初出茅廬 to be young and inexperienced/to be a green hand
出神深思 be buried in thought
吹毛求疵 find faults with/be particular about
純屬偶然 purely by accident
從頭到腳 from head to foot
從頭至尾 from beginning to end
粗枝大葉 to be crude and careless/to be careless
D
大智若愚 still waters run deep
呆若木雞 to be mbstruck/mbfounded
東張西望 look around
獨具匠心 be original
獨立無援 (all) on one's own
對牛彈琴 to cast pearls before a swine/to play the lute to a cow
G
敢作敢為 be aggressive
隔牆有耳 Walls have ears.
公事公辦 Business is business.
固執己見 stick to one's own opinions
刮目相看 look at sb differently/with new eyes/regard sb in a totally different light
寡廉鮮恥 be shameless
H
毫無怨言 without complaint
畫蛇添足 to plant the lily/to draw a snake and add feet to it
黃粱美夢 a dream/a fond dream
揮金如土 to spend money like water/dirt
悔過自新 turn over a new leaf
J
堅持不渝 hold on/out
堅如磐石 as solid as a rock
艱苦奮斗 fight one's way
賤買貴賣 buy cheap and sell dear
焦躁不安 be restless
精力充沛 be full of energy
酒肉朋友 fair-weather friend
九死一生 a narrow escape
居高臨下 be commanding
K
開門見山 to come/get to the point
空中樓閣 a castle in the air
M
毛遂自薦 to offer to do sth./to volunteer one』s service
沒精打采 feel blue
每況愈下 go from bad to worse
P
旁敲側擊 beat around/about the bush
平安無恙 safe and sound
平易近人 be approachable
Q
恰好相反 just on the contrary/just the opposite
恰到好處 to the point
巧舌如簧 to have a smooth tongue
千方百計 try every means
傾國傾城 to be extremely beautiful
全心全意 heart and soul
R
仁至義盡 do our best
如釋重負 take a load/weight off sb's mind
S
三思而行 look before you leap
深思熟慮 turn over
生動逼真 true to life
生機勃勃 look alive
生死攸關 between/of life and death
世世代代 from age to age
首屈一指 second to none
熟能生巧 Practice makes perfect.
數以百計 by hundreds
水泄不通 be blocked with crowds of people
隨機應變 rise to the occasion
T
挑挑揀揀 pick and choose
W
玩忽職守 neglect one's ty
無論如何 in any case
無與倫比 beyond compare
勿庸置疑 no doubt
X
洗耳恭聽 be a good listener
喜形於色 One's face brightened/lit up.
小心為妙 One cannot be too careful.
相差甚遠 not nearly
心安理得 feel at ease
懸梁刺股 to be very/extraordinarily hard-working
血濃於水 Blood is thicker than water.
Y
妖魔鬼怪 evil spirits
一箭雙雕 Kill two birds with one stone.
一舉雙得 Kill two birds with one stone.
一事無成 accomplish nothing
一笑了之 laugh off
易如反掌 to be a piece of cake/to be as easy as turning over one』s hand
引人入勝 be attractive
引人注目 be attractive
猶豫不決 beside over/hesitate over
有福同享 有難同當 for better or (for) worse
Z
掌上明珠 an apple in one』s eye/a pearl in the palm
直呼其名 call a person by name
自吹自擂 boast
自高自大 look big
3. 英語諺語背後的故事
Happy as a sand boy是一條英國諺語，其起源可以追溯到19世紀初期。其實sand boy不一定專指賣沙子的「小男孩」，因為在過去，boy多為對社會地位較低的成年人的愛稱，因此sand boy多半指代那些為謀生計，挨家挨戶叫賣沙子的成年人。賣沙子今天聽起來有些好笑，但在19世紀確實是一項有利可圖的買賣，人們需要沙子來打磨地板，吸收水漬，很多小酒館還流行用沙子來鋪地，營造一種舒適浪漫的效果。
那麼這些賣沙子的窮人為什麼這么快樂呢？一種可能是：他們販賣的貨物是不需要多少本錢的，只要找到一塊干凈的沙地，就有了充足的免費貨源，因此他們每賺到一點錢都非常開心。
另一種理論來自一種傳說：賣沙子的人對酒精有特殊的偏好。19世紀的英國著名現實主義小說家查爾斯·迪更斯在他1841年的小說《老古玩店》（The Old Curiosity Shop）中描寫了一個叫「The Jolly Sandboys」的酒館，門口掛著一個標志牌，上面畫著三個賣沙人舉著大杯啤酒開懷暢飲，看上去非常開心。
然而，到了19世紀中期，鋸屑逐漸取代了沙子，成為酒館和商店風行的鋪地用品，所以sand boy們就無法再像以前那麼開心了。
「to let the cat out of the bag」，它的意思是「揭露一個秘密」，尤其是很重要、關鍵的那種。關於這個片語的記載可以追溯到1760年，但據說此前一兩百年就有這種說法了。
4. 英語諺語的形成及淵源
起源於 民間口語,也有一部分源於 文化典籍或 宗教文獻。它們源遠流長,在歷史長河裡兼收並蓄,得到不斷的豐富和發展。經過千錘百煉,終成為簡潔生動、意味深長、富有哲理的英語的精華。本文主要從 民間口語、 文化典籍和 宗教文獻3 個方面對英語諺語的 起源進行了探討,旨在揭示諺語所反映的社會的發展進程、人民群眾的思想觀念、價值取向及其超越時空的價值和意義。恩格斯在《自然辯證法:勞動在從猿到人轉變過程中的作用》中指出:「語言是從勞動當中並和勞動一起產生出來的⋯⋯」[1 ]語言是一種社會存在物,是隨著人類的實踐而形成發展起來的交流系統,是人類社會實踐的共同創造物。作為日常口語的一部分,諺語的 起源十分悠久。其源頭是人類先民的生產勞動,他們的實踐、感知和經驗,經過漫長的歷史進程,不斷積累、概括和提煉,並隨著社會的發展和人們活動范圍的擴大,傳播開來。始於 民間口語的英語諺語,在傳流的過程中,伴隨文字的出現,逐漸進入到書面文獻中。 文化典籍中的「雅諺」有些可追溯到民間流傳的「俗諺」,有些已不可考,但萌生於 民間口語或是由某些大眾化說法提煉而來應是不爭的事實。本文主要從 民間口語、 文化典籍、 宗教文獻3 個方面對英語諺語的 起源進行探討,旨在揭示諺語所反映的人類生產、生活歷程和超越時空的價值和意義。一、 民間口語諺語是在群眾中流傳的固定語句,用簡單通俗的話反映出深刻的道理。英語諺語絕大多數來自民間,是人民群眾生活經驗的總結,凝結著人民大眾的智慧。英語諺語中有大量關於農業生產、氣象、漁牧、狩獵的諺語,如氣象諺語、節令諺語、農事要訣等,通常稱為「農諺」。 Evening red and morning grey are the signs of a fineday. (晚霞紅,晨霧蒙,天會晴。) A red sky at night is the shepherds』delight . (向晚天發紅,羊倌喜盈盈。) Rain from the east ; wet two days at the least . (風雨東方起,至少兩天雨。) 這幾個諺語反映的都是氣象常識,如熱冷的交替,晚霞、晨霧主晴等,都是從事農業生產的先民長期的經驗積累形成的對天氣的認識。 Ill weeds grow fast . (雜草長得快。) Out of old field comes new corn. (老田出新谷。) A year of snow , a year of plenty. (瑞雪兆豐年。) After a rainy winter follows fruitful spring. (今冬雨水足,來春果滿枝。) 這幾條諺語反映了人民群眾對田地、莊稼特點的認識,還表達了他們對五穀豐登的祈盼。先民們生產工具落後,生活條件惡劣,隨時面臨著毒蛇猛獸的侵襲和疾病帶來的死亡,加之當時交通不便,隔山隔水,交流少,活動范圍窄,所以「家」的觀念在人們心中非常強。面對嚴酷的大自然,他們唯有在「家」里才能得到慰藉,找到安全感。下面的幾條諺語正是「家」或鄉土觀念的反映。 East or west , home is best . (東好西好,家裡最好。) There is no place like home. (沒有什麼地方能像家裡一樣。) Better at home than a mile away from it . (在家萬般好,出門時時難。) Every one seeks his own house. (家是自己的好先民們除從事繁重的農業生產勞動外,還會打獵或捕魚以彌補生活的匱乏,這方面的經驗在英語諺語中也有所反映。 Hunger drives the wolf out of the woods. (飢餓引狼出森林。) Great fish are caught in great waters. (要抓大魚,就下大海。) The fish will soon be caught that nibbles at the everyt . (愛咬鉤的魚逃不掉。) A bird in hand is worth two in the bush. (一鳥在手勝過二鳥在林。) An old fox is not easily snared. (老狐狸難上圈套。) Two dogs will kill a lion. (兩狗可殺一獅。) If you run after two hares , you will catch neither.(一人追二兔,難免兩手空。) 人類早期的生產勞動,由於生產工具原始,完全靠體力,靠長時間的辛苦勞作,翻土、播種、收割都有時間、季節限制,耽誤不得,正所謂「農時不可誤」;又由於漸漸意識到生命無常,生命短暫,因而感嘆時光短促、勸人珍惜時間的英語諺語不少。 All time is no time when it is gone. (光陰一去不復返。) Time is money. (時間就是金錢。) Time flies. (時光如梭。) 早期的人類勢單力薄,無論是農耕或狩獵,都以群體出動、集體協作為主,有些英諺正是反映集思廣益、共同協作這方面生活的。 So many heads so many wits. (三個臭皮匠,抵個諸葛亮。) Many hands make light work. (人手多,好辦事。) Two eyes see more than one. (兩隻眼睛比一隻眼睛看得清。) Drop by drop the oceans are filled ; stone by stonethe walls are built . (涓滴之水匯成海;一石一石築成牆。) 英語屬於印歐語系,印歐語系的原創型文化濫觴於古希臘文化。古希臘所處的地理位置正居於尼羅河、兩河、小亞細亞和南歐之「要沖」,生活在希臘半島和愛琴海諸島的先民從海中取食,靠海吃海,久而久之,便形成了海洋型文化特點。後來的英倫三島又為大海環抱,受之於古希臘的海洋文化因子得以傳承、光大。英語諺語中有大量涉及海上航行、經風受雨、捕魚捉蟹的內容,這正是英語民族,以及整個西語民族地理位置和海洋型文化的反映。 In a calm sea , every man is a pilot . (在平靜的海上,人人都是領航員。) The good seaman is known in bad weather. (壞天氣才能識出好水手。) A great ship asks deep water. (大船行深水。) In the deepest water is the best fishing. (最深的水裡好捕魚。) Hoist sail when the wind is fair. (趁著風好揚起帆。) He that would sail without danger , must never comeon the main sea. (誰在航行時不冒險,就永遠不要來到大海上。) The great fish eat up the small . (大魚吃小魚。) The sea refuses no river. (江海不拒細流。) 這些諺語是瀕海居民或水手的經驗之談,有些已超出了航海的經驗范圍,而具有更為深廣的含義,如The sea refuses no river. 就有「聚沙成塔,集腋成裘」的內涵。源於 民間口語的諺語,除反應人民群眾生產勞動中的經驗外,還表現了他們在社會斗爭中的經驗和道德、倫理、是非等觀念。If you would not be cheated , ask the price at threeshops. (貨比三家不吃虧。) There is a black sheep in every flock. (害群之馬到處有。) Pride goes before a fall . (驕兵必敗。) 這幾條諺語都是人們實際生活斗爭經驗教訓的總結。自然界的所有生物都有求生存的本能,作為有高級智慧的人更是如此。幾千年來,豐衣足食、健康長壽一直是人們的追求與渴望。有關飲食、鍛煉、健康、長壽方面的英語諺語非常豐富。 Eat at leisure , drink with meas
ure. (飯菜盡情吃,飲酒須節制。) Gluttony kills more than the sword. (暴食殺人勝刀劍。) He that eats least eats more. (飲食有節可長壽。) Many dishes , many diseases. (猛吃猛喝,疾病必多。) 這幾則諺語強調飲食節制的重要性。 Rest breeds rust . (人不活動,百病叢生。) Difficulties strengthen the mind , as labor does thebody. (勞動強身體,艱難勵意志。) Dry feet , warm head , bring safe to bed. (腳干頭暖,睡覺平安。) After lunch , rest ; after supper , walk. (午飯後要休息,晚飯後要散步。) 這幾條諺語告誡人們要多運動, 鍛煉,要學會自我保健,以強身健體。 Good health is above wealth. (健康金不換。) Happiness lies , first of all , in health. (幸福首先在於健康。) Health is jewel . (健康是鑽石。) In sickness health is known. (患病方知健康好。) 這幾條諺語告誡人們要珍惜健康,方能過上高質量的生活,才能享受幸福快樂。有些英語諺語,強調人的精神、心理、環境對身體的重要性。 Laugh and grow fat . (笑口常開,心寬體胖。) Care killed the cat . (憂能傷人。) A light heart lives long. (心胸坦盪壽命長。) Cheerfulness is health ; its opposite , melancholy isdisease. (歡樂益健康,憂郁致病痛。) 歡笑、坦盪的心胸都有利於健康,相反,憂慮、抑鬱則對身心有害。當人類的原始積累達到一定程度,隨著物質的豐富,人口的增多,交流的頻繁,進行物質交換,互通有無,已成為必然,不可或缺。最早的交換應是以物易物,後來慢慢發展到使用錢幣。由於金錢的重要價值、作用及其稀缺特點,人們對金錢有著強烈的佔有慾望,並產生了獨特的感受和認識。在英語諺語中,關於金錢的很多,正是人們深刻的金錢觀的反映。Money makes the mare go. (有錢能使鬼推磨。) Money governs the world. (金錢統治世界。) Money is the key that opens all doors. (錢是打開所有門的鑰匙。) 這些諺語反映的是拜金主義的金錢觀。 Gold will not buy everything. (金錢並非萬能。) Money is the root of all evil . (金錢乃萬惡之源。) Riches do not always bring happiness. (金錢不總能帶來幸福。) The love of money and the love of learning rarelymeet . (愛財不好學,好學不愛財。) 這幾條諺語反映了對待金錢的不同的價值觀,揭示了人們對客觀事物的不同認識和理解。源自 民間口語的「俗諺」,以世態人情為材料,以經驗知識為依據,是人民大眾生活和生產的縮影,也是他們經驗的積累和總結,揭示了他們對客觀世界的認識和感悟,也表露了他們的心理訴求和祈望。二、 文化典籍流傳於 民間口語中的諺語,伴隨著文字的產生,開始出現在各種文學作品和 文化典籍中。英語諺語有一部分來自書面文獻,主要出自希臘羅馬神話、寓言故事、莎士比亞戲劇以及一些名家作品中。這些源自 文化典籍的「雅諺」,有些是在 民間口語說法的基礎上提煉打磨而成,而有些則屬獨創,有著鮮明的文化色彩、語體特色和教育警策作用。莎士比亞不愧是語言大師,其戲劇成了產生諺語的沃土,這從一個側面反映了莎士比亞的作品由於真實地反映了社會現實而為人民所喜愛,也反映了其在文學殿堂上的地位。莎士比亞生活的十六七世紀,正是資本主義興起的時代,莎劇中的有些諺語正反映了新興資產階級的世界觀,如物質至上,金錢至上等。The world is an oyster. (世界是一隻牡蠣。)這條諺語首見於莎士比亞的喜劇《溫莎的風流娘兒們》(The Merry Wives of Windsor) ,意思是說,如果你有很多錢,你可以想要什麼就有什麼,整個世界都由你擺布。 Lend your money and lose your friend. (借出你的錢,失掉你的朋友。) 這條諺語出自《哈姆雷特》(Hamlet) 1 幕3 場。出現在莎士比亞戲劇中的諺語,有一部分並非莎翁的獨創,而是先前就已存在。這類諺語,莎翁或直接引用,或加以改造,以符合劇中的人物個性。Even a worm will turn. (甚至連一隻蟲子也會翻翻身。) 這則諺語原收錄在英國詩人、劇作家約翰•海伍德的《諺語集》里,莎士比亞在《亨利六世》(Henry Ⅵ) 中予以引用: The smallest worm will turn being drodden on. (最小的蟲子,被踩一腳,也要扭動一下。) All cats love fish but fear to wet their paws. (所有的貓都愛魚,但又怕濕了貓爪。) 這是一句英國古諺,莎士比亞在《麥克白》(Macbeth) 1 幕7 場中直接引用。 You set an old man』s head on young shoulders. (你不要指望年輕的肩膀上長老年的頭。) 莎劇中的這條諺語是由下面一條諺語改變而來:You must not expect old heads on young shoulders.Silver will have a sliver sound. (銀子發出的是銀子的聲音。) 這則諺語源出於莎劇《羅密歐與朱麗葉》(Romeo and Juliet ) 4 幕5 場中的一句話: Silver hath a sweet sound. (銀子發出甜蜜的聲音。) 古希臘羅馬神話是西方文學的源頭之一。與古希臘羅馬神話有關或涉及古希臘羅馬神話中諸種和英雄的英語諺語有相當數量。 There were brave men before Agemenmnon. (阿加門農之前也有勇士。) 阿加門農(Agmenmnon) 是希臘神話中的邁錫尼王,他在特洛伊戰爭中擔任希臘聯軍最高統帥,以勇猛善戰著。Not even Hercules could contend against two. (即便赫爾克利斯,也是一不敵二。) 赫爾克利斯(Hercules) 是羅馬神話中的英雄,是主神宙斯之子,力大無窮。個別英語諺語,其源頭可追溯到古希臘詩人荷馬、古羅馬詩人奧維德或亞里士多德等古希臘羅馬詩人、作家或哲學家的作品。如下面3 則:Choose the lesser of two evils. (兩害相權取其輕。) 荷馬史詩中寫有: The most preferable of evils ⋯(更可取的壞事⋯⋯) The grass is often greener on the other side of thefence. (籬笆那邊的草總是更綠。) 奧維德曾寫過這樣的詩句:The harvest is alwaysmore fruitful in another man』s fields. (別人地里的莊稼總比自家的多產。) Don』t kill the goose that laid the golden eggs. (不要殺死下金蛋的鵝。) 這條諺語可上溯到古希臘寓言作家伊索的一個著名寓言故事《生金蛋的鵝》( The Goose with theGolden Eggs) 。有一個農民的鵝突然生出金蛋來,但農夫非常貪心,想一下子得到很多金子。伊索寫道:Thinking to get at once all the gold the goose could give ,he kill
ed it and opened it only to find —nothing. 這條英語諺語的含義與漢語成語「殺雞取卵」十分接近。 One may go wrong in many different ways , but rightin one. (歧路萬千條,正路只一條。)這條諺語源於古希臘哲學家、科學家亞里士多德的著作。英語諺語來自其他英語詩歌、戲劇、小說、散文等的為數不少。 People who live in glass houses shouldn』t throwstones. (住玻璃房子的人不該扔石頭。) 這則諺語可上溯到英國詩人喬叟的《特洛伊羅斯與克瑞西達》(Troilus and Criseyde) 。Make hay while the sun shines. (趁著晴天曬乾草。) 這句諺語來自英國詩人亞歷山大•巴克萊的諷刺作品《愚人船》(The Ship of Fools) 。Variety is the spice of life. (變化多姿是生活的調味品。)這則諺語可追溯到英國詩人威廉•柯珀的長詩《任務》(The Task) 。The child is father of the man. (三歲看到老。)英國詩人威廉•華茲華斯在《我的雀躍》(MyHeart Leaps Up) 一詩中曾使用過這句諺語。這首詩的首句是:My heart leaps up when I behold/ A rainbowin the sky. (每見到彩虹橫貫長空,我心涌動不已。)詩中談到這是詩人從小就有的感受。每個人都由童年而及成年,而成年人性格中美好的一切都來自純潔的童心。 Never say die. (永遠不要說「死定了」。)出自英國小說家的《匹克威克外傳》( PickwickPapers) ,表達了一種永不言敗的豪情。He that hath wife and children hath given hostage tofortune. (有妻室子女之人已將自己押給了命運。)出自英國哲學家培根的散文《論婚姻與獨身》。另有個別英語諺語,源起於某個歷史事件,有一定的文化歷史背景。如:Nero fiddled while Rome burned. (羅馬失火,尼祿彈琴作樂。) 這條諺語就與一段羅馬歷史有關。尼祿是羅馬皇帝,愷撒家族的最後一個統治者,自公元59 年後施暴政。在公元64 年,尼祿命人火燒羅馬城,以便能看看「特洛伊城陷入火海會是什麼樣子」,並以大火為背景,朗誦自己的詩篇,還拿著豎琴為自己伴奏。這個諺語比喻一個人在危難中不負責任、不恤民情的行為。源自 文化典籍的「雅諺」,很好地反映了西方社會普遍的社會心理和價值取向,如崇尚獨立與個性,崇尚理性,推崇平等觀念以及私有財產神聖不可侵犯等。 文化典籍類諺語在用詞上較「俗諺」更為正式,帶有很濃的書卷氣,這也正符合文人著作的語言、文體特點。三、 宗教文獻西方英語國家主要信仰基督教。基督教在其悠久的發展過程中已經超出了狹隘的宗教意義,形成了一種對西方人的生活方式、價值觀念和倫理原則產生巨大影響的文化現象。基督教教典《聖經》,是西方文化的另一個源頭,對英語的影響堪比莎士比亞的著作,對英語諺語的豐富和發展起了很大作用。英語中有許多諺語就是源自聖經故事或是反映宗教思想的,這也是宗教思想深入人心,影響並操縱著人們精神世界的體現。基督教的共同人性和博愛思想也都反映在英語諺語中。《聖經•舊約全書》中有一章《箴言篇》(The bookof proverbs) ,記錄的是智者格言,十分豐富,都是規勸警示性的,在流傳過程中成為精美的諺語。 A virtuous woman is a crown to her husband. (貞潔的婦女是她丈夫的冠冕。) A good name is better than riches. (美名勝過財富。) 英語諺語還來自《聖經》中的其他篇章,如《約伯記》、《傳道書》等。All rivers run into the sea. (條條河流歸大海。) (《傳道書》) The love of money is the root of all evil . (貪財是萬惡之源。) (《提摩太前書》) The price of wisdom is above rubies. (智慧的價值高於珠寶。) (《約伯記》) Love begets love. (愛產生愛。) 有些源自《聖經》的諺語,還保留著一些詞的古代形式,如thou , thy , doeth , doest 等。 When thou doest alms , let not thy left hand knowwhat the right hand doeth. 當你施捨的時候,不要讓左手知道右手所做的。(《馬太福音》)《聖經》最早是用希伯來語寫的,後來譯成多種語言。英語《聖經》有多個版本,相同的語義內涵有時會有不同的譯文變體。比如: Stolen waters aresweet . (偷來的水是甜的。) 就有幾種變體[2 ] :Stolen sweets are always sweeter. (偷來的糖總是格外甜。) Stolen pleasures are sweet . (偷歡是甜蜜的。) Stolen fruit is sweeter. (偷來的水果分外甜。) 某些英語諺語源出《聖經》,但用詞已不同於原文,語言形式上有所改變,或利用《聖經》語句的創意,產生出新的諺語。 As you row , so shall you reap. (種瓜得瓜,種豆得豆。) 這條諺語源自《聖經•加拉太書》中的Whatsoevera man soweth , that shall he also reap. 原句中的大詞、古詞whatsoever 和soweth 已不再出現。《聖經•以西德書》中有一句是這樣說的: Thussaith the Lord God :An evil , an only evil , behold , iscome. 主耶和華如此說:有一災禍,獨有一災禍,看哪,它臨近了。有幾條英語諺語就是由這個句子演化而來。 Misfortunes never come single. (禍不單行。) One misfortune rides upon another』s back. (一個災禍騎在另一災禍的背上。) Hardships never come alone. (苦難從不單獨來。)英語中有些諺語,與聖經故事有關。聖經中的一些含有濃厚宗教色彩的詞常出現在英諺中,如cross(十字架) ,forbidden fruit ( 禁果) , God ( 上帝) ,Devil (魔鬼) 等。 Forbidden fruit is sweet . (禁果是甜的。) Every man must carry his cross. (每個人必須背他自己的十字架。) Evil and good are God』s right hand and left . (善與惡是上帝的左右手。) The Devil take the hindmost . (落後者遭殃。) The cross on the breast , and the devil in the heart .(十字胸前掛,惡念心中藏。) Hell is wherever heaven is not . (不是天堂的地方,即是地獄。) 一種民族語言所吸收的來自 宗教文獻的詞語與他們所信仰的宗教有關,眾多英語諺語源自《聖經》,就很好地說明了這一點。除了 民間口語、 文化典籍和 宗教文獻這3 個主要來源外,英語諺語還有些源自外來語。由於地理位置和歷史的緣故,英語在其發展過程中不斷受到外來語的影響和沖擊,使得英語中吸收了大量來自外國文化的詞語,英語諺語也不例外。有相當一部分英語諺語來自拉丁語、法語、德語、西班牙語、漢語等。這部分諺語有些還保留著外文的原形,有些則已譯成英語。如cherchez la femme (找出禍水) 是一句法文諺語,但卻以法文原文形式保留在英文中,譯成英語為find the woman ,表示不論發生什麼麻煩,其背後總有女
人牽涉其中。其他如: Familiar paths and old friends are the best . (熟路易走,老友易處。) (來自德語) Those who know don』t speak ; those who speak don』t know. (知者不言,言者不知。) (源自老子的《道德經》) Give a helping hand to a man in trouble. (對危難者應授之以手。) (來自拉丁語) 這些外來的諺語已為英語國家人民所接受,成為其文化寶庫中不可分割的一部分。弗蘭西斯•培根曾經說過:「一個國家的智慧、風趣和精神均體現在它的諺語之中。」在幾千年的形成流變過程中,英語諺語從不同源頭匯聚而來,並得到不斷的豐富和充實,終成為璀璨的顆顆寶石。這些諺語以其令人們熟知的形象和比喻體現了人們世代積累的經驗和形成的價值觀,它們作為社會共享的口頭文學的袖珍版本,被成百上千次地引用,成為說服他人的論據,並用以指導日常生活。各個民族的文化有其各自的特點和賴以產生的歷史背景,所以各自的諺語都帶有其自身的文化烙印,反映了不同的思想觀念和價值取向。因此,學習英語諺語並了解其產生的源頭,有助於正確理解其內在含義,並且有利於了解英語民族,以致整個西語民族的思想方式、風俗習慣和感情品德,這為了解和 研究西方文化打開了一扇窗口,對促進跨文化交際和中西文化的溝通和借鑒都是大有裨益的。參考文獻: [1 ] 趙蓉暉. 普通語言學[M] . 上海:上海外語教育出版社,2005 :10. [2 ] 於奇. 語言 起源(第四版)[M] . 鄭州:鄭州大學出版社,2008 . [3 ] 王德春. 漢英諺語與文化[M] . 上海:上海外語教育出版社,2003 :74.
5. 100句英語諺語
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6. 有哪些英語諺語的典故
Playing the Lute to a Cow 對牛彈琴
In ancient times was a man who played the zither very well. Once, he played a tune in front of a cow, hoping that the cow would appreciate it. The tune was melodious ，but the cow showed no reaction, and just kept on eating grass. The man sighed, and went away.
This idiom is used to indicate［內5IndIket］容reasoning with stubborn［5stQbLn］people or talking to the wrong audience
7. 關於英語諺語起源與發展的文章
ARCHER TAYLOR
THE ORIGINS OF THE PROVERB*關於英語諺語起源與發展的文章!
THE definition of a proverb is too difficult to repay the undertaking; and should we fortunately combine in a single definition all the essential elements and give each the proper emphasis, we should not even then have a touchstone. An incommunicable quality tells us this sentence is proverbial and that one is not. Hence no definition will enable us to identify positively a sentence as proverbial. Those who do not speak a language can never recognize all its proverbs, and similarly much that is truly proverbial escapes us in Elizabethan and older English. Let us be content with recognizing that a proverb is a saying current among the folk. At least so much of a definition is indisputable, and we shall see and weigh the significance of other elements later.
The origins of the proverb have been little studied. We can only rarely see a proverb actually in the making, and any beliefs we have regarding origins must justify themselves as evident or at least plausible. Proverbs are invented in several ways: some are simple apothegms and platitudes elevated to proverbial dignity, others arise from the symbolic or metaphoric use of an incident, still others imitate already existing proverbs, and some owe their existence to the condensing of a story or fable. It is convenient to distinguish as "learned" proverbs those with a long literary history. This literary history may begin in some apt Biblical or classical phrase, or it may go back to a more recent source. Such "learned" proverbs differ, however, in only this regard from other proverbs. Whatever the later history may be, the manner of ultimate invention of all proverbs, "learned" or "popular," falls under one or another of the preceding heads.
It is not proper to make any distinction in the treatment of "learned" and "popular" proverbs. The same problems exist for all proverbs with the obvious limitation that, in certain cases, historical studies are greatly restricted by the accidents of preservation. We can ordinarily trace the "learned" proverb down a long line of literary tradition, from the classics or the Bible through the Middle Ages to the present, while we may not be so fortunate with every "popular" proverb. For example, Know thyself may very well have been a proverb long before it was attributed to any of the seven wise men or was inscribed on the walls of the temple of Delphic Apollo. Juvenal was nearer the truth when he said it came from Heaven: "E caelo descendit " (Sat., xi, 27). Yet so far as modern life is concerned, the phrase owes its vitality to centuries of bookish tradition. St. Jerome termed Don't look a gift horse in the mouth a common proverb, when he used it to refer to certain writings which he had regarded as free will offerings and which critics had found fault with: "Noli (ut vulgare est proverbium) equi dentes inspicere donati." We cannot hope to discover whether the modern proverb owes its vitality to St. Jerome or to the vernacular tradition on which he was drawing. St. Jerome also took The wearer best knows where the shoe wrings him from Plutarch, but we may conjecture that this proverb, too, was first current on the lips of the folk. Obviously the distinction between "learned" and "popular" is meaningless and is concerned merely with the accidents of history.
PROVERBIAL APOTHEGMS
Often some simple apothegm is repeated so many times that it gains proverbial currency: Live and learn; Mistakes will happen; Them as has gets; Enough is enough; No fool like an old fool; Haste makes waste; Business is business; What's done's done. Characteristic of such proverbs is the absence of metaphor. They consist merely of a bald assertion which is recognized as proverbial only because we have heard it often and because it can be applied to many different situations. It is ordinarily difficult, if not impossible, to determine the age of such proverbial truisms. The simple truths of life have been noted in every age, and it must not surprise us that one such truth has a long recorded history while another has none. It is only chance, for example, that There is a time for everything has a long history in English,--Shakespeare used it in the Comedy of Errors, ii, 2: "There's a time for all things,"--and it is even in the Bible: "To every thing there is a season, and a time to every purpose under the heaven" (Omnia tempus habent, et suis spatiis transeunt universa sub caelo, Eccles. iii, I), while Mistakes will happen or If you want a thing well done, do it yourself have, on the contrary, no history at all.
The full text of this article is published in De Proverbio - Issue 3:1996 & Issue 4:1996, an electronic book, available from amazon.com and other leading Internet booksellers.
PROVERBIAL TYPES
New proverbs have often been made on old models. Certain frames lend themselves readily to the insertion of entirely new ideas. Thus the contrast in Young . . ., old . . . in such a proverb as Young saint, old devil yields a model for Junge Bettschwester, alte Betschwester. A methodical comparison would probably reveal the proverb which gave the original impulse to the formation of the others; but no one has ever undertaken a study of this sort. Martha Lenschau conceives the development as follows: Young angel, old devil (Jung Engel, alt Teufel, thirteenth century); Young soldiers, old beggars (Junge Soldaten, alte Bettler, seventeenth century). The first form made no distinction for sex. When the substitution of "knight" or "soldier" made the distinction, a by-form for women was invented on the same model: Junge Hure, alt Kupplerin appears to have been the first of such by-forms, although Jung Hure, alt Wettermacherin must also be ancient, since the notion involved in "Wettermacherin" reaches far back. The most recent development is probably the Low German Young gamblers, old beggars (Junge Späler, ole Bedler), and the corruption Young musicians, old beggars (Junge Musikanten, alde Beddellüde), which arises from the misunderstanding of "Späler," 'players' (i. e. gamblers), as 'players of music' and the later substitution of a synonym.
It is not always easy to recognize or identify the earliest form which provided the model for later developments; and until several proverbs have been minutely examined from this point of view and our methods of study have been improved, it is hard to say which arguments are safe to use and which are unsafe. In all probability, we may trust to the general principles which have been worked out for märchen, i. e. those employed in the so-called Finnish or historico-geographical method. The relative age and distribution of the various forms of a proverb will throw much light on the development. In the present instance, for example, we might regard the old and widely known Jung gewohnt, alt getan ('What one is accustomed to in youth, one does in old age') as a possible model, even of the whole group. Certainly it has given us Jung gefreut, alt gereut (' Rejoiced in youth, repented in age') and as a secondary development: Jung gefreit, alt gereut ('Married in youth, repented in age'). Since, however, Young saint, old devil is even older and more widely known, I am inclined to consider it the parent of all later forms. Often other arguments than age and wide currency may be brought into court. Usually, a dialectal variation which is essential to a particular form and which limits it to a narrow area is secondary in origin, e. g. Jung gefreit, alt geklait ('Wed in youth, bewailed in old age') can have arisen only in a region where 'geklagt' is pronounced "geklait." So, too, Jung gefreit, alt gereut originated in a region--somewhat larger, to be sure, than the one just mentioned--where the dialectal pronounciation of "gereut" made the rhyme tolerable.
A few more illustrations of the creation of new proverbs on the model of old ones will suffice. A familiar German proverbial type employs the notion that the essential qualities of an object show themselves the very beginning, e. g. Was ein Häkchen werden soll, krümmt sich beizeiten (' Whatever is to be a hook, bends early'). English representatives of this type are rare, but we may cite Timely crooks that tree that will be a cammock (i. e. 'gambrel,' a bent piece of wood used by butchers to hang carcasses on) and It pricketh betimes that shall be a sharp thorn. A German derivative of the type is Was ein Nessel werden soll, brennt beizeiten ('Whatever is to be a nettle, burns early'). This proverb has found rather wide currency. Although the evidence is not all in, the type or at least its ready employment in new proverbs is German. The form characteristic of Es sind nicht alle Jäger die das Horn blasen ('They are not all hunters who blow horns'), a form which appears to have been first recorded by Varro ('Non omnes, qui habent citharam, sunt citharoedi'), enjoyed a remarkable popularity in mediaeval Germany and gave rise to many new proverbs, e. g. They are not all cooks who carry long knives (Es sind nicht alle Köche, die lange Messer tragen); They are not all friends who laugh with you (Zijn niet alle vrienden, die hem toelachen). Outside of Germany and countries allied culturally, the form appears to have had no notable success, except in All is not gold that glitters, which refers to a thing and not a person. Seiler thinks that" Many are called, but few are chosen" (Multi enim sunt vocati, pauci vero electi, Matt. xx, 16; xxii, 14) was the ultimate model for these proverbs, but the similarity is one of thought and not of form. Possibly one could imagine a class based on simple balance and contrast, of which the young-old type and the called-chosen type might both be derivatives, but the fundamental differences in syntactical structure speak strongly against a development of this sort. Young saint, old devil is an old proverbial form which has no verb; Many are called, but few are chosen consists of balanced, antithetical sentences; All is not gold that glitters uses a subordinate clause. The syntactical differences are so great that an influence from one of these types on another does not seem likely.
The full text of this article is published in De Proverbio - Issue 3:1996 & Issue 4:1996, an electronic book, available from amazon.com and other leading Internet booksellers.
http://www.deproverbio.com/DPjournal/DP,2,1,96/ORIGINS.html
8. 求英文諺語和諺語形成的背後故事
諺語形成的背後故事
條條大路通羅馬
背後故事：
在古代，確實條條回大路都可以通往羅馬答。羅馬人共築8萬公里（5萬英里）公路，西起英國，途經西班牙和北非，東至多瑙河和幼發拉底河。第一條大道是亞壁古道（the Appian Way），修築於公元前312年。凱撒大帝（Emperor Caesar Augustus）在羅馬中心廣場豎了一塊紀念碑，叫做「金色里程碑」（Milliarium Aureum），那8萬公里的公路就是以此碑為中心向四周修建延伸的。
如今，「條條大路通羅馬」用來形容「要達到同一目的，可以有多種途徑和方法」，而這個寓意早在12世紀就已經開始使用了。
9. 求一句英語諺語，並且要用英語解釋由來和意思
an apple a day keep a doctor away