帝王的

He made codes like Justinian, he dictated like Caesar, his conversation was mingled with the lightning-flash of Pascal, with the thunderclap of Tacitus, he made history and he wrote it, his bulletins are Iliads, he combined the cipher of Newton with the metaphor of Mahomet, he left behind him in the East words as great as the pyramids, at Tilsit he taught Emperors majesty, at the Academy of Sciences he replied to Laplace, in the Council of State be held his own against Merlin, he gave a soul to the geometry of the first, and to the chicanery of the last, he was a legist with the attorneys and sidereal with the astronomers; like Cromwell blowing out one of two candles, he went to the Temple to bargain for a curtain tassel; he saw everything; he knew everything; which did not prevent him from laughing good-naturedly beside the cradle of his little child; and all at once, frightened Europe lent an ear, armies put themselves in motion, parks of artillery rumbled, pontoons stretched over the rivers, clouds of cavalry galloped in the storm, cries, trumpets, a trembling of thrones in every direction, the frontiers of kingdoms oscillated on the map, the sound of a superhuman sword was heard, as it was drawn from its sheath; they beheld him, him, rise erect on the horizon with a blazing brand in his hand, and a glow in his eyes, unfolding amid the thunder, his two wings, the grand army and the old guard, and he was the archangel of war!

他象查士丁尼那样制定法典，象恺撒那样独理万机，他的谈吐兼有帕斯加尔的闪电和塔西佗的雷霆，他创造历史，也写历史，他的战报是诗篇，他把牛顿的数字和穆罕默德的妙喻糅合在一起，他在东方留下了象金字塔那样高大的训谕；他在提尔西特把朝仪教给各国帝王，他在科学院里和拉普拉斯争鸣，他在国务会议上和梅尔兰辩论，他经心整饬纪律，悉力排难解纷，他象检察官一样了解法律，象天文学家一样了解天文；象克伦威尔吹灭两支蜡烛中的一支那样，他也到大庙①去为一粒窗帘珠子讨价还价；他见到一切，他知道一切，这并不妨碍他伏在他小儿子的摇篮上笑得象个天真烂漫的人；突然，惊骇中的欧洲屏息细听，大军源源开拔了，炮队纷纷滚动了，长江大河上建起了浮桥，狂风中驰聘着漫山遍野的骑兵，叫喊声，号角声，所有的宝座全震动了，所有的王国的国境线全在地图上摇晃起来了，人们听到一把超人的宝剑的出鞘声，人们看见他屹立在天边，手里烈焰飞腾，眼里光芒四射，霹雳一声，展开了他的两翼，大军和老羽林军，威猛天神也不过如此！

Under the threat of the divine majesty and of our displeasure, and of the penalties against those impeding the holding of councils, particularly the said Lateran council, which are contained and set down in law or in the letter of the aforesaid summons of our predecessor, we are instructing each and all secular princes, of whatever exalted rank they may be, including imperial, royal, queenly, ducal or any other, the governors of cities, and citizens governing or ruling their states, to grant to the prelates and others coming to the said Lateran council a free permission and licence, a safe-conduct for coming and returning, and a free and unharmed transit through the dominions, lands and property of theirs through which the said persons must pass together with their equipment, possessions and horses; all exceptions and excuses being completely set aside and without force.

的威胁下神圣陛下和我们的不满，和惩罚对那些阻碍举行理事会，特别是安理会拉特兰说，这是控制和规定，在法律上或信的上述传票，我们的前任，我们指示每个和所有世俗的君主，无论其崇高的排名，他们可能是，包括帝王，皇家，王后，国或任何其他，省长城市，公民或裁决其管辖的国家，给予主教和其他未来拉特兰向安理会表示，免费的许可和牌照，安全行为的未来和返回，以及自由而安然无恙过境领地，土地和财产的他们说，通过这些人必须通过与他们的设备，物品和马匹所有例外和藉口完全搁置，没有力量。

The striking characteristics of the breed-exotic, or "Eastern," expression, long silky topknot, peculiar coat pattern, very prominent hipbones, large feet, and the impression of a somewhat exaggerated bend in the stifle due to profuse trouserings-stand out clearly, giving the Afghan Hound the appearance of what he is, a king of dogs, that has held true to tradition throughout the ages.

这一品种的显著特点是：异国情调、或"东方式"的表情；长长的，丝状的"头发"；罕见的被毛；非常突出的臀骨；大大的足爪；还有让人感觉略显夸张后膝关节角度（由于明显突出的'裤料'），这些阿富汗猎犬的外观，使他成为犬中的帝王，这是长久以来，正确的传统所遗留下来的。

When, in disgrace with fortune and men's eyes, I all alone beweep my outcast state And trouble deal heaven with my bootless cries And look upon myself and curse my fate, Wishing me like to one more rich in hope, Featured like him, like him with friends possess'd, Desiring this man's art and that man's scope, With what I most enjoy contented least; Yet in these thoughts myself almost despising, Haply I think on thee, and then my state, Like to the lark at break of day arising From sullen earth, sings hymns at heaven's gate; For thy sweet love remember'd such wealth brings That then I scorn to change my state with kings.

二九 当我受尽命运和人们的白眼，暗暗地哀悼自己的身世飘零，徒用呼吁去干扰聋瞆的昊天，顾盼着身影，诅咒自己的生辰，愿我和另一个一样富于希望，面貌相似，又和他一样广交游，希求这人的渊博，那人的内行，最赏心的乐事觉得最不对头；可是，当我正要这样看轻自己，忽然想起了你，于是我的精神，便像云雀破晓从阴霾的大地振翮上升，高唱着圣歌在天门：一想起你的爱使我那么富有，和帝王换位我也不屑于屈就。

He bid me observe it, and I should always find, that the Calamitles of Life were shared among the upper and lower Part of Mankind; but that the middle Station had the fewest Disasters, and was not exposd to so many Vicisitudes as the higher or lower Part of Mankind; nay, they were not subjected to so many Distempers and Uneasiness either of Body or Mind, as those were who, by vicious Living, Luxury and Extravagancies on one Hand, or by hard Labour, Want of Necessaries, and mean or insufficient Diet on the other Hand, bring Distempers upon themselves by the natural Consequences of their Way of Living; That the middle Station of Life was calculated for, all kind of Vertues and all kinds of Enjoyments; that Peace and Plenty were the Hand-maids of a middle Fortune; that Temperance, Moderation, Quietness, Health, Society, all agreeable Diversions, and all desirable Pleasures, were the Blessings attending the middle Station of Life; that this Way Men went silently and smoothly thro the World, and comfortably out of it, not embarassd with the Labours of the Hands or of the Head, not sold to the Life of Slavery for daily Bread, or harrast with perplexd Circumstances, which rob the Soul of Peace, and the Body of Rest; not enragd with the Passion of Envy, or secret burning Lust of Ambition for great things; but in easy Circumstances sliding gently thro the World, and sensibly tasting the Sweets of living, without the bitter, feeling that they are happy, and learning by every Days Experience to know it more sensibly.

他说，我自己可以从下面的事实中认识到，中间地位的生活确实幸福无比；这就是，人人羡慕这种地位，许多帝王都感叹其高贵的出身给他们带来的不幸后果，恨不得自己出生于贫贱与高贵之间的中间阶层。明智的人也证明，中间阶层的人能获得真正的幸福。《圣经》中的智者也曾祈祷：&使我既不贫穷，也不富裕。&他提醒我，只要用心观察，就会发现上层社会和下层社会的人都多灾多难，唯中间阶层灾祸最少。中间阶层的生活，不会像上层社会和下层社会的人那样盛衰荣辱，瞬息万变。而且，中间地位不会像阔佬那样因挥霍无度、腐化堕落而弄得身心俱病；也不会像穷人那样因终日操劳、缺吃少穿而搞得憔悴不堪。唯有中间地位的人可享尽人间的幸福和安乐。中等人常年过着安定富足的生活。适可而止，中庸克己，健康安宁，交友娱乐，以及生活中的种种乐趣，都是中等人的福份。这种生活方式，使人平静安乐，怡然自得地过完一辈子，不受劳心劳力之苦。他们既不必为每日生计劳作，或为窘境所迫，以至伤身烦神；也不会因妒火攻心，或利欲薰心而狂躁不安。中间阶层的人可以平静地度过一生，尽情地体味人生的甜美，没有任何艰难困苦；他们感到幸福，并随着时日的过去，越来越深刻地体会到这种幸福。

He bid me observe it, and I should always find, that the Calamitles of Life were shared among the upper and lower Part of Mankind; but that expos'd to so many Vicisitudes as the higher or lower Part of Mankind; nay, they were not subjected to so many Distempers and Uneasiness either of Body or Mind, as those were who, by vicious Living, Luxury and Extravagancies on one Hand, or by hard Labour, Want of Necessaries, and mean or insufficient Diet on the other Hand, bring Distempers upon themselves by the natural Consequences of their Way of Living; That the middle Station of Life was calculated for, all kind of Vertues and all kinds of Enjoyments; that Peace and Plenty were the Hand-maids of a middle Fortune; that Temperance, Moderation, Quietness, Health, Society, all agreeable Diversions, and all desirable Pleasures, were the Blessings attending the middle Station of Life; that this Way Men went silently and smoothly thro' the World, and comfortably out of it, not embarass'd with the Labours of the Hands or of the Head, not sold to the Life of Slavery for daily Bread, or harrast with perplex'd Circumstances, which rob the Soul of Peace, and the Body of Rest; not enrag'd with the Passion of Envy, or secret burning Lust of Ambition for great things; but in easy Circumstances sliding gently thro' the World, and sensibly tasting the Sweets of living, without the bitter, feeling that they are happy, and learning by every Day's Experience to know it more sensibly.

就我的社会地位而言，正好介于两者之间，即一般所说的中间地位。从他长期的经验判断，这是世界上最好的阶层，这种中间地位也最能使人幸福。他们既不必像下层大众从事艰苦的体力劳动而生活依旧无着；也不会像那些上层人物因骄奢淫逸、野心勃勃和相互倾轧而弄得心力交瘁。他说，我自己可以从下面的事实中认识到，中间地位的生活确实幸福无比；这就是，人人羡慕这种地位，许多帝王都感叹其高贵的出身给他们带来的不幸后果，恨不得自己出生于贫贱与高贵之间的中间阶层。明智的人也证明，中间阶层的人能获得真正的幸福。《圣经》中的智者也曾祈祷：&使我既不贫穷，也不富裕。&他提醒我，只要用心观察，就会发现上层社会和下层社会的人都多灾多难，唯中间阶层灾祸最少。中间阶层的生活，不会像上层社会和下层社会的人那样盛衰荣辱，瞬息万变。而且，中间地位不会像阔佬那样因挥霍无度、腐化堕落而弄得身心俱病；也不会像穷人那样因终日操劳、缺吃少穿而搞得憔悴不堪。唯有中间地位的人可享尽人间的幸福和安乐。中等人常年过着安定富足的生活。适可而止，中庸克己，健康安宁，交友娱乐，以及生活中的种种乐趣，都是中等人的福份。这种生活方式，使人平静安乐，怡然自得地过完一辈子，不受劳心劳力之苦。他们既不必为每日生计劳作，或为窘境所迫，以至伤身烦神；也不会因妒火攻心，或利欲薰心而狂躁不安。中间阶层的人可以平静地度过一生，尽情地体味人生的甜美，没有任何艰难困苦；他们感到幸福，并随着时日的过去，越来越深刻地体会到这种幸福。

What those works deal with is all major issue modern American pay great attention to. His study of American diplomatic history responded to the rise of international standing of US after World War II. The Imperial President responded to the dispute of presidency after Watergate. The Disuniting of America: Reflections on a Multicultural Society made known Schlesingers position in the dispute of Multiculturalism, which became increasingly intense in 1990s.

本文认为，小施莱辛格学术生涯后期的主要学术成果均同当代美国社会所关注的重大问题密切相关，如他自60年代开始对美国外交史中的相关问题进行的研究是对美国战后国际地位上升的回应，《帝王般的总统》是应&水门事件&在美国社会引发的关于总统职权的争议而写，而《美国的分裂：对多元文化社会的思考》则是在90年代愈演愈烈的关于&多元文化主义&争论中表明自己的立场。

According to the Shi'as' belief — the inheritance by the blood relationship was legitimate; the blood relationship between the Imams and the old Persian royal family; the idea of "legitimacy" of ancient Iran and the nationalist feeling showed by the ordinary Iranians who anticipated for the resurrection of Mehdi — the Twelfth Imam who was supposed to be legitimate, the announcement of the Twelver Shi'ism as the official religion by the Safavids met the requirements and needs of the main social classes of Iran at a certain historical period. So at last, the pool efforts of the social classes in the Iranian society set up the establishment of the Twelver Shi'ism as the official religion in Iran.

鉴于伊朗古老的&正统&观念认为只有拥有王族血统的人才能当国王；伊斯兰教什叶派主张以血缘关系为正统的传承；什叶派的伊玛目和古代波斯帝王又有血缘关系；以及伊朗百姓通过期待他们心目中的&正统&统治者——马赫迪所表现出的强烈的民族主义情感，萨法维王朝选择什叶派中的十二伊玛目派教义为国教恰恰符合了伊朗社会各阶层发展到一定历史时期对于&正统&的需求和要求，所以，事实上是伊朗社会各阶层的合力导致了什叶派十二伊玛目派教义最终在伊朗被确立为国教。

If you are unfortunate enough to the lovelorn, please tell me, I will help you out, really, please contact me!

如果你不幸失恋了，请告诉我，我会帮助你摆脱困境，真的，请联系我啦！

China's plan to cut energy intensity by 20 percent and pollutant discharges by 10 percent between 2006 and 2010 is a case in point.

中国计划在2006年到2010间降低20%的能源强度和减少10%的主要污染物排放，就是一个这样的例子。