压码听懂训练总汇(初次压码注音标准答案待修改）

Muslims and Christians fought on their borders by the Sava and Danube rivers from Bosnia to the Black Sea, and Hungarian governor Pal Kinizsi of Temesvar ravaged the province of Semendria. Sultan Bayezid II had the defenses strengthened on the river Morava and took over Herzegovina; but in 1483 Hungarian king Matthias Corvinus (r. 1458-90) made a truce with Bayezid that lasted until the Ottomans invaded in 1492.穆斯林和基督教徒在其边界作战的萨瓦河和多瑙河河水从波斯尼亚到黑海，和匈牙利总督帕尔Kinizsi蹂躏的腾斯法省Semendria 。苏尔坦Bayezid二加强了防御摩拉瓦河上，并接管了黑塞哥维那，但在1483年匈牙利国王马蒂亚斯科维努斯（河1458年至1490年）提出了休战Bayezid这一直持续到1492年土耳其人入侵。 Bayezid agreed to another truce with Hungary in 1495 for three years.另一Bayezid同意停火与匈牙利在1495年为三年。 After Bayezid took the Kilia fortress on the Danube, Moldavian prince Stephen became the vassal of Poland's Casimir IV to repel the Ottoman invaders.经过Bayezid了Kilia多瑙河上的要塞，摩尔多瓦王子斯蒂芬成为附庸波兰卡西米尔四击退奥斯曼侵略者。 Since Poland was occupied fighting the Tatars of the Volga, Stephen resumed paying tribute to the Sultan in 1487.由于波兰是战斗的鞑靼人占领的伏尔加河，斯蒂芬恢复赞扬苏丹在1487年。 Poland made three truces with Bayezid that lasted from 1489 to 1497.波兰提出了三项停战与Bayezid持续1489年至1497年。 The Ottoman fleet was built up to enhance trade, and in 1492 many of the Jews expelled from Spain settled in Istanbul and other cities of the Ottoman empire.奥斯曼舰队建立了以提高贸易，在1492年许多犹太人赶出西班牙定居在伊斯坦布尔和其他城市的奥斯曼帝国。 An Ottoman war with Venice began in 1499, and the Turkish navy took Lepanto, Modon, Coron, and Navarino in Greece; but they made peace with Venice in 1503.一个奥斯曼与威尼斯战争开始于1499年，和土耳其海军在雷班多，毛，科伦，并诺瓦里诺在希腊;但他们提出的和平与威尼斯于1503 。 At the same time the Hungarians agreed to a seven-year truce that included other Christian states so that Bayezid would not have to worry about Europe.与此同时，匈牙利同意了7年的停火协议，其中包括其他基督教国家，以便Bayezid不会担心欧洲。

War between Mamluk Egypt and the Ottoman empire broke out in 1485 when the Ottoman's Karaman governor Karagoz Pasha seized Adana and Tarsus in Cilicia.之间的战争马穆鲁克埃及和奥斯曼帝国在1485年爆发时，奥斯曼的卡拉曼总督Karagoz帕夏缴获阿达纳和塔尔苏斯在基利。 Qait Bay sent Mamluk forces that defeated and captured the Ottoman's Hersekoghlu Ahmed Pasha. Qait湾发送马穆鲁克部队打败，夺取了奥斯曼的Hersekoghlu艾哈迈德总督。 In 1487 Bayezid II sent grand vizier Da'ud Pasha to occupy Cilicia; but when 'Ali Pasha was defeated the next year, 'Ala ad-Daula deserted to the Mamluks.在1487年发出Bayezid第二大总督Da'ud帕夏占领基利;但是当'阿里总督被击败明年， '阿拉广告Daula遗弃的Mamluks 。 So Bayezid tried to restore exiled Budak Beg in Albistan in 1489, but he was captured and taken to Egypt. The next year 'Ala ad-Daula and a Mamluk army besieged Kaysari. A truce was called in 1491, recognizing Egypt's sovereignty over Cilicia, but the revenues from Adana and Tarsus were to be sent to the Islamic sanctuaries in Mecca and Medina.所以Bayezid试图恢复流亡Budak鲁伯在Albistan在1489年，但他被抓获并被带到埃及。明年'阿拉广告Daula和马穆鲁克军队围困Kaysari 。停火呼吁在1491年，认识到埃及的主权齐亚但收入阿达纳和塔尔苏斯被发送到在伊斯兰圣地麦加和麦地那。

Prince Selim in Trebizond had been raiding the Safavids since 1505, and he gained the province Kaffa in the Crimea for his son Sulayman.王子萨利姆塔在特拉比松已被扫荡Safavids自1505年，他获得了省咖发在克里米亚为儿子Sulayman 。 Selim combined these forces with Tatar cavalry and crossed the Danube in 1511 with the intention of attacking Christians. His father Bayezid II reluctantly granted him the province Semendria. Fearing the combined armies of his brother Ahmed and 'Ali Pasha, Selim marched on the capital at Edirne (Adrianople) to dethrone his father.萨利姆塔结合这些部队与鞑靼骑兵和越过多瑙河在1511年的意图攻击基督徒。 Bayezid二，他的父亲给予他勉强省Semendria 。担心合并军队和他的兄弟艾哈迈德'阿里总督，萨利姆塔游行的资本埃迪尔内（ Adrianople ）击败他的父亲。 The Janissaries liked the warlike Selim but remained loyal to the Sultan and defeated Selim's Tatars in August 1511. Nonetheless the Janissaries at Istanbul refused to accept Ahmed as the next sultan, and so Ahmed took over Karaman without his father's permission and was reported to be seeking an alliance with Isma'il.喜欢的Janissaries好战萨利姆塔但仍忠于苏丹和击败萨利姆塔的鞑靼人在1511年8月。尽管如此， Janissaries在伊斯坦布尔拒绝接受艾哈迈德为下一任苏丹，因此艾哈迈德接管卡拉曼没有他父亲的许可，并据报道，寻求联盟与伊斯梅尔。 Bayezid reacted by restoring Semendria to his son Selim. Bayezid的反应是恢复Semendria儿子塞利姆。 Bayezid's oldest son Korkud governed Tekke but traded it for Sarukhan so that he could be closer to Istanbul; but he was also rejected by the Janissaries. Bayezid的大儿子Korkud管辖Tekke但交易为Sarukhan ，以便他能更接近伊斯坦布尔，但他也拒绝了Janissaries 。 In April 1512 the Janissaries made Selim sultan, and retiring Bayezid died on his way to Demotika the next month.在1512年4月作出的Janissaries萨利姆塔苏丹和退休Bayezid死于途中Demotika下个月。 Machiavelli commented that Bayezid II had maintained the empire peacefully because of the conquests of Mehmed II; but he asserted that a peaceful approach by Selim would have ruined the Ottoman empire.马基雅维评论说， Bayezid二世一直保持和平，因为帝国的征服穆罕默德二世，但他声称，一个和平的办法，萨利姆塔会毁了奥斯曼帝国。

Learning that Ahmed's son 'Ala ad-Din had seized Bursa, Sultan Selim drove Ahmed's forces from there back to Amasya and then had his five nephews in Bursa killed.学习，艾哈迈德的儿子'阿拉广告丁扣押了布尔萨，苏尔坦艾哈迈德萨利姆将部队从那里回阿马斯亚然后他的5个侄子在布尔萨死亡。 Korkud was captured in Tekke and was also eliminated. Korkud在Tekke被抓获，同时也消除。 Ahmed was defeated in a battle at Yenishehir, captured, and killed.艾哈迈德被击败的一场战斗中在Yenishehir ，被捕，被杀。 Selim still feared the Safavids in Anatolia and had 40,000 of them slain or imprisoned.萨利姆塔仍然担心Safavids在安纳托利亚和40000人被杀或被监禁。 In 1514 Albistan prince 'Ala ad-Daula declined to provide food for the Ottoman army, and his Turkmen attacked them.在1514年Albistan王子丙氨酸广告Daula拒绝提供食物奥斯曼军队，和他的土库曼袭击他们。 Selim forced the Persians to defend Tabriz, and at Chaldiran the Ottomans with superior guns defeated the Persian army in August 1514.萨利姆塔被迫波斯人保卫大不里士，并在Chaldiran卓越的土耳其人枪打败了波斯军队在1514年8月。 Prisoners in Tabriz were massacred, but a thousand skilled artisans were sent to Istanbul.犯人在大不里士被屠杀，但1000熟练工匠被送往伊斯坦布尔。 The silk trade was banned, and Selim sent the Persian silk merchants from Bursa to the Balkans.丝绸贸易被禁止，并发出了波斯萨利姆塔丝绸商人布尔萨巴尔干。 He also tried to stop the Mamluk slave trade of Circassians from the Caucasus.他还试图阻止马穆鲁克奴隶贸易的Circassians从高加索。 In 1515 Janissaries led by Sinan Pasha defeated and killed 'Ala ad-Daula and four of his sons, as the nephew Shahsuwar-oghlu 'Ali was made the Ottoman vassal over Albistan.在1515年Janissaries由思南帕夏击败并杀害'阿拉广告Daula和他的四个儿子，因为侄子Shahsuwar - oghlu阿里是奥斯曼帝国的附庸超过Albistan 。 Kurdish begs asked Selim for help against the Safavids and were led by Idris, who later became an Ottoman historian.库尔德人要求萨利姆塔回避的帮助对Safavids和分别由伊德里斯，谁后来成为奥斯曼历史学家。 After their victories, Idris wisely allowed the independent Kurds to have 24 governments under their own chieftains.经过他们的胜利，伊德里斯明智允许独立的库尔德人有24个国家政府根据自己的头领。

In Egypt Mamluk sultan Qansawh al-Ghawri had lost revenues to the Portuguese, and his increased taxes and raids by soldiers were resented.在埃及马穆鲁克苏尔坦Qansawh铝Ghawri失去了收入的葡萄牙语，和他的增加税收和袭击的士兵不满。 Selim sent him diplomats, but Qansawh reacted to the taking of Albistan by imprisoning them.萨利姆塔送他的外交官，但Qansawh作出反应，采取Albistan由监禁他们。 The Egyptian sultan sent word to Selim to give back Albistan and warned him not to attack the Persians.埃及苏丹派出字萨利姆塔回馈Albistan ，并警告他不要攻击波斯人。 Selim replied he would invade Syria instead, intimidating Qansawh into releasing the envoys from Aleppo.萨利姆塔答复，他将入侵叙利亚相反，恐吓Qansawh纳入释放使节阿勒颇。 In August 1516 the Ottoman army defeated and killed Qansawh at Marj Dabik as the Mamluk army fled and found the gates of Aleppo closed against them.在1516年8月击败奥斯曼军队打死Qansawh在迈尔杰乌Dabik作为马穆鲁克军队逃离，发现大门对他们关闭阿勒颇。 Syria became part of the Ottoman empire as Selim appointed governors for Aleppo, Tripoli, Damascus, and Jerusalem; he installed a strong garrison at Gaza.叙利亚成为奥斯曼帝国任命的总督作为萨利姆塔的阿勒颇，的黎波里，大马士革，耶路撒冷，他安装了一个强有力的驻军在加沙。 Selim sent an ambassador to Cairo offering to let Tumar Bay govern Egypt as his vassal, but Tumar Bay had already sent 10,000 men to reconquer Gaza.萨利姆塔派出驻开罗提供让肿瘤湾治理埃及作为他的附庸，但肿瘤湾已经发出10000男子夺回加沙。 They were met by 5,000 Janissaries led by Sinan Pasha, and using superior fire-power they scattered the Mamluks.迎接他们的有5000 Janissaries由思南总督，并利用优越的火力，他们分散在Mamluks 。 Selim joined Sinan Pasha, and together they conquered Cairo and hanged Tumar Bay in 1517. The former Mamluk governor Khayr Bey was named pasha of Egypt, and on the way home to Istanbul a rebellion in Anatolia was crushed by Selim's army.萨利姆塔加入思南帕夏，连同他们征服开罗和绞死肿瘤湾在1517年。前马穆鲁克总督Khayr贝被任命为总督，埃及和回家的路上到伊斯坦布尔的叛乱在安纳托利亚被撞碎的萨利姆塔的军队。 In 1520 Selim's son Sulayman inherited a vastly enlarged Ottoman empire.于1520年萨利姆塔的儿子继承了一个大大Sulayman扩大奥斯曼帝国。

Ottoman Empire Under Sulayman奥斯曼帝国在Sulayman
In an era of powerful monarchs, Sulayman came to be known as the Magnificent.时代的强大的君主， Sulayman来到被称为壮观。 Born in 1495, Sulayman began his reign by giving the expected money to the Janissaries for making him sultan; but he also freed 600 Egyptian prisoners and compensated some merchants his father had wrongly punished.出生于1495年，开始了他的统治Sulayman给予预期的金钱，使他Janissaries苏尔坦;但他同时也释放了600名埃及战俘和补偿一些商人父亲错误惩罚。 Senior officers accused of cruelty were tried, convicted, and executed.高级官员被控残酷进行了审判，定罪和执行。 Sulayman first conquered the two places Mehmed the Conqueror had failed to take-Belgrade in 1521 and Rhodes the next year. Sulayman首次征服两地穆罕默德征服者没有考虑，在1521年贝尔格莱德和罗德明年。 After 145 days the surviving knights capitulated and were allowed to leave Rhodes, wandering for five years until they found a home on Malta.经过145天未亡骑士投降，被允许离开罗德，游荡了5年，直到他们找到了一个家马耳他。 After Pasha Khayr Bey died in Egypt in 1522, his successor Pasha Ahmed rebelled with Mamluk begs and Arab chieftains against the Janissaries to make himself independent.在帕夏Khayr贝死亡在埃及1522年，他的继任者帕夏艾哈迈德反抗与马穆鲁克回避和阿拉伯酋长对Janissaries ，使自己的独立。 After this revolt was suppressed by the Ottoman forces, grand vizier Ibrahim implemented extensive administrative reforms by 1525 that established Ottoman government in Egypt that would last nearly three centuries.在这之后被抑制的反抗奥斯曼军队，大总督易卜拉欣实施广泛的行政改革，确定了1525年在埃及奥托曼政府将过去将近三个世纪。

After three years without a war the bored Janissaries mutinied by plundering customs, the Jewish quarter in Istanbul, and the houses of officers.经过3年没有战争的厌倦Janissaries哗变的掠夺海关，犹太区在伊斯坦布尔，和房屋的人员。 Sulayman was threatened; but the rebellion was suppressed; the leaders were executed, and others lost their positions. Sulayman受到威胁，但叛乱被抑制;领导人被处决，其他失去了他们的立场。 Most of the Janissaries were appeased with gifts of money and a new military campaign.大多数Janissaries了安抚与礼物的钱和一个新的军事行动。 Sulayman led his Ottoman forces against the Hungarians in 1526. Sulayman带领奥托曼部队对匈牙利在1526年。 King Louis of Hungary was defeated on the battlefield at Mohacs and died while escaping with a head wound; 24,000 Hungarians were killed, and Sultan Sulayman ordered the 2,000 prisoners executed.法王路易被击败匈牙利的战场上和在莫哈奇逃避死亡与头部受伤; 24000匈牙利人被打死，苏丹Sulayman囚犯2000年下令处决。 Mohacs was burned, and the Akinjis ravaged the countryside.莫哈奇被烧毁，并Akinjis蹂躏农村。 After stealing the treasures and library from Buda, the entire city was burned down except for the palace occupied by the Sultan.盗窃后的宝藏和图书馆从布达，整个城市被烧毁除故宫所占领苏丹。 A bridge was constructed with boats, and the Turks also ignited the city of Pest.桥梁建造船只，以及特克斯也点燃了城市害虫。 Hungarian nobles elected John Zapolya as their new king, and he was recognized by Sulayman. However, Germans supported Bohemian king Ferdinand, resulting in a civil war.匈牙利贵族约翰Zapolya当选为新国王，他是公认的Sulayman 。然而，德国支持波希米亚国王费迪南德，导致内战。 His envoys went to Istanbul but were imprisoned there.他的特使前往伊斯坦布尔，但被监禁的。 Meanwhile Turkmen had revolted in Cilicia and were not subdued by grand vizier Ibrahim Pasha until 1528.同时土库曼斯坦已在基利反抗，而不是制服大总督易卜拉欣帕夏，直到1528年。

Ferdinand was allied with Emperor Charles V. Delayed by rains and floods, Sulayman's Ottoman army had to abandon the siege of Vienna in October 1529; about 40,000 Turks and 20,000 Christians were killed in the useless war.费迪南德是结盟的皇帝查理五世延迟的大雨和洪水， Sulayman的奥斯曼军队不得不放弃围困维也纳1529年10月;约40000特克斯和20000基督信徒被打死的无用的战争。 Sulayman led a campaign against the imperial forces in 1532 but encountered stubborn resistance by the town of Guns. Sulayman率领的运动，反对帝国主义势力在1532年，但遇到顽强抵抗的城镇枪。 The Akinjis and the Tatar allies plundered Styria in Austria as Sulayman retreated back to Belgrade.在鞑靼Akinjis和掠夺盟国在奥地利施蒂利亚州的Sulayman回落到贝尔格莱德。 Ferdinand sent an envoy and was granted a truce in 1533.费迪南德派出一名特使，并给予在1533年停火协议。

Meanwhile Persian shah Tahmasp (r. 1524-76) was fighting off rivalries with his own brothers and Turkmen emirs.与此同时波斯国王Tahmasp （河1524年至1576年）被击退对抗自己的兄弟和土库曼埃米尔。 In Kurdistan the khan of Bitlis was fighting for the Shah, and the Persian governor of Baghdad was murdered before Ottoman aid could reach him.库尔德斯坦的汗比特利斯是争取沙阿和波斯总督在巴格达被杀害之前，奥斯曼援助可能达到他。 Grand vizier Ibrahim forced Shah Tahmasp to retreat, and Sulayman arrived at Tabriz in 1534, entering Baghdad amid snow in November.大总督易卜拉欣沙阿Tahmasp被迫撤退，并Sulayman抵达大不里士在1534年，进入巴格达11月因大雪。 Thus Iraq was conquered, and the new province of Erzerum was added to the Ottoman empire.因此，伊拉克的征服，而新的省份埃尔祖鲁姆添加到奥斯曼帝国。 In Persia the Ottoman treasurer Chelebi hated Vizier Ibrahim and was accused by him of embezzlement.波斯奥托曼财务Chelebi恨总督易卜拉欣，并指控他贪污。 Before he was executed, Chelebi wrote a letter to Sulayman charging Ibrahim with treason for calling himself sultan.在他被处决， Chelebi写了一封信给Sulayman收费易卜拉欣与叛国自称苏丹。 Ibrahim, a Christian, was suspected of disrespecting the Qur'an , plotting with the French, and was resented for his enormous wealth.易卜拉欣，一个基督徒，被怀疑遭到古兰经 ，策划与法国，并憎恨他的巨大财富。 In 1536 Sulayman invited Ibrahim to dinner, and the vizier was found murdered the next morning.在1536年Sulayman易卜拉欣邀请共进晚餐，并总督被人杀害第二天。 For six generations Ottoman sultans had had children by women in their harem without marrying; but a year after the Sultan's mother died, Roxelana persuaded Sulayman in 1534 to marry her and exile Mustafa's mother Gulbehar.对于六代了奥斯曼苏丹儿童的妇女在其后宫没有结婚，但一年之后，苏丹的母亲去世， Roxelana说服Sulayman在1534年娶她和流亡穆斯塔法的母亲Gulbehar 。 After Ibrahim was removed, Roxelana had more influence than the succeeding viziers.易卜拉欣被删除后， Roxelana有更大的影响力比接替viziers 。

The Ottoman navy used galleys that were rowed by war captives in miserable conditions.奥斯曼海军使用厨房有棱战争俘虏在恶劣的条件下。 The successful pirate Khayr al-Din was given command and captured Tunis in 1534.成功的海盗Khayr al - Din的是指挥和突尼斯在1534年被捕。 This city was attacked by Emperor Charles and his armada led by admiral Andrea Doria the next year and sacked, as drunken Spaniards and Germans murdered, raped, and looted.这个城市曾遭到了皇帝查尔斯和他率领的舰队司令安德烈多里亚在明年和解雇，因为喝醉酒的西班牙人和德国人被谋杀，强奸，抢劫。 Khayr al-Din, known as Barbarossa for his red beard, fled and then dressed his men as Spaniards and under that flag plundered the Balearic Islands, taking 5,700 prisoners from Port Mahon in Minorca. Khayr al - Din的，被称为红色巴巴罗萨他的胡子，然后逃离他的男子身穿西班牙人和掠夺根据该旗的巴利阿里群岛，并考虑5700名囚犯从港口马翁在米诺卡。 In 1536 the Ottomans built two hundred ships in order to invade Italy, and Otranto was taken the next year; ten thousand Italians were sold in the slave markets of Istanbul.在1536年的土耳其人建造200艘，以入侵意大利，并采取了奥特兰托明年;一万意大利共销售了奴隶市场的伊斯坦布尔。 In 1537 Venetians joined a "holy league" with the imperial forces against the Turks, but the Ottoman navy defeated them enough at Corfu and in the Gulf of Arta to enable the Turks to dominate the Mediterranean for the next third of a century. They agreed on a truce in 1540, but Venice had to give up Morea and its Aegean islands.威尼斯人在1537年加入了“神圣同盟”的帝国部队对土耳其人，但奥斯曼海军击败了他们足够的科孚岛和海湾地区的阿尔塔使土耳其人统治地中海下一三分之一个世纪。他们同意关于停火的第1540号决议，但威尼斯不得不放弃Morea和爱琴海岛屿。 Meanwhile ghazi soldiers were fighting a jihad in Austria, and in 1538 Sulayman had occupied Suceava, the capital of Moldavia.同时齐士兵正在打一场圣战组织在奥地利，并在1538年占领了苏恰瓦Sulayman ，首都摩尔达维亚。

Sulayman was praised by imperial envoy Busbecq for his justice and for appointing men of ability and merit to government offices. In 1535 the grand vizier Ibrahim had made a treaty with the French that enabled them to trade freely with the Ottoman empire. Sulayman赞扬钦差Busbecq他的正义和任命男人的能力和才干，以政府办公室。在1535年大总督易卜拉欣了一项条约的法国，使他们自由贸易与奥斯曼帝国。 Sulayman's empire included twenty different ethnic groups and 21 governments; most of it was in Muslim Asia, but he treated European Christians with some tolerance after conquering them. Sulayman帝国包括20不同族裔群体和21个国家的政府;大多数是在亚洲的穆斯林，但他对待欧洲基督徒后，与一些宽容征服它们。 His law code was updated by Mullah Ibrahim of Aleppo from the traditional Islamic law. Christians came under the Code of the Rayas, and their tithes and capitation taxes were so moderate that some peasants fled Christian lords in Hungary to be under Ottoman rule.他的法码已更新毛拉易卜拉欣阿勒颇从传统的伊斯兰法。基督徒受到的代码Rayas ，其什一税和论税是如此温和，一些农民逃离基督教上议院在匈牙利受到奥斯曼统治。 Punishments were modernized with fines replacing corporal punishment, mutilation and death in many cases, although efforts to enforce honesty still could mean severing a hand for false witness, forgery, or passing bad money.处罚现代化罚款代替体罚，残害和死亡在许多情况下，虽然努力实施诚实仍然可能意味着切断一只手的伪证，伪造或假冒劣币。 Interest rates were limited to 11%.利率只限于11 ％ 。 Beasts of burden were to be treated kindly.牛马被厚待。

Sulayman was fabulously rich with an annual income of about twelve million ducats; his wars were paid for by booty (including selling many as slaves) and by tribute from Christian vassals. Later in his reign he began demanding gifts from officers he appointed to higher positions. Sulayman是惊人丰富，每年收入约一千二点零零零万ducats ;他的战争费用由赃物（包括出售多达奴隶）和敬意从基督教的附庸。后来在他的统治，他开始要求官员的礼物，他获委任为高级职位。 Judges (qadis and muftis) were immune from taxation and confiscation of their property, making them a privileged elite.法官（ qadis和穆夫提）被免于征税，并没收他们的财产，使之成为一个特权阶层。 Eight colleges met at principal mosques, and schools studied grammar, syntax, logic, metaphysics, philology, metaphors, rhetoric, geometry, astronomy, and astrology. 8个高校举行了主要的清真寺和学校学习文法，语法，逻辑，形而上学，语言学，隐喻，修辞，几何，天文，和占星术。 Higher education usually emphasized Islamic law.高等教育通常强调伊斯兰法律。

In 1541 Emperor Charles V failed to take Algiers, and two years later Khayr al-Din ravaged Naples and Sicily.在1541年皇帝查理五世未能采取阿尔及尔，两年后Khayr al - Din的蹂躏那不勒斯和西西里岛。 After their landing at Marseilles, the French let the Ottoman navy go to Toulon; but the Turks' raiding of French villages caused many to flee.着陆后，在马赛，法国的让奥斯曼海军前往土伦;但特克斯'袭击法国村庄造成了许多逃离。 In 1544 an epidemic killed many galley slaves, and the Turks captured French Christians to replace them.在1544年杀害了许多流行厨房奴隶，以及特克斯抓获法语基督教代替他们。 Francis I suggested they attack Nice, which was held by the Emperor's ally, the Duke of Savoy, whose castle was sacked.弗朗西斯，我建议他们攻击尼斯举行，由皇帝的盟友，萨沃伊公爵的城堡被解职。 Khayr al-Din died in 1546. Khayr al - Din的死于1546年。 Finally in 1554 Francis ended this alliance by bribing the Turks with gifts. Turghut, who had been captured and spent four year years as a galley slave before being ransomed, eventually became Ottoman admiral and took Tripoli from the Knights of St. John in 1551; but they got their revenge when Turghut was killed in the failed siege of Malta in 1565.最后，在1554年结束这一联盟弗朗西斯通过贿赂特克斯与礼物。 Turghut ，谁已被抓获，并花了四年来的厨房前赎奴隶，最终成为了奥斯曼海军和的黎波里从圣约翰骑士团在1551年;但他们有他们的报复Turghut时被打死的失败围攻马耳他1565年。

John Zapolya, urged by Hungarian nationalist Martinuzzi, married Polish princess Isabella shortly before he died in 1540.约翰Zapolya ，敦促匈牙利民族Martinuzzi ，已婚波兰公主伊莎贝拉去世前不久，他在1540年。 Their one-year-old son Stephen was proclaimed king of Hungary, but the Ottomans still occupied his country.他们一岁的儿子斯蒂芬被宣布为匈牙利国王，但土耳其人仍然占领他的国家。 After Ferdinand tried to retake Pest, Sulayman in 1543 returned to Hungary and converted a Buda cathedral into a mosque.费迪南德后试图夺回害虫， Sulayman在1543年回到匈牙利和转换1布达大教堂改为清真寺。 A treaty was eventually worked out in 1547 that included France, Venice, and Pope Paul III; Ferdinand agreed to pay the Sultan 30,000 ducats annually.条约最终制定出在1547年，包括法国，威尼斯，和教皇保罗三世;费迪南德同意支付30000 ducats苏丹每年。 This enabled Sulayman to invade Persia again to recapture Tabriz and take the city of Van the next year.这使Sulayman入侵波斯再次夺回大不里士，并采取市范明年。 In 1551 the monk Martinuzzi persuaded Isabella to give Transylvania to Ferdinand as part of Austria in exchange for land in Silesia.在1551年的和尚Martinuzzi说服伊莎贝拉给特兰西瓦尼亚为费迪南德的一部分，奥地利，以换取土地的西里西亚。 Sulayman reacted to this by imprisoning the Austrian envoy for two years, but Martinuzzi was made an archbishop and cardinal. Sulayman作出反应，这是奥地利特使监禁两年，但Martinuzzi了一个大主教和主教。 The Sultan sent Mehmed Sokollu with an army that took over and garrisoned Lippa in Transylvania.苏丹派出Sokollu与穆罕默德的军队接管和驻防Lippa的特兰西瓦尼亚。 Ferdinand besieged Lippa and had Martinuzzi murdered for plotting with the garrison. Turkish troops invaded and defeated Ferdinand again in 1552.费迪南德围困Lippa并Martinuzzi谋杀的策划与驻军。土耳其军队侵入和击败费迪南德再次在1552年。 The next year Sulayman left on his last Persian campaign that recaptured Erzerum and devastated Persian land across the Upper Euphrates. A truce led to a treaty of peace at Amasya in 1555.明年Sulayman留在他最后一次波斯湾运动，收复埃尔祖鲁姆和破坏整个波斯土地上幼发拉底河。停火导致和平条约在阿马斯亚在1555年。

Roxelana's daughter married the Bulgarian financier Rustem Pasha, who was made grand vizier in 1543. Roxelana的女儿结婚，保加利亚金融家吕斯泰姆帕夏，谁是大总督在1543年。 She also lobbied for her three sons Selim, Bayezid, and Jehangir; but Sulayman preferred Gulbehar's son Mustafa, who was governing Amasya in Asia.她还游说她的三个儿子塞利姆， Bayezid和汉吉尔索;但Sulayman首选Gulbehar的儿子穆斯塔法，谁是管理阿马斯亚在亚洲。 The aging sultan sent Mustafa to lead the third Persian invasion; but intrigues and suspicion of his ambition caused Sulayman to have his own son strangled with a bowstring.老化苏丹派出穆斯塔法导致第三波斯的入侵，但怀疑的阴谋和野心造成Sulayman他有自己的儿子勒死了弓弦。 Mustafa had been popular with the Janissaries, but the Sultan pacified them by dismissing Rustem and giving them a half million ducats.穆斯塔法已经流行与Janissaries ，但苏尔坦安抚他们解雇吕斯泰姆并给他们一个50万ducats 。 However, his successor Ahmed Pasha was beheaded for treason within two years.然而，他的继任者艾哈迈德帕夏因叛国罪被斩首后两年内。 Rustem was re-appointed and had 1,700 slaves at his death. After Roxelana died, the Janissaries preferred the more capable Bayezid to the alcoholic Selim; Jehangir had died.吕斯泰姆被重新任命，并于1700年去世的奴隶。 Roxelana后死亡， Janissaries倾向于更有能力的酒精Bayezid萨利姆塔;汉吉尔索死亡。 When Sulayman gave his two sons positions away from the capital, Bayezid refused to go.当Sulayman给他的两个儿子的立场远离首都Bayezid拒绝前往。 In the civil war the Sultan supported Selim, and Bayezid was defeated at Konya in 1559.内战中的苏丹支持萨利姆塔，并Bayezid战败在科尼亚在1559年。 The prince fled to the Persian court, where Shah Tahmasp was bribed with 400,000 gold coins to have him turned over for execution in 1561.王子逃往波斯法院，沙阿Tahmasp是行贿与400000金币让他转交给在1561年执行。 Bayezid's five sons were also strangled with bowstrings. Bayezid的五个儿子也与bowstrings勒死。

The Turks besieged Malta in May 1565, and 700 Knights of St. John held out until Spaniards arrived in September and forced the Turks to depart.特克斯围攻马耳他在1565年5月，和700名武士圣约翰举行，直到9月西班牙人抵达并迫使土耳其人离开。 More than 20,000 Turks died fighting and from disease, while 7,000 Maltese and Spaniards lost their lives. The aged Sulayman left in a carriage before an army of 200,000 on his last campaign to Hungary. 20000多土耳其人死于战斗和疾病，而7000马耳他和西班牙丧失了生命。老年人Sulayman留在马车前军队200000他的最后一次竞选匈牙利。 The target was Count Nicholas Zrinyi, who had murdered the favored Muhammad of Trikala at Siklos in 1552.目标是伯爵尼古拉Zrinyi ，谁谋杀了青睐穆罕默德的特里卡拉在希克洛什在1552年。 They besieged the fortress at Szigetvar; but before the victory Sulayman died of a heart attack on September 6, 1566.他们被围困的城堡在Szigetvar ;但在此之前的胜利Sulayman因心脏病发作而去世的1566年9月6日。

Ottoman Empire 1566-1617 1566年至1617年奥斯曼帝国
Grand vizier Sokollu Mehmed Pasha concealed the Sultan's death, executed the doctor for secrecy, and had Sulayman's body embalmed and not buried until the battle was won and Selim II could take power in Istanbul.大总督Sokollu穆罕默德帕夏隐瞒了苏丹的死刑，执行医生的秘密，并已Sulayman的尸体防腐处理，而不是埋葬，直到战斗韩元和萨利姆塔二可以在伊斯坦布尔夺取政权。 In his last years Sulayman had restricted alcohol and became more religious; but the first edict of Selim "the Sot" was to make wine easily available.他在过去几年里Sulayman限制酒精和变得更加宗教;但第一个法令萨利姆塔“的SOT ”是使葡萄酒容易获得。 For a while Sokollu managed the government.一段时间Sokollu管理政府。 In 1568 he made a treaty with the Habsburg emperor and sent an Ottoman army to attack Astrakhan and to dig a canal between the Don and Volga rivers to unite the Ottoman Black Sea with the Caspian Sea.在1568年他提出了条约的哈布斯堡皇帝和发送了奥斯曼军队攻击阿斯特拉罕和挖一条运河之间的顿河和伏尔加河团结奥托曼黑海与里海。 Astrakhan on the mouth of the Volga on the Caspian Sea had fallen to the Muscovites in 1554 and could not be taken, as the Crimean Tatar khan Devlet Ghiray (r. 1551-77) also opposed them; thus the canal project failed.阿斯特拉罕的嘴伏尔加对里海已下降到了1554年的莫斯科，不能采取，因为克里米亚鞑靼汗 Devlet Ghiray （河1551年至1577年）也反对他们，因此运河项目失败。 A similar project at Suez was abandoned because of a revolt in Yemen.一个类似的项目在苏伊士被放弃，因为在也门叛乱。

The Ottoman navy tried to help the Moors against Spain in North Africa.奥斯曼海军试图帮助摩尔对西班牙在北非。 Istanbul renewed its treaty with Venice in 1567, but then the mufti Abu'l Su'ud issued a fatwa decreeing that treaties could be broken to retake lands that had once been Muslim. A Portuguese Jew and financier, Joseph Nasi, persuaded Selim to attack Cyprus for its fine wine and gold ducats, and Sokollu's objections to taking on Venice were to no avail.伊斯坦布尔再次条约威尼斯在1567年，但随后的穆夫提 Abu'l Su'ud发出追杀令颁布，条约可以细分夺回土地曾经穆斯林。葡萄牙犹太人和金融家，约瑟夫椰浆，说服萨利姆塔攻击塞浦路斯的优质葡萄酒和黄金ducats ，和Sokollu反对采取威尼斯是徒劳的。 Sokollu's rivals Lala Mustafa commanded the army and Piala Pasha the fleet. Sokollu的竞争对手拉拉穆斯塔法指挥军队和Piala帕夏的船队。 Nicosia was taken by 50,000 Ottomans in six weeks; but Farmagusta, the second fortress on Cyprus, held out for eleven months before surrendering. Mustafa accused Bragadino of torturing Ottoman prisoners and had him tortured to death.尼科西亚是由50000土耳其人在6个星期;但Farmagusta ，第二堡垒的塞浦路斯问题举行了11个月，然后才交出。穆斯塔法被告Bragadino虐待囚犯，并奥斯曼他折磨致死。 Pope Pius V formed another holy League with Spain and Venice in 1571 for the thirteenth crusade against the Ottoman Turks with two hundred galleys including six large galleasses.教宗碧岳V形成另一个神圣联盟与西班牙和威尼斯在1571年第十三讨伐奥斯曼土耳其人与200厨房包括六个大型galleasses 。 The Turkish fleet was even larger and sailed out of the Gulf of Lepanto only to be badly defeated by the Christians, who had superior artillery.土耳其队是更大和航行了海湾的勒颁多只受到严重挫败的基督教徒，谁已经优于火炮。 About 230 Ottoman galleys were sunk or captured, while the Christian alliance lost only fifteen galleys and half as many men as the Turks.约230奥托曼厨房被击沉或俘虏，而基督教联盟只输了15厨房和许多男人的一半是因为土耳其人。 Selim reacted by ordering the Spaniards and Venetians in his empire executed; but Sokollu canceled that horrendous edict.萨利姆塔作出反应，命令西班牙人和威尼斯人在他的帝国执行;但Sokollu取消了这一可怕的法令。

By 1572 a new Ottoman fleet of 250 ships with eight galleasses was built and deterred the Christians from trying to retake Cyprus. Venice made a treaty, ceding the island of Cyprus.由1572年一个新的奥斯曼舰队的250艘8 galleasses建和阻止基督徒试图夺回塞浦路斯。威尼斯提出一项条约，割让塞浦路斯岛。 Tunis had been taken along with Cyprus but was lost the next year to the navy of the Lepanto victor, John of Austria; but now Uluz 'Ali Pasha recaptured the La Goletta fortress, and Tunis became part of the Ottoman province that included Algiers and Tripoli.突尼斯已经采取了与塞浦路斯，但失去了明年海军的勒颁多维克多，约翰奥地利;但现在Uluz '阿里总督夺回香格里拉Goletta堡垒，和突尼斯成为奥斯曼省，其中包括阿尔及尔和的黎波里。 In 1578 Fez was captured from the Portuguese.非斯在1578年被抓获的葡萄牙语。 In 1574 Moldavia led by Ivan Ivonia revolted with help from Polish grandees and Zaporozhian Cossacks; the Ottomans suppressed this with aid from the Crimean Tatars led by 'Adil Giray.在1574年摩尔达维亚Ivonia伊万率领的起义帮助下，波兰grandees和Zaporozhian哥萨克;的土耳其人抑制这与援助，克里米亚鞑靼人为首的'阿迪尔吉拉伊。

The drunk Selim II fell and cracked his skull, dying in 1574. He was succeeded by his son Murad III, who ordered his five brothers strangled.二是酒后萨利姆塔下跌和他的颅骨破裂，死于1574年。他是接替他的儿子穆拉德三，谁下令他的五个兄弟勒死。 The vices of Murad were avarice and lust.在罪恶的穆拉德被贪婪和欲望。 He had so many concubines that the price of girls in the slave market at Istanbul doubled, and he sired more than a hundred children.他有如此多的小妾的价格女孩在奴隶市场在伊斯坦布尔一倍，他sired 100多名儿童。 He was influenced by the Venetian sultana Safiye Baffo, who also swayed her son Mehmed III.他是受威尼斯人苏丹娜Safiye Baffo ，谁也动摇她的儿子穆罕默德三。 Ottoman diplomacy renewed treaties with Poland and the Habsburgs in 1577 so that they could turn toward Persia.奥斯曼外交新条约与波兰和哈布斯堡王朝在1577年，使他们能够转向波斯。 Corruption increased as the favorite Shemsi Pasha sold offices in revenge for the Ottomans supplanting his ancestral Seljuq dynasty.腐败增加的喜爱Shemsi帕夏销售办事处报复土耳其人取代他的祖先Seljuq王朝。 He and Mustafa Pasha hated Sokollu and led a campaign against Persia by way of the Crimea in 1578.他和穆斯塔法帕夏恨Sokollu和领导了反对波斯的方式在1578年的克里米亚。 The Sultan was concerned that Sunni travelers were finding it difficult to make pilgrimages through Safavid Persia to Mecca and Medina.苏丹感到关切的是，逊尼派游客发现很难朝圣通过萨法维波斯到麦加和麦地那。 Sokollu warned the Sultan that the troops would get out of hand, and increased expenses could not be met, that the peasants would be oppressed, and even if Persia was conquered, they would not become subject to Sunni rule. Sokollu警告说，苏丹军队将失控，并增加费用无法得到满足，即农民将被压迫，即使波斯征服，他们就不会成为受逊尼派统治。 Sunni 'ulama issued a fatwa declaring Shi'i enemies of the faith so that those captured could be sold as slaves.逊尼派'乌里玛发出追杀令 ，宣布什叶派敌人的信念，使这些年轻人可以出售的奴隶。

Simon Luarssab became king of Georgia in 1558; but when he refused to conform to Shi'i policies of the Persian Safavids, he was imprisoned in 1569 and replaced by his brother Davud, who converted to the Shi'i faith.西蒙Luarssab成为国王在1558年格鲁吉亚，但他拒绝时，以符合政策的什叶派波斯人Safavids ，他被囚禁在1569年，取而代之的是他的弟弟Davud ，谁转换为什叶派信仰。 Simon became a Muslim and was released in 1576.西蒙成为穆斯林和在1576年被释放。 After Georgia king Davud abandoned Tiflis (Tbilisi) to the Turks in 1578, it was garrisoned by Ottoman forces under Mustafa Pasha, gaining the Shah's income from silk, salt, rice, and petroleum. Ottoman convoys and reinforcements were often harassed by Safavids and their Georgian allies.经过格鲁吉亚国王Davud放弃Tiflis （第比利斯）的土耳其人在1578年，有人驻守的部队穆斯塔法奥斯曼帕夏，赢得沙阿的收入来自丝绸，盐，大米和石油。奥托曼车队和增援部队常常骚扰Safavids及其格鲁吉亚的盟友。 Simon with released Georgian prisoners led their struggle against the Ottomans until he was captured in 1600.西蒙与格鲁吉亚囚犯释放了他们的斗争，奥斯曼帝国，直到他在1600年被抓获。

Sokollu's enemies had him murdered in his council chamber in 1579. Sokollu的敌人杀害了他在他的会议厅在1579年。 The poet Mustafa 'Ali (1541-1600) wrote Counsel for Sultans in 1581 to promote the Ottoman empire.诗人穆斯塔法阿里（ 1541至1600年）写道律师苏丹在1581年，以促进奥斯曼帝国。 He urged Murad III to rule for himself and warned against tyrannical viziers and the influence of women in the harem.他敦促穆拉德三规则为自己和暴虐viziers警告的影响，妇女在后宫。 He suggested that the learned 'ulama could help select better officials, and he approved of the patrimonial state as the economic provider.他建议，教训'乌里玛可以帮助选择更好的官员，他批准的世袭国家的经济供应商。 Osman Pasha led successful victories for the Ottomans against the Persians culminating in his victory by the Samur River in 1583 that conquered Daghistan and Shirvan. He had help from the Giray family, but the Tatars refused to give up their raiding to follow the Ottoman policy of protecting the lives and property of Muslims.奥斯曼帕夏导致成功胜利的土耳其人对波斯人最终的胜利的萨姆尔河在1583年征服Daghistan和希尔凡。他曾帮助吉拉伊家庭，但鞑靼人拒绝放弃自己的突击按照奥斯曼政策保护生命和财产的穆斯林。 The next summer Murad III rewarded Osman by making him grand vizier.在明年夏天穆拉德三奖励奥斯曼厄尔使他大总督。 In 1585 Osman died after capturing Tabriz, but in the next three years the Turks took over Azerbaijan. The Persians were vulnerable, because they lacked artillery.奥斯曼在1585年后死亡捕捉大不里士，但在未来三年内，特克斯接管阿塞拜疆。波斯人是脆弱的，因为他们缺乏火炮。 Operating as beglerbeg of Baghdad, Chigala-zade Sinan Pasha occupied the western Persian provinces of Luristan and Hamadhan.经营beglerbeg巴格达， Chigala扎德思南帕夏波斯占领了西部省份的Luristan和Hamadhan 。 Three years after the Turkmen chiefs deposed Shah Khudabanda, the Persians made peace with the Ottomans in 1590 and ceded them much of Azerbaijan, Shirvan, Georgia, Derbend, and Kurdistan.三年后，土库曼首领废黜国王Khudabanda ，波斯人了和平与土耳其人在1590年和割让给他们很大的阿塞拜疆，希尔凡，格鲁吉亚， Derbend ，和库尔德斯坦。 That year Druze leader Fakhr al-Din II took control of Lebanon.这一年德鲁兹领导人Fakhr al - Din的第二控制了黎巴嫩。

Border raids were threatening to break the 1568 treaty with Austria.边境袭击威胁，打破1568年同奥地利条约。 In 1591 and 1592 Bosnian beglerbeg Hasan Pasha raided Croatia and besieged Sisak, which was lost when he was killed the next year after the Ottomans went to war with Austria. The Turks now learned that the Christians had developed better handguns and cannons.在1591年和1592年波斯尼亚beglerbeg哈桑贾瓦帕夏搜查克罗地亚和被围困的西萨克，这是失去了他被打死后，在明年的土耳其人发动战争与奥地利。特克斯现在了解到，基督教徒制定了更好的手枪和大炮。 The Hungarian war (1593-1606) was aggravated by the 1594 revolt of Moldavia, Wallachia, and Transylvania.匈牙利战争（ 1593至1606年）则加剧了1594年起义的摩尔达维亚，瓦拉几亚和特兰西瓦尼亚。 The Ottomans captured the fortress of Raab, but in 1595 they lost the bulwark of Gran.在奥斯曼帝国占领了要塞的拉布，但在1595年，他们失去了堡垒大。 The Crimean Tatars made a treaty with Moscow in 1594, and led by Gazi Giray Khan, they helped the Ottomans in their war with Hungary.克里米亚鞑靼人发了条约在1594年与莫斯科，和领导的尬吉拉伊汗，他们帮助土耳其人在战争与匈牙利。

Sultan Mehmed III (r. 1595-1603), after having his nineteen brothers strangled and six pregnant concubines drowned, tried to turn the tide by campaigning himself in 1596 as they took the Hungarian fortress of Erlau, killing thirty thousand Germans and Hungarians despite mass desertion by the sipahi officers. In 1598 the Christians retook Raab, but their siege of Buda failed. Many bloody battles were stalemates, though the Christians gained Pest in 1602.苏尔坦穆罕默德三（河1595年至1603年）后，他的19和6个兄弟勒死怀孕小妾淹死，试图扭转了自己在1596年竞选活动，他们采取了匈牙利堡垒埃劳，造成3.00万德国人和匈牙利人尽管大众开小差的sipahi人员。在1598年夺回拉布的基督徒，但他们的围攻布达失败。许多浴血奋战了僵局，尽管基督徒在1602年获得害虫。 Transylvania, led by Stephen Bocskai, came back over to the Ottomans in 1605, enabling them to regain Gran and other strongholds.特兰西瓦尼亚，由斯蒂芬Bocskai ，回来给土耳其人在1605年，使他们能够重新获得大和其他据点。 The treaty of 1606 recognized the independence of Transylvania, and Emperor Rudolf II gave the Sultan 200,000 gulden but then was regarded as an equal with no further tribute. In thirteen years of bloody war the Turks had only gained Erlau and Kanizsa.该条约1606年承认独立的特兰西瓦尼亚和皇帝鲁道夫二世给苏丹200000古尔登但后来被看作是平等的，没有进一步的敬意。在13年的血腥战争特克斯只上涨埃劳和卡尼莎。 Ahmed (r. 1603-17) was only 13 years old when he became sultan and was the first who had not served as a provincial governor; but he allowed his only brother to live, because he was insane.艾哈迈德（河1603年至1617年）只有13岁时他成为苏丹和是第一谁没有担任过省长，但他只允许他哥哥的生活，因为他是疯子。 Ahmed spent most of his short life in his harem and was influenced by his favorites.艾哈迈德的大部分时间都在他短暂的生命在他的后宫，并影响他的最爱。

The Janissaries could no longer be replaced by capturing Christians as children (devshirme) .该Janissaries再也不能取代捕捉基督徒儿童（ devshirme ） 。 Since the reign of Murad III, they were allowed to marry; they often became artisans, and positions became hereditary.由于统治穆拉德三，允许他们结婚，他们往往成为工匠，成为遗传和立场。 English merchants had been granted commercial privileges by the Ottomans in 1580 and supplied them with tin for bronze cannons as well as iron, steel, lead, copper, arquebuses, muskets, sword-blades, brimstone, saltpeter, and gunpowder.英国的商人提供了商业特权由土耳其人在1580年和提供他们的锡青铜大炮以及铁，钢，铅，铜， arquebuses ，火枪，刀，刀片，硫磺，硝石和火药。 In exchange the Levant Company received silk, mohair, cotton, wood, carpets, drugs, spices, and indigo.在交流地中海东部公司收到丝绸，马海毛，棉花，木材，地毯，药品，香料，和Indigo 。 The Ottomans banned the export of iron, lead, copper, and grain; but contraband trading was active. In 1583 British ambassador William Harborne (1583-88) negotiated a trade treaty with the Turks that reduced taxes on English goods to 3%.奥特曼帝国禁止出口的铁，铅，铜，粮食，但违禁品的交易也非常活跃。在1583年英国大使威廉Harborne （ 1583年至1588年）达成了一项贸易条约的土耳其人认为减税对英语货物至3 ％ 。 He and Edward Barton (1588-98) tried to persuade the Ottoman navy to attack Spain, and Barton accompanied Mehmed on the 1596 campaign that took Erlau.他和爱德华巴顿（ 1588年至1598年）试图说服奥斯曼海军攻击西班牙，和巴顿伴随穆罕默德在1596年竞选了埃劳。

The imperial wars caused much inflation in the Ottoman empire as gold and silver imports from the new world also raised prices. Their currency was debased in 1584 to pay soldiers, and the ratio of the akche to the ducat went from 60 to 200.帝国战争造成了巨大的通货膨胀在奥托曼帝国的黄金和白银进口也提出新的世界价格。庸俗的货币是在1584年支付的士兵，以及比akche的杜卡特从60至200 。 Officials on fixed incomes turned to corruption and malpractice, and the Janissaries rebelled in 1589 when they were paid with debased coins.官员固定收入转向腐败和渎职，以及Janissaries反抗时，他们在1589年支付了与庸俗硬币。 The sipahi (cavalry) mutinied three years later, because they were not fully paid.该sipahi （骑兵）哗变三年后，因为他们没有得到充分赔偿。 In 1596 thirty thousand sipahi refused to fight at Mezo-Keresztes in Hungary and lost their lands.在1596年三万sipahi拒绝斗争在梅佐- Keresztes在匈牙利和失去他们的土地。

This mutiny so shocked the Bosnian Hasan Kafi al-Aqhshari (1544-1616) that he resigned his position as judge and wrote Sources of Wisdom in the World Order to try to reform the government. He was the first of many to see four main classes in Ottoman society. Men of the sword included governors and soldiers, men of the pen scholars and writers, farmers both Muslims and Christians, and business people merchants and artisans.这震惊了兵变，使波黑哈桑Kafi铝Aqhshari （ 1544年至1616年） ，他辞去担任法官和智慧的来源写道世界秩序中来改革政府。他是第一个看到的许多四个主要类别在奥斯曼帝国的社会。男装剑包括省长和士兵，男人的笔学者和作家，农民穆斯林和基督教徒，和商界人士的商人和工匠。 He believed government is based on justice, counsel, weapons, and piety.他认为政府是建立在正义基础上，律师，武器和虔诚。 Yet he appealed for peace and the observance of treaties, because it is a great sin to make war on those who want peace.然而，他呼吁和平和遵守条约，因为它是一个伟大的罪恶，使战争对那些谁想要和平。 The Ottoman decline was explained in a treatise by the Hasan al-Kafi in 1597.奥斯曼下降解释在论文的哈桑- Kafi在1597年。 Justice was no longer being administered, because less capable men were given the highest offices.司法部已不再进行管理，因为能力较低的人给予最高办事处。 The armies had lost their discipline, courage, and skill as the sultans languished in self-indulgence. Soldiers exploited subjects and failed to use the latest weapons. Viziers intrigued against each other as corruption, favoritism, greed, and negligence spread through the Ottoman government.军队已经失去了他们的纪律，勇气和技巧，苏丹煎熬在自我放纵。兵剥削对象，没有使用最新的武器。 Viziers好奇对方腐败，任人唯亲，贪婪和疏忽传播奥托曼政府。

A revolt in the capital by the sipahi in 1603 was suppressed by grand vizier Hasan Pasha and the Janissaries.暴动在首都的sipahi在1603年被抑制的大总督哈桑帕夏和Janissaries 。 Increased population was also a factor, and in Asia Minor peasants called levendat turned to brigandage and rebellions that lasted from 1596 to 1610. It took grand vizier Murad Pasha four years to crush these Jelali rebels.日益增加的人口也是一个因素，并在小亚细亚农民称为levendat转向土匪和叛乱持续了1596至1610年。经过大总督穆拉德帕夏四年粉碎这些Jelali叛乱分子。 Land became concentrated in fewer hands with absentee landlords.土地集中在较少的手不在地主。 Heredity and nepotism often replaced merit.遗传和裙带关系往往取代优点。 Tax collectors squeezed people and pushed them off their lands.税务压缩人，并推动它们赶走他们的土地。 Uncultivated soil resulted in famines, and private estates were turned into ranches for livestock.荒地土壤造成饥荒，和私人屋苑已变成了牧场的牲畜。 Interest rates reached 50%.利率达到50 ％ 。 Judges became corrupt and took bribes.法官成为腐败和受贿。 The Dutch were given a capitulatory treaty in 1612, and they introduced tobacco into Turkey, which had first starting drinking coffee under Sulayman.荷兰得到了投降条约于1612年，他们介绍了烟草到土耳其，开始了第一次喝咖啡下Sulayman 。 Tobacco, coffee, wine, and opium were called the "four cushions of the sofa of pleasure," but to the Muslim clergy these four drugs of the devil were debauchery.烟草，咖啡，葡萄酒和鸦片被称为“四个垫的沙发高兴” ，但穆斯林神职人员这四种药物的魔鬼是放荡。

The Ottoman Turks wrote fables and poetry.奥斯曼土耳其人写道寓言和诗歌。 A fine example is "The Rose and the Nightingale" by Fasli (d. 1563), who was a secretary to the council (Divan) of prince Mustafa. Near the end of his poem Fasli explained the deeper meaning of the story.一个很好的例子是“玫瑰与夜莺”的Fasli （ 4 1563年） ，谁是秘书长向安理会（迪）王子穆斯塔法。近结束的时候，他的诗Fasli解释了更深的意义的故事。

The Shah, the radiant monarch of the Spring, 国王，王室的辐射的春天，
Is intellect that bides for evermore. 这是智慧的永bides 。
The Rose, which is the daughter of the Shah, 玫瑰，这是国王的女儿，
Is genius, offspring of the intellect. 是天才，后代的智力。
The city which is named the rose garden 这是这个城市命名的玫瑰园
Is life when spent on beds of luxury. 是生命的时候花在病床的奢侈品。
The Nightingale upon the rose parterre 夜莺的上涨花圃
The human heart, which after genius longs. 人的心灵，这后天才多头。
The heart by genius is perfected, 心脏天才完善，
And therefore is of genius amorous. 因此是天才恋爱。
The East Wind is the breath of suffering, 东风是呼吸的痛苦，
Which ever blows between the heart and soul, 这与以往打击的心脏和灵魂，
And the clear vision which in life abides 和明确的目标是在生活中恪守
Is the narcissus in the rose parterre. 是水仙玫瑰花圃。
The tulip, in a circle bends its cup,- 郁金香，在一个圆圈弯其杯-
'Tis friendship with its tender-heartedness. '提斯的友谊，其投标心肠。
The cypress, I would fain expound to you, Cypress的，我会欣然阐述给你，
Is the free symbol of integrity. 是自由的象征完整。
The rivulet is purity of soul, 该溪是纯洁的灵魂，
Wherein the well-beloved is mirrored clear. 其中，以及敬爱的镜像清楚。
And in the dew which serves the flowers for wine 并在提供服务的露水花葡萄酒
Is seen the shining tenderness of God. 被温柔的光辉上帝。
What is the lily else but bravery? 什么是别人的提问，但勇敢？
The violet is loveliness of heart, 紫色是可爱的心，
The hyacinth is bitter jealousy, 葫芦是痛苦的嫉妒，
The thorn is anger which estranges all. 刺是愤怒的estranges所有。
And that which Summer I and Winter call, 和那些夏天我和冬季呼吁，
Must also have a double sense to thee. 还必须有双重意义的你。
For one brings many blessings to thy life, 一方面带来了很多祝福，你的生活，
The other desolates this world of ours; 其他desolates我们这个世界;
And on the character of each of these 和特性的每一个
All of the year's vicissitudes depend. 所有今年的沧桑依赖。
The one is strong as anger in its day, 一个是强有力的愤怒的一天，
And with it carries off the strength of man; 并与它进行了男子的力量;
For man when fiery ardor rules the sky 对人类的规则时，火热激情的天空
Finds all his life with flames of heat consumed. 认为所有与他的生命火焰热消耗。
And this is August burning like a brand, 这是8月燃烧一样的品牌，
Which desolates the city of the soul. 其中desolates城市的灵魂。
Thus will be clear to thee how any fire 因此，将清楚地看到你如何任何消防
Destroys the happiness of monarch Spring. 摧毁了幸福的君主春。
So soon as suffering seizes on the life 因此，尽快抓住痛苦的生活
It overcomes the soul and intellect. 它克服了灵魂和智慧。
For intellect its office fails to fill, 其办公室的智力没有填补，
So anger has with all things laid it waste. 因此，愤怒的所有东西把它浪费。
The other source of strength is love of kind, 其他的力量源泉，是爱的一种，
Which always brings a blessing in its train. 总是带来了祝福的火车。
Its action is to deepen graciousness, 其行动是深化graciousness ，
And give new color to the sense of life. 并给予新的色彩感的生活。
And so I name it Autumn: well is known 因此，我将它命名为秋：也被称为
Its character as separate and distinct- 其性质为独立和独特的，
Since rage and passion then are satisfied, 由于当时的愤怒和热情感到满意，
And life into a mellow twilight comes. 和生命为一个成熟黄昏到来。
While all the time nature in calm decay 虽然所有的时间衰变性质的平静
Is like the chill of man's declining day. 就像是寒冷的男子的下降天。
And thus the king of winter seems at last 因此，国王似乎在去年冬天
The human life and spirit to usurp. 人的生命和精神篡夺。
The king who does the rose garden restore 谁做国王的玫瑰花园恢复
Is but the light and health that clears man's soul. 只是轻和健康清除人的灵魂。
Anger and passion both give way to him, 愤怒和激情都让位给他，
And God's own light at last pours blessing down. 和上帝的光，最后倒祝福下来。
This king brings help to heart and intellect, 这将有助于国王的心和智慧，
And takes possession of the whole domain. 并拥有整个域。
He frees the spirit from the charge of sense, 他的精神解放的负责感，
And widens out the prospect of the soul; 和扩大的前景的灵魂;
Then heart and spirit in a kiss unite, 然后，心和精神在一个吻团结，
The bridal of the Rose and Nightingale.4 新娘的玫瑰和Nightingale.4


Ottoman Empire 1617-1730 1617年至1730年奥斯曼帝国
As Ottoman imperial power declined, in Anatolia and the Balkans tax farms were converted into life tenures and eventually became private property.作为奥斯曼帝国下降，在土耳其和巴尔干地区的税收农场将被转换成生命的任期，并最终成为私有财产。 The wealthy hired private armies, and banditry increased.富人雇用私人军队，和土匪增加。 Despite Ottoman prohibitions, corn (maize), rice, and animals were raised for export.尽管奥斯曼禁令，玉米（玉米） ，大米，并提出了动物出口。 Jelali rebellions by military officers seeking independent power continued throughout the 17th century. Jelali叛乱军官寻求独立的电力继续在整个17世纪。

Ahmed I (r. 1603-17) was succeeded by his brother Mustafa I, who was removed three months later for mental incompetence.艾哈迈德口（河1603年至1617年）是接替他的哥哥穆斯塔法我，谁被删除3个月后的精神无能。 Osman II (r. 1618-22) was only fourteen years old, but he aimed to reform the Ottoman government by ending the devshirme slave system of the Janissaries and replacing them with peasant soldiers (sekban) from Anatolia, Kurds, and other tribes.奥斯曼二世（河1618年至1622年）只有14岁，但他的目的是改革政府的奥斯曼结束devshirme奴隶制度的Janissaries ，并以农民士兵（ sekban ）由土耳其，库尔德人和其他部族。 Against his ministers' advice, Osman went to war with his vassals, the Crimean Tatars, against the Cossacks in the Ukraine.对他的部长们的意见，奥斯曼到战争与他的奴仆，克里米亚鞑靼人，对哥萨克在乌克兰。 He assembled a large army and led them himself in 1621; but after heavy losses, he withdrew and made a treaty with Poland.他召集了一个庞大的军队和使他们自己在1621年，但重大损失后，他撤回了一项条约，与波兰。 When Osman planned a pilgrimage to Mecca through Anatolia, the Janissaries and the sipahi officers gathered at the Hippodrome and then plundered palaces. Osman and the grand vizier Dilawar Pasha were killed.当奥斯曼计划麦加朝圣通过安纳托利亚的Janissaries和sipahi人员聚集在跑马场，然后掠夺宫殿。奥斯曼和大总督迪拉瓦尔帕夏丧生。 Mustafa was put back on the throne; but provincial governors refused to recognize him or send in taxes.穆斯塔法被放回的王位，但省长拒绝承认他或发送的税款。 After fifteen months the nobles deposed him again and enthroned his young nephew Murad IV (r. 1623-40).经过15个月的贵族废黜他再次和他年轻的侄子登基穆拉德四（河1623至1640年） 。 Army pay riots broke out in 1622 and 1631, and Istanbul was looted.陆军支付骚乱爆发了1622年和1631年，和伊斯坦布尔被抢劫一空。 Murad managed to find some money to pay off the Janissaries. The revolts spread to eastern Anatolia, Yemen, Crimea, Syria, Egypt, and other provinces.穆拉德设法找到了一些钱还清Janissaries 。的起义蔓延到安纳托利亚东部，也门，克里米亚，叙利亚，埃及，和其他省份。 Erzurum governor Abaza Mehmed Pasha massacred Janissaries in eastern Anatolia, but in 1628 he was mollified by being made governor of Bosnia.埃尔祖鲁姆总督扎准将穆罕默德帕夏屠杀Janissaries在安纳托利亚东部，但在1628年，他消气了正在取得总督波斯尼亚。

In 1621 Bakr Subashi killed his rival Muhammad Qanbar and took control of Baghdad.在1621年港苏巴什打死他的对手穆罕默德Qanbar并控制了巴格达。 When he asked Istanbul to let him be pasha, Diyar Bakr governor Hafiz Ahmed was sent to restore Ottoman authority. Bakr Subashi appealed to Persian shah Abbas, who invaded Iraq. Hafiz Ahmed withdrew the Turkish troops and recognized Bakr.当他问伊斯坦布尔，让他成为大人，迪亚尔港总督哈菲兹艾哈迈德被送往恢复奥斯曼权威。贝克尔苏巴什呼吁波斯国王阿巴斯，谁入侵伊拉克。哈菲兹艾哈迈德撤回土耳其军队和公认港。 The Persians besieged Baghdad in 1624 with the support of Bakr's son Muhammad.波斯人围困在1624年巴格达的支持下，贝克尔的儿子穆罕默德。 Bakr Subashi was executed, and the Persians persecuted the Sunnis.港苏巴什被处决，和波斯人迫害逊尼派。 The Ottoman army tried to retake Baghdad in 1625 and again in 1630 but failed.奥斯曼军队试图夺回在巴格达再次在1625年和1630年，但失败了。

Mustafa Kochu Bey wrote his Epistle (Risal) in 1631 advising the Sultan to take control of the government by restoring the authority of the vizier and suppressing factions. He criticized bad appointments and misallocation of military fiefs, harping on the need to reform the timar system which gave land to corrupt officials.穆斯塔法Kochu贝写下书信（里萨尔）在1631年建议采取苏丹政府控制的恢复权威的总督和制止派别。他批评坏的任命和分配不当的军事领地，重提改革的必要性timar系统使土地腐败官员。 When Murad IV was 22 years old in 1632, the sipahi officers massed again in the Hippodrome for three days, threatening to kill seventeen top officials.当穆拉德四是22岁的1632年，再次sipahi人员集结在赛马场三天，威胁要杀死17的高级官员。 Murad let them execute the grand vizier, his friend Hafiz Pasha; but then he ordered their leader Rejeb Pasha beheaded.穆拉德让他们执行大总督，他的朋友哈菲兹帕夏;但随后他下令他们的领导人Rejeb帕夏斩首。 Murad thus took control of the government and began radical reforms.穆拉德从而控制了政府，开始激进的改革。 He had numerous governors, Janissaries, and officials arrested and executed for bribery and malfeasance.他曾多次省长， Janissaries ，官员被逮捕和处决贿赂和渎职行为。 He ended the abuses of feudal landholding and made laws to protect peasants.他结束了封建土地侵犯了法律，以保护农民。 Jelali (Celali) revolts in Anatolia were crushed, and rebels and bandits were killed by the thousands throughout the Ottoman empire. Jelali （ Celali ）在安纳托利亚人起义的镇压，和反政府武装和土匪杀害了数以千计整个奥斯曼帝国。 Believing that coffee and tobacco were depraved and stimulated seditious conversations, he restricted both these and alcohol.相信咖啡和烟草的堕落和刺激煽动性的谈话，他这两个限制和酗酒。 In the 1630s scholars following Kadizadi (d. 1635) protested the moral laxity of the upper class, and their well read catechism condemned these activities as well as dancing. 1630s学者在下列Kadizadi （ 4 1635 ）抗议道德松弛的上层阶级，他们以及阅读理谴责这些活动，以及跳舞。

In his 1656 book The Balance of Truth Turkish writer Katib Chelebi (1609-57) commented on the issues.他在1656年预订的平衡真相土耳其作家Katib Chelebi （ 1609至1657年）发表评论的问题。 Coffee had been introduced from Yemen in 1543, but fatwas against it were ignored.咖啡介绍了也门在1543年，但反对它教令被忽视。 The ban on coffee was removed in 1592.咖啡的禁令在1592年被删除。 When tobacco came to Turkey in 1601, many clerics preached and wrote against it. Murad banned it after a fire burned down one-fifth of Istanbul in 1633; but people continued to smoke.当烟草来到土耳其在1601年，许多神职人员鼓吹和写信反对。穆拉德禁止它发生火灾烧毁的五分之一伊斯坦布尔1633年，但人民继续吸烟。 Chelebi noted that the addict does not consider its evil consequences. Chelebi指出，吸毒者并不认为它的恶果。 Coffee houses in Istanbul were closed down, but in the rest of the country they remained open.咖啡馆在伊斯坦布尔被关闭，但在该国其他地区，他们仍然开放。 Years before, after Murad IV had asked him to explain the public deficit, Katib wrote The Code of Action for the Rectification of Defects in which he opposed increased taxes but instead suggested balancing the budget by reducing the armed forces.几年前，后，穆拉德四要求他解释了公共赤字， Katib 写码的行动纠正缺陷的，他反对增加税收，而是建议平衡预算，减少武装部队。 He was the first official to use government records to cite statistics.他是第一个正式使用政府记录引用的统计资料。 Like many, he advocated removing corrupt officials.许多人一样，他主张消除腐败官员。

Fakhr al-Din had been driven out of Lebanon in 1613 by the beglerbeg of Damascus, but he was allowed to return five years later. Fakhr al - Din的已被赶出黎巴嫩1613年的beglerbeg大马士革，但他被允许返回五年以后。 Murad sent another Damascus beglerbeg against him again in 1634; Fakhr al-Din was sent to Istanbul the next year and executed.穆拉德发出另一大马士革beglerbeg对他再次在1634年; Fakhr al - Din的被送往伊斯坦布尔明年和处决。 That year Murad led his revived military, capturing Revan in Anatolia and Tabriz.这一年穆拉德带领恢复军事，捕捉Revan在安纳托利亚和大不里士。 In 1636 the Persian army captured the Ottoman fortress at Erivan.在1636年的波斯军队抓获奥托曼要塞在埃里温。 The devshirme system of enslaving Christian youths and training them for the military was abandoned in 1637.该制度的奴役devshirme基督教青年和训练他们的军队在1637年被放弃。 Murad led the retaking of Baghdad the next year; in the treaty the Ottoman empire gave up Azerbaijan to Persia while retaining Baghdad, Shahrizor, Van, and Kars.穆拉德领导夺回巴格达明年;在该条约的奥斯曼帝国放弃阿塞拜疆波斯同时保留巴格达， Shahrizor ，范甘迪和卡尔斯。 Murad drank too much and died of illness in 1640 after ordering his only surviving brother Ibrahim executed, but their mother Kosem protected Ibrahim.穆拉德喝太多病逝后，在1640年下令对他唯一幸存的兄弟易卜拉欣执行，但他们的母亲Kosem保护易卜拉欣。

Sultan Ibrahim (r. 1640-48) removed Murad's reformers, and corruption returned to the empire, depleting the central treasury. He loved furs and scents like amber, placing taxes on those items. He had the effective grand vizier Kemankes Qara Mustafa killed for not obeying his every whim, replacing him with the obsequious Sultanzade Pasha in 1644.苏丹易卜拉欣（河1640年至1648年）删除穆拉德的改革者，和腐败返回帝国，臭氧中央国库。他喜欢毛皮和气味像琥珀，使这些项目的税收。他有效大总督Kemankes加拉穆斯塔法杀害不服从他的每一次心血来潮，取代他的卑躬屈膝Sultanzade总督于1644年。 When three ships belonging to his chief of the black eunuchs were captured by corsairs from Malta, Ibrahim put all the Christian ambassadors under house arrest.当3艘属于他的主要的黑人太监被抓获的海盗从马耳他，易卜拉欣把所有基督教大使软禁。 Despite Venetian naval domination, the Turks invaded Crete and managed to take Canea in 1645 and Retimo in 1646, beginning a long siege of Candia the next year.尽管威尼斯海军统治，特克斯入侵克里特岛和管理采取Canea雷提莫在1645年和1646年中开始，长期围困假丝明年。 Even the Mufti joined the Janissaries and cavalry officers demanding that Ibrahim stop selling offices, remove his favorite sultanas, and dismiss his grand vizier.即使是穆夫提加入Janissaries和骑兵军官，要求停止销售办事处易卜拉欣，他最喜欢的sultanas删除，并解除他的大总督。 When he refused, Sultana Kosem enthroned her seven-year-old grandson Mehmed IV in 1648; the Mufti then approved the killing of Ibrahim. During this decade after Murad's death, the Jelalis took control over most of Anatolia.当他拒绝了，苏丹娜Kosem坐床她7岁的孙子穆罕默德在1648年第四;穆夫提然后批准杀害易卜拉欣。在这十年后，穆拉德的死亡， Jelalis控制了大部分的安纳托利亚。 The Tatar Khans paid no tribute but defended the northern frontier with 30,000 cavalry.鞑靼Khans支付敬意，但没有辩护北部边境30000骑兵。 They raided Poland and Russia annually to capture prisoners that supplied the slave markets in Istanbul and Egypt.他们突袭波兰和俄罗斯每年向囚犯提供捕获的奴隶市场在伊斯坦布尔和埃及。

Kosem Sultana was supported by the Janissaries and plotted to replace Mehmed with his brother Sulayman, but Mehmed's mother Turhan Sultana had Kosem murdered in 1651. Kosem苏丹娜得到了Janissaries和策划，以取代穆罕默德和他的兄弟Sulayman ，但穆罕默德的母亲图尔汗苏丹娜了Kosem在1651年杀害。 Thus the Janissaries lost influence to Turhan and the palace eunuchs.因此， Janissaries失去影响力，图尔汗和宫太监。 She appointed Tarhondju Ahmed grand vizier the next year, and he tried to restore the economy and balance the budget by reducing military pay and corruption while confiscating estates of the rich.她任命Tarhondju艾哈迈德大总督明年，他试图恢复经济和平衡预算，减少军事薪资和腐败，同时没收财产的丰富。 After only nine months of reform, the powerful got him dismissed and executed. Venice destroyed the Ottoman fleet in a major battle off the Dardanelles in 1656 and then took the nearby islands of Lemnos and Tenedos. In the past eight years the Ottoman empire had had ten grand viziers. Koprulu Mehmed Pasha rose from being a palace servant to a powerful official in Anatolia.才9个月的改革，有力驳斥，并把他处死。威尼斯摧毁奥斯曼舰队的主要战斗了达达尼尔海峡，然后在1656年采取了附近岛屿的利姆诺斯岛和Tenedos 。在过去的八年奥斯曼帝国曾10大viziers 。 Koprulu穆罕默德帕夏上涨从一个宫殿仆人在一个强大的官方阿纳多卢。 He would only agree to be grand vizier in 1656 at the age of 71 if he was given complete authority.他只会同意大总督在1656年在71岁时他又获得了完整的权威。 Like Murad, he purged corrupt officials and strictly enforced laws, executing in five years about 35,000 offenders.穆拉德一样，他整肃贪官污吏和严格执行法律，执行5年来约3.5万罪犯。 He had two fortresses constructed to guard the Straits of the Dardanelles and rebuilt the Ottoman fleet, which broke through the Venetian blockade to recapture Lemnos and Tenedos in 1657.他有两个堡垒建造看守的达达尼尔海峡和重建奥斯曼舰队，打破封锁，通过威尼斯夺回利姆诺斯岛和Tenedos在1657年。 A revolt in Anatolia led by Abaza Hasan Pasha was suppressed with difficulty in 1658.在土耳其，引发了一场由扎准将哈桑帕夏抑制有困难的1658年。 Koprulu Mehmed was criticized for having many rich people killed to confiscate their estates. Koprulu穆罕默德批评了许多丰富的人死亡，没收他们的财产。 He died in 1661 and was succeeded as grand vizier by his son Koprulu Ahmed.他死于1661年，并成功地为大总督，他的儿子Koprulu艾哈迈德。

Unlike his intolerant father, Koprulu Ahmed protected the rights of Christians and Jews.不像他的宽容的父亲， Koprulu艾哈迈德保护的权利，基督徒和犹太人。 He reduced household troops, revised the tax system to help the peasants, and patronized literature.他减少了家庭的部队，修改税收制度，以帮助农民和光顾文献。 While Mehmed IV was preoccupied hunting, the Ottoman army invaded Hungary and Transylvania, taking Ujvar in Slovakia in 1663 before being defeated at the Raab River the next year.虽然穆罕默德四是关注狩猎，奥斯曼军队入侵匈牙利和特兰西瓦尼亚，同时Ujvar在斯洛伐克1663年之前，在打败拉布河下一年。 The Treaty of Vasvar with the Habsburgs recognized Transylvania as an Ottoman domain. Also in 1664 Pope Alexander VII called for a Holy League to fight the Muslims.该条约的Vasvar与哈布斯堡王朝承认特兰西瓦尼亚作为奥斯曼域。另外，在1664年教皇亚历山大七呼吁教廷联盟打击穆斯林。 Turkish forces stepped up their siege of Candia on Crete in 1666, but it took 27 more months to conquer it.土耳其部队加紧围困假丝在1666年的克里特岛，但它在27个月来征服它。 When Russia and Poland divided the Ukraine at the Dnieper River, the Cossacks appealed to the Turks, who used the opportunity to capture Kaminiec in 1672 and advance to Lvov in Poland.当俄罗斯和波兰分裂乌克兰在第聂伯河，哥萨克呼吁土耳其人，谁利用这一机会捕捉Kaminiec在1672年和事先向利沃夫在波兰。 Treaties that year and in 1676 gave the Ottomans Podolya and Kaminiec.条约，并在1676年给了土耳其人Podolya和Kaminiec 。 Koprulu Ahmed tried to revive the system of military slavery by capturing 3,000 boys in 1675, but this policy was terminated after his death. He was considered a just administrator, but he drank excessively and died in 1676. Koprulu艾哈迈德试图恢复系统的军事奴隶制捕捉3000男孩在1675年，但这一政策被终止后，他的死亡。他被认为是公正的管理员，但他喝了过量死于1676年。 Instead of appointing his brother Mustafa Zade, Mehmed chose Ahmed's foster brother, his own son-in-law Qara Mustafa, who had a harem of 1500 concubines attended by 700 black eunuchs. He sold offices and allowed much corruption.相反任命他的弟弟穆斯塔法扎德，选择艾哈迈德穆罕默德的促进弟弟，他自己的女婿加拉穆斯塔法，谁曾令人惊愕的1500年参加了700小妾黑色太监。他卖掉办事处，并允许大量腐败现象。 The Turkish army advanced on Kiev in 1678, but military losses forced them to return most of the Ukraine to Russia in the treaty of 1681.土耳其军队先进的基辅1678年，但军事损失强迫他们返回大多数乌克兰对俄罗斯进行的1681年的条约。

Hungarian count Imre Thokoly revolted against the Habsburgs and appealed to the Sultan, who demanded the Austrians surrender the fort at Gyor.匈牙利伯爵伊姆雷Thokoly起义反对哈布斯堡王朝，并呼吁苏丹，谁的奥地利人要求交出在久尔堡。 In 1683 Mehmet led a large army that was joined by the Hungarians.穆罕默德在1683年率领一个庞大的军队也加入了匈牙利。 They besieged Vienna but with inferior artillery they depended on mining as they had at Candia.他们被围困的维也纳，但不如大炮，他们依靠采矿因为他们在假丝。 Poland's king John Sobieski arrived with reinforcements, supported by troops from Bavaria and Saxony.波兰国王约翰伯斯基与增援部队抵达的支持下，部队从德国巴伐利亚州和萨克森州。 The Ottoman army was unprepared for an attack and fled as 10,000 were killed.奥斯曼帝国军队的袭击毫无准备逃走的10000人被杀。 This battle was a turning point that showed European military superiority.这场战斗是一个转折点，表明欧洲的军事优势。 Seven thousand were killed or drowned crossing the Danube. 7万人被杀害或淹死越过多瑙河。 Qara Mustafa executed top officers and in turn was beheaded by order of the Sultan.加拉穆斯塔法执行高级管理人员，从而被斩首的命令苏丹。 Pope Innocent XI proclaimed the 14th crusade, and in 1684 Austria, Poland, and Venice formed the Holy League.教皇英诺森十一宣布了第14十字军东征，并在1684年奥地利，波兰，和威尼斯成立罗马联赛。 Venice invaded Dalmatia, Albania, Bosnia, and the Morea.威尼斯入侵达尔马提亚，阿尔巴尼亚，波斯尼亚和Morea 。 In Athens the Venetians bombarded the Parthenon, which was being used as a powder magazine.在雅典的威尼斯人轰炸神庙，这是被用来作为火药库。 The Poles failed to retake Kaminiec; but the Austrians occupied Croatia and recaptured Neuhausel.波兰人未能夺回Kaminiec ;但奥地利人夺回被占领的克罗地亚和Neuhausel 。

In 1686 the Turks had to abandon Buda, and the next year they lost 20,000 men in Hungary and in 1688 Belgrade.在1686年土耳其人不得不放弃布达，并在未来一年，他们失去了20000人在匈牙利和在1688年贝尔格莱德。 The Grand Mufti warned the Sultan of an uprising if he did not give up hunting; but Mehmed could do without it for only one month.大穆夫提警告苏丹起义，如果他不放弃狩猎;但穆罕默德可能没有它的只有一个月。 The army joined the opposition, and Mehmed tried to reform; but the army marched on Istanbul, and the 'ulama approved replacing Mehmed IV with his brother Sulayman II.军队参加了反对，穆罕默德试图改革;但军队游行，伊斯坦布尔和'乌里玛批准免去穆罕默德和他的兄弟第四Sulayman二。 For four months the Janissaries ruled arbitrarily and looted the seraglio until civilians regained control and executed some of the officers. 4个月的统治任意Janissaries和抢劫平民的闺房，直到重新控制和执行了一些军官。 After the Habsburg army took Belgrade in 1688, the Sultan led the Ottoman troops; but they lost Nish and Vidin the next year.在哈布斯堡军队在1688年贝尔格莱德，苏丹领导奥斯曼军队，但他们失去了尼什和维丁明年。 Sulayman appointed Fazil Mustafa (Koprulu III) grand vizier, and in 1690 he led a campaign into Serbia that recaptured Nish and Belgrade. Sulayman任命Fazil穆斯塔法（ Koprulu三）大总督，并于1690年他领导的运动融入夺回塞尔维亚尼什和贝尔格莱德。 About 200,000 Serbs led by the patriarch of Pec migrated into south Hungary, and Koprulu let them build churches.关于200000塞族领导的主教佩奇迁移到南匈牙利和Koprulu让他们建立教堂。 The next year Koprulu led the troops up the Danube but was killed in a desperate charge. The Ottoman army fled, losing Hungary and Transylvania as Thokoly was expelled.明年Koprulu率部了多瑙河，但被打死在绝望收费。奥斯曼军队逃走，失去匈牙利和特兰西瓦尼亚作为Thokoly被开除。

Sultan Sulayman II (r. 1687-91) died and was succeeded by his brother Ahmed II (r. 1691-95).苏尔坦Sulayman二（河1687年至1691年）去世，并成功地通过他的哥哥艾哈迈德二（河1691年至1695年） 。 Peace negotiations between the Ottomans and Habsburgs failed, and in 1694 a large Venetian fleet captured Chios; but they abandoned it the next year.之间的和平谈判奥斯曼帝国和哈布斯堡王朝失败，并在1694年一个大型船队捕获希俄斯威尼斯，但他们放弃了明年。 Ahmed died of dropsy and was replaced by his nephew Mustafa II (r. 1695-1703), who took command of the army and won a few small victories over the Austrians.艾哈迈德死于水肿和取代了他的侄子穆斯塔法二（河1695年至1703年） ，谁在指挥军队，赢得了几个小的胜利了奥地利人。 Higher taxes on coffee, tobacco, and official salaries along with confiscated estates raised funds for the constant war expenditures.较高的税收对咖啡，烟草，和官方的工资连同没收财产筹集资金的工作，不断的战争开支。 The Crimean Tatars had managed to fight off the Poles and Russians, but in 1696 Russia's Peter captured Azov with his newly built fleet.克里米亚鞑靼人曾设法击退波兰人和俄罗斯人，但在1696年俄罗斯的彼得抓获亚速海与他新建船队。 Sultan Mustafa personally led a campaign to Belgrade.苏丹穆斯塔法亲自领导了一场运动，贝尔格莱德。 However, Savoy prince Eugene caught them crossing the Zenta River, killing 20,000 Turks while another 10,000 drowned. While Eugene invaded Bosnia and plundered Sarajevo, Mustafa retreated back to Belgrade and Istanbul.然而，萨沃伊公爵尤金被他们越过Zenta河，造成20000土耳其人，另一10000淹死。虽然尤金侵略和掠夺萨拉热窝波斯尼亚，穆斯塔法回落到贝尔格莱德和伊斯坦布尔。 Koprulu Huseyn was appointed grand vizier. Koprulu侯赛因被任命为大总督。 Finally a peace conference was held at Karlowitz in Croatia, and in 1699 all agreed to treaties for 25 years, except Peter only signed a two-year truce for Russia.最后一次和平会议举行了Karlowitz在克罗地亚，并在1699年同意以条约的所有25年来，除了彼得不仅签署了一项为期两年的停火协议，俄罗斯。 For the first time the Ottoman empire lost substantial territory to Europeans.第一次奥斯曼帝国失去了大量的领土欧洲人。 Huseyn cancelled compulsory war payments and arrears.侯赛因取消强制性战争付款和欠款。 He tried to alleviate the suffering of the Christian peasants, but he was unable to remove the illegal owners of estates.他试图减轻痛苦基督教农民，但他无法消除非法业主屋。 He reduced military expenditures, but the army and navy still had 196,227 men.他减少了军费开支，但陆军和海军仍然有196227人。 Huseyn was opposed by Mufti Feyzulla.侯赛因表示反对穆夫提Feyzulla 。 When Huseyn died in 1702, his successor Daltaban Mustafa followed Feyzulla, who was murdered the next year.当侯赛因在1702年去世，他的继任者Daltaban穆斯塔法随后Feyzulla ，谁被谋杀明年。

Mustafa II lived in Edirne, and in 1703 unpaid armorers led a military revolt that was sanctioned by the 'ulama and forced him to abdicate in favor of his brother Ahmed III (r. 1703-30). The confiscated estates of the previous regime gave the Janissaries their largest bonus ever.穆斯塔法二世居住在埃迪尔内，并在1703年未缴armorers领导的军事起义是认可的'乌里玛 ，强迫他放弃主张他的哥哥艾哈迈德三（河1703年至1730年） 。没收的屋前政权给其最大的Janissaries奖金。 Chorlulu Ali had governed Syria well and served as grand vizier 1706-10. Chorlulu阿里管辖以及叙利亚，并担任大总督1706至1710年。 Sweden's Charles XII fled from Peter's Russian army in 1709 and took refuge in the Bender fortress on the Dniester.瑞典查尔斯十二逃离彼得俄罗斯军队在1709年和避难的本德尔山城的德涅斯特。 The Sultan refused to extradite Charles to Russia because of the tradition of hospitality.苏丹拒绝引渡到俄罗斯，因为查尔斯的的好客传统。 A palace intrigue removed Chorlulu but spared his life.宫廷阴谋删除Chorlulu ，但幸免他的生命。 Despite an Egyptian revolt, Istanbul declared war on Russia in 1711.尽管埃及反抗，伊斯坦布尔宣战俄罗斯在1711年。 Serb Christians, who had already been fighting Muslims, joined Peter's war to liberate Balkan Christians.塞族基督教徒，谁已经战斗穆斯林，加入彼得战争是为了解放巴尔干基督徒。 The smaller Russian army was surrounded by the Turks and surrendered.较小的俄罗斯军队包围了特克斯和投降。 Peter had to give back Azov, demolish his Dnieper and Taganrog fortresses, withdraw his army from Poland, and allow Charles to return to Sweden.彼得不得不放弃回到亚速海，拆卸他第聂伯河和塔甘罗格堡垒，撤回他的军队从波兰，并允许查尔斯返回瑞典。 The Ottomans also managed to buy what was left of the Russian fleet off Azov.奥特曼帝国还设法购买剩下的俄罗斯舰队了亚速海。 In 1713 Peter signed a 25-year peace treaty at Edirne.彼得于1713年签署了一项25年的和平条约，在埃迪尔内。

The war promoter Silahdar Ali, who had forced out Chorlulu and Baltaji Mehmed, became grand vizier in 1713 and declared war on Venice in January 1715.战争启动Silahdar阿里，谁曾被迫离开Chorlulu和Baltaji穆罕默德，成为大总督于1713年和宣战威尼斯在1715年1月。 Several sieges in Morea were successful, but the next year Austria came to Venice's defense.几个围困在Morea是成功的，但明年奥地利来到威尼斯的防守。 Silahdar Ali led the campaign from Belgrade but was shot dead. Silahdar阿里率领来自贝尔格莱德的运动，但被枪杀。 The camp at Peterwardein was taken as the Turks retreated to Belgrade, which was then besieged by Eugene.营地Peterwardein是因为土耳其人撤退到贝尔格莱德，然后包围尤金。 The new grand vizier Halil Pasha ordered another retreat, and Turkish losses were even greater. In the 1718 treaty of Passarowitz the Ottoman empire gave up the rest of Hungary, most of Serbia, and part of Wallachia and Bosnia to the Habsburg empire; but lacking trade, economically devastated Venice surrendered Morea.新的大总督哈利尔总督下令另一退却，和土耳其的损失更大。在1718年条约的Passarowitz奥斯曼帝国放弃了休息，匈牙利，大多数塞尔维亚和部分瓦拉齐亚和波斯尼亚的哈布斯堡帝国，但缺乏贸易，经济破坏威尼斯投降Morea 。

Damad Ibrahim was grand vizier (1718-30) in the "era of tulips" when Ahmed III settled down to enjoy music and decorative arts.易卜拉欣是Damad大总督（ 1718至1730年）在“时代的郁金香”当艾哈迈德三世下来欣赏音乐和装饰艺术。 In 1720 his envoy Chelebi Mehmed and his son Said visited the court of Louis XV.在1720年他的特使Chelebi穆罕默德和他的儿子说参观了法院的路易十五。 Chelebi reported on fortresses, factories, and French society in his book Sefaretname . Chelebi报告堡垒，工厂，法国社会在他的书中Sefaretname 。 Said brought back the art of printing, and in 1727 Ibrahim Muteferrika (1674-1745) began operating the first Muslim printing press in Turkey.说带回先进的印刷，并在1727年易卜拉欣Muteferrika （ 1674年至1745年）开始运行的第一个穆斯林印刷机在土耳其。 He asked why the Christian nations were now defeating the Muslims and suggested that European methods of warfare should be studied. Five public libraries opened to encourage learning.他问为什么基督教的国家，现在击败穆斯林，并建议欧洲作战方法应该加以研究。 5个公共图书馆开幕，以鼓励学习。 The Ottoman empire joined with Russia's Peter to partition the northwestern part of the crumbling Safavid empire in 1724, though by 1730 Nadir Shah had pushed the Turks out of Hamadan, Kirmanshah, and Tabriz. This provoked a mutiny at Istanbul that killed the grand vizier and forced Ahmed to abdicate the throne to his nephew Mahmud. Patrona Halil and his 12,000 Albanians led the revolt; but he was summoned and murdered in the palace before the Sultan, and 7,000 of his followers were killed in three days.奥斯曼帝国同俄罗斯的彼得西北分区的一部分，帝国崩溃的萨法维在1724年，虽然1730年纳迪尔沙阿推特克斯的哈马丹， Kirmanshah ，和大不里士。这激起了兵变发生在伊斯坦布尔的大总督和艾哈迈德被迫放弃王位，他的侄子马哈茂德。 Patrona哈利勒和他的12000阿尔巴尼亚领导起义，但他被传唤，并杀害在王宫前，苏丹， 7000他的追随者被打死的3天。

Persia in the 14th Century波斯在14世纪
In 1295 the Mongol ruler Ghazan and ten thousand others had converted to Islam.在1295年，蒙古统治者Ghazan和一点○○万其他人改信伊斯兰教。 He conquered Damascus in 1299 but lost it when he was defeated by the Egyptians in 1303.他征服了大马士革，但在1299年失去了它的时候，他败给了埃及人在1303年。 Ghazan represented the height of the Il-khan era with Islamic justice and financial reforms. Ghazan代表了高度的IL -汗时代的伊斯兰正义和金融改革。 His Jewish vizier Rashid al-Din continued to serve Ghazan's brother Uljaytu Khudabanda (r. 1304-16), who confirmed the shari'a laws; but converting Jews had to eat camel's meat soaked in milk. Uljaytu conquered Herat in 1307 and was succeeded by his only surviving son, 13-year-old Abu Sa'id.他的犹太总督拉希德al - Din的继续担任Ghazan的弟弟Uljaytu Khudabanda （河1304至16年） ，谁确认伊斯兰教法;但转换犹太人吃骆驼肉浸泡在牛奶。 Uljaytu征服赫拉特是在1307年成功他唯一幸存的儿子， 13岁的阿布赛义德。 Those resenting Rashid al-Din accused him of poisoning Uljaytu, and he was put to death in 1318. A rebellion by Yasawur in Khurasan was put down by Abu Sa'id and his emir Chuban in 1319.这些怨恨拉希德al - Din的指责他中毒Uljaytu ，他提出在1318年去世。叛乱的Yasawur在呼罗珊是放下阿布赛义德和他的埃米尔Chuban在1319年。 Egyptian sultan Nasir married a Mongol princess in 1320, and a treaty was agreed upon three years later. Court intrigues led to a conflict with the Chuban family, which was eventually eliminated.埃及苏丹纳西尔蒙古公主嫁给了一个在1320年，和一个条约商定，三年后。法院阴谋导致冲突的Chuban家庭，这是最终取消。 Abu Sa'id had fallen in love with Chuban's married daughter Baghdad Khatun; but Ibn Battuta reported that when Abu Sa'id died of poisoning in 1335, she was executed for the deed.阿布赛义德已经爱上了Chuban的已婚女儿巴格达Khatun ;但伊本白图泰报道，当阿布赛义德被毒死在1335年，她被处决的行为。

Shaikh Safi al-Din (1252-1334), a descendant of 'Ali, founded the Safavi religious order in Azerbaijan about 1300, making the city of Ardabil a pilgrimage center and a refuge for the persecuted and oppressed.谢赫萨菲al - Din的（ 1252年至1334年）的后裔，阿里，成立了萨法维的宗教秩序，阿塞拜疆关于1300年，使城市Ardabil朝圣中心和庇护所的迫害和压迫。 The Mongol rule over Persia faded after the death of Il-Khan Abu Sa'id (r. 1316-35), as a struggle for the throne resulted in several murders until Hasan-i Buzurg, who knew Safi al-Din, founded the Jalayarid dynasty at Baghdad in 1340 by defeating Jahan Temur.蒙古人统治波斯褪色去世后的IL -汗阿布赛义德（河1316年至1335年） ，作为王位的斗争产生了一些谋杀，直到哈桑我Buzurg ，谁知道萨菲al - Din的，成立了在巴格达Jalayarid王朝在1340年击败沙加罕Temur 。 The Aq Quyunlu (White Sheep) and the Qara Quyunlu (Black Sheep) began to feud over the destruction of Erzerum in 1332.在卡迪尔Quyunlu （白绵羊）和加拉Quyunlu （黑绵羊）开始争执的破坏埃尔祖鲁姆在1332年。 The last Chobanid coins were minted in 1353, the year Togha Temur, the last Chingizid ruler, was murdered by a Sarbadar.最后Chobanid硬币铸造于1353年，这一年Togha Temur ，最后Chingizid统治者，被杀害的Sarbadar 。 For two generations until the invasion by Timur, Iran was ruled by local chieftains, who often fought with each other.两代直到入侵铁木尔，伊朗是由当地的头领，谁往往互相战斗。

In Fars and Isfahan the house of Inju dominated; their last ruler, Abu Ishaq, claimed Shiraz and invaded Kirman in 1347 and Yazd three years later.在法尔斯和伊斯法罕的房子损伤为主;最后的统治者，阿布伊斯哈格，声称设拉子和入侵Kirman亚兹德在1347年和3年后。 The Muzaffarid Mubariz al-Din Muhammad besieged Shiraz; but Abu Ishaq escaped back to Isfahan with help from the Jalayarid Hasan-i Buzurg.该Muzaffarid Mubariz al - Din的穆罕默德围困设拉子;但阿布伊斯哈格逃回伊斯法罕的帮助下从Jalayarid哈桑我Buzurg 。 There he was besieged again by Mubariz, who captured and executed him in 1357.在那里，他已被彻底包围后，再次Mubariz ，谁抓获并处决他在1357年。 Mubariz overthrew the Golden Horde's governor in Tabriz but was forced to retreat by Jalayarid forces. Mubariz推翻金帐汗国的总督在大不里士，但被迫撤退的Jalayarid部队。 His tyranny was resisted by his son Shah-i Shuja, who captured Mubariz and put his eyes out; but Shah-i Shuja was defeated by his brother Shah Mahmud, who ruled Isfahan and was assisted by Baghdad's Uvais, son of Hasan-i Buzurg.他反对暴政是他的儿子沙阿我Shuja ，谁抓获Mubariz并提出了他的眼睛，但沙阿我Shuja被击败他的弟弟沙阿马哈茂德，谁统治伊斯法罕和协助巴格达Uvais ，儿子哈桑我Buzurg 。 Uvais (r. 1356-74) had been a vassal of the Golden Horde but conquered Azerbaijan in 1360. Uvais （河1356年至1374年）是一个附庸金帐汗国但在1360年征服了阿塞拜疆。 Husayn (r. 1374-82), brother of Uvais, fought his Muzaffarid brother-in-law, Shah Mahmud, who marched from Isfahan to Tabriz but could not hold it.侯赛因（河1374年至1382年） ，弟弟Uvais ，打他的Muzaffarid姐夫，沙阿马哈茂德，谁游行从伊斯法罕到大不里士，但不能持有。 When Shah Mahmud died in 1375, Isfahan reverted to Shah-i Shuja.当沙阿马哈茂德死于1375年，伊斯法罕恢复沙阿我Shuja 。 He occupied Tabriz but could not keep it either, because Fars was too unstable.他被占领大不里士，但无法阻止它，因为伊朗是太不稳定。 The conflicted Muzaffarids ruled in Kirman and Yazd until they were conquered by Timur in 1393.在冲突Muzaffarids裁定Kirman和亚兹德，直到他们被征服铁木尔在1393年。

In the east the Sarbadar reformers were primarily Shi'a and governed from Sabzavar in Khurasan until 1381.在东部的Sarbadar改革主要是什叶派和管理由Sabzavar在呼罗珊，直到1381年。 'Ala' al-Din Muhammad got help from Jalayarid troops but had to raise taxes to pay his soldiers. '阿拉' al - Din的穆罕默德得到帮助Jalayarid部队，但要增加税收来支付他的士兵。 Emir 'Abd al-Razzaq killed a government official and led a rebellion in Sabzavar, taking over the city in 1337; but he was stabbed to death by his brother Vajih al-Din Ma'sud.埃米尔'阿卜杜勒拉扎克杀害政府官员和领导了叛乱Sabzavar ，接管城市， 1337年，但他被人用刀刺死了他的弟弟Vajih al - Din的Ma'sud 。 In Khurasan Shaikh Khalifa was murdered for preaching to Shi'is, but he was replaced by his disciple Hasan Juri.谢赫哈利法在呼罗珊被谋杀的说教Shi'is ，但他已取代他的弟子哈桑马蒂索。 Ma'sud considered Khurasan part of the Il-Khanid empire, which was Sunni; but he accepted the popular Hasan Juri into his government. Ma'sud审议呼罗珊部分的IL - Khanid帝国，这是逊尼派穆斯林，但他接受了流行的哈桑马蒂索到他的政府。 Ma'sud used his 12,000 soldiers and 700 Turkish slaves along with Hasan Juri's dervishes to conquer Nishapur and expand the Sarbadar state; but in a battle at Zava in 1342 against Kartids of Herat led by Mu'izz al-Din Husayn, who was allied with Togha Temur, Hasan Juri was killed. Ma'sud用他的12000名士兵和700名土耳其奴隶与哈桑马蒂索的dervishes征服Nishapur和扩大Sarbadar状态;但是，在一个战斗Zava在1342年对Kartids赫拉特由Mu'izz al - Din的侯赛因，谁是盟军与Togha Temur ，哈桑马蒂索死亡。 Believing he was assassinated by Ma'sud's agent, the dervishes fled.相信他被暗杀的Ma'sud的经纪人，在dervishes逃走。 As the Sarbadar army retreated, Ma'sud was captured and executed.正如Sarbadar军队撤退， Ma'sud被逮捕和处决。

After a struggle for power, Sabzavari dervish Shams al-Din 'Ali (r. 1347-52) was praised by historian Daulatshah for reforming the tax system, living simply, and regulating prostitution, drugs, and alcohol.经过一场权力斗争， Sabzavari dervish沙姆斯al - Din的阿里（河1347年至1352年）是深受历史学家Daulatshah改革税收制度，生活简单，和规范卖淫，毒品，和酒精。 His successor Yahya Karavi (r. 1352-56) took some men into the Mongol winter camp and assassinated Togha Temur. Like many Sarbadar rulers in this period, Yahya was murdered; but after a civil war 'Ali-yi Mu'ayyad (r. 1361-81) drove out the dervishes.他的继任者叶Karavi （河1352年至1356年）采取了一些男子到蒙古人冬令营和暗杀Togha Temur 。像许多Sarbadar统治者在此期间，叶海亚被谋杀;但在内战阿里义Mu'ayyad （注册商标。 1361年至1381年）赶走dervishes 。 The Kartid sons of Husayn forced 'Ali-yi Mu'ayyad to retreat to Emir Vali, where in 1381 he asked for help from the powerful Timur.该Kartid儿子侯赛因被迫阿里义Mu'ayyad撤退到埃米尔瓦利，凡在1381年他要求帮助的强大铁木尔。


'Ubayd-i-Zakani was from Qazvin but moved to Shiraz, where he wrote ribald satire during the reign of Shaikh Abu Ishaq Inju and until he died in 1371. ' Ubayd ，一Zakani来自Qazvin ，但转移到设拉子，在那里他写道查尔斯讽刺时期的谢赫和阿布伊斯哈格损伤，直到他死在1371年。 He poked fun at the decadent morals of the time in his "Ethics of the Aristocracy," which was written in 1340.他取笑的腐朽道德的时间在他的“道德的贵族” ，这是写在1340年。 The seven chapters portrayed the upper classes rejecting the four classical virtues of wisdom, courage, chastity, and justice as well as generosity, fidelity, and mercy.七个章节描述了上层阶级拒绝四个古典美德的智慧，勇气，纯洁，正义，以及慷慨，忠实，和怜悯。 Instead of recognizing the rational soul that gets wisdom from God, they believed that there is nothing beyond the body.不是认识到合理灵魂得到智慧来自上帝，他们认为，没有任何超出了身体。 Courage is avoided as stupid foolishness that results in being killed.勇气是避免愚蠢的愚蠢，导致被杀害。 Scholar EG Browne found the chapter on chastity too ribald to translate. Justice is considered disastrous.学术乙二醇布朗发现一章贞节也查尔斯翻译。司法被认为是灾难性的。 The aristocrats point out that Genghis Khan gained wide sovereignty by destroying millions of people, and Hulagu Khan devastated Baghdad; but when Abu Sa'id adopted justice, the Mongol dynasty soon came to an end.贵族指出， 成吉思汗得到广泛主权的破坏数百万人，并破坏巴格达Hulagu汗;但是，当阿布赛义德通过司法，蒙古王朝很快结束。 In 1350 'Ubayd-i-Zakani mixed good sense with satire in his "Hundred Counsels," and his "Joyous Treatise" told funny stories in Arabic and Persian.在1350年' Ubayd ，一Zakani混合好的感觉与讽刺在他的“百大律师， ”和他的“快乐论”说笑话阿拉伯语和波斯语。 Here is an example:下面是一个例子：

A certain man claimed to be God. 某男子声称自己是上帝。
He was brought before the Caliph, who said to him, 他被带到哈里发，谁对他说，
"Last year someone here claimed to be a prophet, “去年这里有人自称是先知，
and he was put to death." 他处死。 “
"It was well done," replied the man, "for I did not send him."5 “这是出色的， ”该名男子， “因为我没有送他。 ” 5


Shams al-Din (1320-89) of Shiraz became known as Hafiz for having memorized the Qur'an . Hafiz worked in a bakery and fell in love with the aristocratic Shakh-i-Nibat, passing by her window every day; but the legend is that having met the angel Gabriel, the mystic Hafiz declared he wanted God.沙姆士al - Din的（ 1320至89年）的设拉子被称为哈菲兹因记忆古兰经 。哈菲兹在一家面包店，并爱上了贵族沙赫，一Nibat ，经过她的窗口，每天;但传说是在见过天使加布里埃尔，神秘的哈菲兹宣布，他希望上帝。 After staying awake for forty consecutive nights at the tomb of poet Baba Kuhi, Hafiz found a spiritual teacher named Muhammad Attar.醒来后，住了40晚的陵墓诗人巴巴加纳Kuhi ，哈菲兹找到了精神的老师名叫穆罕默德阿塔尔。 Hafiz was strongly influenced by the poets 'Attar, Rumi, and Sa'di, and his verse was patronized at the court of Abu Ishaq.哈菲兹是强烈影响诗人阿塔尔，鲁米和Sa'di ，他的诗是光顾法院阿布伊斯哈格。 Hafiz lost his position teaching Qur'anic studies when Mubariz Muzaffar closed the taverns and wine-shops in 1353; but he regained it after Shah-i Shuja blinded his dictatorial father in 1358.哈菲兹失去他的立场教学古兰经研究结束时， Mubariz穆扎法尔的酒馆和葡萄酒商店在1353年，但他苏醒过来后，沙阿我Shuja失明他的父亲在1358年的独裁。 After Shiraz was taken over by Shuja's brother Mahmud, the enemies of Hafiz forced him to go into exile to Isfahan in 1368 for four years.在设拉子接管Shuja的兄弟马哈茂德，哈菲兹的敌人迫使他流亡到伊朗在1368年为4年。 After studying with Attar for forty years, Hafiz became enlightened in 1381, and half of his poetry was written in his last eight years.在学习与阿塔尔为40年，成为开明的哈菲兹在1381年，有一半他的诗写在他过去8年。 Much of his poetry is about the joys of wine and romantic love; but many believe these are metaphors symbolic of divine intoxication and mystical love.他的大部分诗歌是关于葡萄酒的乐趣和浪漫的爱情，但许多人认为这是隐喻象征神圣和神秘的爱情中毒。

Hafiz wrote 569 ghazals , which were collected into his Divan .哈菲兹写569 ghazals ，其中收集了他的迪 。 After his death these poems were used by some as an oracle.他去世后这些诗使用了一些作为甲骨文。 Hafiz also wrote Rubaiyat quatrains.哈菲兹还写鲁拜集绝句。 Here are four examples:这里有四个例子：

You, Your eye: deceit and sorcery keep raining from it; 你，你的眼睛：欺骗和巫术继续下雨从它;
Hey, many swords, war's weaponry, keep raining from it; 嘿，许多刀剑，战争的武器装备，不断下雨从它;
Too quickly You become wearied and upset with friends; 你变得太快疲倦和破坏与朋友;
Your heart: stones that do injury, keep raining from it. 你的心：石头那些伤害，保持下雨从它。

My soul is sacrificed for that One, Who worthwhile is; 我的灵魂是牺牲一个，谁是值得的;
If you place my head at those feet, it a peaceful pile is. 如果你把我的头在这些英尺，它是一个和平的桩。
Do you desire to understand all the truth about hell? 你希望了解所有的真相，地狱？
Truthfully, hell the society of the worthless and vile is. 坦白说，地狱的社会价值和邪恶的。

If winning the hearts of the poor is what you wish to do, 如果赢得了心中的穷人是你希望这样做，
Gaining respect of those who today are discreet too, 获得尊重的今天，这些谁也谨慎，
Don't criticize the Christian, the Muslim and the Jew, 不批评，基督徒，穆斯林和犹太人，
And all the world will be thankful and recommend you. 和所有的世界将是感激，并建议您。

Although it is the right thing to be careful of mankind, 尽管这是正确的事情要小心的人类，
It's best that to no one in word or action one is unkind. 最好是没有人在Word或行动是不客气。
Although you will not find any faithfulness in this life, 虽然你不会找到任何的忠诚在此生活，
It's best to leave all the seeds of all tyranny far behind.6 最好是让所有的种子，所有的暴政至今behind.6


In "A Mad Heart" Hafiz wrote of a man who loved God well but did not know that God was in him.在“疯狂的心”哈菲兹写一个男人谁爱上帝不错，但不知道上帝是他。 In "Not All the Sum of Earthly Happiness" he warned that the sultan's precious crown is dangerous, because the conqueror's reward is not worth the army's long-drawn woes; it is better to find treasure in a mind at rest than to ask the slightest favor from the base.在“并非所有的萨姆人世间幸福”他警告说，苏丹的宝贵冠是危险的，因为征服者的报酬是不值得军队旷日持久的困境，这是更好地找到宝藏的放心，而不是要求丝毫青睐的基础。 In his later poems Hafiz spoke of unity and his soul yearning for paradise like a homing bird.在晚年诗歌哈菲兹以团结和他的灵魂渴望像天堂鸟归巢。 He compared pilgrims looking for God in a temple to his own direct experience of God.他比较朝圣者寻找上帝的寺院，他自己直接经验的上帝。 Because he knows God, he knows that God loves all.因为他知道上帝，他知道上帝爱所有。 Here are some passages from the Ghazals:以下是一些段落从Ghazals ：

Hafiz, don't take offense at autumn's wind over the field of the world. 哈菲兹，不动气在秋天的风领域的世界。
Think rationally: where is the thornless rose? 认为合理的：在哪里thornless上涨？

The philosopher's stone that turns the black heart to gold 哲学家的石头，把心脏的黑色黄金
Is the intimacy of dervishes. 是亲密的dervishes 。

The face that kings desire and seek with prayer 面对国王的愿望，并寻求与祈祷
is found in the mirror of their face. 发现镜中的自己的脸。
From one border to the other rides the army of cruelty, but 从一个边境的其他游乐设施的军队残酷，但
from before creation to beyond time is the domain of dervishes. 之前创造超越时间是域的dervishes 。

Everyone who has a clear mind and a lovely friend 大家谁也清醒的头脑和一个可爱的朋友
is an intimate of bliss and a companion to good fortune. 是一个亲密的幸福和配套好运。

I speak frankly and that makes me happy: 我发言的坦率，这让我很高兴：
I am the slave of love, I am free of both worlds.7 我的奴隶的爱情，我都免费worlds.7


The following two ghazals are presented in their entirety:以下两个ghazals提出的全部：

Preachers who display their piety in prayer and pulpit 传教士谁显示他们的虔诚的祈祷和布道坛
behave differently when they're alone. 有所不同的时候他们就有。
It puzzles me. 这令我百思。 Ask the learned ones of the assembly: 问教训的大会：
"Why do those who demand repentance do so little of it?" “为什么这些需求忏悔谁做什么的吗？ ”
It's as if they don't believe in the Day of Judgment 这是因为如果他们不相信在审判日
with all this fraud and counterfeit they do in His name. 与所有这一切欺诈和假冒他们在他的名字。
I am the slave of the tavern-master, whose dervishes, 我的奴隶的旅舍主，其dervishes ，
in needing nothing, make treasure seem like dust. 在需要什么，使珍惜看似灰尘。
O lord, put these nouveaux-riches back on their asses 主啊，把这些新时代，财富回到他们的评估
because they flaunt their mules and Turkic slaves. 因为他们标榜自己的骡子和突厥奴隶。
O angel, say praises at the door of love's tavern, ö天使说，赞扬在门口的爱的小酒馆，
for inside they ferment the essence of Adam. 他们的内部发酵的实质，亚当。
Whenever his limitless beauty kills a lover 每当他的无限美景杀死一个情人
others spring up, with love, from the invisible world. 其他春季行动，用爱心，从看不见的世界。
O beggar at the cloister door, come to the monastery of the Magi, ö乞丐在修道院的门，来到修道院贤士，
for the water they give makes hearts rich. 水心使他们放弃丰富。
Empty your house, O heart, so that it may become home to the beloved, 清空你的房子啊，心，因此它可能会成为家庭的敬爱，
for the heart of the shallow ones is an army camp. 对心脏的浅的是一个军营。
At dawn a clamor came from the throne of heaven. 凌晨1鼓噪来自王位的天堂。 Reason said, 因此说，
"It seems the angels are memorizing Hafiz's verse." “看来，天使的记忆哈菲兹的诗。 ”

O ignorant one, try to become a master of knowledge. ö无知，请尝试成为主的知识。
If you are not a traveler, how can you become a guide? 如果您不是旅行支票，你怎么能成为一个引导？
In the school of truth listen carefully to the tutor of love 在学校的真理认真听取老师的爱
so that one day, O son, you can become a father. 这样一天，哦，儿子，你可以成为一个父亲。
Like those worthy of the path, wash your hands of the copper of existence 值得一样的道路，洗手铜的存在
so that you can find the philosopher's stone of love, and become gold. 这样您就可以找到魔法石的爱情，成为金牌。
Sleeping and eating have kept you far from your station. 睡眠和饮食让您远离您的站。
You will arrive at your self when you give up sleeping and eating. 您将到达您的自我当你放弃睡眠和饮食。
If the light of the love of truth falls on your heart and soul, 如果根据热爱真理属于您的心脏和灵魂，
by God, you will become lovelier than the sun in heaven. 上帝，你将成为可爱，比太阳在天上。
For a moment drown yourself in the sea of God and don't believe 一会儿淹没在海中自己的上帝，不相信
that the seven seas will wet a single hair. 该七海湿将一个单一的头发。
From head to toe you will become the light of God 从头到脚你将成为鉴于上帝
when you lose yourself on His glorious road. 当你失去他自己的光荣道路。
Once God's face becomes the object of your sight, 一旦上帝的脸成为对象的视线，
there is no doubt that you will become a master of vision. 毫无疑问，你将成为一个总的设想。
When the foundations of your existence become topsy-turvy, 当你的基础存在变得乱七八糟，
have nothing in your heart, for you will also become topsy-turvy. 没有在你的心里，你也将成为颠倒。
O Hafiz, if desire for union fills your head, ö哈菲兹，如果希望联盟填补你的脑袋，
you must become dust in the doorway of those who see.8 你必须成为尘埃在门口的人谁see.8


Timur and the Timurids铁木尔和Timurids
Timur was born on April 9, 1336 near Shahrisabz and became a warrior leader during civil wars in Sistan.铁木尔出生于1336年4月9日近Shahrisabz ，成为战士的领导人在内战斯坦。 After the Qara'unas emir Qazaghan was murdered in 1358, Timur was appointed governor of Qashqa-Darya by Tughluq-Timur Khan.在Qara'unas埃米尔Qazaghan被谋杀在1358年，铁木尔被任命为总督Qashqa -阿姆河的Tughluq -铁木尔汗。 Timur soon allied himself with Emir Husayn by marrying his sister.铁木尔很快盟国的Husayn埃米尔自己的妹妹结婚。 Timur and Husayn led a wild life of raiding; but both were captured and imprisoned for two months near Marv in 1362.铁木尔和Husayn率领一个野生动物的袭击，但都被逮捕和监禁两个月附近Marv在1362年。 The next year Timur was wounded by arrows in his right arm and leg, giving him his Persian name Timur-i-lenk, meaning "the Lame," which became Tamerlane or Tamburlaine in Europe.明年铁木尔受伤的箭头在他的右手臂和腿，使他的名字铁木尔波斯我，伦克，意思是“瘸腿” ，这成为Tamerlane或Tamburlaine在欧洲。 In a 1365 battle against Mughal khan Ilyas-khoja, Husayn fled before Timur did, and their army lost ten thousand men.在1365年抗击蒙兀儿汗伊利亚斯- khoja ，侯赛因前逃离铁木尔没有，他们的军队失去了万人。 In Samarqand the Sarbadars had been named for their willingness to risk hanging in standing up to Mongol tyranny. They survived a siege by Ilyas-khoja's army and established their own government in 1366.在撒马尔罕的Sarbadars已命名的，他们愿意风险悬挂在站起来向蒙古暴政。他们生还围攻伊利亚斯- khoja的军队，并建立他们自己的政府在1366年。 Husayn and Timur treacherously invited their leaders and then charged them with crimes; but Timur defended their rights.侯赛因和铁木尔背信弃义的邀请他们的领导人，然后提出指控，认为他们的罪行，但铁木尔捍卫他们的权利。 Husayn was also disliked for being greedy and parsimonious. For the next four years Timur and Husayn were rivals and plundered Transoxiana.侯赛因还喜欢被贪婪和吝啬。今后四年铁木尔和Husayn是对手和掠夺Transoxiana 。

In 1370 Timur met the Sayyid Shaikh Baraka, who became his spiritual advisor.在1370年铁木尔会见了赛义德谢赫巴拉卡，谁成为他的精神顾问。 Timur besieged Husayn at Balkh but allowed the chief Kay-Khusrau to kill Husayn for having murdered his brother; Husayn's men then killed Kay-Khusrau.铁木尔围困的Husayn在巴尔赫，但允许行政棋的Husayn Khusrau杀死了杀害他的兄弟;侯赛因的男子然后被杀害棋Khusrau 。 Timur had the Chagatai khan, who had supported Husayn, killed and installed his own man in Balkh.帖木儿的察合台汗，谁支持的Husayn ，死亡和安装自己的男子在巴尔赫。 Timur married Husayn's widow, a Chaghatayid princess descended from Genghis Khan , enabling him to take the imperial title Gurgan (son-in-law) when he was enthroned and crowned "Conqueror of the World."铁木尔已婚侯赛因的遗孀，一个Chaghatayid公主的后裔成吉思汗 ，使他能够采取的帝国标题Gurgan （女婿）当他登基和加冕“世界征服者。 ” Timur abandoned the completely nomadic life of the Mongols by fixing his capital at Samarqand, which he fortified and enhanced over the years. He combined the nomadic asceticism of the Mongols with feudal discipline.铁木尔完全放弃了游牧生活的蒙古人固定他的资本在撒马尔罕，他强化和加强在过去几年。他结合游牧苦行蒙古封建纪律。 All his warriors were assigned to units which they were not allowed to leave.他所有的战士被分配到单位，不准她们离开。 He fed their predatory appetites by continually providing them with new lands to conquer and plunder. His motto was "Truth is safety," and he punished theft by requiring nine times the value or severe punishment.他美联储掠夺性的胃口不断向他们提供新的土地征服和掠夺。他的座右铭是“真理是安全， ”他要求惩罚盗窃9倍的价值或严厉的惩罚。 The Mongols had learned about gunpowder from the Chinese and used it for mining and sapping.蒙古人已了解火药来自中国，并用它的开采和消耗。

In 1372 Timur attacked the Sufis at Khwarazm but came to terms with them when they offered to let a Mongol princess marry his son Jahangir.铁木尔在1372年袭击了苏菲在Khwarazm而是看他们又主动提出让蒙古公主嫁给他的儿子贾汗吉尔。 In 1375 Timur invaded Mughalistan, forcing Qamar al-din to flee and marrying his daughter.铁木尔在1375年入侵Mughalistan ，迫使卡马尔al - Din的逃离和他的女儿结婚。 When Jahangir died, his widow was married to Timur's son Miran Shah.当汉吉尔死亡，他的遗孀结婚帖木儿的儿子米兰沙阿。 Timur helped Tokhtamish become khan of the White Horde by 1378.铁木尔帮助Tokhtamish成为汗白部落的1378年。 Miran Shah was proclaimed Chaghatayid governor of Khurasan, which they invaded in 1381.米兰沙阿被宣布Chaghatayid呼罗珊总督，他们在1381年入侵。 The Kartid capital at Herat submitted, and Timur released two thousand war captives.该Kartid资本在赫拉特提交，并释放2000铁木尔战争俘虏。 When Khurasan revolted two years later, the city of Isfizar was destroyed with live captives cemented into its walls.当呼罗珊反抗，两年后，这座城市被摧毁的Isfizar俘虏硬质合金与生活纳入其墙壁。 The next year Sistan was ravaged, and its capital at Zaranj was destroyed; Qandahar was also taken.明年西斯坦被蹂躏，其资本在扎兰季被摧毁;坎达哈尔还考虑到。 Sultan Ahmad Jalayir fled Azerbaijan as Timur seized Sultaniya.苏尔坦艾哈迈德Jalayir逃离阿塞拜疆作为铁木尔缴获Sultaniya 。

Timur invaded Persia in 1386 and spent the next three years there, plundering Georgia, Armenia, and the Muzaffarids in the southwest.铁木尔入侵波斯在度过了1386年和今后三年那里掠夺格鲁吉亚，亚美尼亚，和Muzaffarids西南。 He offered special protection to Muslim clerics, Sufis, and others who provided him with useful intelligence.他提供特殊的保护穆斯林神职人员，苏菲派，和其他人谁向他提供了有用的情报。 He transferred human and material resources to Transoxiana.他移交的人力和物力资源，以Transoxiana 。 His usual method for those surrendering was to seal off all the gates of a city but one and then send in torturers and tax collectors to confiscate valuables, including pack-animals to transport them.他一贯的方法是为那些投降封锁所有的大门，一个城市只有一个，然后发送酷刑和税务人员没收的贵重物品，包括包装，运输这些动物。 His plundering soldiers treated those resisting cruelly, killing or enslaving them and leaving the very young and old to die of starvation. Isfahan in 1388 made the mistake of attacking his tax collectors, and historians reported that 70,000 heads were piled up in pyramids. After that, Fars and Shiraz submitted as the Muzaffarids became his vassals.他掠夺士兵残酷地对待那些抵制，造成或奴役他们，离开非常青年人和老年人死于饥饿。伊斯法罕在1388年作出了错误的攻击他的税务人员，和历史学家报告说， 7.00万头被堆积在金字塔。此后， ，法尔斯和设拉子提交的Muzaffarids成了他的奴仆。 Timur returned to punish Khwarazm and Mughalistan, while Miran Shah destroyed the Kartid dynasty of Khurasan in 1389. Tokhtamish and his Golden Horde had been harassing the Chaghatayid empire from the north for several years, and so in 1391 Timur forced him to flee and then celebrated his victory on the Volga, wintering in Tashkent.铁木尔返回惩罚Khwarazm和Mughalistan ，而米兰沙阿摧毁了Kartid王朝的呼罗珊在1389年。 Tokhtamish和他的金帐汗国已经骚扰Chaghatayid帝国从北部几年来，因此，在1391年铁木尔迫使他逃离，然后庆祝他的胜利的伏尔加，越冬在塔什干举行。

Timur began a five-year campaign to the west in 1392, attacking the Kurds in Persia.铁木尔开始了为期五年的运动，西方国家在1392年，攻击库尔德人在波斯。 Georgia was devastated so that the Golden Horde could not use it to threaten northern Iran.格鲁吉亚被摧毁，使金帐汗国不能用它来威胁伊朗北部。 Muzaffarid prince Shah Mansur was finally defeated in 1393.沙阿曼苏尔Muzaffarid王子终于在1393年战败。 That year Timur caught Baghdad by surprise in August by marching there in eight days from Fars; Sultan Ahmad Jalayarid fled to Syria, where the Mamluk sultan Barquq protected him and killed Timur's envoys.这一年铁木尔被巴格达8月以出其不意的行军，在八天的法尔斯;苏尔坦艾哈迈德Jalayarid逃到了叙利亚，那里的马穆鲁克苏尔坦Barquq保护他，打死帖木儿的特使。 Timur left the Sarbadar prince Khwaja Mas'ud to govern Baghdad, but he was driven out when Ahmad returned.铁木尔离开Sarbadar王子Khwaja Mas'ud治理巴格达，但他赶出时，艾哈迈德返回。 Ahmad was unpopular but got some dangerous help from Qara Yusuf of the Qara Quyunlu but fled again in 1399, this time to the Ottomans.艾哈迈德是不受欢迎的，但有一些危险的帮助加拉优素福的加拉Quyunlu但在1399年再次逃离，这一次的土耳其人。 Meanwhile Timur attacked Tokhtamish several times and crushed his Qipchaq army in 1395.同时攻击Tokhtamish铁木尔多次粉碎他Qipchaq军队在1395年。 The next year Timur left Yazda intact after a siege in order to preserve its textile manufacturing.明年铁木尔左Yazda完整包围后，以维护其纺织品的生产。 Timur returned to Samarqand and spent some time overseeing building.铁木尔返回撒马尔罕和花了一些时间监督建设。

Timur conquered India in 1398.帖木儿征服印度在1398年。 After returning to Samarqand, the next year he ravaged Georgia.回国后，撒马尔罕，明年他蹂躏格鲁吉亚。 In 1400 Timur took Sivas from the Ottomans and captured Aleppo from the Mamluks in Syria.铁木尔发生在1400年从奥斯曼帝国瑟瓦斯抓获阿勒颇从Mamluks在叙利亚。 The next year Chaghatai warriors pillaged both Damascus and Baghdad. In 1402 Timur clashed with the Ottoman army near Ankara, captured Sultan Bayezid, and kept him in a cage, demanding a ransom of 9,000 gold florins.明年Chaghatai勇士掠夺都大马士革和巴格达。铁木尔冲突在1402年与奥斯曼军队安卡拉附近，抓获苏尔坦Bayezid ，并让他在笼子里，并要求赎金9000黄金弗洛林金币。 Timur then captured the Smyrna stronghold of the Knights of St. John.铁木尔然后抓获的Smyrna据点的武士圣约翰。 Having overcome the rulers of the Golden Horde, Persia, India, the Mamluks, and the Ottomans, Timur turned his ambition to China, where the Mongol dynasty had been overthrown in 1368, and now the first Ming emperor had just died.在克服的统治者金帐汗国，波斯，印度， Mamluks ，和土耳其人，铁木尔把他的野心中，那里的蒙古王朝已被推翻的1368年，现在的第一明代皇帝刚刚去世。 He held an assembly near Samarqand in September 1404 and then marched east in the winter cold; but after three days of drinking wine, Timur died on February 18, 1405.他附近举行了一次大会在1404年9月撒马尔罕，然后游行东在冬季寒冷，但经过三天的饮酒，铁木尔死于1405年2月18日。

'Usman Beg was the son of an Aq Quyunlu chief and a Trebizond princess; he began ruling the Aq Quyunlu in 1389 and ten years later did homage to Timur, gaining the fief of Diyarbakr after helping in the battle at Ankara in 1402. '乌士曼鲁伯的父亲是一个卡迪尔Quyunlu行政和特拉比松公主;他开始执政的阿卜杜勒卡迪尔Quyunlu在1389年和10年后没有参拜铁木尔，获得封地Diyarbakr帮助后的战斗中在安卡拉1402 。 Ahmad Jalayarid came back to Baghdad again with Qara Yusuf; but they quarreled, and Yusuf expelled Ahmad.艾哈迈德Jalayarid回到巴格达再次与加拉优素福;但他们吵架，并驱逐优素福艾哈迈德。 In 1403 Timur's grandson Aba Bakr drove out Yusuf, who was imprisoned with Ahmad by the Mamluks.在1403年帖木儿的孙子阿坝港赶走优素福，谁被监禁与艾哈迈德的Mamluks 。 They agreed that Ahmad should rule Baghdad while Qara Yusuf would have Azerbaijan with Tabriz.他们一致认为，艾哈迈德应规则巴格达而加拉优素福将阿塞拜疆与大不里士。 Qara Yusuf overcame Aba Bakr by 1408; but learning that Ahmad had taken Tabriz, he defeated and executed Ahmad two years later.加拉优素福克服阿坝港的1408年，但学习的艾哈迈德已大不里士，他击败和处决艾哈迈德两年后。 Qara Yusuf's son Shah Muhammad took over Baghdad in 1412 and ruled it until his younger brother Aspand drove him out in 1433.加拉优素福的儿子沙阿穆罕默德接管巴格达，并在1412年裁定，直到他的弟弟Aspand将他在1433年。

Timur had left his empire to his grandson Pir Muhammad ibn Jahangir, who governed Qandahar but was murdered by his vizier in 1407.帖木儿帝国已经离开了他，他的孙子皮尔穆罕默德伊本汉吉尔，谁治理坎达哈尔但谋杀了他的总督在1407年。 Another grandson, Khalil Sultan ibn Miran Shah, governed Farghana and took over Samarqand.另一个孙子，哈利勒苏尔坦本米兰沙阿，管辖Farghana和接管撒马尔罕。 His wife Shad Mulk was resented for raising the lowly to high positions, and after a famine Khalil Sultan went back to Farghana.他的妻子怨恨沙德Mulk是提高低到高的职位，并在苏丹饥荒哈利勒回到Farghana 。 In 1409 Timur's son Shah Rukh, governor of Herat, occupied Samarqand, appointed his son Ulugh Beg governor of Transoxiana, captured Shad Mulk, and sent her back to Khalil Sultan, whom he made governor of Ray.在1409年帖木儿的儿子沙阿Rukh ，赫拉特省省长，占领撒马尔罕，任命他的儿子Ulugh求省长Transoxiana ，抓获沙德Mulk ，并给她发回哈利勒苏丹，他取得了省长雷。 When Kahlil Sultan died in 1411, his wife committed suicide.当Kahlil苏丹在1411年去世，他的妻子自杀身亡。 Shah Rukh moved back to Herat, from where he governed the Timurid empire until his death in 1447. Qara Yusuf fought the Aq Quyunlus in eastern Anatolia and invaded Georgia and Shirvan, conquering Sultaniya, Tarum, Qazvin, and Sava in 1419.沙阿Rukh搬回赫拉特，他在那里的帖木儿帝国统治，直到1447年逝世。加拉打优素福的卡迪尔Quyunlus在安纳托利亚东部和入侵格鲁吉亚和希尔凡，征服Sultaniya ， Tarum ， Qazvin ，和萨瓦在1419年。 The next year Qara Yusuf died as Shah Rukh invaded Azerbaijan and Armenia.明年加拉优素福死亡沙阿Rukh入侵阿塞拜疆和亚美尼亚。 Yusuf's son Iskander regained control until Shah Rukh returned in 1429 to install the Qara Quyunlu prince Abu Sa'id as his vassal; but two years later Iskander reoccupied Tabriz and had Abu Sa'id executed.优素福的儿子伊斯坎德尔重新控制沙阿Rukh直到1429年返回安装加拉Quyunlu王子阿布赛义德他的附庸，但两年后伊斯坎德尔占领了大不里士和阿布赛义德处决。 In 1434 Shah Rukh installed Iskander's brother Jahan Shah as his Timurid governor in Tabriz. Iskander was defeated by Jahan Shah in 1436, fled, and was murdered by his own son.沙阿在1434年安装伊斯坎德尔Rukh的弟弟沙加罕沙阿他帖木儿总督在大不里士。伊斯坎德尔负于沙加罕沙阿在1436年，逃离，并谋杀了自己的儿子。

Shah Rukh was succeeded by his son Ulugh Beg, who had reigned as a prince of Transoxiana in Samarqand for forty years and was known for his erudition and entertaining court.沙阿Rukh是接替他的儿子Ulugh求，谁统治了作为一个亲王Transoxiana在撒马尔罕的四十年，是已知的博学和娱乐法院。 He tried to subjugate rebellious Khurasan but was shah for only two years, being defeated by his son 'Abd al-Latif in 1449.他试图征服叛逆呼罗珊但沙阿才两年，被击败，他的儿子'阿卜杜勒拉蒂夫在1449年。 Ulugh Beg was allowed to go on a pilgrimage to Mecca but was executed along the way after a questionable trial. Ulugh鲁伯被允许进入的麦加朝圣，但被处决后，前进的道路上一个可疑的审判。 'Abd al-Latif was killed by a conspiracy after ruling only six months.阿卜德阿尔-拉迪夫被打死的阴谋后，执政的只有6个月。 The Timurid Abu Sa'id, using military aid from the Uzbek Abu'l-Khair Khan, overcame his rival in 1451 and ruled until 1469.阿布赛义德的帖木儿，使用军事援助从乌兹别克Abu'l - Khair汗，克服了他的竞争对手在1451年和统治，直到1469年。 The Qara Quyunlu led by Jahan Shah's son Pir Budaq conquered most of Persia and Mesopotamia in 1452; but in the east Abu Sa'id was able to hold on to Herat and regain much of Khurasan.在加拉Quyunlu由沙加罕沙阿的儿子皮尔Budaq征服波斯和大部分在1452年美索不达米亚，但在东部地区阿布赛义德能够保持赫拉特和恢复大部分呼罗珊。 Yet the Timurid empire west of there was lost when Abu Sa'id was defeated and executed by the Aq Quyunlu in 1469.然而，帖木儿帝国西部有失去阿布赛义德被击败和执行的卡迪尔Quyunlu在1469年。 Abu Sa'id was influenced by the Sufi shaikh Khwaja 'Ubaid-Allah Ahrar, who persuaded him to reinstitute the religious law (shari'a) in Samarqand and Bukhara.阿布赛义德是受苏菲谢赫Khwaja ' Ubaid -真主报，谁说服他reinstitute宗教法（伊斯兰教）在撒马尔罕和布哈拉。 The Timurids governed a feudal society, but Shah Rukh, Ulugh Beg, and Abu Sa'id were famous for constructing irrigation systems that improved agriculture. Timurids管辖的封建社会，但沙阿Rukh ， Ulugh鲁伯和阿布赛义德是著名的灌溉系统建设，改善农业。

Shaikh Junaid was the great great grandson of Shaikh Safi. When the Safavids developed military power, Jahan Shah banished him from Ardabil in 1449; Junaid fled to Karaman, and his teachings spread.谢朱奈德是伟大的曾孙谢萨菲。当Safavids发展军事力量，沙加罕沙阿放逐他Ardabil在1449年;朱奈德逃到卡拉曼，和他的教义传播。 He tried to conquer Trebizond in 1456.他试图征服特拉比松在1456年。 He was a Persian, but in 1458 he married the sister of Turkman Uzun Hasan, the Aq Quyunlu leader.他是波斯语，但在1458年他结婚的妹妹土库曼乌尊哈桑的卡迪尔Quyunlu领导人。 Junaid was banished again by Jahan Shah in 1459 and was able to defeat the Circassians; but the next year Junaid was attacked and killed by Shirvan-Shah Khalil-Allah.朱奈德被放逐再次沙加罕沙阿在1459年，并能打败Circassians ;但明年朱奈德遭到袭击和杀害的希尔凡-沙阿哈利勒-真主。

Uzun Hasan had seized Diyarbakr in 1453.乌尊哈桑曾在1453年查获Diyarbakr 。 He defeated the Qara Quyunlu and killed Jahan Shah in 1467, and two years later he overcame the Timurid Abu Sa'id and made Tabriz his capital.他打败了加拉Quyunlu和杀害沙加罕沙阿在1467年，两年后，他克服了帖木儿阿布赛义德和大不里士的资本。 In 1471 Uzun Hasan invaded Anatolia, and the next year he allied himself with Venice, Cyprus, and the Knights of Rhodes, pillaging and destroying Tokat; but he was defeated by the Ottomans' firearms and artillery in 1473.在1471年入侵安纳托利亚乌尊哈桑，并在未来一年，他本人与威尼斯结盟，塞浦路斯，和骑士罗德，掠夺和破坏托卡特;但他被击败了土耳其人'枪支和大炮在1473年。 Uzun Hasan revised the law code and protected people from arbitrary taxation.乌尊哈桑法修订代码和保护人民的任意征税。 He was succeeded by his son Khalil Sultan, who was quickly overthrown by his younger brother Ya'qub (r. 1478-90).他是接替他的儿子哈利勒苏丹，谁很快被推翻了他的弟弟Ya'qub （河1478年至1490年） 。 In Transoxiana Shaikh Khwaja Ahrar said that his task was not to teach but to protect the innocent from tyrants and to prevent wars; he was influential until his death in 1490. The poet Jami (1414-92) was popular and also wrote extensively on Sufism.在Transoxiana谢赫Khwaja报说，他的任务不是教，但以保护无辜的暴君和防止战争，他是有影响的，直到他去世的1490年。诗人密（ 1414年至1492年）是流行的，也写了大量关于苏菲主义。 Sultan Husayn Baiqara (r. 1469-1506) reigned over a long and peaceful era in Herat.苏尔坦侯赛因Baiqara （河1469至1506年）在位长期与和平时代在赫拉特。 The Uzbeks rose to power, and in 1501 Muhammad Shaybani conquered Samarqand.乌兹别克上升到权力，并在1501年穆罕默德Shaybani征服了撒马尔罕。 The Persian Kashifi (d. 1504) wrote The Royal Book of Spiritual Chivalry to spread the Sufi ideas of helping others.波斯Kashifi （ 4 1504 ）写了皇家图书精神文明武侠传播苏菲思想的帮助他人。 The idea is to keep the inner self attuned to God while directing the outer self to help humanity.这样做是为了保持内心的自我适应上帝，而外部自我指导，以帮助人类。

Safavid Persian Empire萨法维波斯帝国
Junaid's son Haidar married Uzun Hasan's daughter, and he campaigned against the Circassians from 1483 until he was killed in battle in 1488.朱奈德的儿子海德尔已婚乌尊哈桑的女儿，他反对的Circassians从1483年直到他在战斗中被打死在1488年。 Haidar began the custom of wearing the red hat (qizilbash) that became the name of the Turkmen who supported the Safavids. The Aq Quyunlu kept four Safavid brothers in prison for several years.海达尔开始习惯戴红帽（ qizilbash ） ，成为名土库曼谁支持Safavids 。卡迪尔Quyunlu不断的四个兄弟萨法维在狱中了好几年。 Sultan 'Ali was released but was killed in 1494.苏丹阿里被释放，但在1494年被杀害。 His brother Isma'il managed to escape, and in 1500 without the aid of the Aq Quyunlu, he led the Safavids to a victory over the same Shirvan-Shah, Farrukh-Yasar, who had killed his father.他的弟弟伊斯梅尔设法逃脱，并在1500年的援助卡迪尔Quyunlu ，他领导的Safavids为战胜同希尔凡-沙阿法鲁克-亚萨尔，谁杀害了他的父亲。 Isma'il fought his way to the Turkmen capital at Tabriz, where at the age of fourteen in 1501 he founded the dynasty that ruled Persia for more than two centuries.伊斯梅尔战斗前往土库曼斯坦首都在大不里士，凡在14岁以下的在1501年，他成立了王朝统治波斯的两个多世纪。 He kept the Aq Quyunlus vizier Shams al-Din Zakariya Kujuji as his vizier.他不停地在卡迪尔Quyunlus总督沙姆士al - Din的撒迦利亚Kujuji他总督。 Isma'il combined the Turkmen warriors with Iranian civil servants as lords of the sword and the pen, winning religious devotion as a Shi'i Twelver.伊斯梅尔联合土库曼勇士与伊朗公务员上议院剑和笔，赢得宗教虔诚的什叶派Twelver 。 The Qizilbash soldiers gave the battle cry, "My spiritual leader and master, for whom I sacrifice myself."9 Though most Persians had been Sunni, Isma'il made his domain Shi'a by confiscating Sunni property and their religious endowments while executing or exiling many Sunnis.士兵的Qizilbash了战斗口号， “我的精神领袖和掌握，为我牺牲自己。 ” 9尽管大多数波斯人已逊尼派，伊斯梅尔作了域逊尼派什叶派没收财产和他们的宗教天赋而执行或流放许多逊尼派。 In 1502 Sultan Bayezid II reacted by ordering the Qizilbash persecuted in Anatolia.苏丹在1502年第二反应是Bayezid下令Qizilbash迫害在安纳托利亚。

Isma'il defeated the Aq Qunyulu at Hamadan in 1503 and ended their Turkmen dynasty in 1507.伊斯梅尔击败卡迪尔Qunyulu在哈马丹在1503年结束了他们在1507年土库曼王朝。 That year his Safavid army defeated 'Ala ad-Daula to conquer Kharput and Diyarbakr and occupy Kurdistan while assuring the Ottomans and Mamluks that he was not hostile to them.萨法维说，今年他的军队打败'阿拉广告Daula征服Kharput和Diyarbakr和库尔德斯坦同时确保占用的土耳其人和Mamluks说，他并没有敌意。 Baghdad was captured the next year.巴格达被绑架到下一年。 The death of Timurid Husayn Baiqara in 1506 had allowed the Uzbek khan Shaybani to take Herat the next year; but Isma'il defeated the Uzbeks at Marv in 1510 when Shaybani was killed.死亡帖木儿的Husayn Baiqara在1506年曾允许乌兹别克斯坦汗Shaybani采取赫拉特明年;但伊斯梅尔击败了乌兹别克在Marv在1510年时Shaybani被打死。 That year the Ottomans quelled a Safavid revolt in Tekke led by Shah Kuli.这一年的土耳其人平息叛乱1萨法维在Tekke由沙阿库利。 The next year grand vizier 'Ali Pasha with 4,000 Janissaries and prince Ahmed's forces from Amasya defeated and killed Shah Kuli near Kaysari; but 'Ali Pasha died too.明年大总督'阿里总督与4000 Janissaries和艾哈迈德亲王的部队从阿马斯亚击败库利和杀害沙阿附近Kaysari ;但'阿里总督去世了。 The rebels fled to Isma'il.叛乱分子逃到伊斯梅尔。 Prince Ahmed and his son Murad rebelled against the Ottoman sultan and negotiated with the Qizilbash.艾哈迈德亲王和他的儿子穆拉德反抗奥斯曼帝国苏丹和谈判与Qizilbash 。

英语的压码理解记忆
    前面我们讲解了英语阅读的语音的注音问题是关系到英语只读能力的培养，下面我们讲解一下直接理解记忆问题，我们也临时起一个意思对应与语音的“直读“的名词就叫他为 “直解”能力。

   我们举一个印度的宗教起源历史沿革的文章。

Vedas and Upanishads

Harappan Civilization  

Although they did use some writing with pictographic symbols at Mohenjo-daro, they were not extensive nor alphabetic nor have they been deciphered yet, and the Indo-European Sanskrit which did develop in India is probably quite different.虽然他们没有使用一些书面象形符号在摩亨约达罗，他们没有广泛的，也没有字母也没有破译然而，和印欧语梵文的发展，印度也可能是完全不同的。 Nevertheless the Harappan civilization of the Indus Valley in what is now Pakistan did borrow many ideas from Mesopotamia and is considered the third civilization to develop.尽管如此， Harappan文明的印度河在现在的巴基斯坦也借用了许多想法来自美索不达米亚和被认为是第三次文明的发展。 Two seals of the Mohenjo-daro type were discovered at Elam and Mesopotamia, and a cuneiform inscription was unearthed at Mohenjo-daro.两个密封的摩亨约达罗类型发现了伊拉姆与美索不达米亚和楔形文字铭文是出土摩亨约达罗。

The pastoral villages that spread out east of Elam through Iran and Baluchistan prepared the way for the cities that were to develop around the Indus River, particularly at Harappa and Mohenjo-daro.田园村庄分散在东部伊拉姆通过伊朗和巴基斯坦的方式编写的城市是发展的印度河，特别是在哈拉帕和摩亨佐-达罗。 By about 3000 BC they were building mud-brick houses; burials in the houses included funereal objects; and pottery had fine designs and the potters' marks.约公元前3000年他们建立泥砖房屋;埋葬在房屋包括葬礼物体;和陶器的设计和优良的陶工'商标。 After 2500 BC farmers moved out into the alluvial plain of the Indus River valley and achieved full-sized villages using copper and bronze pins, knives, and axes; figurines of women and cattle indicate probable religious attitudes.在公元前2500年农民迁出进入冲积平原的印度河流域，取得了全尺寸的村庄使用铜和铜针，刀和斧头;俑的妇女和牛表明可能宗教的态度。

The urban phase began about 2300 BC and lasted for about six hundred years with elaborate cities like Mohenjo-daro (called locally Mound of the Dead), which was excavated in the 1920s. This city and others not yet excavated had about 40,000 inhabitants congregated in well built houses with private showers and toilets that drained into municipal sewer lines.城市阶段始于大约公元前2300年持续了大约六百年精心等城市摩亨约达罗（称为当地冢的人死亡） ，这是在1920年出土。这个城市和其他尚未出土了约40000人聚集在以及建房与私人淋浴和厕所的注入市政排水道。 Suffering from occasional flooding by the Indus, Mohenjo-daro was rebuilt seven times.偶尔遭受水灾的梧桐，摩亨约达罗重建的7倍。 The largest structures were the elevated granary and the great bath or swimming pool which was 12 by 7 meters.最大的结构高架粮仓和大浴缸或游泳池是12 7米。 Around the pool were dressing rooms and private baths.在游泳池的更衣室和私人浴室。

The people of the Harappan culture did not seem to be very warlike, although they hunted wild game and domesticated cattle, sheep, and goats.人民Harappan文化似乎并不十分好战，但他们的比赛和狩猎野生驯化牛，羊，和山羊。 Wheat and barley were the main food supplemented by peas, sesame, and other vegetables and fruits, beef, mutton, pork, eggs, fish, and milk.小麦和大麦的主要食物辅以豌豆，芝麻，以及其他蔬菜和水果，牛肉，羊肉，猪肉，蛋，鱼，和牛奶。 Compared to other ancient civilizations, the houses were of nearly equal size, indicating a more egalitarian social structure.与其他古代文明，房屋的大小几乎相等，这表明一个更加平等的社会结构。 The potter's wheel and carts were used; children played with miniature toy carts.哈利波特的车轮和车用;儿童玩玩具微型车。 Cotton, perhaps first used here, and wool were made into clothing.棉花，也许是第一次用在这里，和羊毛制成的衣服。 A bronze figurine was found of an expressive dancing girl with her hand on her hip, naked except for jewelry.的青铜雕像被发现的表情舞女与她的手对她的臀部，赤裸裸除首饰。 The numerous figurines of the Mother Goddess indicate a likely source for what later became the Shakti worship of the feminine power in India.无数雕像的女神表明有可能的来源为后来成为夏克提崇拜的女性力量在印度。 A male god in a yoga posture, depicted with three faces and two horns, has been identified with Shiva, another important figure in later Indian religion.一名男上帝在瑜伽姿势，描绘三个面临两个角，已被确定与湿婆，另一个重要的人物，后来印度宗教。 Phallic lingams, also associated with Shiva, have been found.阳具lingams ，也与湿婆，被发现。 A civilization that endured dangerous flooding for six hundred years very likely had a strong religion to help hold people together.的文明遭受水灾的危险六百年很可能有一个强大的宗教，以帮助持有人在一起。

With no written histories the decline of this civilization is subject to much speculation.没有任何书面记录的下降这一文明是受大量投机。 The traditional theory is that the Aryans invaded from the northwest.传统的理论是，雅利安人入侵的西北。 Although this is likely, the decline of Harappan culture was quite gradual and indicates problems beyond foreign conquest.虽然这可能是，衰退的Harappan文化相当逐渐超出，并指出问题的外国征服。 One theory is deforestation, because of all the wood needed for the kilns to make the bricks used to keep out the flood waters that gradually brought about salinization of the soil, as it had to Sumer over centuries, so that the Harappan culture had greatly declined by 1900 BC.有一种理论是森林砍伐，因为所有需要的木材，使窑砖用于阻挡洪水逐步使土壤盐碱化，因为它不得不苏美尔世纪，使Harappan文化已大大下降公元前1900年。

However, a more comprehensive explanation comes from an analysis of the consequences of the extensive herds of cattle that indicate overgrazing and a general degradation of the ecosystem, including salinization of water supplies.然而，更全面的解释来自于分析的后果广泛牛群表明过度放牧和一般退化的生态系统，包括盐碱化供水。 This led farmers to move on to greener pastures, leaving behind abandoned villages and depopulated cities.这导致农民走向绿色草原，留下了被遗弃的村庄和无人居住的城市。 Even though fodder was probably grown to feed the cattle, this would not have been enough; and the overgrazing by the bullocks and milk cows could have caused the surrounding land to deteriorate. By 1500 BC the Harappan civilization had faded away into a culture that was spreading throughout India with new ideas from the west.即使可能增加饲料喂养牛，这本来是不够的;和过度放牧的阉割和奶牛可能造成周围的土地恶化。到公元前1500年的Harappan文明已经消失成一个文化，印度各地蔓延的新思路，从西面。

The traditional theory, well documented by the ancient hymns of the Vedas, is that a people calling themselves Aryans conquered the native peoples of India and destroyed their forts. Because of language similarities these Aryans are associated particularly with the Iranians and even further back with the origins of the Indo-European language group.传统的理论，详细记载了古代诗歌的吠陀经，是一个民族自称雅利安人征服了土著人民的印度，摧毁了他们的堡垒。由于语言相似这些雅利安人有联系，特别是同伊朗，甚至还回的起源印欧语组。 The general consensus seems to be that this culture must have begun somewhere in the Russian steppes and Central Asia about 2000 BC, though some have put their origin in Lithuania because of similarity to that language.普遍的共识似乎是，这种文化必须某处已经开始在俄罗斯和中亚草原约公元前2000年，尽管有些人把他们的原籍国，因为在立陶宛相似的语言。 The branch of these speakers, who came to India under the name Aryans, which means "noble ones," is the Indo-Iranian group.分支这些发言者，谁是印度雅利安人的名字，意思是“崇高的， ”是印度伊朗集团。 In fact "Iran" derives from the Persian cognate of the word for Aryan.事实上， “伊朗”源自波斯文同源一词的雅利安人。 Other branches spread into Greece and western Asia as Hittites, Kassites, and Mitanni.其他部门蔓延到希腊和西亚的赫梯， Kassites和米坦尼。 A rock inscription found at Boghaz Koi dated about 1400 BC, commemorating a treaty between the Mitanni and Hittites, invokes the Aryan gods Indra, Varuna, Mitra, and the twins Nasatya (Asvins).岩石刻发现Boghaz锦鲤年代大约公元前1400年，纪念间的条约米坦尼和赫梯，调用雅利安神因陀罗，伐楼拿，米特拉和双胞胎Nasatya （ Asvins ） 。

The ancient writings of the Persian Avesta and the Hindu Vedas share many gods and beliefs.古代著作的波斯阿维斯塔以及印度教吠陀有许多共同的神和信仰。 Eventually they must have split, causing later authors to demonize the divinities of their adversaries.最终他们必须分裂，导致后来作者妖魔化的神的对手。 In early Hindu writings the asuras were respected gods, but later they became the demons most hated, while Ahura Mazda became the chief god of the Zoroastrians.早期著作中的印度教asuras尊重神，但后来他们成为最痛恨的恶魔，而胡马自达成为首席上帝的拜火教徒。 (Persian often uses an h where Sanskrit uses an s, such as haoma for soma .) On the other hand the Hindu term for divinities, devas, was used by Zoroastrians to describe the devils from which even our English word is derived. （波斯经常使用的H在梵使用一个S ，如号码的索玛 。 ）另一方面，长期的印度教神，天王，所使用的拜火教徒描述德弗尔斯从我们的英文单词甚至产生。 Some scholars have concluded that the ancient Hindus did not want to admit that they came from Iran, and therefore the origin of the Aryans is never mentioned in the ancient texts, although they frankly boast of their conquest over the indigenous Dasas or Dasyus in India.一些学者得出的结论是，古老的印度教徒并不想承认，他们来自伊朗，因此，原产地的雅利安人是从来没有中提到的古代文字，但他们坦率地吹嘘他们征服的土著Dasas或Dasyus在印度。

The word Veda means knowledge, and the Vedas are considered the most sacred scripture of Hinduism referred to as sruti , meaning what was heard by or revealed to the rishis or seers.这个词意味着吠陀知识，和吠陀经被认为是最神圣的经文印度教称为sruti ，含义是什么听到或透露给rishis或预言家。 The most holy hymns and mantras put together into four collections called the Rig , Sama , Yajur , and Atharva Vedas are difficult to date, because they were passed on orally for about a thousand years before they were written down.最神圣的赞美诗和咒语把分为四个集合称为钻机 ， 沙玛 ， 雅育尔 ，和阿塔发吠陀难以日期，因为他们是通过口头约1000年前，他们写的。 More recent categories of Vedas include the Brahmanas or manuals for ritual and prayer, the Aranyakas or forest texts for religious hermits, and the Upanishads or mystical discourses.最近类别吠陀包括Brahmanas或手册，供祭祀和祈祷，或森林的Aranyakas文本宗教隐士，和Upanishads或神秘的话语。

Rig Veda 钻机吠陀
The hymns of the Rig Veda are considered the oldest and most important of the Vedas , having been composed between 1500 BC and the time of the great Bharata war about 900 BC.的赞美诗的钻机吠陀被认为是最古老和最重要的吠陀 ，组成了公元前1500年之间的时间战争的伟大巴茹阿特约900年。 More than a thousand hymns are organized into ten mandalas or circles of which the second through the seventh are the oldest and the tenth is the most recent.一千多赞美诗组织成10 mandalas或界的第二次通过的最古老的第七和第十是最新的。 The Hindu tradition is that even the Vedas were gradually reduced from much more extensive and ancient divine revelations but were perverted in the recent dark age of Kaliyuga .印度教传统是，即使是吠陀逐渐降低从更广泛的和古老的神的启示，但在最近的扭曲黑暗时代的Kaliyuga 。 As the only writings from this ancient period of India, they are considered the best source of knowledge we have; but the ethical doctrines seem to have improved from the ancient hymns to the mystical Upanishads .作为唯一的著作从这个古老的印度期间，他们被认为是最好的知识来源，我们有;但道德学说似乎已改善了古代诗歌的神秘Upanishads 。

Essentially the Rig Veda is dominated by hymns praising the Aryan gods for giving them victories and wealth plundered from the local Dasas through warfare.基本上钻机吠陀为主赞美诗赞扬雅利安神给他们的胜利和财富的掠夺当地Dasas通过战争。 The Aryans apparently used their advances in weaponry and skill in fighting to conquer the agricultural and tribal peoples of the fading Harappan culture. Numerous hymns refer to the use of horses and chariots with spokes which must have given their warriors a tremendous advantage.在雅利安人显然是利用其先进的武器装备和技能在战斗征服农业和部落民族的衰落Harappan文化。许多赞美诗指使用马匹和战车与辐条，必须给予他们勇士了巨大的优势。 Spears, bows, arrows, and iron weapons are also mentioned.矛，弓箭，弓箭，铁武器中也提到了。 As a nomadic and pastoral culture glorifying war, they established a new social structure of patriarchal families dominated by warriors and, eventually with the power of the Vedas themselves, by priests also.作为一个游牧和畜牧文化战争歌功颂德，他们设立了一个新的社会结构的宗法家庭为主的勇士，并最终与电力的吠陀自己，神父也。

The Rig Veda does mention assemblies, but these were probably of the warrior elite, which may have had some controlling influence on the kings and the tribal priest called a purohita . The gods worshiped resemble the Indo-European gods and were headed by the powerful Indra, who is often credited with destroying ninety forts.该钻机吠陀确实提到组件，但这些可能的战士精英，其中可能有一些控制的影响，国王和部落牧师称为purohita 。崇拜的神灵类似于印欧语神和人为首的强大的因陀罗，谁往往是记入与销毁90堡垒。 Also popular was Agni, the fire-god considered a messenger of the gods.也很受欢迎是烈火，消防，上帝视为神的使者。 Varuna and Mitra, the gods of the night and day sky, have been identified with the Greek Uranos and the Persian Mithras respectively.伐楼拿和米特拉神的白天和黑夜的天空，已查明与希腊Uranos和波斯湾Mithras分别。 Dyaus, who is not mentioned nearly as often, has been correlated with the Greek Zeus. Dyaus ，谁不是经常提到几乎一直与希腊宙斯。 Surya the sun-god is referred to as the eye of Varuna and the son of Dyaus and rides through the sky on his chariot led by his twin sons, the Asvins who represent his rays; Ushas the dawn is his wife or daughter.苏里亚巴太阳神被称为眼睛的伐楼拿的儿子Dyaus和游乐设施的天空，他的战车上由他的双胞胎儿子，谁的Asvins代表他射线;乌莎斯的黎明是他的妻子或女儿。 Maruts are storm-gods shaped by Rudra, who may have been one of the few indigenous deities adopted by the Aryans. Maruts的风暴神形的Rudra ，谁可能是为数不多的土著神通过的雅利安人。 Like the Iranian Avesta , the Rig Veda refers to the thirty-three gods.像伊朗阿维斯塔 ，该钻机吠陀指的是33神。

Generally the hymns of the Rig Veda praise the gods and ask them for worldly benefits such as wealth, health, long life, protection, and victory over the Dasa peoples.一般的赞美诗的钻机吠陀赞美神，并请他们对世俗的好处，如财富，健康，寿命长，保护和战胜达莎人民。

He, self-reliant, mighty and triumphant, 他说，自力更生，威武之师，胜利，
brought low the dear head of the wicked Dasas. 把亲爱的头低的邪恶Dasas 。
Indra the Vritra-slayer, Fort-destroyer, 因陀罗的Vritra -杀手，堡驱逐舰，
scattered the Dasa hosts who dwelt in darkness. 分散的达莎东道主谁住在黑暗之中。
For men hath he created earth and waters, 他对男子上帝创造地球和水域，
and ever helped the prayer of him who worships. 和以往任何时候都有助于他的祷告谁崇拜。
To him in might the Gods have ever yielded, 给他的可能众神曾经产生，
to Indra in the tumult of battle. 以因陀罗在喧哗的战斗。
When in his arms they laid the bolt, 当在他的怀里，他们奠定了螺栓，
he slaughtered the Dasyus 他杀掉了Dasyus
and cast down their forts of iron.1 和他们的堡垒垂下的iron.1

They call upon Brihaspati or Brahmanaspati, who has been related to a Hittite thunder-god, to avenge the sinner and protect them from the deceitful and wicked man.他们呼吁Brihaspati或Brahmanaspati ，谁已涉及赫提特防雷上帝，为了报复罪人和保护他们免受欺骗和邪恶的人。 The Aryans did have a concept of eternal law called rita , which the immortal Agni in serving the gods is said to never break ( Rig Veda III:3:1).的雅利安人也有一个永恒的法律概念，所谓的丽塔 ，而不朽的烈火服务神据说从未中断（ 钻机吠陀三： 3:1 ） 。

In Rig Veda III:34:9 Indra killed the Dasyus and "gave protection to the Aryan color."在钻机吠陀三： 34:9因陀罗杀害Dasyus和“给予保护雅利安颜色。 ” Not only did the Aryans shamelessly pray for booty in war, but they based their militarily won supremacy on the lightness of their skin color compared to the dark colors of the native Dasyus.不仅雅利安人无耻地祈祷在战争中的战利品，但基于其军事上获得至高无上的亮度相比，他们的皮肤颜色的黑暗色彩的本土Dasyus 。 They arrogantly proclaimed, "Let those who have no weapons suffer sorrow." ( Rig Veda IV:5:14.)他们傲慢地宣布： “让这些谁没有武器遭受的悲痛。 ” （ 钻机吠陀四： 5点14分。 ）

Renowned is he when conquering and when slaying: 著名的是他在征服和当杀害：
'tis he who wins cattle in the combat. '炎他谁胜牛的打击。
When Indra hardens his indignation 当他的愤慨因陀罗变硬
all that is fixed and all that moves fear him. 所有这一切是固定和移动怕他。
Indra has won all kine, all gold, all horses, - 因陀罗赢得所有因子，所有的黄金，所有马匹， -
Maghavan, he who breaks forts in pieces;2 Maghavan ，谁破的堡垒，他在作品; 2

Indra is praised for killing thousands of the abject tribes of Dasas with his arrow and taking great vengeance with "murdering weapons."因陀罗誉为是杀害成千上万的赤贫部落Dasas他箭头，并考虑与伟大的复仇“谋杀武器。 ” ( Rig Veda IV:28:3-4) One hymn mentions sending thirty thousand Dasas "to slumber" and another hymn sixty thousand slain. （ 钻机吠陀四:28:3 - 4 ）一提到派遣赞美诗三点〇 〇万Dasas “的沉睡”和另一赞美诗6.00万杀害。 A hymn dedicated to the weapons of war ( Rig Veda VI:75) refers to a warrior "armed with mail," using a bow to win cattle and subdue all regions, "upstanding in the car the skillful charioteer guides his strong horses on whithersoe'er he will."阿赞美诗致力于战争武器（ 钻机吠陀六： 75 ）指的是战士“的武装与邮件” ，用弓来赢得牛和征服所有地区， “正直的汽车的巧妙charioteer马指导，他坚决的whithersoe '呃，他的意愿。 “ The arrows had iron mouths and shafts "with venom smeared" that "not one be left alive."箭头有铁口和轴“的毒液涂”说， “没有一个被活活烧死。 ” Hymn VII:83 begins, "Looking to you and your alliance, O ye men, armed with broad axes they went forward, fain for spoil. Ye smote and slew his Dasa and his Aryan enemies."赞美诗七： 83开始， “从你和你的联盟，你们男人，武装广泛轴他们去前进，欣然为破坏。晔smote和回转他达莎和他的雅利安敌人。 ”

Only occasionally did the authors of these hymns look to their own sins.也只是偶尔的作者这些赞美诗期待着自己的罪过。

Free us from sins committed by our fathers, 使我们摆脱所犯下的罪孽的父亲，
from those wherein we have ourselves offended. 从这些其中我们自己的践踏。
O king, loose, like a thief who feeds the cattle, ö国王，松散的，像一个小偷谁饲料的牛，
as from the cord a calf, set free Vasishtha. 从脐血小腿，设置免费Vasishtha 。
Not our own will betrayed us, but seduction, 不是我们自己将背叛了我们，但诱惑，
thoughtlessness, Varuna! thoughtlessness ，伐楼拿！ wine, dice or anger. 葡萄酒，骰子或愤怒。
The old is near to lead astray the younger: 旧接近导致误入歧途的年轻人：
even sleep removes not all evil-doing.3 甚至睡眠中删除并非所有邪恶的doing.3

A hymn to the frogs compares the repetitions of the priests around the soma bowl to the croaking of the frogs around a pond after the rains come.阿赞美诗的青蛙比较重复祭司索玛碗周围的青蛙的青蛙在池塘后暴雨到来。 ( Rig Veda VII:103) （ 钻机吠陀七： 103 ）

The basic belief of the prayers and sacrifices is that they will help them to gain their desires and overcome their enemies, as in Rig Veda VIII:31:15: "The man who, sacrificing, strives to win the heart of deities will conquer those who worship not."基本信仰的祈祷和牺牲是，他们将帮助他们获得他们的愿望和克服他们的敌人，如钻机吠陀八： 31:15 ： “这个人谁，牺牲，努力赢得的心脏将征服这些神谁不崇拜。 “ Some awareness of a higher law seems to be dawning in the eighth book in hymn 75: "The holy law hath quelled even mighty men of war. Break ye not off our friendship, come and set me free."一些认识更高的法律似乎是在即将来临的第八本书的赞美诗75 ： “在神圣的法律上帝平息甚至强大的男人的战争。歇了业不是我们的友谊，来确定我自由。 ” However, the enemies are now identified with the Asuras and still are intimidated by greater weapons: "Weaponless are the Asuras, the godless: scatter them with thy wheel, impetuous hero."然而，现在的敌人的确定仍然是Asuras和更大的武器所吓倒： “ Weaponless是Asuras ，该godless ：散射与你的方向盘，浮躁的英雄。 ” ( Rig Veda VIII:85:9) （ 钻机吠陀八： 85:9 ）

Many of the hymns refer to the intoxicating soma juice, which is squeezed from the mysterious soma plant and drank.许多赞美诗提及令人索玛果汁，这是压缩的神秘索玛植物和喝。 All of the hymns of the ninth book of the Rig Veda are dedicated to the purifying soma, which is even credited with making them feel immortal, probably because of its psychedelic influence. The first hymn in this book refers to the "iron-fashioned home" of the Aryans.所有的赞美诗第九届图书钻机吠陀致力于净化索玛，这甚至归功于使其感到不朽，可能是因为其迷幻的影响力。第一圣歌在这本书中提到“铁老式首页“的雅利安人。

In the first book of the Rig Veda the worshipers recognize Agni as the guard of eternal law (I:1:8) and Mitra and Varuna as lovers and cherishers of law who gained their mighty power through law (I:2:8).在第一本书的钻机吠陀的信徒承认烈火作为后卫的永恒法（一： 1:8 ）和米特拉和伐楼拿情人和cherishers法律谁获得了强大的力量，通过法律（我： 2点08分） 。 In the 24th hymn they pray to Varuna, the wise Asura, to loosen the bonds of their sins.在第24赞美诗他们祈祷伐楼拿，明智的阿修罗，放宽债券的罪孽。 However, the prayers for riches continue, and Indra is thanked for winning wealth in horses, cattle, and gold by his chariot.然而，财富继续祈祷，并感谢因陀罗是赢得财富的马，牛，和他的黄金战车。 Agni helps to slay the many in war by the hands of the few, "preserving our wealthy patrons with thy succors, and ourselves."烈火有助于杀死许多在战争中的少数人手中的“维护我们的富裕的顾客与你succors ，和我们自己。 ” ( Rig Veda I:31:6, 42) Indra helped win the Aryan victory: （ 钻机吠陀一： 31:6 ， 42 ）因陀罗帮助赢得胜利的雅利安：

He, much invoked, hath slain Dasyus and Simyus, 他，更援引上帝杀害Dasyus和Simyus ，
after his wont, and laid them low with arrows. 之后，他的习惯，并规定他们低的箭头。
The mighty thunderer with his fair-complexioned friends 强大的thunderer他的公平complexioned朋友
won the land, the sunlight, and the waters.4 获得了土地，阳光，和waters.4

Control of the waters was essential for agricultural wealth. Indra is praised for crushing the godless races and breaking down their forts.控制水域是至关重要的农业财富。因陀罗是赞扬粉碎godless比赛，打破了他们的堡垒。 ( Rig Veda I:174) （ 钻机吠陀一： 174 ）

In the tenth and last book of the Rig Veda some new themes are explored, but the Dasyus are still condemned for being "riteless, void of sense, inhuman, keeping alien laws," and Indra still urges the heroes to slay the enemies; his "hand is prompt to rend and burn, O hero thunder-armed: as thou with thy companions didst destroy the whole of Sushna's brood." ( Rig Veda X:22)在第十次和最后一本书的钻机吠陀一些新的主题进行了探索，但仍然Dasyus谴责为“ riteless ，无效的意义上来说，是不人道的，使外来的法律， ”和Indra仍敦促英雄来杀死敌人，他的“一方面是迅速向雷德和烧伤，噢英雄雷声武装：因为你与你的同伴didst摧毁整个Sushna的沉思。 ” （ 钻机吠陀十： 22 ）

One unusual hymn is on the subject of gambling with dice.一个不寻常的赞美诗是关于这一主题的骰子赌博。 The speaker regrets alienating his wife, wandering homeless in constant fear and debt, envying others' well-ordered homes.发言者感到遗憾的疏远他的妻子，流浪的无家可归者不断恐惧和债务，嫉妒别人的有序家园。 He finally warns the listener not to play with dice but recommends cultivating his land.最后，他警告听众不要玩掷骰子但建议培育他的土地。 ( Rig Veda X:34) Hymn 50 of this most recent last book urges Indra to win riches with valor "in the war for water on their fields." （ 钻机吠陀十： 34 ）赞美诗50本最新的最后一本书中敦促因陀罗赢得财富与华尔莱科技“在战争中的水对他们的田地。 ” Now the prayer is that "we Gods may quell our Asura foemen."现在，祈祷的是， “我们可以平息我们的神阿修罗foemen 。 ” ( Rig Veda X:53:4) A wedding ceremony is indicated in a hymn of Surya's bridal, the daughter of the sun. （ 钻机吠陀十： 53:4 ）婚礼表明在赞美诗苏里亚巴的婚纱，女儿的太阳。 ( Rig Veda X:85) （ 钻机吠陀十： 85 ）

The first indication of the caste system is outlined in the hymn to Purusha, the embodied human spirit, who is one-fourth creature and three-fourths eternal life in heaven.第一个迹象是种姓制度中所概述的圣歌到Purusha ，人类精神的体现，谁是四分之一生物和四分之三的永恒的生命在天堂。

The Brahmin was his mouth, 婆罗门是他的嘴巴，
of both his arms was the Rajanya made. 同时他的怀里是Rajanya进展。
His thighs became the Vaisya, 他的大腿，成为Vaisya ，
from his feet the Sudra was produced.5 从他的脚下的桃一点是produced.5

The Brahmin caste was to be the priests and teachers; the Rajanya represents the king, head of the warrior or Kshatriya caste; Vaishyas are the merchants, craftsmen, and farmers; and the Sudras are the workers.种姓的婆罗门将是牧师和教师;的Rajanya代表国王，团长战士或Kshatriya种姓;吠舍是商人，手工业者，农民和首陀罗是工人。 In hymn 109 the brahmachari or student is mentioned as engaged in duty as a member of God's own body.在赞美诗109 brahmachari或学生提到，在工作地点从事的成员上帝自己的身体。

The hymn to liberality is a breath of fresh air:以慷慨的赞美是一种呼吸新鲜空气：

The riches of the liberal never waste away, 财富自由从来没有浪费了，
while he who will not give finds none to comfort him. 虽然他谁不会认为没有安慰他。
The man with food in store who, 该名男子在与粮食储存谁，
when the needy comes in miserable case 当有需要的是在恶劣的情况下
begging for bread to eat, 乞求面包吃，
Hardens his heart against him - 他的心变硬对他-
even when of old he did him service - 即使旧的，他他服务-
find not one to comfort him.6 发现没有一个安慰him.6

Yet later we realize that the priests are asking for liberality to support their own services, for the "plowing makes the food that feeds us," and thus a speaking (or paid) Brahmin is better than a silent one.然而，后来我们认识到，司铎所要求的慷慨支持他们自己的服务，为“春耕使我们的食物，饲料， ”从而发言（或支付）婆罗门优于一种无声的。

The power of speech is honored in two hymns.权力的讲话，是光荣的两个赞美诗。

Where, like men cleansing corn-flour in a cribble, 在那里，像男人一样清洗玉米面粉中cribble ，
the wise in spirit have created language, 明智的精神创造了语言，
Friends see and recognize the marks of friendship: 朋友看到和认识到商标的友谊：
their speech retains the blessed sign imprinted.7 他们的讲话保留了得天独厚签署imprinted.7

In hymn 125 of the tenth mandala Vak or speech claims to have penetrated earth and heaven, holding together all existence.在赞美诗125第十曼达拉Vak或讲话声称，他们已经侵入地球和天堂，团结所有的存在。

A philosophical hymn of creation is found in Rig Veda X:129.哲学赞美诗创造中发现钻机吠陀十： 129 。 Beginning from non-being when nothing existed, not even water nor death, that One breathless breathed by itself.从非正时没有存在，甚至没有水，也没有死亡，一名气喘吁吁呼吸本身。 At first this All was concealed by darkness and formless chaos, but by heat (tapas) that One came into existence.起初，这一切都被掩盖的黑暗和无形的混乱，而是由热（小吃） ，一个也开始存在。 Thus arose desire, the primal seed and germ of Spirit.因此产生的愿望，原始种子和胚芽的精神。 Sages searching in their hearts discovered kinship with the non-existent.圣贤搜索发现，在他们的心中亲属与不存在的。 A ray of light extended across the darkness, but what was known above or below?一线轻扩大到了黑暗，但什么是已知的上面或下面？ Creative fertility was there with energy and action, but who really knows where this creation came from?有创意的生育率是能源和行动，但谁真正知道这个创造来自？ For the gods came after the world's creation.为神后，世界上的创造。 Who could know the source of this creation and how it was produced?谁也无法知道这个源的建立和它是怎么产生的？ The one seeing it in the highest heaven only knows, or maybe it does not.一看到它的最高天堂只知道，或者没有。

Sama Veda 萨马吠陀
The Sama Veda contains the melodies or music for the chants used from the Rig Veda for the sacrifices; almost all of its written verses are traceable to the Rig Veda , mostly the eighth and ninth books and most to Indra, Agni, or Soma.在萨马吠陀包含旋律或音乐的圣歌用于从钻机吠陀的牺牲;几乎所有的书面诗句可以追查到钻机吠陀 ，主要是第八届和第九届书籍和最因陀罗，烈火，或索玛。 These are considered the origin of Indian music and probably stimulated great artistry to make the sacrifices worthwhile to their patrons who supported the priests.这些行动被认为是印度的起源可能刺激音乐和艺术，使伟大的牺牲值得顾客谁支持他们的祭司。 The Sama Veda helped to train the musicians and functioned as a hymnal for the religious rites.在萨马吠陀帮助培训的音乐家和运作作为hymnal的宗教仪式。

The animal sacrifices did not use the Sama chants, but they were used extensively in agricultural rites and in the soma rituals for which the plant with inebriating and hallucinogenic qualities was imported from the mountains to the heartland of India.动物牺牲没有使用萨马西圣歌，但它们广泛用于农业的仪式和礼仪的索玛该工厂inebriating和致幻素质是从山区的中心地带印度。 By this time the priests were specializing in different parts of the sacrifices as professional musicians and singers increased.这时候，神父是专门从事不同地方的牺牲专业音乐家和歌唱家增加。 The singing was like the strophe, antistrophe, and epode of the Greek chorus and used the seven tones of the European scale.的歌声就像strophe ， antistrophe ，并epode希腊合唱团和使用了7吨欧洲规模。 By the tenth century BC the Aryans had invaded most of northern India, and once again trade resumed with Babylon and others in the near east.在公元前十世纪的雅利安人入侵印度北部的大部分，并再次恢复巴比伦贸易和其他近东。 As the sacrifices became more complex, the priestly class used them to enhance their role in the society. Many considered this musical portion the most important of the Vedas .作为牺牲变得更加复杂，使用的祭司阶级它们能够提高其在社会中的作用。许多人认为该音乐剧的部分最重要的吠陀 。

Yajur Veda 雅育尔吠陀
Though also following many of the hymns of the Rig Veda , the Yajur Veda deviates more from the original text in its collection of the ritual formulas for the priests to use in the sacrifices, which is what yaja means.虽然还下列许多赞美诗的钻机吠陀的雅育尔吠陀偏离更从原来的案文在其收集的仪式公式祭司使用的牺牲，这是yaja手段。 It explains how to construct the altars for new and full-moon sacrifices and other ceremonies.它解释了如何构建新的祭坛和满月的牺牲和其他仪式。 The Yajur Veda has two collections or samhitas called White and Black, the latter being more obscure in its meanings.在雅育尔吠陀有两个集合或samhitas呼吁白人和黑人，后者是更掩盖其含义。

By this time (10th century BC and after) the Aryan conquest has proceeded from the northwest and Punjab to cover northern India, especially the Ganges valley.到这个时候（公元前10世纪前后）的雅利安人征服了从西北和北部的旁遮普邦，以支付印度，尤其是在恒河流域。 The caste system was in place, and as the warriors settled down to ruling over an agricultural society, the role of the priests and their ceremonies gained influence and justified the Aryan ways to the native workers, who labored for the farmers, merchants, craftsmen, who in turn were governed by their kings and priests.种姓制度已经到位，并作为勇士下来到执政党的农业社会中的作用和他们的祭司仪式上涨的影响力和合理的雅利安方式的本地工人，谁的工人农民，商人，手工业者，又是谁在所管辖的国王和祭司。 Land and wealth were accumulated in the hands of a few ruling families, and with food scarce the indigenous people were enslaved or had to sell their labor cheap to the ruling classes.土地和财富积累在少数人手中的裁决家庭，并与粮食匮乏的土著人被奴役或出售他们的劳动力成本低廉的统治阶级。

By instituting more elaborate sacrifices for their wealthy patrons, the priests could grow both in numbers and wealth as well.通过建立更为详尽的牺牲，他们的富裕顾客，祭司会增长数目和财富以及。 The famous horse sacrifice was not celebrated often but was used by a king to show his lordship over potential adversaries, who were invited to acknowledge this overlordship in the ritual. The parts of the horse symbolize different aspects of the universe so that tremendous power is invoked.著名的马牺牲不会庆祝，但往往是国王所使用的展示他的贵族身份的潜在敌人，谁被邀请在承认这一点overlordship仪式。部分的马象征着不同方面的宇宙，这样巨大的力量是援引。 The complicated and obscure rituals were presided over by the priests - the three symbols of the lotus leaf, the frog (for rain), and the golden man (for the sun) representing the Aryan dominance over the land and waters of India and the natural powers that sustain agriculture.的复杂性和模糊仪式的主持祭司-三个符号的荷叶，青蛙（雨） ，以及黄金的人（太阳）占主导地位的雅利安人的土地和水域的印度和自然权力，保持农业。

The soma sacrifice was the most important and could last up to twelve years.牺牲的索玛是最重要的，可能长达十二年。 Since the soma plant was imported from distant mountains, it had to be purchased.自体植物是从遥远的山区，还必须购买。 A ritual drama re-enacted this business and aggressive Aryan history by showing the buyer snatching back the calf, which was paid for the soma plant, after the transaction occurs.仪式戏剧重新颁布这项业务和侵略历史的雅利安显示买方抢掠回到小牛，这是支付索玛植物，在交易后发生。 The soma plant was then placed in a cart and welcomed as an honored guest and king at the sacrifice.植物的体细胞，然后放在一个购物车，并欢迎作为嘉宾和国王牺牲。 Animals were slain and cut up in the rites before their meat was eaten.动物被杀害，并削减在仪式之前，肉类食用。 After various offerings and other ceremonies the soma juice is poured and toasted to different gods, and finally the text lists the sacrificial fees, usually goats, cows, gold, clothes, and food.在各种产品和其他仪式的索玛汁倒入和烤不同的神，最后的案文列出了祭祀费，通常是山羊，奶牛，金，衣物和食品。

Coronation ceremonies supported the inauguration of kings. The priests tried to keep themselves above the warrior caste though by praising soma as king of the Brahmins.加冕典礼支持国王宣誓就职。神父试图让自己的战士上述种姓虽然赞扬索玛国王的婆罗门。 Waters were drawn from various rivers to sprinkle on the king and indicate the area of his kingdom, and he strode in each direction to signify his sovereignty. The king was anointed by the royal priest, giving some water to his son, the designated prince, and ritually enacting a raid against a kinsman's cattle, once again affirming their history of conquest. The booty was taken and divided into three parts for the priest, those who drank, and the original owner.水域取自各种河流洒的国王，并表明该地区的英国，他大步，在每个方向，以显示他的主权。国王受膏者皇家牧师，使一些水给他的儿子，指定王子，和仪式颁布搜查一亲人的牛，再次申明其历史的征服。战利品被带到，并分为三个部分的牧师，谁喝的，和原来的所有者。 A ritual dice game was played, which the king was allowed to win.仪式骰子玩这款游戏，这是国王获准胜利。 The king then rode out in his chariot and was publicly worshiped as a divine ruler.国王然后骑在他的战车上，并公开崇拜作为一种神圣的统治者。

Agricultural rites were common and regular, and chariot races were no doubt popular at some of the festivals.共同农业礼仪和经常和战车比赛无疑流行的一些节日。 The Purusha (person) sacrifice symbolized human sacrifice, which may refer back to the time when a hunting and pastoral people did not allow their enemies to live because of the shortage of food.该Purusha （人）牺牲象征着人类的牺牲，这可能是指返回的时候，狩猎和畜牧人没有让他们的敌人的生活，因为食品短缺。 However, in an agricultural society more labor was needed and could produce surplus food.然而，在农业社会，需要更多的劳动力，并能产生剩余食品。 The Purusha sacrifice recognized 184 professional crafts and guilds.公认的Purusha牺牲184名专业手工业和行业协会。

Finally the highest sacrifice was considered to be the Sarvamedha in which the sacrificer offered all of his possessions as the fee at the end of the ceremony.最后的最高牺牲被认为是Sarvamedha其中sacrificer提供他所有的财产的费用在年底仪式。 The last chapter of the Yajur Veda is actually the Isha Upanishad , expressing the mystical view that the supreme spirit pervades everything.最后一章的雅育尔吠陀实际上是宵奥义书 ，表达了神秘认为，最高法院的精神贯穿一切。

This society was highly patriarchal, and the status of women declined, especially as men often married non-Aryan women.这个社会是非常重男轻女，和妇女地位的下降，尤其是已婚男子往往非雅利安妇女。 Women did not attend public assemblies and could not inherit property on their own.妇女不参加公众集会，不能继承财产自己。 Polyandry was discouraged, but polygamy, adultery, and prostitution were generally accepted except during certain rituals.一妻多夫的劝阻，但一夫多妻制，通奸和卖淫被普遍接受，除非在特定的仪式。 A sacrificer was not allowed to seek a prostitute on the first day of the sacrificial fire, nor the wife of another on the second day, nor his own wife on the third day.阿sacrificer不得寻求一个妓女的第一天祭祀火灾，也没有妻子的另一个第二天，也没有他的妻子在美国的第三天。

The priests placed themselves at the top of the caste system as they supervised a religion most of the people could not understand without them.祭司放在自己上方的种姓制度，他们监督的一种宗教，大多数人无法理解没有他们。 After the Atharva Veda was accepted, each sacrifice required at least four priests, one on each side of the fire using the Rig , Sama , Yajur , and Atharva Vedas , plus their assistants.在阿塔发吠陀被接受，每一个牺牲需要至少4名神职人员，每一侧的消防用钻机 ， 沙玛 ， 雅育尔 ，和阿塔发吠陀 ，加上他们的助手。 After the wars of conquest were completed and the warrior caste settled down to rule, the priests were needed to sustain social stability. Yet in these times the caste system was much more flexible, as it is indicated that one should not ask about the caste of a learned man.在征服战争已经完成，武士种姓下来规则，祭司需要保持社会的稳定。然而，在这些次种姓制度灵活得多，因为它表明，人们不应该问的种姓博学的人。 The Brahmins, as the priest caste was called, had three obligations or debts to pay back in life: they paid back the seers by studying the Vedas , the gods by offering sacrifices, and their fathers by raising a family.该婆罗门，因为神父被称为种姓，有三个义务或债务偿还的生活：他们退回预言家通过研究吠陀 ，神灵的祭祀，并提高他们的父亲的家庭。

Like their European ancestors, the Aryan warriors considered themselves above laboring for food and so organized society that food would be provided for them.欧洲的祖先一样，雅利安勇士以上劳动认为自己的食物和有组织的社会，将是食品，为他们提供。 One ethical duty later found in the epics was that of taking care of refugees, probably because as marauding raiders they had often been refugees themselves. The priests assured their livelihood by making sure that penance through religious ritual was a prime social value.一个道德义务后来发现的史诗是，照顾难民，可能是因为他们的劫掠奇兵往往被难民本身。神父保证他们的生计，从而确保通过宗教仪轨忏悔是一个主要的社会价值。

Atharva Veda 阿塔发吠陀
The latest and fourth Veda is in a different category. For a long time many referred to only three Vedas , by which complete ceremonies could be conducted with the Rig hotr reciting, the Sama udgatri singing, and the Yajur adhvaryu performing the ritual.最新的第四吠陀是在不同的类别。长期以来许多提到只有三个吠陀 ，其中完整的仪式可以进行同台hotr背诵，在萨马udgatri唱歌，和雅育尔adhvaryu表演仪式。 Even later the Atharvan Brahmin's part was often performed unaccompanied by the other three priests.甚至更晚的Atharvan婆罗门的部分往往是表现陪伴的其他三个司铎。 Also much of it draws from the customs and beliefs of pre-Aryan or pre-Vedic India.也大部分是吸取的习俗和信仰的前雅利安或前吠陀印度。 The Atharva Veda is much longer than the Sama and Yajur and only about a sixth of it is from the Rig Veda .在阿塔发吠陀远远长于萨马和雅育尔只有约六分之一的是从钻机吠陀 。

The Atharva Veda is primarily magical spells and incantations. 阿塔发吠陀的主要是神奇的法术和咒语。 The line between prayer and magic and between white and black magic is usually drawn by ethical considerations. The bheshajani are for healing and cures using herbs to treat fever, leprosy, jaundice, dropsy, and other diseases.之间的界线祈祷和魔术和白人和黑人之间的魔术通常得出的伦理方面的考虑。该bheshajani是医治创伤和治愈使用草药来治疗发烧，麻风病，黄疸，水肿，和其他疾病。 The Aryans looked down on doctors and medicine, probably because the natives were more skilled in these than they.在雅利安人看不起医生和药品，可能是因为本地人更熟练掌握这些比他们。 Other more positive spells were for successful childbirth, romance, fecundity, virility, etc.其他更积极的法术被成功分娩，浪漫，繁殖力，壮阳等

The negative or bewitching spells were called abhichara and attempted to cause diseases or harm to enemies; often they were aimed at serpents and demons.消极或迷人的法术被称为abhichara ，并企图造成疾病或伤害的敌人;他们往往以蛇和恶魔。 The sorcery is ascribed to one of the authors, Angiras, whose name is related to Agni (Latin ignis) , the divine messenger and possibly a distant cognate of the Greek word for messenger, angel.的原因是巫术的作者之一， Angiras ，他的名字是与烈火（拉丁文ignis ） ，神圣的使者，并可能是遥远的同源词的希腊的使者，天使。 Another author, Atharvan, derives from the old Iranian root, atar , meaning fire. The third author, Bhrigu, was the name of a tribe which opposed Sudas in the battle of ten kings in the Rig Veda , and his name has also been related to a Greek word for fire.另一位作者， Atharvan ，来自伊朗的老根， 阿塔尔 ，这意味着火灾。第三作者， Bhrigu ，是一个部落的名称反对Sudas在战斗中的10个国王在钻机吠陀 ，他的名字也被相关一个希腊词火灾。 The fourth author is Brahmin, the name which was given to the Atharvan priest, which eventually became so sacred that it was used as a name not only for the priestly caste but even for God the Creator.第四作者是婆罗门，名称是考虑到Atharvan牧师，最终变得如此神圣的，它被用来作为一个名称不仅对祭司种姓，但即使是上帝造物主。

In addition to physicians the Vedic Aryans also held in contempt Atharvan astrologers as well as magic, but from this came not only astrology but also the beginning of Ayurvedic medicine. Like most ancient peoples, they also believed that the main cause of disease was evil spirits, possession, or what we would call psychological factors.除了医生的吠陀雅利安人也举行了蔑视Atharvan占星家以及魔术，而是来自这是不仅占星术，而且还开始阿育吠陀医学。一样最古老的民族，他们还认为，主要病因是邪灵，持有，或我们将要求心理因素。 The magical elements, particularly the abhicara , and the subjects of healing, herbs, and cooking, which were mostly in the woman's domain, made the Atharva Veda obnoxious to many Vedic priests.魔幻元素，尤其是abhicara ，和主体的愈合，草药，烹饪，其中大多数是在妇女的域，使阿塔发吠陀令人厌恶许多吠陀牧师。 However, these rituals were very popular, and the Brahmin priest's share of the fees soon became equal to the other three priests' combined.然而，这些仪式都非常受欢迎，和神职人员分担的费用很快就等于其他三个司铎'的总和。 Eventually this shamanic tradition had to be incorporated into the Vedic religion, especially later when it faced the new challenges of Jainism and Buddhism.最终这个萨满传统，必须纳入吠陀宗教，特别是后，当它面临的新挑战，耆那教和佛教。

The Brahmin caste became even stronger, and their wealth can be seen by the belief that the cow by right belonged exclusively to them.种姓的婆罗门成为更加强大，而他们的财富可以看到的信念，即牛的权利完全属于他们。 Taxes were collected probably by the warrior Kshatriya caste from the Vaisya artisans, farmers, and merchants.税款均收集可能的战士Kshatriya种姓从Vaisya工匠，农民和商人。 The Sudra workers were too poor to be taxed, and the Brahmins were exempt. One verse ( Atharva Veda 3:29:3) describes heaven as "where a tax is not paid by a weak man for a stronger."对桃一点工人太穷，征税和婆罗门免除。一诗（ 阿塔发吠陀 3点二十九分03秒）描述的天堂“ ，其中的税收是不支付的一个薄弱的人，构建一个更强有力。 ”

Marriage ceremonies are included.婚礼也包括在内。 Here is a brief example:下面是一个简单的例子：

I am he; you are she. 我相信他，你是她。
I am song; you are verse. 我的歌曲，你诗句。
I am heaven; you are earth. 我相信天堂;你是地球。
Let us two dwell together here; 让我们两个一起住在这里;
let us generate children.8 让我们产生children.8

According to the Atharva Veda (5:17:8-9), a Brahmin could take a wife from the husband of any other caste simply by seizing her hand.根据阿塔发吠陀 （ 5:17:8-9 ） ，一个婆罗门可以采取的妻子从丈夫的任何其他种姓只是抓住她的手。 Book 18 contains only funeral verses.图书18只包含葬礼诗句。 There are coronation rites for kings, though the prayer is that the people will choose the king, usually already selected by heredity or the council.有为国王加冕仪式，但祈祷的是，人们会选择国王，通常已经选定的遗传或理事会。 Philosophy and abstraction are creeping in, as there are two hymns to the deity of time, and kama (love, desire, pleasure) is praised as "the first seed of the mind" that generated heaven.哲学和抽象的爬行中，因为有两个赞美诗的神的时间，和卡马 （爱情，愿望，很高兴）是被誉为“第一种子的思想”产生的天堂。 ( Atharva Veda 19:52) （ 阿塔发吠陀 19:52 ）

Let us conclude this section on the Atharva Veda with some selections from its beautiful hymn to the Earth as a sample of the more positive expression of the Vedas :让我们结束本节的阿塔发吠陀一些选美丽的歌地球作为一个样本，更积极的表达吠陀 ：

High Truth, unyielding Order, Consecration, 高真理，不屈不挠的订单，奉献，
Ardor and Prayer and Holy Ritual 热情和祈祷和圣仪式
uphold the Earth, may she, the ruling Mistress 维护地球，可她，执政西宾斯
of what has been and what will come to be, 什么是，什么会是，
for us spread wide a limitless domain. 我们广泛的传播无限域。

Untrammeled in the midst of men, the Earth, Untrammeled在中间的男人，地球，
adorned with heights and gentle slopes and plains, 装饰着高地和缓坡和平原，
bears plants and herbs of various healing powers. 熊植物和草药医治各种权力。
May she spread wide for us, afford us joy! 5月，她为我们广泛蔓延，使我们快乐！

On whom are ocean, river, and all waters, 他是海洋，河流，和所有的水域，
on whom have sprung up food and plowman's crops, 他已如雨后春笋般冒出来的食品和plowman的作物，
on whom moves all that breathes and stirs abroad - 他将所有的呼吸和激起国外-
Earth, may she grant to us the long first draught! 地球，可能她授予我们的长期第一吃水！

To Earth belong the four directions of space. 地球属于四个方向的空间。
On her grows food; on her the plowman toils. 在她成长的食物;在她的plowman劳役。
She carries likewise all that breathes and stirs. 她从事同样所有呼吸和挑起。
Earth, may she grant us cattle and food in plenty! 地球，可能她给予我们的牛和粮食充足！

On whom the men of olden days roamed far, 他的男子，往日游荡到目前为止，
on whom the conquering Gods smote the demons, 他的征服神smote的恶魔，
the home of cattle, horses, and of birds, 家的牛，马，和鸟类，
may Earth vouchsafe to us good fortune and glory! 可地球vouchsafe我们好运和荣耀！

Bearer of all things, hoard of treasures rare, 承载万物，囤积的罕见珍品，
sustaining mother, Earth the golden-breasted 维持母亲，地球的黄金胸
who bears the Sacred Universal Fire, 谁承担神圣世界消防，
whose spouse is Indra - may she grant us wealth! 其配偶是因陀罗- 5月，她给予我们的财富！

Limitless Earth, whom the Gods, never sleeping, 无限地球，他们的上帝，没有睡觉，
protect forever with unflagging care, 永远不懈的保护与照顾，
may she exude for us the well-loved honey, 可她流露出对我们来说，以及喜爱蜂蜜，
shed upon us her splendor copiously! 阐明我们丰富她辉煌！

Earth, who of yore was Water in the oceans, 地球，谁对昔日是在海洋中的水，
discerned by the Sages' secret powers, 发现的先哲'秘密权力，
whose immortal heart, enwrapped in Truth, 其不朽的心脏， enwrapped说实话，
abides aloft in the highest firmament, 遵守高举最高苍穹，
may she procure for us splendor and power, 可她对我们的辉煌采购和电力，
according to her highest royal state! 根据她的最高皇家国家！

On whom the flowing Waters, ever the same, 他流水域，以往相同的，
course without cease or failure night and day, 当然没有停止或失败的白天和黑夜，
may she yield milk, this Earth of many streams, 可她产量牛奶，这个地球的许多河流，
and shed on us her splendor copiously! 并了解她的辉煌我们的丰富！

May Earth, whose measurements the Asvins marked, 地球5月，其测量的Asvins标记，
over whose breadth the foot of Vishnu strode, 其宽度超过脚下的毗湿奴大步，
whom Indra, Lord of power, freed from foes, 其中英，上帝的力量，摆脱敌人，
stream milk for me, as a mother for her son! 流牛奶对我来说，作为一个母亲她的儿子！

Your hills, O Earth, your snow-clad mountain peaks, 您的山丘啊，地球，您雪域山峰，
your forests, may they show us kindliness! 您的森林，可他们向我们展示和蔼！
Brown, black, red, multifarious in hue 棕，黑，红，各式各样的色调
and solid is this vast Earth, guarded by Indra. 和固体这个庞大的地球，看守因陀罗。
Invincible, unconquered, and unharmed, 立于不败之地， unconquered ，并没有受到伤害，
I have on her established my abode. 我已经建立了我对她居留权。

Impart to us those vitalizing forces 传授给我们这些振兴部队
that come, O Earth, from deep within your body, 说来啊，地球，从你的身体深处，
your central point, your navel, purify us wholly. 您的中心点，你的肚脐，净化我们的全部。
The Earth is mother; I am son of Earth. 地球是母亲，我儿子的地球。
The Rain-giver is my father; may he shower on us blessings! 雨赏赐是我的父亲;可他淋浴对我们的祝福！

The Earth on which they circumscribe the altar, 观测地球的限制，他们的祭坛，
on which a band of workmen prepare the oblation, 在这一群工人准备祭品，
on which the tall bright sacrificial posts 在高大明亮的牺牲员额
are fixed before the start of the oblation - 修复开始前祭品-
may Earth, herself increasing, grant us increase! 可地球，她不断增加，给我们增加！

That man, O Earth, who wills us harm, who fights us, 那个男人啊，地球，谁的意志伤害我们，谁打架我们，
who by his thoughts or deadly arms opposes, 谁是他的思想或致命武器反对，
deliver him to us, forestalling action. 他提供给我们，预先采取行动。

All creatures, born from you, move round upon you. 所有的生物，从你出生，移动轮你们。
You carry all that has two legs, three, or four. 你履行了所有这一切两条腿，三个或四个。
To you, O Earth, belong the five human races, 你啊，地球，属于五个人种，
those mortals upon whom the rising sun 这些凡人获初升的太阳
sheds the immortal splendor of his rays. 鸡舍的不朽辉煌的射线。

May the creatures of earth, united together, 5月的产物地球，联合国一起，
let flow for me the honey of speech! 让流动的蜂蜜，我的演讲！
Grant to me this boon, O Earth. 格兰特对我有利，噢地球。

Mother of plants and begetter of all things, 母亲的植物和生产者的一切事物，
firm far-flung Earth, sustained by Heavenly Law, 公司遥远的地球，持续的天法，
kindly and pleasant is she. 善意和愉快的是她。 May we ever 5月，我们任何时候都
dwell on her bosom, passing to and fro!... 谈她的怀里，经过来回！ ...

Do not thrust us aside from in front or behind, 不要主旨我们除了在前面或后面，
from above or below! 从上面或下面！ Be gracious, O Earth. 被亲切啊，地球。
Let us not encounter robbers on our path. 让我们就没有遇到抢劫的道路。
Restrain the deadly weapons! 抑制致命武器！

As wide a vista of you as my eye 广泛的景色你是我的眼睛
may scan, O Earth, with the kindly help of Sun, 可扫描，噢，地球与善意帮助下，孙，
so widely may my sight be never dimmed 如此广泛的可能是我的视线从来没有变暗
in all the long parade of years to come! 在所有的长期游行今后几年！

Whether, when I repose on you, O Earth, 是否，当我对你安息啊，地球，
I turn upon my Rig ht side or my left, 我谈谈在我钻机超线程一方或我左边
or whether, extended flat upon my back, 或是否延长后，我回到单位，
I meet your pressure from head to foot, 我遇到你的压力，从头到脚，
be gentle, Earth! 温柔，地球！ You are the couch of all! 您正在沙发所有！

Whatever I dig up of you, O Earth, 不管我挖你啊，地球，
may you of that have quick replenishment! 也许你已经快充！
O purifying One, may my thrust never ö净化一，可我从来没有推力
reach Rig ht into your vital points, your heart! 羟色胺达到钻机到您的关键点，你的心！

Your circling seasons, nights succeeding days, 您盘旋赛季接替夜天，
your summer, O Earth, your splashing rains, your autumn, 您的夏天啊，地球，您溅暴雨，您的秋天，
your winter and frosty season yielding to spring--- 您的冬季和寒冷季节高产春---
may each and all produce for us their milk!... 每年5月和所有生产我们自己的奶！ ...

From your numberless tracks by which mankind may travel, 从您的无数轨道人类可能旅行，
your roads on which move both chariots and wagons 您的道路上向前两个战车和货车
your paths which are used by the good and the bad, 你的路是用好的和坏，
may we choose a way free from foes and robbers! 可能我们选择的方式摆脱敌人和强盗！
May you grant us the blessing of all that is wholesome! 可能您给予我们的祝福所有的健康！

She carries in her lap the foolish and also the wise. 她在她的圈中的愚蠢的，也是明智的。
She bears the death of the wicked as well as the good. 她承担的死亡恶人以及良好。
She lives in friendly collaboration with the boar, 她住在友好合作的野猪，
offering herself as sanctuary to the wild pig.... 提供庇护自己的野猪....

Peaceful and fragrant, gracious to the touch, 和平与芬芳，亲切的接触，
may Earth, swollen with milk, her breasts overflowing, 可地球，肿胀与牛奶，她的乳房里，
grant me her blessing together with her milk! 她给予我的祝福，她和牛奶！

The Maker of the world sought her with oblations 的制造商寻求她的世界与oblations
when she was shrouded in the depth of the ocean. 当她被笼罩在深度的海洋。
A vessel of gladness, long cherished in secret, 欢喜的船只，只要珍惜秘密，
the earth was revealed to mankind for their joy. 地球是人类发现的喜悦。

Primeval Mother, disperser of men, 原始的母亲，分散的男人，
you, far-flung Earth, fulfill all our desires. 你遥远的地球，履行我们的所有欲望。
Whatever you lack, may the Lord of creatures, 不管你缺乏，可能上帝的造物，
the First-born of Right, supply to you fully! 第一出生的权利，提供给您充分！

May your dwellings, O Earth, free from sickness and wasting, 可能您的住房啊，地球，免于疾病和浪费，
flourish for us! 蓬勃发展为我们！ Through a long life, watchful, 经过长期的生活，警惕，
may we always offer to you our tribute! 可能我们总是提供给您我们的敬意！

O Earth, O Mother, dispose my lot ö地球啊，妈妈，我的很多处置
in gracious fashion that I be at ease. 在优雅时尚，我放心。
In harmony with all the powers of Heaven 在和谐的一切权力天堂
set me, O Poet, in grace and good fortune!9 集箱，噢，诗人，在宽限期和好运气！ 9

Brahmanas Brahmanas
Between about 900 and 700 BC the Brahmanas were written in prose as sacerdotal commentaries on the four Vedas to guide the practices of the sacrifices and give explanations often mythical and fanciful for these customs.之间约900和700年的Brahmanas写散文作为sacerdotal评注四吠陀指导的做法，牺牲和给予解释神话和幻想往往对这些习俗。 However, their limited focus of justifying the priestly actions in the sacrifices restricted the themes of these first attempts at imaginative literature. Nevertheless they do give us information about the social customs of this period and serve as a transition from the Vedas to the Aranyakas and the mystical Upanishads .然而，有限的重点行动的理由祭司的牺牲限制在主题的第一次尝试在这些富有想象力的文学作品。然而他们为我们提供有关社会习俗，在这一期间提供服务，并作为一个过渡从吠陀的Aranyakas和神秘Upanishads 。

The caste system based on color (varna) was now established, though not as rigidly as it became later.种姓制度的基础上的颜色（瓦尔纳）现在成立，但不是作为严格的，因为它成为以后。 The essential difference was between the light-skinned Aryans, who made up the top three castes of the priestly Brahmins, warrior Kshatriyas, and artisan Vaishyas, and the dark-skinned Dasas, who were the servant Sudras. Sudras, like women, could not own property, and only rarely did they rise above service positions.的本质区别是轻之间的皮肤雅利安人，谁取得了前三名的种姓婆罗门的牧师，战士Kshatriyas ，和Artisan吠舍和黑皮肤的Dasas ，谁是仆人首陀罗。首陀罗，如妇女，不能拥有自己的财产，只有很少超越他们的服务阵地。 The Vaishyas were the basis of the economic system of trade, crafts, and farming.吠舍是在基础的经济体系的贸易，手工业和农业。 The Vaishyas were considered inferior by the Brahmins and Kshatriyas, and a female was generally not allowed to marry below her caste, though it was common for a male to do so.在吠舍被视为劣等的婆罗门和Kshatriyas ，和一般女性不得低于她结婚种姓，虽然这是常见的男性这样做。 Even a Brahmin's daughter was not supposed to marry a Kshatriya.即使是婆罗门的女儿不应该嫁给一个Kshatriya 。

The rivalry for prestige and power was between the Brahmins and the Kshatriyas or rajanyas .在竞争的威望和权力之间的婆罗门和Kshatriyas或rajanyas 。 Brahmins often held debates on Brahman and other religious issues.婆罗门经常举行辩论婆罗门和其他宗教的问题。 Janaka, a rajanya gained knowledge and defeated some Brahmins in discussion. Janaka ，一个rajanya获得的知识和打败一些婆罗门在讨论。 So some Brahmins suggested a symposium on Brahman to prove who was superior, but since Brahmins were expected to be superior on these issues, Yajnavalkya prudently replied, "We are Brahmins; he is a rajanya . If we win, whom shall we say that we have defeated? But if he defeats us, they will say a rajanya has defeated Brahmins; so let us not convene this symposium."10因此，一些婆罗门建议专题讨论会婆罗门证明谁是优越，但由于婆罗门预计将上级对这些问题， Yajnavalkya谨慎地回答说： “我们是婆罗门;他是一个rajanya 。如果我们赢了，谁应我们要说的是，我们打败？但如果他击败我们，他们会说， rajanya战胜婆罗门;因此，让我们没有召开本次研讨会。 “ 10

Kings were consecrated by Vedic rites and ruled with the help of the assembly (sabha) that met in a hall to administer justice; women were excluded.国王吠陀神圣的仪式，并裁定的帮助下，大会（院） ，以满足在一个大厅司法;妇女被排斥。 Ordeals were used, such as making a suspected thief touch a hot ax to see if his hand burned, which might be the origin of the saying, "being caught red-handed." Politics and legislation took place in a larger council (samiti). Taxes were collected to support these institutions and the army.磨难用，如怀疑小偷触摸热斧，看看他的手被烧毁，这可能是原产地的说， “被当场抓获移交。 ”政治与法律发生在一个更大理事会（ samiti ） 。税收收集，以支持这些机构和军队。

Each village was administered by a Gramani, a Vaisya who functioned like a mayor with civil rather than military authority.每个村是由一个管理Gramani ，一个运作Vaisya谁像一个市长与民间，而不是军事的权威。 The Gramani and the royal charioteer (Suta) were considered the kingmakers. This latter privileged position was not merely the driver of the king but also his chief advisor and perhaps storyteller as well. The royal priest or Purohito was also supposed to advise the king in peace and protect him in war.该Gramani和皇家charioteer （ Suta ）被认为是kingmakers 。实现这后一项特权地位并非仅仅是司机的国王，而且他的首席顾问，也许故事以及。王室牧师或Purohito也理应向国王和平与战争中的保护他。 The season of dew after the monsoons ended was considered the time for "sacking cities," as ambitious kings came into conflict with each other in wars.露水的季节结束后，被认为是季风的时间“被解职的城市， ”为雄心勃勃的国王开始互相冲突，在战争中。

In addition to the discussions of sacerdotal matters, the Brahmanas do contain some stories meant to explain or rationalize their religious practices.除了讨论sacerdotal事项， Brahmanas不意味着包含一些故事来解释或合理化他们的宗教习俗。 Some of these are quite imaginative, though the usual pattern is for the hero to discover a rite to perform or a chant to intone which miraculously solves whatever problem is pressing to give a happy ending.其中有些是相当富有想象力的，但通常模式是英雄，发现一个仪式履行或吟咏，以咏叹这奇迹般的解决一切问题是紧迫的，使一个快乐的结局。

Wendy O'Flaherty has translated some stories from the Jaiminiya Brahmana , illustrating how they dealt with the fears of death, God, the father, wives, and demonic women; many of these stories are sexually explicit, indicating that these people were not afraid of discussing their sexuality.温迪奥弗莱厄蒂翻译一些故事Jaiminiya梵书 ，说明他们是如何处理的恐惧，死亡，上帝，父亲，妻子，和恶魔妇女;许多这些故事是色情，这表明这些人不害怕讨论其性行为。 However, since the usual way of handling these fears was to use a sacrificial ritual, the solutions probably had only limited social and psychological value.但是，由于通常的方式处理这些担心是使用祭祀仪式，该解决方案可能只有有限的社会和心理价值。

The most famous of these stories, and the best in my opinion, is the tale of Bhrigu's journey in the other world.最著名的故事，最好在我看来，是故事Bhrigu的旅程中的其他世界。 Bhrigu was the son of Varuna and devoted to learning, and he thought that he was better than the other Brahmins and even better than the gods and his own father. Bhrigu的父亲是伐楼拿，并专门学习，他认为他是优于其他婆罗门，甚至优于神和他自己的父亲。 So Varuna decided to teach him something by stopping his life breaths, causing Bhrigu to enter the world beyond, where he saw someone cut another man to pieces and eat him, a second man eating another who was screaming, a third eating a man who was silently screaming, another world where two women were guarding a treasure, a fifth where a stream of blood was guarded by a naked black man with a club and a stream of butter provided all the desires of golden men in golden bowls, and a sixth world where flowed five rivers of blue and white lotuses and flowing honey with wonderful music, celestial nymphs dancing and singing, and a fragrant odor.因此，伐楼拿决定教他的东西他的生命停止呼吸，造成Bhrigu进入以外的世界，在那里他看到有人将另一名男子成碎片，吃他，另一名男子吃另一谁尖叫着，吃了三分之一的人谁是静静地尖叫着，另一个世界里，两名妇女被守卫宝藏，其中有五分之一流血守卫的一种赤裸裸的黑人男子的俱乐部和黄油流提供了所有的愿望，金男子在金碗，和第六届世界其中五条河流流入的蓝色和白色莲花和流动蜂蜜与美妙的音乐，天上仙女跳舞和唱歌，并馣。

When Bhrigu returned, his father Varuna explained to him that the first man represented people who in ignorance destroy trees, which in turn eat them; the second are those who cook animals that cry out and in the other world are eaten by them in return; the third are those who ignorantly cook rice and barley, which scream silently and also eat them in return; the two women are Faith and non-Faith; the river of blood represents those who squeeze the blood out of a Brahmin, and the naked black man guarding is Anger; but the true sacrificers are the golden men, who get the river of butter and the paradise of the five rivers.当Bhrigu回来，伐楼拿他的父亲向他解释说，其中一人代表在无知的人谁破坏树木，这反过来又吃，第二个是谁库克动物，大声呼喊，并在世界其他食用他们在返回;第三个是谁无知库克大米和大麦，它无声地尖叫，也吃的回报;这两个女人是信仰和不信仰;河流那些血液代表谁的血液挤压出婆罗门，以及赤裸裸的黑色男子守卫是愤怒，但真正的黄金sacrificers是男人，谁获得河黄油和天堂的五条河流。

To me this myth is a clear warning against the harmful actions of deforestation and meat-eating, and even the eating of living vegetables is to be done in silent respect.给我这个神话是一个明确的警告对有害的行动，森林砍伐和食肉，甚至吃的生活水平蔬菜办在无声的尊重。 It shows an intuitive understanding of the principle of karma or the consequences of action as well as the growing importance of the concept of faith in addition to the usual theme of the sacrifice.它表明一个直观的了解缘份的原则或行动的后果以及日益重要的概念，相信除了通常的主题牺牲。

The power of the word is increasing, as the sacrifices were glorified and given power even over the Vedic gods. Japa or the practice of chanting a mantram like Aum practiced ascetically with the sacrifices was believed to produce all one's desires.权力的字越来越多，因为牺牲了荣耀和给予权力甚至超过了吠陀神。 帕或口号的做法，像一mantram实行ascetically与奥姆真理教的牺牲被认为产生所有一个人的欲望。 At the same time knowledge was beginning to be valued. In one exchange mind says that speech merely imitates it, but speech emphasizes the importance of expression and communication; however, Prajapati decides that mind is more important even than the word.与此同时知识开始受到重视。在一个交流思想的讲话说，仅仅是模仿，但讲话中强调，重要的表达和交流;然而，预言决定，更重要的是考虑到甚至比这个词。

This new god, Prajapati, is said to have given birth to both the gods and the demons.这个新的上帝，预言，据说生育的神和恶魔。 The ethical principle of truth appears as the gods are described as being truthful and the demons as being false.的道德原则真相似乎是神灵被称为求真和恶魔是假的。 However, realizing the ways of the world, many complain that the demons grew strong and rich, just as cattle like salty soil; but by performing the sacrifice the gods attained the whole truth and triumph, as, analogically I might add, people will eventually realize that cattle as well as salt ruins the land.然而，实现世界的方式，许多抱怨恶魔增长强劲和丰富的，就像牛一样盐渍土;但通过执行牺牲神实现全部真相和胜利，因为，我还可以补充analogically ，人们最终会认识到，牛以及盐废墟的土地。

Prajapati not only was the first to sacrifice but was considered the sacrifice itself.预言不仅是第一个牺牲的，但被认为是牺牲自己。 He practiced tapas to create by the heat of his own effort, and this heat was also related to cosmic fire and light as well as the warmth of the body and breath.他练塔帕斯创造的热量，他自己的努力，这热也与宇宙消防和轻以及温暖的身体和呼吸。 Another concept of energy associated with the breath was prana ; it also was identified with goodness, as the texts imply that as the life force it cannot be impure or bad.另一个概念能源与呼吸是普拉纳 ;它也被确定与善良，因为文本意味着为生命武力不能不纯或坏。 Prajapati not only created but entered into things as form and name, giving them order.预言不仅创造但进入事情的形式和名称，让他们秩序。 Eventually Prajapati would be replaced by Brahman, who was identified with truth and would become the Creator God in the trinity that would include Vishnu, a sun-god who becomes the Preserver, and Shiva, who is derived from the indigenous Rudra, the Destroyer.最终预言将改为婆罗门，谁是查明真相，将成为造物主上帝的三位一体，这将包括毗湿奴，太阳神谁当选保存，和湿婆，谁是来自土著Rudra ，该驱逐舰。 With all the mental activity going on analyzing the rites and their explanation, abstractions were increasing in the religion.所有的心理活动进行分析和解释的仪式，抽象越来越多的宗教。

A judgment after death using a scale to weigh good against evil is described in the Satapatha Brahmana , an idea which may have been transported from Egypt by merchants. This text recommends that the one who knows this will balance one's deeds in this world so that in the next the good deeds will rise, not the evil ones.死刑判决后使用权衡好规模与邪恶中所描述Satapatha梵书 ，这一想法可能已被运到埃及的商人。本文建议一个谁知道这将平衡一个人的事迹在这个世界上，以便在在未来的好事迹将上升，而不是邪恶的。 Belief in repeated lives through reincarnation is indicated in several passages in the Brahmanas .信仰生活中一再指出的转世是几个段落中的Brahmanas 。 A beef-eater is punished by being born into a strange and sinful creature. As knowledge rivaled the value of ritual, this new problem of how to escape from an endless cycle of rebirth presented itself.牛肉食判处出生到一个奇怪的和有罪的生物。媲美知识的价值仪式，这个新的问题是如何摆脱无休止的循环再生提出本身。

Aranyakas Aranyakas
The larger body of Vedic literature is divided into two parts with the four Rig, Sama, Yajur , and Atharva Samhitas and their Brahmanas making up the Karmakanda on the work of the sacrifices and the Aranyakas and the Upanishads the section on knowledge called the Jnanakanda.更大的机构的吠陀文献分为两部分的四个钻机，沙玛，雅育尔 ，和阿塔发Samhitas及其Brahmanas组成Karmakanda的工作，牺牲和Aranyakas和Upanishads一节知识称为Jnanakanda 。 The Aranyakas and the Upanishads were tacked on to the end of Brahmanas , and the only three Aranyakas extant share the names of the Brahmanas they followed and the Upanishads they preceded: Aitareya , Kausitaki , and the Taittiriya ; the first two are associated with the Rig Veda , the last with the Yajur Veda .该Aranyakas和Upanishads被上涨的结尾Brahmanas ，以及现存的只有3个Aranyakas份额的名字Brahmanas他们遵循和Upanishads他们前面： Aitareya ， Kausitaki ，和Taittiriya ;前两个都与钻机吠陀 ，最后与雅育尔吠陀 。

The Aranyakas are called the forest texts, because ascetics retreated into the forest to study the spiritual doctrines with their students, leading to less emphasis on the sacrificial rites that were still performed in the towns.该Aranyakas被称为森林的文本，因为修行退入森林的精神研究的理论与他们的学生，导致较少强调祭祀仍在进行中的城镇。 They were transitional between the Brahmanas and the Upanishads in that they still discuss rites and have magical content, dull lists of formulas and some hymns from the Vedas as well as the early speculations and intellectual discussions that flowered in the Upanishads .他们之间的过渡Brahmanas和Upanishads ，他们仍然在讨论了神奇的仪式和内容，枯燥的公式，并列出了一些赞美诗从吠陀以及早期猜测和讨论，开花在Upanishads 。 The sages who took in students in their forest hermitages were not as wealthy as the Brahmins in the towns who served royalty and other wealthy patrons.谁的圣贤了学生在其森林庵不如富裕作为婆罗门在城镇谁服务费和其他富裕的顾客。

The Taittiriya Aranyaka tells how when the Vataramsa sages were first approached by other sages, they retreated; but when the sages came back with faith and tapas (ardor), they instructed them how to expiate the sin of abortion.该Taittiriya Aranyaka讲述先贤时Vataramsa首次接触其他圣人，他们撤退;但是当圣人回来，用信心和塔帕斯 （热情） ，他们指示他们如何赎罪的罪恶流产。 Prayers were offered for pregnant women whether they were married or not, even if the father was unknown because of promiscuity.祈祷，为孕妇提供她们是否结婚或没有，即使父亲是未知的，因为滥交。 Yet the double standard against women for unchastity was in effect, unless a student seduced the teacher's wife.然而，双重标准，对妇女的不贞实际上，除非学生引诱老师的妻子。 Truth was the highest value; through truth the right to heaven was retained.真理是最高的价值;通过真相的权利，天堂得以保留。 Debtors were in fear of punishment in hell, probably because the social punishments in this world were severe---torture and perhaps even death.债务人在恐惧的惩罚在地狱里，可能是因为社会的惩罚在这个世界上有严重---酷刑，甚至死亡。

The emphasis now was on knowledge, even on wisdom, as they prayed for intelligence.现在强调的是知识，甚至对智慧，因为他们祈祷情报。 The concept of prana as the life energy of the breath is exalted as that which establishes the entire soul. Prana is found in trees, animals, and people in ascending order.的概念， 普拉纳的生活能源的呼吸是崇高因为它确定了整个灵魂。 普拉纳是在树木，动物和人的升序排列。 Human immortality is identified with the soul (atman) , not the body.确定人类不朽的灵魂（灵魂） ，而不是身体。 Hell is still feared, but by practicing austerity (tapas) to gain knowledge individuals hope to be born into a better world after death or be liberated from rebirth. Non-attachment (vairagya) also purifies the body and overcomes death.地狱仍然担心，而是由实践紧缩（小吃）获取知识的个人希望出生在一个更美好的世界死后或摆脱重生。非附件（ vairagya ）也净化身体和克服死亡。

The essence of the Vedic person was considered Brahman, and the knower or inner person was known as the soul (atman). The guardians of the spiritual treasures of the community were called Brahmavadins (those who discuss Brahman).的本质吠陀人被认为是婆罗门，并能知或内部人被称为灵魂（灵魂） 。监护人的精神财富的社会被称为Brahmavadins （那些谁讨论婆罗门） 。 A son approached his father and asked what was supreme.接近他的一个儿子的父亲，并询问什么是最高法院。 The father replied, "Truth, tapas , self-control, charity, dharma (duty), and progeny."11父亲回答说， “真理， 小吃 ，自我控制，慈善， 弘法 （税） ，以及后代。 ” 11

Early Upanishads早期Upanishads
The term Upanishad means literally "those who sit near" and implies listening closely to the secret doctrines of a spiritual teacher. 奥义书一词的字面意思“谁坐在靠近”和意味着听密切的秘密主义精神的老师。 Although there are over two hundred Upanishads , only fifteen are mentioned by the philosophic commentator Shankara (788-820 CE).虽然有超过200 Upanishads ，只有一五顷哲学所提到评论员山卡拉（ 788-820 CE认证） 。 These fifteen and the Maitri are considered Vedic and the principal Upanishads ; the rest were written later and are related to the Puranic worship of Shiva, Shakti, and Vishnu.这些15和Maitri被认为吠陀和主要Upanishads ;其余书面后和相关的Puranic崇拜湿婆，夏克提和毗湿奴。 The oldest and longest of the Upanishads are the Brihad-Aranyaka and the Chandogya from about the seventh century BC.最古老，最长的Upanishads是Brihad - Aranyaka和Chandogya从公元前七世纪。

The Brihad-Aranyaka has three Aranyaka chapters followed by six Upanishad chapters.该Brihad - Aranyaka有三个Aranyaka章节其次是6 奥义书的章节。 The first chapter of the Brihad-Aranyaka Upanishad describes the world as represented by the horse-sacrifice.第一章的Brihad - Aranyaka奥义书介绍了世界为代表的马牺牲。 The primordial battle between the gods and the devils accounts for the evil found in the senses, mind, and speech, but by striking off the evil the divinities were carried beyond death.原始战斗的神和魔鬼的邪恶帐户中找到感觉，思想和言论自由，但剔除邪恶的神进行超越死亡。 The priest chants for profound aspiration, one of the most famous verses from the Upanishads :牧师圣歌深刻的愿望，其中最有名的诗句从Upanishads ：


From the unreal lead me to the real! 从虚幻使我真正的！
From darkness lead me to light! 从黑暗使我轻！
From death lead me to immortality!12 死亡使我永生！ 12

The primary message of the Upanishads is that this can be done by meditating with the awareness that one's soul (atman) is one with all things.主要信息Upanishads的是，这是可以做到的沉思的认识到，一个人的灵魂（灵魂）是一个与所有的东西。 Thus whoever knows that one is Brahman (God) becomes this all; even the gods cannot prevent this, since that one becomes their soul (atman). Therefore whoever worships another divinity, thinking it is other than oneself, does not know.因此，谁知道，一个是婆罗门（神）成为这一切，即使是神也不能防止这一点，因为，一个成为他们的灵魂（灵魂） 。因此，谁的另一个神崇拜，这是思维以外自己，不知道。

Out of God (Brahman) came the Brahmin caste of priests and teachers and the Kshatriyas to rule, development through the Vaishyas and the Sudras.在上帝（婆罗门）出现了婆罗门种姓的神职人员和教师的Kshatriyas规则，发展通过吠舍和首陀罗。 However, a principle was created as justice (dharma) , than which nothing is higher, so that a weak person may control one stronger, as if by a king.然而，这一原则已建立司法（弘法） ，没有什么比这要高，因此，人可以控制薄弱的一个更强有力的，因为如果一个国王。 They say that those who speak the truth speak justice and vice versa, because they are the same.他们说，这些谁讲真话讲正义，反之亦然，因为他们是相同的。 By meditating on the soul (atman) alone, one does not perish and can create whatever one wants.通过思考的灵魂（灵魂） ，就有一个不亡和可以制造出任何一个希望。 Whatever suffering occurs remains with the creatures; only the good goes to the soul, because evil does not go to the gods.无论痛苦仍然发生的生物，只有良好的去的灵魂，因为邪恶没有去神。

The soul is identified with the real, the immortal, and the life-breath (prana) , which is veiled by name and form (individuality). By restraining the senses and the mind, one may rest in the space within the heart and become a great Brahmin and like a king may move around within one's body as one pleases.灵魂是确定真正的，不朽和生命的气息（普拉纳） ，这是含蓄的名称和形式（个性） 。通过抑制感官和心灵，一个可以休息的空间内的心脏，并成为一个伟大婆罗门和像个国王可能范围内到处移动身体听便。 The world of name and form is real, but the soul is the truth or reality of the real.世界上的名称和形式是真实的，但灵魂是事实或现实的真实。 Immortality cannot be obtained through wealth, and all persons and things in the world are dear not for love of them (husband, wife, sons, wealth, gods, etc.); but for the love of the soul, all these are dear.永生不能获得通过的财富，所有的人与事在世界上是不是爱亲爱的人（丈夫，妻子，儿子，财富，神等） ;但对爱情的灵魂，所有这些都是亲爱的。 The soul is the overlord of all things, as the spokes of the wheel are held together by the hub.灵魂是霸主一切事物，因为辐条车轮是一起举行的枢纽。

The principle of action (karma) is explained as "one becomes good by good action, bad by bad action."13 How can one get beyond the duality of seeing, smelling, hearing, speaking to, thinking of, and understanding another?行动的原则（业）的解释为“一个成为良好的良好行动，坏了恶劣的行动。 ” 13怎么能摆脱的二重性看，闻，听，说来，思想和理解呢？ Can one see the seer, smell the smeller, hear the hearer, think the thinker, and understand the understander?可一见的预言家，闻到smeller ，听取听话，认为思想家，并了解understander ？ It is the soul which is in all things; everything else is wretched.这是灵魂这是在所有的事情;一切是可怜的。 By passing beyond hunger and thirst, sorrow and delusion, old age and death, by overcoming desire for sons, wealth, and worlds, let a Brahmin become disgusted with learning and live as a child; disgusted with that, let one become an ascetic until one transcends both the non-ascetic and the ascetic states. Thus is indicated a spiritual path of learning and discipline that ultimately transcends even learning and discipline in the soul, the inner controller, the immortal, the one dwelling in the mind, whom the mind does not know, who controls the mind from within.通过超越饥饿和干渴，悲伤和妄想，老年和死亡，克服欲望儿子，财富，和世界，让婆罗门成为反感的学习和生活的儿童;反感，让一个成为禁欲直到一个超越了这两个非苦行和禁欲主义的国家。因此表示路径的学习精神和纪律，最终超越甚至在学习和纪律的灵魂，内部控制器，不朽的，一个住在心灵，人的思想不知道，究竟是谁在控制范围内考虑。

The one departing this world without knowing the imperishable is pitiable, but the one knowing it is a Brahmin.一个离开这个世界的不朽不知道是可怜，但一知道这是一个婆罗门。 The following refrain is repeated often:下列不重复往往：

That soul is not this, not that. 这灵魂是不是这个，不是这样。
It is incomprehensible, for it is not comprehended. 难以理解的是，因为这是不理解。
It is indestructible, for it is never destroyed. 它是坚不可摧的，因为它从来没有被摧毁。
It is unattached, for it does not attach itself. 它是独立的，因为它不重视自己。
It is unfettered; it does not suffer; it is not injured.14 这是不受限制的，它不遭受;它不是injured.14

The soul is considered intelligent, dear, true, endless, blissful, and stable.灵魂被认为是聪明的，亲爱的，真实的，无休止的，幸福和稳定。 As a king prepares a chariot or ship when going on a journey, one should prepare one's soul with the mystic doctrines of the Upanishads .作为一个国王准备了马车或船舶时，尽量的旅程，应该准备一个人的灵魂与神秘理论Upanishads 。 The knowledge that is the light in the heart enables one to transcend this world and death while appearing asleep.明知是轻的心脏使一个超越这个世界和死亡，同时出现睡着了。 The evils that are obtained with a body at birth are left behind upon departing at death.邪恶的机构获得出生时离开时留下的死亡。 One dreams by projecting from oneself, not by sensing actual objects.一个梦想从自己的预测，而不是由遥感实际物体。 In sleep the immortal may leave one's nest and go wherever one pleases.在睡眠的不朽可能离开自己的窝去哪里听便。 In addition to being free from desire the ethical admonition of being without crookedness or sin is also indicated.除了被免于愿望的道德训诫被而不弯曲或罪过还表示。 At death the soul goes out first, then the life, and finally the breaths go out.死亡的灵魂熄灭，然后人的生命，以及最后的呼吸出去。

The soul is made of everything; as one acts, one becomes.灵魂是一切;作为一个行为，一个成为。 The doer of good becomes good; the doer of evil becomes evil.良好的实干家成为良好;的实干家邪恶变得邪恶。 As is one's desire, such is one's resolve; as is the resolve, such is the action, which one attains for oneself.正如一个人的愿望，就是这样一个人的决心;作为是解决，例如是行动，其中一个达到为自己。 When one's mind is attached, the inner self goes into the action.当一个人的思想是重视的内在自我进入行动。 Obtaining the consequences of one's actions, whatever one does in this world comes again from the other world to this world of action (karma).获得的后果，一个人的行动，没有任何一个在这个世界是再从其他世界这个世界的行动（业） 。

By releasing the desires in one's heart, one may be liberated in immortality, reaching Brahman (God).释放的欲望在一个人的心，一个可能是解放不死，达到婆罗门 （神） 。 One is the creator of all, one with the world.一个是造物主的是，一个与国际接轨。 Whoever knows this becomes immortal, but others go only to sorrow.谁知道这已成为不朽的，但另一些只去悲伤。 The knowing is sought through the spiritual practices of repeating the Vedas , sacrifices, offerings, penance, and fasting.对明知是争取通过精神的做法重复吠陀 ，牺牲，产品，忏悔，并禁食。 Eventually one sees everything, as the soul overcomes both the thoughts of having done wrong and having done right.最终人们看到的一切，作为灵魂的思想，克服了的事情和没有做的权利。 The evil does not burn one; rather one burns the evil.邪恶不烧一个，而是一个烧伤的邪恶。 In the soul's being the world-all is known.在灵魂的是世界所有是众所周知的。 The student should practice self-restraint, giving, and compassion.学生应实践自我克制，给予和同情。

The Chandogya Upanishad belongs to the Sama Veda and is the last eight chapters of the ten-chapter Chandogya Brahmana . 奥义书的Chandogya属于萨马吠陀 ，是过去8章10章Chandogya梵书 。 The first two chapters of the Brahmana discuss sacrifices and other forms of worship.头两章的梵书讨论的牺牲和其他形式的崇拜。 As part of the Sama Veda , which is the chants, the Chandogya Upanishad emphasizes the importance of chanting the sacred Aum .作为萨马吠陀 ，这是咏，在Chandogya奥义书强调重要的是教唱的神圣。 The chanting of Aum is associated with the life breath (prana) , which is so powerful that when the devils struck it, they fell to pieces.的口号的奥姆真理教是与生活气息（普拉纳） ，这是如此强大，当德弗尔斯击中，他们跌成碎片。

The religious life recommended in the Chandogya Upanishad has three parts.在宗教生活中所建议的Chandogya奥义书由三部分组成。 The first is sacrifice, study of the Vedas , and giving alms; the second is austerity; and the third is studying the sacred knowledge while living in the house of a teacher.首先是牺牲，研究吠陀 ，并给予施舍;二是紧缩;三是学习知识的神圣，而生活在众议院的一名教师。 One liberal giver, who had many rest-houses built and provided with food, said, "Everywhere people will be eating of my food."15一个自由的赏赐，谁了许多休息，建造的房屋，并提供食物，说： “无处不在的人一定会吃的食物。 ” 15

The soul in the heart is identified with Brahman (God), and it is the same as the light which shines higher than in heaven. Knowing and reverencing the sacrificial fire is believed to repel evil-doing from oneself.灵魂中的核心是确定婆罗门 （神） ，它是一样的灯照耀高于天堂。了解和reverencing牺牲火警相信击退邪恶，这样的自己。 To the one who knows the soul, evil action does not adhere, just as water does not adhere to the leaf of the lotus flower.一个谁知道灵魂，邪恶的行动并没有坚持，就像水没有坚持叶片的莲花。 To know the soul as divine is called the "Loveliness-uniter" because all lovely things come to such.要知道作为神的灵魂被称为“可爱，团结” ，因为所有可爱的东西来等。

The doctrine of reincarnation is clearly implied in the Chandogya Upanishad as it declares that those whose conduct is pleasant here will enter a pleasant womb of a Brahmin, Kshatriya, or Vaisya; but those of stinking conduct will enter a stinking womb of a dog, swine, or outcast.转世的理论显然是暗示在Chandogya奥义书 ，因为它宣布，那些行为是愉快这里将进入一个愉快的子宫的婆罗门， Kshatriya ，或Vaisya ;但那些臭烘烘的行为将进入一个臭子宫狗，猪或弃儿。 Thus reincarnation is explained as an ethical consequence of one's actions (karma).因此转世是解释作为一个道德后果的行为（业） 。

At death the voice goes into the mind, the mind into the breath, the breath into heat, and heat into the highest divinity, the finest essence of truth and soul.死亡的声音进入有鉴于此，考虑到到呼吸，呼气成热，热到最高的神，最优秀的本质，真理和灵魂。 Speaking to Svetaketu, the teacher explains that a tree may be struck at the root, the middle, or the top, but it will continue to live if pervaded by the living soul.在谈到对Svetaketu ，老师解释说，一棵大树可袭击的根源，中东，或顶端，但将继续生活，如果充满了活的灵魂。 Yet if the life leaves one branch of it, it dries up; and if it leaves the whole of it, the whole dries up.然而，如果离开了生活的一个分支，它枯竭，如果它让整个它，整个枯竭。 Then the teacher explains how the soul is the essence of life and does not die, concluding with the repeated refrain that his student thus ought to identify with the soul.然后老师介绍了如何的灵魂是生命的本质，并没有死，最后的反复，他的学生不要因此应该确定的灵魂。

Truly, indeed, when the living soul leaves it, 真正的，事实上，当活的灵魂离开它，
this body dies; the living soul does not die. 本机构去世;活的灵魂没有死。
That which is the subtle essence 这是微妙的本质
this whole world has for its soul. 这整个世界的灵魂。
That is reality (truth). 这是现实（真相） 。 That is the soul. 这是灵魂。
That you are, Svetaketu.16 您是， Svetaketu.16

Then the teacher placed salt in water and asked his student to taste different parts of the water.然后老师把盐在水中，并要求他的学生来品尝不同地区的水。 Just so is Being hidden in all of reality, but it is not always perceived.只要是隐藏在所有的现实，但它并不总是自觉。 Just as the thief burns his hand on the hot ax when tested, the one who did not steal and is true does not burn his hand, so the whole world has that truth in its soul.正如小偷烧伤他的手斧的热点进行测试时，谁没有偷，是真正的不烧伤他的手，所以，全世界都认为真理在自己的灵魂。

Speech is to be valued, because it makes known right and wrong, true and false, good and bad, pleasant and unpleasant.讲话，是得到重视，因为它使已知正确和错误的，真正的和虚假的，好的和坏的，愉快的和令人不快的。 Mind is revered, because it enables one to do sacred works.尊敬的心，因为它能够做一个神圣的工程。 Will is valued, because heaven and earth and all things were formed by being willed. Thought is important, because it is better not to be thoughtless. Meditation is revered, because one attains greatness by meditating. Understanding is valued, because by it we can understand everything. Strength maintains everything.将价值，因为天地万物和人的意志所形成的。思想是重要的，因为它是最好不要是轻率。冥想是受人尊敬的，因为一个伟大的沉思达到。谅解的价值，因为通过它我们可以理解一切。强度保持一切。 Food, water, heat, and space each have their values.食品，水，热，和空间都有各自的价值观。 Finally also memory, hope, and life (prana) are to be revered.最后还记忆，希望，和生活（普拉纳）将崇敬。

Those, who take delight in the soul, have intercourse with it and find pleasure and bliss in it and freedom; but those, who do not, have perishable worlds and no freedom.这些，谁采取高兴的灵魂，有关系的，并找到快乐和幸福在它和自由，但这些，谁不这样做，已经腐烂的世界，没有自由。 The seer does not find death nor sickness nor any distress but sees the all and obtains the all entirely.在先知没有找到患病死亡，也没有任何痛苦，但也认为所有的一切，并获得完全。 The soul is free of evil, ageless, deathless, sorrowless, hungerless, and thirstless.灵魂是免费的恶，不老，不死， sorrowless ， hungerless ，并thirstless 。 For those, who go from here having found the soul here, there is freedom in all worlds. No evil can go into the Brahma-world.对于那些，谁从这里发现了这里的灵魂，有世界上所有的自由。不作恶可以进入梵世界。

The chaste life of the student of sacred knowledge is the essence of austerity, fasting, and the hermit life, for in that way one finds the reality of the soul.纯洁的学生生活的神圣知识的本质是紧缩，斋戒，隐士生活，以这种方式找到一个现实的灵魂。 The soul must be searched out and understood.灵魂必须找出和理解。 The Chandogya Upanishad concludes with the advice that one should learn the Veda from the family of a teacher while working for the teacher, then study in one's own home producing sons and pupils, concentrate one's senses upon the soul, be harmless toward all living things except in the sacrifices (The religion has not yet purified itself of animal sacrifices.), so that one may attain the Brahma-world and not return here again. The implication is that one may become free of the cycle of reincarnation.该Chandogya奥义书的结论与建议，应学习吠陀从家庭教师，而教师工作，然后研究在自己的主页制作的儿子和学生，集中人的感官的灵魂，是无害的走向万物除外在牺牲（宗教尚未纯化本身动物的牺牲。 ） ，这样，人们可以实现梵世界，而不是再次回到这里。这意味着，一个有可能成为自由的循环轮回。

The Taittiriya and Aitareya Upanishads were associated with Aranyakas of the same name.该Taittiriya和Aitareya Upanishads均与Aranyakas同名。 In the Taittiriya Upanishad once again Aum is emphasized, as is peace of soul.在Taittiriya奥义书奥姆真理教再次强调，这是和平的灵魂。 Prayers often end with Aum and the chanting of peace (shanti) three times.祈祷结束真理往往和高喊和平（香）的3倍。 This may be preceded by the noble sentiment, "May we never hate."17 One teacher says truth is first, another austerity, and a third claims that study and teaching of the Veda is first, because it includes austerity and discipline.这可能是之前的崇高情感， “可能我们从来没有仇恨。 ”一位老师说， 17日是第一个真理，另一种紧缩，第三称，研究和教学的吠陀是第一，因为它包括紧缩和纪律。

The highest goal is to know Brahman , for that is truth, knowledge, infinite and found hidden in the heart of being and in the highest heaven, where one may abide with the eternal and intelligent Spirit (Brahman). Words turn away from it, and the mind is baffled by the delight of the eternal; the one who knows this shall not fear anything now or hereafter.最高目标是要知道婆罗门 ，因为这是真理，知识，无限的，并发现隐藏的心脏地带，正在和最高天堂，在那里人们可以遵循的永恒和智能精神（婆罗门） 。分类号背离它，与心灵感到困惑的是喜悦的永恒的;一个谁知道这不应害怕什么现在还是以后。 Creation becomes a thing of bliss, for who could labor to draw in breath or have the strength to breathe it out if there were not this bliss in the heaven of one's heart?创造成为一个幸福的事情，谁可以为劳动力，吸引着无数的呼吸或有实力呼吸出来如果没有这个幸福的天堂一个人的心？

The Aitareya Upanishad begins with the one Spirit creating the universe out of its being.该Aitareya奥义书的开头是一个精神创造出宇宙的福祉。 As guardians for the worlds, Spirit made the Purusha (person).作为监护人的世界，精神作出Purusha （人） 。 Out of the cosmic egg came speech, breath, eyes and sight, ears and hearing, skin, hair, and herbs; from the navel and outbreath came death, and from the organ of pleasure seed and waters were born.出宇宙蛋来到讲话，呼吸，眼睛和视力，耳朵和听力，皮肤，头发，和草药;从肚脐和outbreath了死刑，并从机关和水域高兴种子出生。

In the concluding chapter of this short Upanishad the author asked who is this Spirit by whom one sees and hears and smells and speaks and knows?在最后一章的这短暂的奥义书的作者想知道谁是这一精神的人见闻和嗅觉和操和谁知道呢？ The answer is the following:答案如下：

That which is heart, this mind---that is, 这是心脏病，这铭记---也就是说，
consciousness, perception, discernment, intelligence, 意识，知觉，鉴别力，智慧，
wisdom, insight, persistence, thought, thoughtfulness, 智慧，深入，持久，思想，思路，
impulse, memory, conception, purpose, life, desire, will 冲动，记忆，概念，目的，生命，希望，将
are all names of intelligence.18 都是名字intelligence.18

All things are guided by and based on this intelligence of Spirit (Brahman). Ascending from this world with the intelligent soul, one obtains all desires in the heavenly world, even immortality.一切工作的指导并在此基础上的情报精神（婆罗门） 。升序从这个世界与智能的灵魂，一个得到所有的欲望在天上世界，即使不死。

The Kaushitaki Upanishad begins by asking if there is an end to the cycle of reincarnation.该Kaushitaki奥义书首先要求是否有结束的循环轮回。 The teacher answers that one is born again according to one's actions (karma). Ultimately the one who knows Spirit (Brahman) transcends even good and evil deeds and all pairs of opposites as a chariot-driver looks down upon two chariot wheels.老师的回答，一个是出生再次根据一个人的行动（业） 。最后一个谁知道精神（婆罗门）超越甚至善恶事迹和所有对对立统一的战车司机鄙视两个战车车轮。

A ceremony is described whereby a dying father bequeaths all he has to his son.仪式描述，即一个垂死的父亲bequeaths所有他给他的儿子。 If he recovers, it is recommended that he live under the lordship of his son or wander as a religious mendicant. This practice of spiritual seeking as a beggar became one of the distinctive characteristics of Indian culture.如果他的恢复情况，建议下生活，他的贵族身份或他的儿子流浪作为宗教行乞。这种做法的精神寻求作为一个乞丐成为一个鲜明的特点，印度文化。

A story is told of Pratardana, who by fighting and virility arrives at the beloved home of Indra, who grants him a gift.故事说的是Pratardana ，谁的战斗和壮阳到达心爱家因陀罗，谁授予他的礼物。 Pratardana asks Indra to choose for him what would be most beneficial to humanity, but Indra replies that a superior does not choose for an inferior. Pratardana要求因陀罗选择什么，他将最有利于人类，但因陀罗答复上级没有选择的是比较差的。 Pratardana responds that then it is not a gift. Pratardana回应说，那不是一个礼物。 After bragging of many violent deeds and saying that anyone who understands him is not injured even after committing the worst crimes such as murdering a parent, Indra identifies himself with the breathing spirit (prana) of the intelligent soul (prajnatman). This breathing spirit is the essence of life and thus immortal. It is by intelligence (prajna) that one is able to master all of the senses and faculties of the soul.经过吹嘘的许多暴力行为和任何人说，谁知道他是没有受伤，即使在犯下的最严重罪行，如谋杀父母，因陀罗自称与呼吸精神（普拉纳）智能灵魂（ prajnatman ） 。此呼吸精神生命的本质，因而不朽。这是由智慧（般若） ，一个是能够掌握所有的感官和院系的灵魂。 All these faculties are fixed in the intelligence, which is fixed in the breathing spirit, which is in truth the blissful, ageless, immortal soul.所有这些学院是固定的情报，这是固定的呼吸精神，这是真理的幸福，永恒，不朽的灵魂。

One does not become greater by good action nor less by bad action.不会成为一个更大的行动，也没有良好的少了恶劣的行动。 One's own self (atman) causes one to lead up from these worlds by good action or is led downward by bad action. The soul itself (atman) is the world-protector and the sovereign of the world.自己的自我（灵魂）的原因之一，领导了世界上从这些良好的行动，或者导致不良向下行动。本身的灵魂（灵魂）是世界保护和国家主权的世界。 Thus ultimately the soul is responsible for everything it experiences.因此最终的灵魂负责一切经验。

It is mentioned in the Kaushitaki Upanishad that it is contrary to nature for a Kshatriya to receive a Brahmin as a student.这是中提到的Kaushitaki奥义书 ，这是违背自然的Kshatriya接受婆罗门作为一名学生。 However, the Upanishads represent a time when the Kshatriya caste began to compete with Brahmins in spiritual endeavors.然而， Upanishads代表时Kshatriya种姓开始与婆罗门的精神努力。 Though the Brahmins had control of the formal religion in the villages where the Kshatriyas controlled the government, by tutoring their sons and others in the forest the Kshatriyas developed a less ritualistic and traditional spirituality that is recorded in the mystical Upanishads .虽然婆罗门已控制了正式宗教的村庄在Kshatriyas控制政府，辅导他们的儿子和其他人在森林中的Kshatriyas制定了不到仪式和传统精神的记录在神秘Upanishads 。

Kena , Katha , Isha , and Mundaka 克娜 ， Katha ， 宵 ，和Mundaka
The Kena Upanishad consists of an older prose section and some more recent verse with which it begins.该克娜奥义书由旧散文节和一些最近的诗与它开始。 The word Kena means "by whom" and is the first word in a series of questions asking by whom is the mind projected, by whom does breathing go forth, by whom is speech impelled?这个词克娜手段“的人” ，是第一个字的一系列问题，要求的人是考虑到预测，并通过呼吸进入人提出，是由谁来推动的讲话？ What god is behind the eye and ear?上帝是什么背后的眼睛和耳朵？ The answer to these questions points to a mystical self that is beyond the mind and senses but is that God by which the mind and senses operate.这些问题的答案指向一个神秘的是超越自我的思想和感觉，但就是上帝，其中的思想和感官运作。

Those, who think they know it well, know it only slightly. What relates to oneself and the gods needs to be investigated. Beyond thought it is not known by those who think they know it. Beyond understanding it is not known by those who think they understand it, but by those who realize they do not understand it.这些，谁知道它认为他们很好，知道这只是略有下降。什么涉及到自己和神的需要调查的。除了认为它是不知道的那些谁认为他们知道这一点。除了了解目前还不清楚谁认为这些他们明白，但谁知道那些他们不理解这一点。 It is correctly known by an awakening, for the one who knows it finds immortality.这是已知的正确的觉醒，为一个谁知道它找到永生。 It can only be known by the soul.它只能被称为的灵魂。 If one does not know it, it is a great loss.如果不知道，这是一个巨大的损失。 The wise see it in all beings and upon leaving this world become immortal.明智地看到它的一切，并在离开这个世界成为不朽。

In the prose section this mystical Spirit (Brahman) is shown to transcend the Vedic gods of fire (Agni), wind (Vayu), and even powerful Indra, who being above the other gods at least came nearest to it, realizing that it was Brahman.散文节这个神秘的精神（婆罗门）表明超越吠陀神火（烈火） ，风（ Vayu ） ，甚至强大的因陀罗，谁正在高于其他神至少是最接近它，这是实现婆罗门。 In summary the Kena Upanishad concludes that austerity, restraint, and work are the foundation of the mystical doctrine; the Vedas are its limbs, and truth is its home.在总结克娜奥义书的结论是，紧缩，克制和工作基础的神秘主义;的吠陀是它的四肢，和事实是其主页。 The one who knows it strikes off evil and becomes established in the most excellent, infinite, heavenly world.一个谁知道它打击了邪恶，并成为建立在最优秀的，无限的，天国世界。

The Katha Upanishad utilizes an ancient story from the Rig Veda about a father who gives his son Nachiketas to death (Yama) but brings in some of the highest teachings of mystical spirituality, helping us to realize why the Upanishads are referred to as the "end of the Vedas" in the double sense of completing the Vedic scripture and in explaining the ultimate goals.该Katha奥义书采用了一个古老的故事从钻机吠陀关于父亲谁给他的儿子Nachiketas死刑（山） ，但带来的一些神秘的最高的教义精神，帮助我们实现为什么Upanishads被称为“结束在吠陀经“的双重意义上的完成吠陀经文和解释的最终目标。

When Vajashrava was sacrificing all his possessions, faith entered into Nachiketas, his son, who asked his father three times to whom would he give him.当Vajashrava是牺牲他的所有财产，信仰进入Nachiketas ，他的儿子，谁问他的父亲三次将他的人给他。 Losing patience with these pestering questions, the father finally said, "I give you to Death (Yama)."失去耐心纠缠这些问题，父亲最后说， “我给你死刑（山） 。 ” Nachiketas knew that he was not the first to go to death, nor would he be the last, and like grain one is born again anyway. Nachiketas知道他不是第一次到死亡，他也不会是最后一次，就像一个出生的粮食再次反正。

When he arrived at the house of Death, Yama was not there and only returned after three days.当他到家里死亡，阎王不存在，只有三天后返回。 Because Nachiketas had not received the traditional hospitality for three days, Yama granted him three gifts.由于Nachiketas没有收到传统的热情接待了3天，阎王赋予他三个礼物。 His first request was that his father would greet him cheerfully when he returned.他的第一个要求是，他的父亲将迎接他时，他愉快地返回。 The second was that he be taught about the sacrificial fire.第二个问题是，他教的祭祀火。 These were easily granted.这些都是很容易获得批准。

The third request of Nachiketas was that the mystery of what death is be explained to him, for even the gods have had doubts about this.提出的第三个Nachiketas是什么神秘的死亡是可向他解释，即使是神不得不怀疑这一点。 Death tries to make him ask for something else, such as wealth or long life with many pleasures, but Nachiketas firmly insists on his original request, knowing that these other gifts will soon pass away.死亡尝试使他要求别的，如财富或长期生活的许多乐趣，但Nachiketas坚定地坚持他原来的要求，知道这些其他礼品将很快去世。

So Death begins by explaining that the good is much better than the pleasant, which Nachiketas has just proved that he understands. He wisely wants knowledge not ignorance, and Death describes how those, who think themselves learned but who are ignorant, run around deluded and are like the blind leading the blind.因此，死亡一开始就解释说，良好明显优于愉快，这Nachiketas刚刚证明，他能理解。他明智地希望知识不是无知，死亡者介绍如何，谁觉得自己的经验教训，但谁是无知的，跑来跑去蛊惑和就像盲人导致失明。 Those, who think this world is the only one, continually come under the control of Death.这些，谁认为这个世界上是唯一一个，不断控制之下死亡。 Death explains that this knowledge cannot be known by reasoning or thought, but it must be declared by another. I interpret this to mean that it must be learned by direct experience or from one who has had the experience.死亡解释说，这方面的知识不能被称为推理或思想，但必须申报的另一个。我解释，这意味着它必须汲取的经验，或直接从一个谁也有经验。

Death tells how the truth is hard to see, but one must enter into the hidden, secret place in the depth of the heart.死亡讲述的事实是很难看到，但人们必须进入隐藏的，秘密地点的深度心脏。 By considering this as God, one through yoga (union) wisely leaves joy and sorrow behind.考虑，这是上帝，一个通过瑜珈 （联盟）明智地离开喜悦和悲伤落后。 One must transcend what is right and not right, what has been done and will be done.我们必须超越什么是正确和不正确的，已经做了什么和将要做。 The sacred word Aum is declared to be the imperishable Spirit (Brahman). The wise realize that they are not born nor die but are unborn, constant, eternal, primeval; this is not slain when the body is slain. 奥姆真理教的神圣的字眼被宣布成为不朽的精神（婆罗门） 。英明认识到，他们是不是天生的，也没有死亡，但出生的，不变，永恒的，原始的，这不是被杀害的尸体时被杀害的。

Smaller than the small, greater than the great, the soul is in the heart of every creature here.小于小，大于伟大的灵魂的心脏地带，这里每一个动物。 The one who is not impulsive sees it and is free of sorrow.一个谁不是冲动，并认为这是免费的悲哀。 Through the grace of the creator one sees the greatness of the soul.通过恩典的创作者认为，一个伟大的灵魂。 While sitting one may travel far; while lying down one may go everywhere.虽然坐在一个可能走很远，而躺着一个可能无处不在。 Who else but oneself can know the god of joy and sorrow, who is bodiless among bodies and stable among the unstable?还有谁，但自己可以知道上帝的喜悦和悲伤，谁是无形间机构和稳定之间的不稳定？

This soul is not obtained by instruction nor by intellect nor by much learning, but is obtained by the one chosen by this; to such the soul reveals itself.这个灵魂是没有得到指令，也不是智力也不是很多学习，但得到了一个选择的这;这种灵魂连连。 However, it is not revealed to those who have not ceased from bad conduct nor to those who are not peaceful.但是，没有透露这些谁也没有停止从不良行为的人谁也不会和平。 Those, who drink of justice, enter the secret place in the highest heaven.这些，谁喝的正义，进入秘密地点的最高天堂。 Thus correct ethics is a requirement, and one must also become peaceful.因此，正确的道德要求，而且还必须成为和平。

Psychology is explained in the Katha Upanishad by using the analogy of a chariot.心理学的解释中的Katha奥义书采用类比的战车。 The soul is the lord of the chariot, which is the body.灵魂是上帝的战车，这是机构。 The intuition (buddhi) is the chariot-driver, the mind the reins, the senses the horses, and the objects of the senses the paths.的直觉（布迪）是战车司机，头脑缰绳，感官的马匹，以及物体的感官的路径。 Those, who do not understand and whose minds are undisciplined with senses out of control, are like the wild horses of a chariot that never reaches its goals; these go on to reincarnate.这些，谁不明白，他们的头脑是不守纪律的意识失控，就像野马的战车从未达到其目标;这些前往化身。 The wise reach their goal with Vishnu and are not born again.明智地达到他们的目标与毗湿奴，而不是再次降生。 The hierarchy, starting from the bottom, consists of the objects of sense, the senses, the mind, the intuition, the soul, the unmanifest, and the person (Purusha).层次，从底部，包括对象的意义上说，感官，心灵，在直觉，抓住了灵魂，在未列入仓单，和该人（ Purusha ） 。

Though hidden, the soul may be seen by subtle seers with superior intellect.虽然隐藏的，灵魂可以看到细微的预言家的卓越智慧。 The intelligent restrain speech with the mind, the mind with the knowing soul, the knowing soul with the intuitive soul, and the intuitive soul with the peaceful soul.智能抑制讲话同一点，头脑，知道的灵魂，灵魂的了解与直观的灵魂，直观的灵魂与和平的灵魂。 Yet the spiritual path is as difficult as crossing on the sharpened edge of a razor. By discerning what has no sound nor touch nor form nor decay nor taste nor beginning nor end, one is liberated from the mouth of death.然而，精神的道路是困难的，因为过境的尖锐边缘剃刀。通过辨别什么声音也没有任何联系，也没有形成，也没有腐烂，也没有味道，也没有开始也没有结束，一个是摆脱口死亡。

A wise person, seeking immortality, looked within and saw the soul.聪明的人，寻求永生，期待看到内的灵魂。 The childish go after outward pleasures and walk into the net of widespread death.幼稚追逐的乐趣和外向走进净广泛死亡。 The wise do not seek stability among the unstable things here.明智的不寻求稳定的不稳定事情。 Knowing the experiencer, the living soul is the lord of what has been and what will be.了解当事，活的灵魂是上帝的已经和将是什么。 This is the ancient one born from discipline standing in the secret place. This is the truth that all things are one, but those, who see a difference here, go from death to death like water runs to waste among the hills.这是古代的一个常设纪律出生在秘密地点。这是事实，所有事情，但这些，谁在这里看到的差异，从死亡到死亡，如供水运行浪费的山丘。 The soul goes into embodiment according to its actions and according to its knowledge.灵魂进入体现根据其行动，并根据自己的知识。

The inner soul is in all things yet outside also; it is the one controller which when perceived gives eternal happiness and peace.内在的灵魂是一切事物之外还没有，它是一个控制器时，认为让永恒的幸福与和平。 Its light is greater than the sun, moon, stars, lightning, and fire which do not shine in the world illuminated by this presence. The metaphor of an upside down tree is used to show that heaven is the true root of all life.轻大于太阳，月亮，星星，闪电，火灾没有照耀世界照亮这一存在。比喻的一个倒树是用来表明，天堂才是真正的根源，所有的生命。

The senses may be controlled by the mind, and the mind by the greater self.感官可控制的考虑，并考虑到了更多的自治。 Through yoga the senses are held back so that one becomes undistracted even by the stirring of the intuition.通过瑜伽的感官都举行这样一个成为undistracted甚至搅拌的直觉。 Thus is found the origin and the end.因此，被发现的起源和归宿。 When all the desires of the heart are cut like knots, then a mortal becomes immortal.当所有的愿望，被切断的心脏一样海里，然后一个致命成为不朽。 There is a channel from the heart to the crown of the head by which one goes up into immortality, but the other channels go in various directions. One should draw out from one's body the inner soul, like an arrow from a reed, to know the pure, the immortal.有一种发自内心的频道的头顶其中一个上升到永生，但其他渠道去不同方向。一应借鉴从身体内的灵魂，就像一个箭头从芦苇，知道纯粹的，不朽。 The Katha Upanishad concludes that with this knowledge learned from Death with the entire rule of yoga, Nachiketas attained Brahman and became free from passion and death, and so may any other who knows this concerning the soul.该Katha奥义书的结论是，这种知识的死亡与整个法治的瑜伽， Nachiketas达到婆罗门，成为摆脱激情和死亡，因此可以任何其他谁知道这个问题的灵魂。

Greatly respected, the short Isha Upanishad is often put at the beginning of the Upanishads . Isha means "Lord" and marks the trend toward monotheism in the Upanishads .极大地尊重，短期宵奥义书往往是把开始时的Upanishads 。 宵的意思是“上帝”和马克的趋势一神教在Upanishads 。 The Lord encloses all that moves in the world.主环绕所有动作在世界上。 The author recommends that enjoyment be found by renouncing the world and not coveting the possessions of others. The One pervades and transcends everything in the world.作者建议，享有找到放弃世界，而不是觊觎别人的财产。一个贯穿和超越世界上的一切。

Whoever sees all beings in the soul 谁看到众生的灵魂
and the soul in all beings 和灵魂中的众生
does not shrink away from this. 不收缩离此。
In whom all beings have become one with the knowing soul 所有的人已经成为一个人的认识的灵魂
what delusion or sorrow is there for the one who sees unity? 什么妄想或悲哀的是有一个团结，谁看到？
It is radiant, incorporeal, invulnerable, 这是容光焕发，无形的，无懈可击，
without tendons, pure, untouched by evil. 无肌腱，纯粹的，不受邪恶。
Wise, intelligent, encompassing, self-existent, 聪明，智慧，其中包括，独立存在的，
it organizes objects throughout eternity.19 它组织物体整个eternity.19

The One transcends ignorance and knowledge, non-becoming and becoming.一个超越无知和知识，非成为成为。 Those, who know these pairs of opposites, pass over death and win immortality.这些，谁知道这些对对立，超越死亡，赢得永生。 The Isha Upanishad concludes with a prayer to the sun and to Agni.该宵奥义书最后的祈祷太阳和烈火。

The Mundaka Upanishad declares Brahman the first of the gods, the creator of all and the protector of the world.该Mundaka奥义书宣布婆罗门第一的神，所有的创造者和保护者的世界。 Connected to the Atharva Veda the Mundaka Upanishad has Brahman teaching his eldest son Atharvan.连接到阿塔发吠陀的Mundaka奥义书已婆罗门教他的长子Atharvan 。 Yet the lower knowledge of the four Vedas and the six Vedangas (phonetics, ritual, grammar, definition, metrics, and astrology) is differentiated from the higher knowledge of the imperishable source of all things. The ceremonial sacrifices are to be observed; but they are now considered "unsafe boats," and fools, who approve them as better, go again to old age and death.然而，较低的知识四个吠陀和六个Vedangas （语音，礼仪，语法，定义，标准，和占星术）是有区别的高知识来源的不朽的所有的东西。仪式牺牲待观察，但他们现在已被视为“不安全的船只， ”和傻瓜，谁批准他们更好的，请再次到老年和死亡。

Like the Katha , the Mundaka Upanishad warns against the ignorance of thinking oneself learned and going around deluded like the blind leading the blind.如Katha的Mundaka奥义书警告不要忽视自己的经验和思维到处蒙骗像盲人带领盲人。 Those, who work (karma) without understanding because of attachment, when their rewards are exhausted, sink down wretched.这些，谁工作（业）不理解，因为附件，当他们的奖励用尽，汇下跌可怜。 "Thinking sacrifices and works of merit are most important, the deluded know nothing better."20 After enjoying the results of their good works, they enter this world again or even a lower one. “思维的牺牲和工程的优点是最重要的，什么都不知道的蛊惑更好。 ” 20后的结果，他们的优秀作品，他们再次进入这个世界上，甚至低于1 。 The Mundaka Upanishad recommends a more mystical path:该Mundaka奥义书建议一个更神秘的路径：

Those who practice discipline and faith in the forest, 这些谁实践纪律和信仰的森林，
the peaceful knowers who live on charity, 和平knowers谁住在慈善事业，
depart without attachment through the door of the sun, 离开而不附着在门的阳光，
to where lives the immortal Spirit, the imperishable soul. 到生命的不朽精神，不朽的灵魂。
Having tested the worlds won by works, 在测试了世界上赢得的作品，
let the seeker of God arrive at detachment. 让上帝寻求达成支队。
What is not made is not attained by what is done.21 什么是不是没有达到什么是done.21

To gain this knowledge the seeker is to go with fuel in hand to a teacher who is learned in the scriptures and established in God.要获得这种知识的求职者是到燃料在手，谁是老师的经验教训中的经文，并建立在上帝。 Approaching properly, calming the mind and attaining peace, the knowledge of God may be taught in the truth of reality by which one knows the imperishable Spirit.接近正常，平静的思想和实现和平，知识可能是上帝的真理教的现实，这人知道不朽精神。

The formless that is higher than the imperishable and is the source and goal of all beings may be found in the secret of the heart.这是在无形高于不朽，是源和目标众生中可以找到的秘密心脏。 The reality of immortal life may be known by using the weapons of the Upanishads as a bow, placing an arrow on it sharpened by meditation, stretching it with thought directed to that, and knowing the imperishable as the target. Aum is the bow; the soul is the arrow; and God is the target.不朽的现实生活可能是已知使用的武器Upanishads的弓，箭上放置一个它削尖的冥想，伸展它认为针对这一点，知道不朽的目标。 奥姆真理教是弓的灵魂的箭头;和上帝的目标。 Thus meditating on the soul and finding peace in the heart, the wise perceive the light of blissful immortality.因此，思考的灵魂和寻求和平的心脏地带，以明智的认为鉴于幸福永生。 The knot of the heart is loosened, all doubts vanish, and one's works (karma) cease when it is seen.结婚的心放松了，所有的疑虑消失，和一个人的作品（业）停止时，看到。 Radiant is the light of lights that illuminates the whole world.辐射是根据灯的照亮整个世界。 God truly is this immortal, in front, behind, to the right and left, below and above; God is all this great universe.这是上帝真正的不朽，在前面，后面，右侧和左侧，低于以上;上帝是所有这个伟大的宇宙。

By seeing the brilliant creator, the God-source, being a knower, the seer shakes off good and evil, reaching the supreme identity of life that shines in all beings.看到创造的辉煌的神源，是一个能知的先知动摇了善和恶，达到最高身份的生活，闪耀在众生。 Enjoying the soul, doing holy works, such is the best knower of God.享受的灵魂，这样神圣的工作，例如是最好能知神。 The soul can be attained by truth, discipline, correct knowledge, and by studying God. Truth conquers and opens the path to the gods by which sages, whose desires are satisfied, ascend to the supreme home.的灵魂，才能实现真相，纪律，正确的知识，并通过研究上帝。真相征服和开放的路径神其中圣贤，他的愿望得到满足，上升到最高回家。 Vast, divine, subtler than the subtle, it shines out far and close by, resting in the secret place seen by those with vision.幅员广阔，神圣的，微妙的比微妙的，它的光芒远远并关闭了，休息中的秘密地点被那些具有远见的。 It is not grasped by sight nor speech nor angels nor austerity nor work but by the grace of wisdom and the mental purity of meditation which sees the indivisible.这是不是抓住了视线，也没有讲话，也没有天使，也不紧缩，也不工作，但在宽限期的智慧和精神的纯洁性冥想其中认为不可分割的。

Whatever world a person of pure heart holds clearly in mind is obtained.不管世界变成一个纯粹的人，心脏病人显然是考虑到获得。 Yet whoever entertains desires, dwelling on them, is born here and there on account of those desires; but for the one whose desire is satisfied, whose soul is perfected, all desires here on earth vanish away.然而，谁娱乐欲望，对他们居住，出生在这里和那里就到这些愿望，但他们的一个愿望得到满足，他们的灵魂是完善的，所有的欲望在地球上消失了。 This soul is not attained by instruction nor intellect nor much learning but by the one whom it chooses, who enters into the all itself.这个灵魂是没有达到的指示，也没有智慧，也没有多少学习的，而是由一个人选择，谁进入所有本身。 Ascetics with natures purified by renunciation enter the God-worlds and transcend death.修行纯化与性质放弃进入神的世界和超越死亡。 As rivers flow into the ocean, the liberated knower reaches the divine Spirit. Whoever knows that supreme God becomes God.随着河流流入大海，能知达到解放的神圣精神。谁知道，最高法院上帝成为上帝。

Later Upanishads后来Upanishads
These Upanishads are being discussed in this chapter in their estimated chronological order.这些Upanishads正在讨论这一章在其估计按时间顺序排列。 The previous group is from about the sixth century BC, and thus some of them are probably contemporary with the life of the Buddha (563-483 BC).前组是从公元前6世纪，因此其中一些可能与当代生活的佛（ 563-483年） 。 This next group is almost certainly after the time of the Buddha, but it is difficult to tell how old they are.这下一组后，几乎可以肯定的时候，佛，但很难说他们是如何岁。

The Prashna Upanishad is also associated with the Atharva Veda and discusses six questions; Prashna means question.该Prashna奥义书也与阿塔发吠陀 ，并讨论六个问题; Prashna手段问题。 Six men approached the teacher Pippalada with sacrificial fuel in hands and questions in their minds.六名男子走近教师Pippalada与祭祀燃料双手和问题的想法。 Pippalada agreed to answer their questions if they would live with him another year in austerity, chastity, and faith. Pippalada同意回答他们的问题，如果他们将他的生活又一年的紧缩，贞节和信仰。

The first question is, "From where are all these creatures born?"22 The answer is that the Creator (Prajapati) wanted them, but two paths are indicated that lead to reincarnation and immortality.第一个问题是， “从那里都是这些动物出生？ ” 22日的答案是造物主（预言）希望他们，但两条路都表示，导致轮回和永生。 The second question is how many angels support and illumine a creature and which is supreme?第二个问题是有多少天使支持和照明的产物，哪些是至高无尚的？ The answer is space, air, fire, water, earth, speech, mind, sight, and hearing, but the life-breath (prana) is supreme.答案是空间，空气，火，水，土，言论，思想，视力，听力，但生命的气息（普拉纳）是最高权力机构。 The third question seeks to know the relationship between this life-breath and the soul.第三个问题旨在了解这之间的关系生命的呼吸和灵魂。 The short answer is, "This life is born from the soul (atman). "23简短的回答是， “这是源于生活的灵魂（灵魂） 。 ” 23

The fourth question concerns sleep, waking, and dreams.第四个问题是关于睡眠，醒来，和梦想。 During sleep the mind re-experiences what it has seen and heard, felt and thought and known.睡眠过程中的心灵重新体验它所看到和听到，感受到思想和众所周知的。 When one is overcome by light, the god dreams no longer; then all the elements return to the soul in happiness.当一个人克服轻，上帝梦想不再;然后所有内容返回的灵魂幸福。 The fifth question asks about the result of meditating on the word Aum.第五个问题，问的结果，思考这个词奥姆真理教。 When someone meditates on all three letters, then the supreme may be attained.当有人冥想在所有这三个字母，然后最高法院可能会实现。 The sixth question asks about the Spirit with sixteen parts.第六个问题，问的精神16部分。 The sixteen parts of the Spirit are life, faith, space, air, light, water, earth, senses, mind, food, virility, discipline, affirmations (mantra) , action, world, and naming (individuality).部分的16精神的生活，信仰，空间，空气，光，水，土，感官，心理，食品，壮阳，纪律，誓（口头禅） ，采取行动，世界各国，并命名（个性） 。 All the parts are like spokes of a wheel, the hub of which is the Spirit.所有部件都是一样的车轮辐条的，该中心是精神。

In the Shvetashvatara Upanishad monotheism takes the form of worshipping Rudra (Shiva).在Shvetashvatara奥义书一神教的形式崇拜Rudra （湿婆） 。 The later quality of this Upanishad is also indicated by its use of terms from the Samkhya school of philosophy.后来质量这一奥义书还指出了其利用职权从Samkhya学院哲学。 The person (Purusha) is distinguished from nature (Prakriti) , which is conceived of as illusion (maya). The method of devotion (bhakti) is presented, and the refrain "By knowing God one is released from all fetters" is often repeated.的人（ Purusha ）有别于性质（ Prakriti ） ，这是设想为是幻想（玛雅） 。该法的献身精神（巴克蒂）提出，并避免“只要知道上帝是释放所有脚镣”常常是重复。 Nevertheless the Upanishadic methods of discipline and meditation are recommended to realize the soul by controlling the mind and thoughts.尽管如此， Upanishadic方法，纪律和冥想的建议，以实现控制灵魂的思想和想法。 Breathing techniques are also mentioned as is yoga.呼吸技巧中也提到了这是瑜伽。 The qualities (gunas) that come with action (karma) and its consequences are to be transcended.素质（ gunas ）附带行动（业）和其后果是超越。 Liberation is still found in the unity of God (Brahman) by discrimination (samkhya) and union (yoga). By the highest devotion (bhakti) for God and the spiritual teacher (guru) all this may be manifested to the great soul (mahatma).解放仍然是在统一的上帝（婆罗门）的歧视（ samkhya ）和联盟（瑜伽） 。最高的奉献（巴克提）在上帝和精神的老师（大师）所有这可能是体现的伟大的灵魂（马哈特马） 。

The short Mandukya Upanishad is associated with the Atharva Veda and delineates four levels of consciousness: waking, dreaming, deep sleep, and a fourth mystical state of being one with the soul.短期Mandukya奥义书是与阿塔发吠陀和界定四个层次的意识：醒着，做梦，深度睡眠，和四分之一的神秘的国家之一的灵魂。 These are associated with the three elements of the sacred chant Aum (a, u, and m) and the silence at its cessation.这些都是与三个要素的神圣咏奥姆真理教 （一， U和m ）和沉默在其停止。 Thus this sacred chant may be used to experience the soul itself.因此，这一神圣的咏可用于经验的灵魂本身。

The thirteenth and last of what are considered the principal Upanishads is the Maitri Upanishad .第十三和最后的什么被认为是主要Upanishads是Maitri奥义书 。 It begins by recommending meditation upon the soul and life (prana). It tells of a king, Brihadratha, who established his son as king and, realizing that his body is not eternal, became detached from the world and went into the forest to practice austerity.首先，建议冥想的灵魂和生命（普拉纳） 。它讲述了一个国王， Brihadratha ，谁建立了自己的儿子为国王，并认识到他的身体不是永恒的，是脱离了世界，走进森林实践紧缩。 After a thousand days Shakayanya, a knower of the soul, appeared to teach him.经过1000天Shakayanya ，一个能知的灵魂，似乎教他。 The king sought liberation from reincarnating existence. The teacher assures him that he will become a knower of the soul. The serene one, who rising up out of the body reaches the highest light in one's own form, is the soul, immortal and fearless.国王寻求摆脱reincarnating存在。老师向他保证，他将成为一个能知的灵魂。宁静的一个，谁升起了身体达到最高的光在自己的形式，是灵魂，不朽和无所畏惧。

The body is like a cart without intelligence, but it is driven by a supersensuous, intelligent being, who is pure, clean, void, tranquil, breathless, selfless, endless, undecaying, steadfast, eternal, unborn, and independent.身体就像一个车没有情报，但它是由supersensuous ，智能的，谁是纯粹的，干净的，无效的，平静的，上气不接下气，无私，永无止境， undecaying ，坚定的，永恒的，未出生的，和独立的。 The reins are the five organs of perception; the steeds are the organs of action; and the charioteer is the mind.缰绳是五个机关知觉;的骏是机关的行动;和charioteer是铭记。 The soul is unmanifest, subtle, imperceptible, incomprehensible, selfless, pure, steadfast, stainless, unagitated, desireless, fixed like a spectator, and self-abiding.灵魂是未列入仓单，微妙的，潜移默化的，不可理解的，无私的，纯粹的，坚定的，不锈钢， unagitated ， desireless ，固定像一个旁观者，和自我守法。

How then does the soul, overcome by the bright and dark fruits of action (karma) , enter good or evil wombs?那么，怎么没有灵魂，克服了光明和黑暗的果实行动（业） ，输入善恶子宫？ The elemental self is overcome by these actions and pairs of opposites, the qualities (gunas) of nature (prakriti) and does not see the blessed one, who causes action standing within oneself. Bewildered, full of desire, distracted, this self-conceit binds oneself by thinking "This is I," and "That is mine." So as a bird is caught in a snare, it enters into a good or evil womb.元素自我克服这些行动和对对立统一，素质（ gunas ）的性质（ prakriti ） ，并没有看到一个祝福，谁的原因行动常设内自己。困惑，充满了渴望，心烦意乱，这自我自负结合自己的思想： “这是我”和“这是我的。 ”因此，作为鸟类已经陷入了一个巨大陷阱，它进入一个良好的或邪恶的子宫。

Yet the cause of these actions is the inner person.然而，这些行动的原因是内部的人。 The elemental self is overcome by its attachment to qualities.元素自我克服及其附件素质。 The characteristics of the dark quality (tamas) are delusion, fear, despondency, sleepiness, weariness, neglect, old age, sorrow, hunger, thirst, wretchedness, anger, atheism, ignorance, jealousy, cruelty, stupidity, shamelessness, meanness, and rashness.的特点，黑暗质量（塔马斯）是妄想，恐惧，绝望，嗜睡，疲倦，忽视，年老，悲伤，饥饿，干渴，痛苦，愤怒，无神论，无知，嫉妒，残忍，愚蠢，无耻，卑鄙，和鲁莽。 The characteristics of the passionate quality (rajas) are desire, affection, emotion, coveting, malice, lust, hatred, secretiveness, envy, greed, fickleness, distraction, ambition, favoritism, pride, aversion, attachment, and gluttony.的特点，充满激情的质量（ rajas ）的愿望，情感，情绪，觊觎，恶意，欲望，仇恨，秘密，嫉妒，贪婪，变化无常，分心，有雄心，任人唯亲，自豪感，厌恶，附件，暴食。

How then may this elemental self on leaving this body come into complete union with the soul?那么，怎么可能这个元素自我离开这个机构来完成联盟的灵魂？ Like the waves of great rivers or the ocean tide, it is hard to keep back the consequences of one's actions or the approach of death.像海浪巨大的河流或海洋潮汐，就很难保持回的后果，一个人的行动或死刑的做法。 Like the lame bound with the fetters made of the fruit of good and evil, like the prisoner lacking independence, like the dead beset by fear, the intoxicated by delusions, like one rushing around are those possessed by an evil spirit; like one bitten by a snake are those bitten by objects of sense; like the gross darkness of passion, the juggling of illusion, like a falsely apparent dream, like an actor in temporary dress or a painted scene falsely delighting the mind, all these attachments prevent the self from remembering the highest place.如跛约束与羁绊取得的成果，善和恶，如缺乏独立性的囚犯一样，死亡的恐惧所困扰，在陶醉的错觉，像一个急于解决的是拥有一个邪恶的精神;像咬伤蛇咬伤的是物体的感觉;喜欢总值黑暗的热情，在玩弄的错觉，像一个虚假明显的梦想，就像一个演员在临时穿着或送画现场虚假的思想，所有这些附件，防止自我从记住的最高处。

The antidote is to study the Veda , to pursue one's duty in each stage of the religious life, and to practice the proper discipline, which results in the pure qualities (sattva) that lead to understanding and the soul.良药是研究吠陀 ，追求一个人的工作地点在每个阶段的宗教生活，并实行适当的纪律，导致纯素质（ sattva ） ，导致理解和灵魂。 By knowledge, discipline, and meditation God is apprehended, and one attains undecaying and immeasurable happiness in complete union with the soul.由知识，纪律，和冥想上帝是逮捕，其中达到undecaying和不可估量的幸福，完整的联盟与灵魂。 The soul is identical with the various gods and powers.相同的灵魂的各种神灵和权力。

Having bid peace to all creatures and gone to the forest, 在申办和平众生和去了森林，
then having put aside objects of sense, 然后放在一边物体具有的意义，
from out of one's own body one should perceive this, 从出自己的身体应该认识这一点，
who has all forms, the golden one, all-knowing, 谁拥有所有的形式，金一，无所不知，
the final goal, the only light."24 的最终目标，唯一的光线。 “ 24

The means of attaining the unity of the One is the sixfold yoga of breath control (pranayama) , withdrawal of the senses (pratyahara) , attention (dhyana) , concentration (dharana) , contemplation (tarka) , and meditation (samadhi) .的方式实现统一，一个是六倍瑜伽呼吸控制（呼吸） ，撤回感官（ pratyahara ） ，注意（禅宗） ，浓度（执持） ，沉思（塔尔卡）和冥想（定） 。

When one sees the brilliant maker, 当一个人看到了灿烂的制造商，
lord, person, the God-source, 上帝，人，神源，
then, being a knower, shaking off good and evil, 然后，作为一个能知，抖落身上的善和恶，
the sage makes everything one in the supreme imperishable.25 圣人让一切在最高法院imperishable.25

When the mind is suppressed, one sees the brilliant soul, which is more subtle than the subtle; having seen the soul oneself, one becomes selfless and is regarded as immeasurable, without origin - the mark of liberation (moksha). By serenity of thought one destroys good and evil action (karma). In selflessness one attains absolute unity.当考虑到抑制，人们看到了辉煌的灵魂，这是比较微妙的比微妙;看到自己的灵魂，一个成为无私和被认为是不可估量的，没有原产地-解放的标志（莫克夏） 。通过平静的思想一个破坏善恶行动（业） 。在一个达到绝对无私团结。

The sound Aum may be used. 奥姆真理教的声音可能被使用。 Meditation is directed to the highest principle within and also outer objects, qualifying the unqualified understanding; but when the mind has been dissolved, there is the bliss witnessed by the soul that is the pure and immortal Spirit.冥想是针对内的最高原则，也外层空间物体，合格不合格的了解;但是，当考虑到已经解散，有幸福的灵魂的见证下，这是纯粹的和不朽的精神。 But if one is borne along by the stream of the qualities, unsteady, wavering, bewildered, full of desire, and distracted one goes into self-conceit.但如果是承担沿线的流的品质，稳定，动摇，困惑，充满了希望，并分散一进入自我自负。 Standing free from dependence, conception, and self-conceit is the mark of liberation.常设摆脱依赖，概念，和自我虚荣心是解放的标志。

The influence of Buddhism can be seen in the description of liberation from one's own thoughts.佛教的影响，可以看到在描述中摆脱自己的想法。 As fire destitute of fuel goes out, so thought losing activity becomes extinct in its source. What is one's thought, that one becomes; this is the eternal mystery. By the serenity of thought one destroys good and bad karma; focused on the soul, one enjoys eternal delight.消防一贫如洗燃料熄灭，所以想成为失去活性灭绝其来源。什么是一个人的思想，成为一个，这是永恒的谜。到一个宁静的思想破坏好的和坏的业力;专注于灵魂，一个拥有永恒的喜悦。 The mind is the means of bondage and release.心的手段奴役和释放。 Though the sacrificial fire is still important, meditation has become the primary means of liberation.虽然牺牲防火仍然是重要的，打坐已成为主要手段解放。

The Mahanarayana Upanishad is a long hymn to various forms of God with prayers for everything from wealth to liberation. 奥义书的Mahanarayana是一项长期赞美诗各种形式的神祈祷，从财富解放。 At one point the author identifies with the divine light:有一次笔者认同圣光：

I am that supreme light of Brahman 我说，最高法院根据婆罗门
which shines as the inmost essence of all that exists. 其中闪耀的内心深处本质的一切存在。
In reality I am the same infinite Brahman 在现实中我同样无限婆罗门
even when I am experiencing myself 甚至当我遇到自己
as a finite self owing to ignorance. 作为一种有限自治由于无知。
Now by the onset of knowledge 现在开始的知识
I am really that Brahman which is my eternal nature. 我真的认为这是我的婆罗门永恒的性质。
Therefore I realize this identity 因此，我认识到这一点身份
by making myself, the finite self, 通过使自己的有限自治，
an oblation into the fire 一个祭品扔进火
of the infinite Brahman which I am always. 的无限婆罗门我总是如此。
May this oblation be well made.26 今年5月祭品很好made.26

The Jabala Upanishad , which is quoted by Shankara, gives a description of the four stages of religious life for a pious Hindu.该Jabala奥义书 ，这是引用山卡拉，描述了4个阶段的宗教生活的一个虔诚的印度教。 Yajnavalkya suggests that after completing the life of a student, a householder, and a forest dweller, let one renounce, though one may renounce while a student or householder if one has the spirit of renunciation. Yajnavalkya表明，在完成生命的学生，户主和森林居民，让一个放弃，但一个可以放弃，而学生或户主如果你有放弃的精神。 Suicide apparently was not forbidden, for to the one who is weary of the world but is not yet fit to become a recluse, Yajnavalkya recommends a hero's death (in battle), fasting to death, throwing oneself into water or fire, or taking a final journey (to exhaustion).自杀显然是不被禁止，对于一个谁是厌倦的世界，但还不是适合成为隐士， Yajnavalkya建议一个英雄的死亡（在战斗中） ，空腹死刑，扔自己到水或火灾，或采取最后一程（枯竭） 。 The wandering ascetic though wearing an orange robe, with a shaven head, practicing non-possession, purity, nonviolence, and living on charity obtains the state of Brahman.游荡苦行虽然当时身穿橙色长袍，以光头，练不拥有，纯度，非暴力，对慈善事业和生活得到了国家的婆罗门。

The Vajrasuchika Upanishad claims to blast ignorance and exalts those endowed with knowledge.该Vajrasuchika奥义书声称爆炸无知和exalts那些拥有知识。 It raises the question who is of the Brahmin class.它提出了一个问题：谁是的婆罗门阶级。 Is it the individual soul, the body, based on birth, knowledge, work, or performing the rites?是个人的灵魂，身体的基础上诞生，知识，工作，或执行的仪式？ It is not the individual soul (jiva) , because the same soul passes through many bodies.这不是个人的灵魂（吉瓦） ，因为同样的灵魂穿过许多尸体。 It is not the body, because all bodies are composed of the same elements even though Brahmins tend to be white, Kshatriyas red, Vaishyas tawny, and Sudras dark in complexion. It is not birth, because many sages are of diverse origin.这不是身体，因为所有机构的组成要素，即使同一婆罗门往往是白色， Kshatriyas红，吠舍黄褐色，并在首陀罗暗肤色。它不是出生，因为许多先贤都不同来源。 It is not knowledge, because many Kshatriyas have attained wisdom and seen the highest reality.它不是知识，因为许多Kshatriyas已达到智慧和见过的最高的现实。 It is not work, because good men perform works based on their past karma.这是行不通的，因为好男人从事基于其过去缘份。 It is not performing the rites, because many Kshatriyas and others have given away gold as an act of religious duty.这不是表演的仪式，因为许多Kshatriyas和其他人赠送黄金作为行为的宗教义务。

The true Brahmin directly perceives the soul, which functions as the indwelling spirit of all beings, blissful, indivisible, immeasurable, realizable only through one's experience.真正的直接认为婆罗门的灵魂，其功能留置精神众生，幸福的，不可分割的，不可估量的，可变现只能通过一个人的经验。 Manifesting oneself directly through the fulfillment of nature becomes rid of the faults of desire, attachment, spite, greed, expectation, bewilderment, ostentation, and so on and is endowed with tranquillity. Only one possessed of these qualities is a Brahmin.体现自己直接通过实现自然成为消除故障愿望，查封，尽管，贪婪，期待，困惑，排场，等等，并赋予安宁。只有一个拥有这些素质是婆罗门。 This flexible viewpoint indicates that the caste system may not yet have been as rigid as it was later to become.这种灵活的观点表明，种姓制度可能尚未作为刚性，因为它后来成为。

Although as the major teachings passed down orally from the century before the Buddha, the Upanishads don't tell us too much about the worldly society of India, they do express a widespread mysticism and spiritual life-style that was to prepare the way for the new religions of Jainism and Buddhism as well as the deepened spirituality and mystical philosophies of Hinduism.虽然作为主要教义口头流传下来的世纪之前的佛像，在Upanishads不能告诉我们太多的世俗社会的印度，他们表示，一种普遍的神秘主义和精神生活方式是铺平道路的新兴宗教的耆那教和佛教，以及加深了灵性和神秘主义的哲学印度教。 The values of the teachers and ascetics of this culture that has been likened to the New Thought movement of the recent New Age philosophy were spiritual and other worldly, but if they did not do much to improve the whole society, at least they did not do the harm of the conquering Aryans.的价值，教师和修行的这种文化已经比喻为新的思想运动最近的新时代哲学的精神和其他世俗的，但如果他们没有做很多工作来提高整个社会，至少他们没有这样做损害的雅利安人征服。

A personal educational system of spiritual tutoring for adults developed, and individuals were encouraged to improve themselves spiritually as they gave and received charity.个人教育系统的精神辅导成人发展，鼓励个人，以改善他们自己的精神，并收到了慈善机构。 (When renouncing they gave to charity; then they accepted charity for basic sustenance.) The rituals of animal sacrifices were de-emphasized, and knowledge became greatly valued, especially self-knowledge. （当他们放弃了给慈善机构，然后他们接受慈善的基本生存。 ）祭祀动物牺牲被淡化，知识成为非常重视，特别是自我的知识。 The doctrine of reincarnation made the sacrifices for a better life now or in the future eventually give way to the higher spiritual goal of liberation from the entire cycle of rebirth.转世的理论作出了牺牲，为更美好的生活，现在或将来最终让位于更高的精神目标，解放整个循环再生。 Thus austerity and meditation became the primary methods of spiritual realization.因此紧缩和冥想成为主要方法的精神实现。

上面的一篇文章印度关于宗教的和前面的土耳其的历史一个比较大的区别是人名、地名少了，你朗读担心的读音错误也就少了，看淡大写字母少了，你也读起来也就感觉舒服多了。这就是英语直读能力的影响，也就是压码简单注音的可以解决的问题。
    实际上你阅读的时候解决了读音问题，你会感觉这里的带有特定含义的生词才更多一些。他都是一些什么的生词呢？
    desire, attachment, spite, greed, expectation, bewilderment, ostentation,愿望，查封，尽管，贪婪，期待，困惑，排场 qualities, unsteady, wavering, bewildered, 品质，稳定，动摇，困惑 control (pranayama) , withdrawal of the senses (pratyahara) , attention (dhyana) , concentration (dharana) , contemplation (tarka) , and meditation (samadhi) .控制（呼吸） ，撤回感官（ pratyahara ） ，注意（禅宗） ，浓度（执持） ，沉思（塔尔卡）和冥想（定） 。 delusion, fear, despondency, sleepiness, weariness, neglect, old age, sorrow, hunger, thirst, wretchedness, anger, atheism, ignorance, jealousy, cruelty, stupidity, shamelessness, meanness, and rashness.妄想，恐惧，绝望，嗜睡，疲倦，忽视，年老，悲伤，饥饿，干渴，痛苦，愤怒，无神论，无知，嫉妒，残忍，愚蠢，无耻，卑鄙，和鲁莽。  desire, affection, emotion, coveting, malice, lust, hatred, secretiveness, envy, greed, fickleness, distraction, ambition, favoritism, pride, aversion, attachment, and gluttony.愿望，情感，情绪，觊觎，恶意，欲望，仇恨，秘密，嫉妒，贪婪，变化无常，分心，有雄心，任人唯亲，自豪感，厌恶，附件，暴食。 supersensuous, intelligent being, who is pure, clean, void, tranquil, breathless, selfless, endless, undecaying, steadfast, eternal, unborn, and independent.   supersensuous ，智能的，谁是纯粹的，干净的，无效的，平静的，上气不接下气，无私，永无止境， undecaying ，坚定的，永恒的，未出生的，和独立的。  soul is subtle, imperceptible, incomprehensible, selfless, pure, steadfast, stainless, unagitated, desireless, fixed like a spectator, and self-abiding.灵魂 微妙的，潜移默化的，不可理解的，无私的，纯粹的，坚定的，不锈钢， unagitated ， desireless ，固定像一个旁观者，和自我守法。 consciousness, perception, discernment, intelligence, 意识，知觉，鉴别力，智慧，
wisdom, insight, persistence, thought, thoughtfulness, 智慧，深入，持久，思想，思路，
impulse, memory, conception, purpose, life, desire, will 冲动，记忆，概念，目的，生命，希望，

这里的一些生词是有意义的和，人名、地名不一样，这样的生词学会了一个单词在其他地方还可以应用，而人名地名除非非常著名的以外一般名词学会了平时用处也很少。
   而其他的句子里面的生词看着是生词练习下来就会感觉其实生词也很少，多数是一些简单单词的变形，对于这些单词其实是很有用的，我们平时工作中就经常用到这样的书面语音，只是口头语言较少应用而已。
   所以我们要扩大词汇量，只要快速连环朗读就可以自然理解和记忆了。
   阅读是看到句子就可以眼睛看到的单词变幻成语音，方便理解，不容易记忆，而大声朗读以后记住了语音，一般自己就比较容易应用于说和写。
   英语直读的练习注音可以解决的，英语理解是连环朗读，多重压码使得朗读达到流利程度加以理解（就是将变化的单词联想出来简单的单词），记忆就是自己下次阅读可以将几个模糊的单词反复出现对号入座的过程，自己朗读以后理解了下次自己也可以说出来和写出来了。