统治者的

That the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men, have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavoring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time: That to compel a man to furnish contributions of money for the propagation of opinions which he disbelieves and abhors, is sinful and tyrannical; that even the forcing him to support this or that teacher of his own religious persuasion, is depriving him of the comfortable liberty of giving his contributions to the particular pastor whose morals he would make his pattern, and whose powers he feels most persuasive to righteousness

那些世俗和教会无信仰的自以为是的立法者和统治者，他们本身不过是常犯错误和缺乏圣灵之人，却自以为可掌管他人的信仰，将他们自己的意见和思维模式作为唯一正确无误的东西而强加于他人，自古以来在世界绝大部分地方建立和维持的只是虚假的宗教而已：强迫一个人捐钱用以广传他不相信甚至憎恶的观点，是有罪和专横的；还在他自己所属的宗教中强迫他支持这个或那个牧师，而剥夺他将自己的捐助心情舒畅的捐给那个特定的牧师的自由，这个牧师的道德他欲引以为学习的楷模，这个牧师道德的力量他感觉最具正直的说服力

That the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men, have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavoring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time: That to compel a man to furnish contributions of money for the propagation of opinions which he disbelieves and abhors, is sinful and tyrannical; that even the forcing him to support this or that teacher of his own religious persuasion, is depriving him of the comfortable liberty of giving his contributions to the particular pastor whose morals he would make his pattern, and whose powers he feels most persuasive to righteousness; and is withdrawing from the ministry those temporal rewards, which proceeding from an approbation of their personal conduct, are an additional incitement to earnest and unremitting labours for the instruction of mankind

那些世俗和教会无信仰的自以为是的立法者和统治者，他们本身不过是常犯错误和缺乏圣灵之人，却自以为可掌管他人的信仰，将他们自己的意见和思维模式作为唯一正确无误的东西而强加于他人，自古以来在世界绝大部分地方建立和维持的只是虚假的宗教而已：强迫一个人捐钱用以广传他不相信甚至憎恶的观点，是有罪和专横的；还在他自己所属的宗教中强迫他支持这个或那个牧师，而剥夺他将自己的捐助心情舒畅的捐给那个特定的牧师的自由，这个牧师的道德他欲引以为学习的楷模，这个牧师道德的力量他感觉最具正直的说服力；同时夺走了这位牧师应得的世俗报酬，而牧师们正是通过这些人们赞许的表示而继续从事他们身体力行的牧养，这些报酬可以鼓励更多的为人类教育而热忱并不懈的工作

Compared with the early stage of Qing, the reasons that the problem about the long—pending cases formed in late Qing mainly were the effect of the frequent modern wars and the serious corrupt of the bureaucrat stratum. A series of frequent wars not only made officials had no time to attend to administration of litigation, but also blocked ways so that the litigation procedure couldn't normally revolve. Unlimited procrastination and serious hoodwinking in litigation procedure easily caused long-pending cases too.

与清前期相比，晚清积案问题形成的原因主要为：近代频繁的战争的影响：鸦片战争以后发生的一系列频繁的战争不仅使得统治者难以顾及刑名案件的审理，而且极易造成道路梗阻，使得案件逐级审转制度难以正常进行；晚清腐败的吏治的影响：诉讼审判中漫无止境的任意拖延，严重的欺瞒之风等都是导致积案问题的重要因素。

Abraham lived the measure of his life, nine hundred and ninety-five years, and having lived all the years of his life in quietness, gentleness, and righteousness, the righteous one was exceeding hospitable; for, pitching his tent in the cross-ways at the oak of Mamre, he received every one, both rich and poor, kings and rulers, the maimed and the helpless, friends and strangers, neighbors and travelers, all alike did the devout, all-holy, righteous, and hospitable Abraham entertain.

一，亚伯拉罕住衡量他的一生，九九五年报告，并经住了所有多年来他的生活平静，温柔，和公义，正义的人超过好客；为，俯仰他的帐篷里，在两岸关系-如何在橡树的mamre ，他收到的每一个，无论是富国还是穷国，国王和统治者，致残和无奈，朋友和陌生人，邻居和旅行者，所有都没有虔诚的，全方位的神圣的，正义的，好客亚伯拉罕的娱乐节目。

Based on the research done by previous scholars, the article dwellsupon the following aspects, with the main thread of the development ofXuantian Heaven Emperor belief: probe into the origin of XuantianHeaven Emperor belief and points out Xuantian Heaven Emperor belief isa product of celestial body worship, animal worship and water worship;discuss the relationship between the Xuantian Heaven Emperor belief andpolitics in the Ming Dynasty and points out the flourishing of XuantianHeaven Emperor belief in the Ming Dynasty results from the promotion bytheir rulers, esp, Emperor Ming Cheng Zhu; probe into the relationshipbetween Xuantian Heaven Emperor belief and civil secret society andtouch upon the influnce of Xuantian Heaven Emperor belief in civil secretsociety; discuss the relation between Xuantian Heaven Emperor belief andliterature and formatire arts, as well as elaborate the mutual influencebetween Xuantian Heaven Emperor belief and formatire arts.

本文在前人研究成果的基础上，以玄天上帝信仰的历史发展为主线，主要探讨了以下几个方面的内容：玄天上帝信仰的由来，指出玄天上帝信仰是天体崇拜、动物崇拜和水崇拜的产物；明代玄天上帝信仰与政治的关系，认为明代玄天上帝信仰之所以兴盛的原因在于明代统治者，特别是明成祖对玄天上帝的推崇；玄天上帝信仰与民间秘密社会的关系，初步探讨了玄天上帝信仰在民间秘密社会中的影响力；玄天上帝信仰与文学、造型艺术的关系，从文学与造型艺术两个方面，阐明玄天上帝信仰与文学、造型艺术之间存在着互动影响的关系。

In addition we order and command, under pain of our displeasure and of other penalties which can be inflicted at our will, each and all of our people who bear arms, both infantry and cavalry, their commanders and captains, the castellans of our fortresses, the legates, governors, rulers, lieutenants, authorities, officials and vassals of the cities and territories that are subject to the said Roman church, and any others of whatever rank, status, condition or distinction they may be, to give permission, and to be responsible for the giving of permission, to those coming to the Lateran council, to pass through in freedom, safety and security, to stay, and to return, so that such a holy, praiseworthy and very necessary council may not be frustrated for any reason or pretext, and that those coming to it may be able to live in peace and calm and without restraint and to say and develop under the same conditions the things which concern the honour of almighty God and the standing of the whole church.

此外，我们为了和指挥下，我们的不满，痛苦的和其他的处罚，可对我们的意志，每一个和我们所有的人谁携带武器，这两个步兵和骑兵，他们的指挥官和队长，我们的castellans堡垒，在legates ，省长，统治者，助手，当局，官员和奴仆的城市和地区，受上述罗马教会，以及任何其他的什麼级别，地位，条件或区别，他们可能会，准许，并负责给予许可，对那些即将拉特兰理事会，通过在自由和安全的，留下来，并返回，所以，这样一个神圣的，值得赞扬的和非常必要的安理会不得为任何沮丧理由或藉口，而这些未来它可以生活在和平与平静和克制，并没有说和发展同样的条件下，关注的事情，有幸全能的上帝和常设的整个教会。

In the Xizhou dynasty to Xihan dynasty ,the physician's position was inferior than that of witch physician though they already had high social position. From the mid of Xihan dynasty to Tang dynasty, the physician's position is markedly went down and caused the negative influence to the development of medicine as Confucianism became the orthodox ideology of the feudal society. From Song dynasty to Yuan dynasty ,the dynasts paid high attention to medicine ,so the physician's social position was greatly upgraded ,which promoted the development of medicine . The position of physician in the Ming dynasty and Qing dynasty were unprecedentedly debased. It became a very negative factor to the development of medicine.

经过本课题研究认为：医生的职责在夏至西周时期是由巫医兼任的，巫医在当时有着极其显要的社会地位，并在一定程度上对医学的发展作出了相应的贡献；东周至西汉前期，随着医巫的分离，医生的社会地位较巫医有所下降，但仍有相当的地位，并且活动相对自由；西汉中期以后至唐五代，随着儒家思想成为封建社会的正统思想，这一时期医生地位明显下降，对医学的发展产生了消极的影响；宋金元统治者重视医学，医生社会地位大为提高，推动了此期医学的发展；明清时期医生社会地位空前下降，是这一时期医学发展的一个消极因素。

In the Xizhou dynasty to Xihan dynasty ,the physician"s position was inferior than that of witch physician though they already had high social position. From the mid of Xihan dynasty to Tang dynasty, the physician"s position is markedly went down and caused the negative influence to the development of medicine as Confucianism became the orthodox ideology of the feudal society. From Song dynasty to Yuan dynasty ,the dynasts paid high attention to medicine ,so the physicians social position was greatly upgraded ,which promoted the development of medicine . The position of physician in the Ming dynasty and Qing dynasty were unprecedentedly debased.

经过本课题研究认为：医生的职责在夏至西周时期是由巫医兼任的，巫医在当时有着极其显要的社会地位，并在一定程度上对医学的发展作出了相应的贡献；东周至西汉前期，随着医巫的分离，医生的社会地位较巫医有所下降，但仍有相当的地位，并且活动相对自由；西汉中期以后至唐五代，随着儒家思想成为封建社会的正统思想，这一时期医生地位明显下降，对医学的发展产生了消极的影响：宋金元统治者重视医学，医生社会地位大为提高，推动了此期医学的发展；明清时期医生社会地位空前下降，是这一时期医学发展的一个消极因素。

Fortunately, during the second half of the 20th century, humanity reached new heights of civilization: the citizens of the global village had a moral consensus regarding public order — expanding territories and wars of financial plunder were illegal, Saddam couldn't help but withdraw from Kuwait, leaders weren't allowed to persecute other peoples, the international courts even used the laws to punish a number of genocides.

幸运的是，二十世纪后半期以来人类文明达到了一个新的高度，地球村里的人们有了基本的道德共识和秩序——为了扩张领土和掠夺财富的战争是非法的，萨达姆不得不撤出科威特，甚至统治者对其国内民众的迫害也是非法的，国际法院把一些种族灭绝的独裁者绳之以法，自由、民主、法治、人权的潮流已经席卷这个蔚蓝色的星球。

But Mr Horspool's achievement is to show the sheer extent to which rebellion in its many different shapes and forms has been a continuous and conscious tradition shaping the behaviour of both the ruled and their rulers. The Levellers in the 17th century saw their oppression as dating from the imposition of the "Norman yoke" in the 11th century; the 19th-century Chartists took their inspiration from Magna Carta in the 13th century; and those late 20th- century rebels defying Mrs Thatcher's poll tax referred directly back to the Peasants' Revolt of the 14th century.

但是，霍斯普先生的成就在于他表明了：各种形式的反叛，在某种决定性的意义上，构成了一种有意识的，不断地在塑造着统治者与被统治者行为的历史传统。17世纪的平等派把他们所受到的镇压一直追溯到11世纪的&诺曼之轭&[注4]，19世纪的宪章派从13世纪的大宪章汲取灵感，而在20世纪后期反抗撒切尔人头税的人们，则把14世纪农民起义看作自己的直接渊源。

Neither the killing of Mr Zarqawi nor any breakthrough on the political front will stop the insurgency and the fratricidal murders in their tracks.

在对危险的南部地区访问时，他斥责什叶派民兵领导人对中央集权的挑衅行为。

In fact,I've got him on the satellite mobile right now.

实际上 我们已接通卫星可视电话了