We Shall Remain
Narrator: Almost nothing is known about the most iconic feast in American history — not even the date.
旁白：关于美国历史上最具标志性的盛宴几乎一无所知——甚至连日期也不知道。
It happened, most likely, in the late summer of 1621 .
这件事很可能发生在 1621 年夏末。
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a little less than a year after the Wampanoag saw a small group of strangers land on their shores.
距离万帕诺亚格人看到一小群陌生人登陆他们的海岸不到一年。
Half these strangers — men, women and children — had died of disease, hunger or exposure in their first winter on the unforgiving edge of North America.
这些陌生人——男人、女人和儿童——中有一半在他们来到北美严酷边缘的第一个冬天就死于疾病、饥饿或暴露。
But by the next summer, with the help of the Wampanoag, the Pilgrims had taken a harvest sure to sustain the settlement through the next barren season.
但到了第二年夏天，在万帕诺亚格人的帮助下，清教徒们获得了丰收，这肯定足以维持定居点度过下一个贫瘠的季节。
And they meant to celebrate their faith that God had smiled on their endeavor.
他们打算庆祝他们的信仰，即上帝对他们的努力微笑。
Elizabeth Hopkins: Fill up the pot my child and fetch some more water.
伊丽莎白·霍普金斯：我的孩子，把锅装满，再打点水。
Elizabeth Hopkins: We should have this done in no time.
伊丽莎白·霍普金斯：我们应该立即完成这件事。
Narrator: As the "thanks-giving" began, a group of Wampanoag men led by their Chief, Massasoit, entered the Plymouth settlement .
旁白：随着“感恩节”的开始，一群万帕诺亚格人在他们的酋长马萨索伊特的带领下进入了普利茅斯定居点。
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not entirely sure of the reception they'd get.
不完全确定他们会受到怎样的接待。
Jenny Hale Pulsipher, Historian: Sometimes the Pilgrims are saying uh back off, and sometimes they bring the Wampanoags closer depending on what circumstances are like.
Jenny Hale Pulsipher，历史学家：有时朝圣者会说“呃退后”，有时他们会根据具体情况拉近万帕诺亚格人的距离。
But this is a celebration of their survival, of their recognition that they probably wouldn't have survived without the assistance of these Indians.
但这是对他们生存的庆祝，是对他们认识到如果没有这些印第安人的帮助他们可能无法生存的庆祝。
This is a time clearly when they're welcome.
这显然是他们受到欢迎的时刻。
Elizabeth Hopkins: The governor cannot mean 'em stay.
伊丽莎白·霍普金斯：州长不能让他们留下来。
Narrator: Massasoit and his men had not appeared empty-handed.
旁白：马萨索伊特和他的手下并不是空手而来。
They brought five fresh-killed deer — providing some of the vitals for a celebration that stretched over the next three days.
他们带来了五只刚宰杀的鹿，为接下来三天的庆祝活动提供了一些必需品。
Miles Standish: Musketeers make ready!
迈尔斯·斯坦迪什：火枪手做好准备！
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Musketeers, fire!
火枪手，开火！
Narrator: The Wampanoag and the Pilgrims were an unlikely match .
旁白：万帕诺亚格人和朝圣者不太可能是一对。
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but the two peoples were bound by what they shared: an urgent need for allies.
但两国人民因共同点而紧密相连：迫切需要盟友。
The Pilgrims were completely alone in a new world, separated by thousands of miles of ocean from friends and family.
清教徒们在一个新世界中完全孤独，与朋友和家人相隔数千英里。
The Wampanoag — badly weakened by rolling epidemics — lived in fear of rival tribes.
万帕诺亚格人因流行病的蔓延而严重削弱，他们生活在对敌对部落的恐惧之中。
That they found one another in 1621 looked like a boon to each.
1621 年，他们找到了彼此，这对双方来说都是一件幸事。
Neal Salisbury: The Thanksgiving celebration at Plymouth was certainly an unusual event.
尼尔·索尔兹伯里：普利茅斯的感恩节庆祝活动无疑是一次不寻常的活动。
It's not something we see thereafter.
这不是我们此后看到的东西。
It symbolizes where the relationship stood as of the fall of 1621.
它象征着截至 1621 年秋天为止两国关系的状况。
Nanumett: (in Nipmuc) My name is Spotted Crow.
Nanumet：（用 Nipmuc）我的名字是斑点乌鸦。
Pilgrim Man: Ankantookoche.
朝圣者：Ankantookoche。
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I'm not so good at your tongue I think.
我想我不太擅长你的舌头。
I'm glad you are amused anyway .
无论如何，我很高兴你能被逗乐。
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Pilgrim Man: You like it then.
朝圣者：那你就喜欢了。
Bellycheer.
肚皮欢呼。
Try some of this…
尝试一些这个……
Nanumett: (in Nipmuc) No, this tastes good.
Nanumet：（用 Nipmuc 语）不，这个味道不错。
Yes.
是的。
Neal Salisbury, Historian: For the English it establishes that they are going to be able to survive because of the Native Americans.
尼尔·索尔兹伯里（Neal Salisbury），历史学家：对于英国人来说，这表明他们将能够因为美洲原住民而生存下来。
Winslow: It looks to be some sort of gambling game.
温斯洛：这看起来是某种赌博游戏。
Neal Salisbury, Historian: There are strong personal relationships — certainly going on among the leading political figures on each side and, for all we know, among other individuals as well.
尼尔·索尔兹伯里，历史学家：双方的主要政治人物之间当然存在着牢固的个人关系，而且据我们所知，其他人之间也存在这种关系。
Narrator: For those who followed the Pilgrims across the Atlantic, the first "Thanks-giving" would enter into national mythology, where it remains the bright opening chapter of the American creation story.
旁白：对于那些跟随朝圣者横渡大西洋的人来说，第一个“感恩节”将进入民族神话，至今仍是美国创世故事的光明开篇。
For the Wampanoag, and for Massasoit, the memory of that day would recede into darker places, shadowed by betrayal and loss.
对于万帕诺亚格人和马萨索伊特来说，那一天的记忆将被背叛和损失笼罩在更黑暗的地方。
Jill Lepore, Historian: It's as if you could take the storybook version of American History — the myth of the first Thanksgiving — and turn it entirely upside down.
吉尔·莱波雷（Jill Lepore），历史学家：就好像你可以把故事书版本的美国历史——第一个感恩节的神话——完全颠倒过来。
Here is this story that's sad, that's sinister and finally is about cruelty and power.
这是一个悲伤、险恶的故事，最后是关于残酷和权力的。
Colin G.
科林·G.
Calloway, Historian: Looking back Massasoit would on one level have felt he was true to himself, but on another level he must have regretted what he'd done.
历史学家卡洛维：回顾过去，马萨索伊特在某种程度上会觉得他忠于自己，但在另一个层面上，他一定对自己的所作所为感到后悔。
He must have thought — what if we had taken a different course of action in dealing with these people?
他一定想过——如果我们采取不同的行动来对待这些人怎么办？
Narrator: They lived in a place of privilege, at the edge of a world, where every new day began.
旁白：他们生活在一个享有特权的地方，在世界的边缘，每一天都是从那里开始的。
And they called themselves the Wampanoag — the People of the First light.
他们称自己为万帕诺亚格人——初光之民。
Rae Gould, Nipmuc Anthropologist : Well, think about it.
Rae Gould，Nipmuc 人类学家：好吧，想一想。
You're here.
你在这里。
You are in the east.
你在东部。
You see the sun rise.
你看到太阳升起。
In relation to your world, to what you know, you are the people of the first light.
就你们的世界而言，就你们所知而言，你们是第一道光的人民。
You are the Wampanoag.
你是万帕诺亚格人。
Narrator: Behind the Wampanoag, the sun's west-moving light slowly revealed three-thousand miles of human culture — from the Atlantic Ocean to the Pacific.
旁白：在万帕诺亚格人的背后，太阳西移的光芒慢慢地揭示了从大西洋到太平洋三千英里的人类文化。
Colin G.
科林·G.
Calloway, Historian: Indian people shaped this continent.
历史学家卡洛维：印第安人塑造了这片大陆。
They established civilizations here, societies that had risen and in some cases fallen long before Europeans arrived.
他们在这里建立了文明，这些社会早在欧洲人到达之前就已经崛起，有时甚至衰落。
As you look across the continent at this time, Shawnees in the Ohio Valley are shaping that area, building their own societies; Cherokees in the southeast, Sioux in the western Great Lakes reaching out in the plains, Apaches on the southern plains and in the south west.
当你放眼整个大陆时，俄亥俄河谷的肖尼人正在塑造这个地区，建立他们自己的社会；切罗基人居住在东南部，苏族人居住在五大湖西部，延伸至平原，阿帕奇人居住在南部平原和西南部。
Everywhere across North America there are communities and tribes and peoples whose histories are ongoing.
北美各地都有社区、部落和人民，他们的历史仍在延续。
Nanumett: (in Nipmuc) Use this to fix the hole.
Nanumet：（在 Nipmuc）用这个来修复洞。
Tie it well.
系好。
Yes.
是的。
Yes, very good.
是的，非常好。
Narrator: The confederation of tribes that made up the Wampanoag was one small network section of the native web that spread across North America.
旁白：组成万帕诺亚格人的部落联盟是遍布北美的本土网络的一小部分。
The People of the First Light hugged the coast of a vast ocean.
曙光之民拥抱着浩瀚海洋的海岸。
To the north were "The People of the Big Hill," the Massachusett.
北面是“大山人民”——马萨诸塞州。
To the west and inland were the NIPMUC, "the People of the Fresh Water." Then the Mohegan and Pequot, and the Narragansett.
西部和内陆是 NIPMUC，“淡水人民”。然后是 Mohegan 和 Pequot，以及 Narragansett。
Rae Gould, Nipmuc Anthropologist: Just think of this one big circle, and everyone speaking different dialects of Algonquian language, but they were mutually intelligible.
Rae Gould，Nipmuc 人类学家：想想这一大圈子，每个人都说阿尔冈昆语的不同方言，但他们是可以相互理解的。
So, we're all interrelating with each other, married, trading, sharing resources, using resources.
所以，我们都在相互联系、结婚、交易、共享资源、使用资源。
R.
R。
David Edmunds, Historian: It was a community of communities and they had inter-meshed and had their own agendas, their own political problems, their own warfare, and their own trade.
历史学家大卫·埃德蒙兹：这是一个社区的社区，他们相互交织，有自己的议程、自己的政治问题、自己的战争和自己的贸易。
There was a rich sort of political interaction in this region.
该地区有丰富的政治互动。
Tall Oak, Absentee Mashantucket Pequot, Wampanoag: Sometimes everyone gets along and sometimes they don't.
高橡树，缺席马山塔基特·佩科特，万帕诺亚格：有时每个人都相处融洽，有时则不然。
But they resolved the conflicts sometimes through military activity and sometimes through negotiations.
但他们有时通过军事活动，有时通过谈判解决冲突。
We had times when we forgave offenses as part of our traditions — with certain ceremonies were held — like the Green Corn Festival, which was held around the harvest time, for the corn.
有时候，作为我们传统的一部分，我们会原谅冒犯——并举行某些仪式——比如青玉米节，它是在玉米收获季节举行的。
That was a time when you would forgive all the offenses of your-uh different people that you might not have been on good terms with, and you would invite them to the ceremony and they would come and you'd exchange songs and dances.
那时你会原谅你的——呃，不同的人的所有冒犯，而你可能与这些人关系不太好，你会邀请他们参加仪式，他们会来和你交换歌曲和舞蹈。
We continue with that because we believe that everything we had was a gift from the Creator.
我们继续这样做，因为我们相信我们所拥有的一切都是造物主的礼物。
Narrator: The half-dozen neighboring tribes had achieved a balance of power.
旁白：邻近的六个部落已经实现了力量平衡。
The weaker paying tribute to the stronger.
弱者向强者致敬。
The Wampanoag had sufficient numbers to defend their territory against their nearest rivals, the Narragansett.
万帕诺亚格人有足够的人数来保卫自己的领土，对抗最接近的对手纳拉甘西特人。
And the bounty of the land itself eased inter-tribal tensions.
土地的丰富本身也缓解了部落间的紧张关系。
Awashunk: (in Nipmuc) Children!
Awashunk：（用 Nipmuc 语）孩子们！
Children!
孩子们！
Come!
来！
Narrator: The shallows of the ocean and the bays gave up heaps of shellfish; inland rivers watered the growing fields, where the Wampanoag cultivated corn, beans, squash...The woodlands were filled with game for food and furs to get them through the cold, dark of winter.
旁白：海洋的浅滩和海湾放弃了成堆的贝类；内陆河流滋润着不断生长的田地，万帕诺亚格人在那里种植玉米、豆类、南瓜……林地里充满了食物和毛皮，以度过寒冷、黑暗的冬天。
In 1615, the land sustained tens of thousands of people.
1615年，这片土地养活了数万人。
Neal Salisbury, Historian: The explorers who describe these regions all describe the native peoples of New England living in these very populous villages.
尼尔·索尔兹伯里，历史学家：描述这些地区的探险家都描述了生活在这些人口稠密的村庄中的新英格兰原住民。
In fact Champlain, sailing for the French, decided that they didn't want to colonize New England because there were too many people here.
事实上，为法国航行的尚普兰决定，他们不想殖民新英格兰，因为这里的人太多了。
Narrator: For a hundred years alien ships had trolled off the Wampanoag coast...apparitions on the horizon.
旁白：一百年来，外星飞船一直在万帕诺亚格海岸附近航行……地平线上的幽灵。
Odd-looking European explorers and fishermen occasionally came ashore, but they made scant effort to establish relations.
相貌奇特的欧洲探险家和渔民偶尔也会上岸，但他们并没有做出什么努力来建立关系。
Waban: (in Nipmuc) Some strangers are coming.
Waban：（用 Nipmuc 语）有些陌生人来了。
Pelex: (in Nipmuc) Maybe they will pass by.
Pelex：（用 Nipmuc 语）也许他们会经过。
Waban: (in Nipmuc) Maybe, but I don't think so.
Waban：（用 Nipmuc 语）也许吧，但我不这么认为。
Narrator: The visitors were known to kill native people, or to capture and carry away men and women, but in the century since Columbus, the Europeans had yet to leave any real footprint on the Wampanoag shores.
旁白：众所周知，这些来访者会杀害原住民，或者捕获并带走男人和女人，但自哥伦布以来的一个世纪里，欧洲人尚未在万帕诺亚格海岸留下任何真正的足迹。
Neal Salisbury, Historian: In the years 1617 to 19, an epidemic swept through New England.
尼尔·索尔兹伯里，历史学家：1617 年至 19 年间，一场流行病席卷了新英格兰。
We don't know exactly what disease this was.
我们不知道这到底是什么病。
And some of the reports of symptoms seem to suggest different diseases.
一些症状报告似乎表明存在不同的疾病。
It's possible that one followed rapidly upon the other.
有可能一个人很快地追上了另一个人。
Karen Kupperman, Historian: A normal epidemic hits a few people and then other people get sick but the first people start getting better.
历史学家凯伦·库珀曼（Karen Kupperman）：正常的流行病会袭击少数人，然后其他人也会生病，但第一批人会开始好转。
In this case everyone gets sick at once.
在这种情况下，每个人都会立刻生病。
Neal Salisbury, Historian: A sickness was usually interpreted as an invasion of hostile spiritual powers.
尼尔·索尔兹伯里，历史学家：疾病通常被解释为敌对精神力量的入侵。
And the native people had medicine men, whom they called "powwows," who were experts at countering the spirits of the diseases with which native people had experienced.
土著人民有巫师，他们称之为“powwows”，他们是对抗土著人民所经历的疾病的灵魂的专家。
In this case the powwows were ineffective.
在这种情况下，仪式是无效的。
Often they were victims themselves.
他们自己往往也是受害者。
Lisa Brooks, Abenaki Historian: The way that native people refer to it is that the world turned upside down.
丽莎·布鲁克斯（Lisa Brooks），阿贝纳基历史学家：当地人所说的“世界颠倒了”。
Jill Lepore, Historian: A whole village might have two survivors, and those two survivors were not just like any two people.
吉尔·莱波雷（Jill Lepore），历史学家：整个村庄可能有两个幸存者，而这两个幸存者并不像任何两个人。
They were two people who had seen everyone they know die miserable, wretched, painful — excruciatingly painful — deaths.
他们两个人都见过他们认识的每个人都以悲惨、不幸、痛苦——极其痛苦的方式死去。
Massasoit: (in Nipmuc) Great Spirit, please accept these humble offerings.
马萨索伊特：（用尼普穆克语）伟大的神灵，请接受这些卑微的奉献。
Jill Lepore, Historian: So, it's not only that the population was eviscerated, it's that the survivors were deeply affected by their experiences, and vulnerable in ways that are hard for us to imagine, this sort of post-Apocalyptic vulnerability.
吉尔·莱波雷（Jill Lepore），历史学家：所以，不仅仅是人口被掏空，幸存者也深受他们的经历影响，并且以我们难以想象的方式变得脆弱，这种后世界末日的脆弱性。
Narrator: Massasoit had seen nine of every ten of his people perish of a cause nobody understood: tiny microbes for which the native population had no natural defense — alien diseases left behind by European sailors.
旁白：马萨索伊特亲眼目睹他的族人中十分之九的人死于一种没人理解的原因：当地人对这些微小微生物没有天然防御能力——欧洲水手留下的外来疾病。
As the season of death subsided, the Narragansett — largely spared the ravages of the epidemic — began a series of raids on Wampanoag villages.
随着死亡季节的平息，纳拉甘西特人基本上没有受到流行病的破坏，开始对万帕诺亚格村庄进行一系列袭击。
And the beleaguered Wampanoag looked to Massasoit to lead them into an uncertain future.
陷入困境的万帕诺亚格人指望马萨索伊特带领他们走向不确定的未来。
Edward Winslow: Miles, I think there's a channel further starboard.
爱德华·温斯洛：迈尔斯，我认为右舷更远的地方有一个海峡。
Edward Winslow: Not much further now lads.
爱德华·温斯洛：伙计们，现在不多了。
Miles Standish: Haul away.
迈尔斯·斯坦迪什：拖走。
Put your backs into it.
把你的背放进去。
Pull!
拉！
Pull, lads, pull!
拉，小伙子们，拉！
Narrator: In December of 1620, after 66 days at sea and five uneasy weeks on the northern tip of Cape Cod, a scraggly cult from England anchored its sailing vessel — the Mayflower — off the mainland coast and sent a small party of men to scout the wooded shores.
旁白：1620 年 12 月，在海上航行了 66 天，在科德角北端度过了不安的五周后，来自英国的一个杂乱的邪教将其帆船“五月花号”停泊在大陆海岸附近，并派出一小队人去侦察树木繁茂的海岸。
Narrator: Radical religious views had made the Pilgrims unwelcome and unwanted in England; they had no home to go back to if they failed to make one in this new world.
旁白：激进的宗教观点使清教徒在英国不受欢迎、不受欢迎。如果他们不能在这个新世界建立一个家，他们就无家可归。
Soon after coming ashore, the scout party stumbled onto the Wampanoag village of Patuxet.
上岸后不久，侦察队偶然发现了万帕诺亚格人的帕图克西特村。
Jonathan Perry, Aquinnah Wampanoag: Prior to the 1600s, Patuxet was a large community of it's estimated well over 2,000 native people.
Jonathan Perry、Aquinnah Wampanoag：在 1600 年代之前，Patuxet 是一个大型社区，估计有超过 2,000 名原住民。
In 1618, the sickness reduces the population to almost zero.
1618 年，疾病使人口几乎为零。
Jonathan Perry, Aquinnah Wampanoag: When the English arrive they find houses fallen to ruin, fields lying fallow, human bones bleaching in the sun that have been scattered by animals.
乔纳森·佩里（Jonathan Perry）、阿奎纳·万帕诺亚格（Aquinnah Wampanoag）：当英国人到达时，他们发现房屋已成为废墟，田野休耕，被动物散落的人骨在阳光下泛白。
Colin G.
科林·G.
Calloway, Historian: They attributed this devastation to God looking out and clearing the way for his chosen people.
历史学家卡洛维：他们将这场灾难归因于上帝的注视，为他的选民扫清了道路。
Edward Winslow: I think we've found a home.
爱德华·温斯洛：我想我们已经找到了归宿。
Pilgrim Man: We’ll need more wood.
朝圣者：我们需要更多木材。
Pile it up over here…
堆在这里...
Narrator: Patuxet had easy access to fresh water, a decent harbor, and high ground from which the Pilgrims could defend themselves.
旁白：帕图西特很容易获得淡水，有一个像样的港口，还有朝圣者可以防御的高地。
They set their lone cannon on a nearby hill and christened the village New Plymouth.
他们在附近的一座小山上安置了他们唯一的大炮，并将这个村庄命名为新普利茅斯。
The fortifications were hardly sufficient to the task; the Wampanoag, even in their weakened state, could have wiped out the visitors with ease; instead Massasoit sent warriors to keep an eye on the strangers.
防御工事不足以完成任务。万帕诺亚格人即使在虚弱的状态下，也可以轻松消灭外来者。相反，马萨索伊特派出战士来监视陌生人。
Tall Oak, Absentee Mashantucket Pequot, Wampanoag: The Pilgrims reported themselves in their journals that they saw Indians.
高橡树，缺席马山塔基特·佩科特，万帕诺亚格：朝圣者在日记中报告说他们看到了印第安人。
And of course when they didn't see them, they thought they saw them because any time a bush would move they were sure there was an Indian behind it.
当然，当他们没有看到他们时，他们以为自己看到了他们，因为每当灌木丛移动时，他们就确信后面有一个印第安人。
Our people always had to watch.
我们的人民总是必须观看。
It was part of our survival.
这是我们生存的一部分。
You had to watch anyone, to observe how they were and to see how they were going to act.
你必须观察任何人，观察他们的样子，看看他们将如何行动。
Colin G.
科林·G.
Calloway, Historian: When Indian people see the strangers who have arrived and they've brought with them women and children, that makes them different from previous Europeans that they've seen or heard of.
历史学家卡洛韦：当印度人看到带着妇女和儿童来到这里的陌生人时，这使他们与他们以前见过或听说过的欧洲人不同。
Jessie Little Doe, Mashpee Wampanoag Linguist: In Wampanoag tradition, if you're thinking about making trouble, you don't bring your women and you don't bring your children.
Jessie Little Doe，Mashpee Wampanoag 语言学家：按照万帕诺亚格人的传统，如果你想制造麻烦，就不要带你的女人，也不要带你的孩子。
So to see folks showing up with women and children, immediately they're not a threat.
因此，当看到人们带着妇女和儿童出现时，他们立即就不再是威胁。
Secondly, they're really, really sickly...and they're starving.
其次，他们真的病得很厉害……而且他们正在挨饿。
William Brewster: To you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flame and fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.
威廉·布鲁斯特：你们那些受困扰的人，请与我们一起安息，当主耶稣与他大能的天使从天上显现，在火焰中向那些不认识上帝、不听从我们主耶稣基督福音的人报仇时。
We pray always for you, that our God would count you worthy of this calling, and fulfill the good pleasure of his goodness, and the work of faith with power…
我们总是为你祈祷，愿我们的神认为你配得上这个呼召，并实现他的良善和大能的信心工作的美意……
Narrator: The longer the Wampanoag watched, the more pitiful the strangers appeared.
旁白：万帕诺亚格人看的时间越长，陌生人就越显得可怜。
One hundred and two Pilgrims had made the trip across the Atlantic.
一百零二名朝圣者横渡了大西洋。
Midway through that winter, fifteen had died of disease or deprivation.
那年冬天中期，已有 15 人死于疾病或贫困。
By the end of the winter, the Pilgrims had buried forty-five of their fellow travelers.
到冬末，清教徒们已经埋葬了四十五位旅伴。
Thirteen of the eighteen women had died.
十八名妇女中有十三人死亡。
But even as their numbers dwindled, it was clear the strangers were not giving up...and anxiety grew among the Wampanoag.
但即使他们的数量减少了，很明显这些陌生人并没有放弃……万帕诺亚格人的焦虑情绪与日俱增。
While many powerful tribal leaders — or sachems — argued that it was time to finish off the Pilgrims before their settlement took hold, Massasoit counseled patience.
尽管许多强大的部落首领（或酋长）认为，是时候在朝圣者定居点建立之前消灭他们了，但马萨索伊特建议保持耐心。
The final decision on handling the strangers would fall to him.
处理陌生人的最终决定权将落在他身上。
Sachem of the Pokanokets — one of the groups that made up the Wampanoag confederacy — he had risen to the leadership of all the Wampanoag, earning his title: Massasoit.
波卡诺克特族的酋长——组成万帕诺亚格联盟的团体之一——他已经晋升为所有万帕诺亚格人的领导者，并赢得了他的头衔：马萨索伊特。
R.
R。
David Edmunds, Historian: Massasoit is a classic sort of-of village chief or super village chief in the Algonquian world.
大卫·埃德蒙兹，历史学家：马萨索伊特是阿尔冈昆世界中典型的村长或超级村长。
He is a man of great respect among his people.
他是一位深受人民尊敬的人。
He doesn't have the coercive power that a European sovereign or a monarch would have.
他不具备欧洲主权国家或君主应有的强制力。
He is a person who leads by example, and people have faith in his leadership and his experience.
他是一个以身作则的人，人们对他的领导能力和经验充满信心。
Narrator: Throughout that winter, Massasoit wrestled with the question of how to deal with the newcomers.
旁白：整个冬天，马萨索伊特都在思考如何应对新来者的问题。
The Chief's first impulse had been to put a curse on the Pilgrims, and watch them die off altogether.
酋长的第一反应是对朝圣者施加诅咒，然后看着他们全部死去。
But the weakened Wampanoag needed any friends they could get.
但衰弱的万帕诺亚格人需要他们能得到的任何朋友。
Massasoit was paying steep tribute to the Narragansett, but he knew his near neighbors had the numbers to overrun the remaining Wampanoag villages whenever they chose.
马萨索伊特向纳拉甘西特人致以崇高的敬意，但他知道他的近邻有足够的数量来占领剩余的万帕诺亚格村庄，只要他们愿意。
And he was aware that the strangers came from a nation of wealth and military might.
他知道这些陌生人来自一个富有、军事实力雄厚的国家。
Karen Kupperman, Historian: During the winter of 1620-21, Massasoit must have been thinking about the possibilities of some kind of alliance because the Pilgrims look pretty manageable, given the fact that 50% of them are dead by the end of the first winter.
历史学家凯伦·库珀曼 (Karen Kupperman)：在 1620-21 年的冬天，马萨索伊特一定在考虑某种联盟的可能性，因为朝圣者看起来很容易管理，因为到第一个冬天结束时，他们中的 50% 已经死亡。
Massasoit — and this is an assumption that was made by Indians all up and down the coast — would have thought, this will be good.
马萨索伊特——这是沿海各地印第安人做出的假设——会想，这会很好。
I can have these people here.
我可以让这些人在这里。
I can get from them the things that I want from Europeans and I can control them.
我可以从他们那里得到我想从欧洲人那里得到的东西，而且我可以控制它们。
So they'll be an ally and a benefit to me and my people.
所以他们将成为我和我的人民的盟友和利益。
Massasoit: (in Nipmuc) Oh Grandfather Sun, I am thankful for this beautiful day.
Massasoit：（用 Nipmuc 语）哦，孙爷爷，我很感谢这美好的一天。
Let me choose wisely my actions for the well being of my People.
让我为了我人民的福祉明智地选择我的行动。
Pilgrim Man: This country ain’t fit for man or beast!
朝圣者：这个国家不适合人类或野兽！
That’s ready now.
现在已经准备好了。
Pilgrim Man #2 : We need more water over here.
朝圣者#2：我们这里需要更多的水。
Narrator: In the first days of spring, 1621, Massasoit sent a small party into the Pilgrim settlement.
旁白：1621 年春天的第一天，马萨索伊特派了一小队人进入朝圣者定居点。
Pilgrim Man: Alright, stay back everyone.
朝圣者：好了，大家都退后吧。
Narrator: The Wampanoag chief and sixty of his men waited on the far side of a small river; he refused to enter the village himself until the Pilgrims agreed to give up a hostage.
旁白：万帕诺亚格酋长和他的六十名部下在一条小河的对岸等待着。在朝圣者同意交出人质之前，他拒绝亲自进入村庄。
Pilgrim Man: Don’t worry.
朝圣者：别担心。
We’ll be right here.
我们就在这里。
Narrator: The English chose a young man with little to lose.
旁白：英国人选择了一个没什么可失去的年轻人。
Edward Winslow was a 25-year-old whose wife was just days from death.
爱德华·温斯洛 (Edward Winslow) 25 岁，他的妻子距离去世仅几天。
Narrator: Winslow agreed to go as the hostage...and to deliver Governor John Carver's invitation to Massasoit to enter Plymouth for talks.
旁白：温斯洛同意作为人质……并转达州长约翰·卡弗对马萨索伊特进入普利茅斯进行会谈的邀请。
Edward Winslow: I come from King James who welcomes you with love and peace.
爱德华·温斯洛：我来自詹姆斯国王，他以爱与和平欢迎您。
The King sees you, my lord, as his friend and ally.
陛下，国王将您视为他的朋友和盟友。
Please enter our village.
请进我们村。
Mr. Carver — the governor — would like to speak with you.
卡弗先生——州长——想和你谈谈。
Please we wish to be at peace with you, as our closest neighbors.
作为我们最近的邻居，我们希望与您和睦相处。
Please.
请。
Narrator: Among the men with Massasoit that day was a Wampanoag who could act as translator.
旁白：那天和马萨索伊特在一起的人中有一个万帕诺亚格人，可以充当翻译。
Narrator : Tisquantum, or Squanto, had been kidnapped years earlier and sold into slavery in Europe.
旁白：提斯匡特姆，或称斯匡托，多年前被绑架并被卖到欧洲当奴隶。
When he made his way back home Squanto could speak a little English, and was familiar with European custom.
当他回家时，斯匡托会说一点英语，并且熟悉欧洲习俗。
Massasoit: (in Nipmuc) We see that you have great difficulty here.
Massasoit：（用 Nipmuc）我们看到你在这里遇到了很大的困难。
Colin G.
科林·G.
Calloway, Historian: This is one of the very first of these treaty encounters that are going to become such an important part of Anglo-American relations with Indian peoples across the continent.
历史学家卡洛韦：这是这些条约中最早的一次，这些条约将成为英美与整个非洲大陆印度人民关系的重要组成部分。
John Carver: We want to be at peace with you.
约翰·卡弗：我们希望与你和睦相处。
We want you to promise none of your people will harm any of our people.
我们希望你们保证你们的任何人都不会伤害我们的任何人。
Massasoit: (in Nipmuc) Tell him we mean no harm.
Massasoit：（用 Nipmuc）告诉他我们无意伤害。
John Carver: Let us agree then that if any one unjustly attack you, that we will help you, and if any unjustly attack us, then you will help us.
约翰·卡弗：那么让我们同意，如果有人不公正地攻击你，我们将帮助你，如果有人不公正地攻击我们，那么你将帮助我们。
Narrator: There was cause for joy on both sides: the Pilgrims had friends to help them navigate the unfamiliar hardships of their new home; the Wampanoag had made themselves the first and favored ally of the new English colony.
旁白：双方都有理由感到高兴：清教徒们有朋友帮助他们度过新家的陌生困难；万帕诺亚格人已成为英国新殖民地的第一个也是最受青睐的盟友。
Jenny Hale Pulsipher, Historian: There's a very clear sense that Massasoit understands the entire treaty as reciprocal.
Jenny Hale Pulsipher，历史学家：有一种非常明显的感觉，马萨索伊特将整个条约理解为互惠的。
At the very end of the treaty it says if you do these things then King James will esteem you his friend and ally.
在条约的最后，它说如果你做了这些事情，那么詹姆斯国王就会将你视为他的朋友和盟友。
So it would make very good sense for the Indians to think this is an alliance, this is a meeting between friends.
因此，印度人认为这是一个联盟，这是朋友之间的会面，这是非常有道理的。
As soon as the treaty is concluded, that very day, Massasoit says, "Tomorrow I'll bring my people and we'll plant corn on the other side of the stream." So this sense that we're the same people now.
条约一缔结，马萨索伊特就在当天说道：“明天我将带上我的人民，我们将在河对岸种植玉米。”所以感觉我们现在是同一个人了。
We're going to be sharing everything.
我们将分享一切。
Narrator: Over the coming months, the two peoples made halting moves toward codifying their alliance.
旁白：在接下来的几个月里，两国人民在缔结联盟方面犹豫不决。
As a show of friendship, Massasoit formally ceded the settlers the village of Patuxet, and all the planting land and hunting grounds around it.
为了表示友谊，马萨索伊特正式将帕图西特村及其周围的所有种植地和狩猎场割让给定居者。
In July Edward Winslow made a forty-mile journey to Massasoit's village, Pokanoket, and presented the chief a gift of a copper chain.
七月，爱德华·温斯洛长途跋涉四十英里来到马萨索伊特的村庄波卡诺基特，并向酋长赠送了一条铜链作为礼物。
The Wampanoag agreed to trade with the English alone, and not the French.
万帕诺亚格人同意只与英国人进行贸易，而不是与法国人进行贸易。
Massasoit would benefit as the facilitator of trade between the English and other tribes.
马萨索伊特将作为英格兰与其他部落之间贸易的促进者而受益。
A few weeks after Winslow's visit, the Pilgrims invited the Wampanoag to take part in their first American thanks-giving.
温斯洛访问几周后，清教徒邀请万帕诺亚格人参加他们的第一次美国感恩节。
But what sealed the relationship was a simple show of personal respect.
但维持这段关系的只是简单的个人尊重的表现。
In February of 1623, when a messenger arrived at Plymouth with the news that Massasoit was desperately ill, Winslow — like many Algonquian — rushed to his side.
1623 年 2 月，当一名信使抵达普利茅斯，带来马萨索伊特病重的消息时，温斯洛——像许多阿尔冈金人一样——冲到了他身边。
Karen Kupperman, Historian: Winslow makes the point that this is what Indians do.
历史学家凯伦·库珀曼：温斯洛指出这就是印第安人所做的事情。
When a friend is sick everyone congregates at the friend's bedside.
当朋友生病时，每个人都会聚集在朋友的床边。
This is one of those places where Winslow is acting as he knows Indians expect people to act.
这是温斯洛正在采取行动的地方之一，他知道印度人希望人们采取行动。
Massasoit : (in Nipmuc) Is that you Winslow?
Massasoit：（用 Nipmuc 语）是你 Winslow 吗？
Edward Winslow: (in Nipmuc) Yes, Massasoit.
爱德华·温斯洛：（用尼普穆克语）是的，马萨索伊特。
Massasoit: (in Nipmuc) Until we meet again my friend.
Massasoit：（用 Nipmuc）直到我们再次见面，我的朋友。
Karen Kupperman, Historian: Edward Winslow is a very interesting man.
凯伦·库珀曼，历史学家：爱德华·温斯洛是一个非常有趣的人。
He was the second in command in Plymouth and he's the one who takes it upon himself to become the principle emissary to Massasoit.
他是普利茅斯的二把手，也是他亲自担任前往马萨索伊特的主要特使的人。
Edward Winslow: (in Nipmuc) Eat, Massasoit.
爱德华·温斯洛：（用尼普穆克语）吃吧，马萨索伊特。
Karen Kupperman, Historian: Some Indians had a dual chieftain system.
历史学家凯伦·库珀曼：一些印第安人实行双重酋长制度。
That is they had a overall chief who is called the "inside chief," who is responsible for the community and basically stays within the community.
就是他们有一个总的负责人，叫“内部负责人”，他对社区负责，基本上留在社区内。
And then there's an "outside chief" who is responsible for essentially foreign relations and war.
然后还有一位“外部酋长”，主要负责外交关系和战争。
Winslow is acting as the outside chief.
温斯洛担任外部负责人。
Edward Winslow: Please, heavenly Father, watch over your child Massasoit...
爱德华·温斯洛：天父，请看护您的孩子马萨索伊特……
Narrator: Winslow's medicine was of no particular benefit to Massasoit, but the chief did recover and Winslow was there — representing the entire Plymouth Colony — when Massasoit was able to rise again.
旁白：温斯洛的药对马萨索伊特没有特别的好处，但酋长确实康复了，当马萨索伊特能够再次崛起时，温斯洛就在那里——代表整个普利茅斯殖民地。
Massasoit: (in Nipmuc) I will never forget your kindness.
Massasoit：（用 Nipmuc）我永远不会忘记你的善意。
Narrator: In spite of a growing trust between Edward Winslow and Massasoit, the relationship between the Pilgrims and the Wampanoag remained tentative.
旁白：尽管爱德华·温斯洛和马萨索伊特之间的信任日益增强，清教徒和万帕诺亚格人之间的关系仍然是暂时的。
The Pilgrims were separatists...devout Christians who had fled the Old World for fear its corruptions would darken the Godly light in which they dwelled.
清教徒是分离主义者……虔诚的基督徒，他们逃离旧世界，因为担心旧世界的腐败会遮蔽他们所居住的神圣之光。
Corrupting influences lurked...everywhere.
腐败的影响潜伏在……无处不在。
Awashunk: (in Nipmuc) See.
Awashunk：（用 Nipmuc 语）看。
This is what they should look like.
这就是它们应该的样子。
Elizabeth Hopkins: She cannot mean to eat this.
伊丽莎白·霍普金斯：她不是故意要吃这个的。
Narrator: Even Winslow, who found the Wampanoag and other tribes "trustworthy," "quick of apprehension," and "just", fretted about close contact with Indians.
旁白：即使是温斯洛，他认为万帕诺亚格人和其他部落“值得信赖”、“快速理解”和“公正”，也对与印第安人的密切接触感到不安。
Jill Lepore, Historian: You see at the beginning of the 17th century, this kind of cautious getting to know one another.
Jill Lepore，历史学家：你可以看到在 17 世纪初，这种谨慎的相互了解。
As those peoples become more and more dependent on one another, and exchange more and more goods, and ideas, and people — children, wives, families — have more and more contact with one another.
随着这些人民彼此越来越依赖，交换越来越多的商品和思想，人们——孩子、妻子、家庭——彼此之间的联系也越来越多。
In a sense, the two peoples come to share a great deal.
从某种意义上说，两国人民有很多共同点。
They come, the English come to be more like Indians in many ways.
他们来了，英国人在很多方面变得更像印度人。
They dress more like Indians.
他们的穿着更像印度人。
They use Indian words.
他们使用印度单词。
They're familiar with Indian ways.
他们熟悉印度的生活方式。
And the Indians come to be more like English.
印度人变得越来越像英国人。
A lot of Indians speak English.
很多印度人说英语。
They wear English clothes.
他们穿着英国衣服。
They build houses that are English.
他们建造的房子是英国式的。
There's a reciprocity of exchange that actually turns out — we might think, 'oh how lovely.
事实上，交换是互惠的——我们可能会想，‘哦，多可爱啊。
What a nice multicultural fest that is.’ But actually it makes everyone very, very nervous.
这是多么美好的多元文化盛宴啊。”但实际上这让每个人都非常非常紧张。
Narrator: The Pilgrims were especially wary; they were badly outnumbered and many Indians, they believed, bore the English "an inveterate malice." They also knew Massasoit hadn't the power to shield them from every danger.
旁白：清教徒们特别警惕。他们在数量上处于劣势，而且他们相信，许多印第安人对英国人怀有“根深蒂固的恶意”。他们也知道马萨索伊特没有能力保护他们免受所有危险。
So in the spring of 1623, after hearing rumors of a planned attack by Massachusett Indians to the North, the Pilgrims — under their militia leader Miles Standish — made a deadly pre-emptive raid...and returned to Plymouth with an object lesson to those who would cross them.
因此，1623 年春天，在听到马萨诸塞州印第安人计划向北方发动袭击的传言后，朝圣者在民兵领袖迈尔斯·斯坦迪什的领导下，发动了一场致命的先发制人的突袭……并返回普利茅斯，给那些敢于闯入他们的人带来了教训。
Miles Standish: Gentlemen, here is a proper trophy.
迈尔斯·斯坦迪什：先生们，这是一个真正的奖杯。
Narrator: "This sudden and unexpected execution has so terrified the Indians," Edward Winslow wrote, "that many have fled their homes.
旁白：“这突如其来的、出人意料的处决让印第安人感到非常恐惧，”爱德华·温斯洛写道，“许多人逃离了家园。
Living like this, on the run, many have fallen sick, and died."
像这样的生活，在逃亡中，许多人生病了，然后死了。”
Shocking and brutal as the raid was, Massasoit counseled his sachems to keep up relations with Plymouth.
尽管这次袭击令人震惊和残酷，马萨索伊特还是建议他的酋长们保持与普利茅斯的关系。
The Wampanoag were still the favored friends of the English.
万帕诺亚格人仍然是英国人最喜爱的朋友。
And the English were surely no threat to their friends.
英国人肯定不会对他们的朋友构成威胁。
Colin G.
科林·G.
Calloway, Historian: Massasoit is able to keep this peace for a long time, which suggests that it's not simply his personality and his command that's doing that.
历史学家卡洛维：马萨索伊特能够长期保持这种和平，这表明这不仅仅是他的个性和命令造成的。
The nature of native society means that he is representing what the majority of his people want to do.
本土社会的本质意味着他代表了大多数人民想要做的事情。
Karen Kupperman, Historian: The Indians wanted certain things from the Europeans: knives, axes, swords and steel drills.
历史学家凯伦·库珀曼：印第安人想从欧洲人那里得到某些东西：刀、斧头、剑和钢钻。
Jean O’Brien, Ojibwe Historian: Europeans bring things like metal kettles that are very useful for Indian people and Indian people incorporate those goods into their own cultures on their own terms and in their own ways.
让·奥布莱恩（Jean O’Brien），奥及布威历史学家：欧洲人带来了金属水壶等对印度人非常有用的东西，印度人以自己的方式和方式将这些商品融入到自己的文化中。
Lisa Brooks, Abenaki Historian: For native people, trade is about binding people together in relationships of reciprocity.
阿贝纳基历史学家丽莎·布鲁克斯：对于当地人来说，贸易是将人们以互惠关系联系在一起。
So that was the question.
这就是问题所在。
How do we bring the English into these relationships of reciprocity?
我们如何让英国人融入这些互惠关系？
Tall Oak, Absentee Mashantucket Pequot, Wampanoag: We lived right near the shoreline, and we harvested the quahogs, which you make quahog chowder from and all the other good things.
Tall Oak，Absentee Mashantucket Pequot，万帕诺亚格：我们住在海岸线附近，我们收获了圆蛤，你可以用它们制作圆蛤杂烩和所有其他好东西。
And then after you eat the contents, then you saved the shell.
当你吃掉里面的东西后，你就保存了外壳。
We wasted nothing that the Creator gave 'cause everything was a gift, and from the shell from the quahog, the purple spire is what we made the wampum beads from.
我们没有浪费造物主所赐予的任何东西，因为一切都是一份礼物，而我们用圆蛤的壳和紫色尖顶制作了贝壳珠子。
All the tribes respected the wampum — and the value that wampum had was spiritual, more so than material.
所有部落都尊重贝壳——贝壳的价值是精神价值，而不是物质价值。
We used it in ceremony, it sealed agreements, it was what notarized a transaction.
我们在仪式上使用它，它密封协议，它是对交易进行公证的东西。
When wampum was exchanged, no one would break the agreement that went along with the wampum — be it a marriage agreement or a treaty or whatever, because it was so sacred, and you don't go against the creator.
当贝壳交换时，没有人会破坏与贝壳相关的协议——无论是婚姻协议还是条约或其他什么，因为它是如此神圣，你不能违背创造者。
R.
R。
David Edmunds, Historian: Initially the Europeans then will say, "Well, this must be like silver or gold.
历史学家大卫·埃德蒙兹：最初欧洲人会说：“嗯，这一定像银或金。
This is something that Indian people will use and trade back and forth." So they accepted it initially as well and wampum is seen as Native American currency by the English.
这是印度人会使用和来回交易的东西。”所以他们最初也接受了它，并且贝壳被英国人视为美洲原住民货币。
Narrator: European traders — long familiar with a money economy — set in motion a system for exchanging hard goods for wampum, making the Indian's traditional ceremonial amulet the coin of the American realm.
旁白：长期以来熟悉货币经济的欧洲商人启动了一种将硬货换成贝壳串珠的系统，使印度传统的仪式护身符成为美国王国的硬币。
Trade flourished under this ingenious new system.
在这个巧妙的新体系下，贸易蓬勃发展。
English merchants eagerly awaited Indian furs from the New World; the beaver hat was the fashionable new accessory on the streets of London.
英国商人热切地等待着来自新世界的印度毛皮。海狸帽是伦敦街头流行的新配饰。
And the arrival at Plymouth of product-laden ships from England was happy news to all.
来自英国的满载产品的船只抵达普利茅斯对所有人来说都是一个好消息。
With the import of steel drills, native tribes could greatly speed the manufacture of wampum.
随着钢钻的进口，土著部落可以大大加快贝壳贝壳的制造速度。
Karen Kupperman, Historian: It's much easier to create a wampum shell, to drill that hole through the center with a steel drill than with a stone drill, and so suddenly there's a large supply of wampum.
历史学家凯伦·库珀曼（Karen Kupperman）：制作贝壳贝壳，用钢钻在中心钻洞比用石钻要容易得多，所以突然间出现了大量的贝壳供应。
And what this means is that tribes in the interior who previously had very little access to wampum now are able to get it and they're also groups that have furs and other things to trade to the Europeans.
这意味着以前很少获得贝壳贝壳的内陆部落现在能够获得贝壳贝壳，而且他们也是拥有毛皮和其他物品可以与欧洲人进行贸易的群体。
Daniel K.
丹尼尔·K.
Richter, Historian: Plymouth colonists rely on Massasoit to begin brokering connections with other Native groups.
历史学家里克特：普利茅斯殖民者依靠马萨索伊特开始与其他土著群体建立联系。
So Massasoit becomes this very important node in these regional exchanges among furs and European goods and wampum all of which are being exchanged many times in different groups depending on who has what.
因此，马萨索伊特成为毛皮、欧洲商品和贝壳制品之间的区域交换中非常重要的节点，所有这些都根据谁拥有什么而在不同的群体中进行多次交换。
Narrator: With the Pilgrims integrated into the web of his alliances, Massasoit's gamble — welcoming the strangers — seemed to have paid handsome dividends.
旁白：随着清教徒融入他的联盟网络，马萨索伊特的赌博——欢迎陌生人——似乎获得了丰厚的回报。
Daniel K.
丹尼尔·K.
Richter, Historian: I think he would have looked back over the previous decade and thought that he had done some pretty good work.
历史学家里克特：我想他在回顾过去十年时会认为自己做了一些相当不错的工作。
It must have seemed possible to Wampanoags and to other Native groups and southern New England to envision a future in which English and Native communities could live profitably together.
对于万帕诺亚格人和其他原住民群体以及新英格兰南部来说，想象一个英国人和原住民社区可以共同盈利的未来似乎是可能的。
Narrator: In the spring of 1630, a fleet of ships led by the Arabella appeared off the coast to the north of Plymouth — carrying a thousand new immigrants.
旁白：1630 年春天，一支由阿拉贝拉号率领的船队载着一千名新移民出现在普利茅斯北部海岸附近。
While the Pilgrims had been escaping Europe, these Puritans meant to re-create a new and more pious England in America.
当清教徒逃离欧洲时，这些清教徒打算在美洲重建一个新的、更虔诚的英格兰。
They had embarked from England with a grant from their King to establish the Massachusetts Bay Colony...and with a boundless sense of mission.
他们带着国王的拨款从英国出发，建立马萨诸塞湾殖民地……并怀着无限的使命感。
R.
R。
David Edmunds, Historian: In Europe at this time, and particularly among the Christian kingdoms of Europe, there was this belief in the right to go out and usurp land that was not occupied by Christian people.
历史学家大卫·埃德蒙兹：在当时的欧洲，特别是在欧洲的基督教王国中，人们相信有权利出去侵占未被基督徒占领的土地。
And this was a religious basis for this, as well as political, in that this was a God-ordained practice in which one would be spreading Christianity and would be spreading European civilization, and there was a moral obligation to do so.
这是一个宗教基础，也是政治基础，因为这是一种上帝注定的做法，人们将在其中传播基督教并传播欧洲文明，并且这样做有道德义务。
Narrator: On board the Arabella , days before it landed, the future Governor of the new Massachusetts Bay Colony, John Winthrop, essayed the epic vision: "The Lord shall make us a praise and glory, for we must consider that we shall be as a City upon a Hill, the eyes of all people are upon us." The Puritans washed into Massachusetts Bay by the thousands in the next five years, establishing town after town...their path cleared by new waves of small pox hitting tribes in New England.
旁白：在阿拉贝拉号登陆前几天，新马萨诸塞湾殖民地未来的总督约翰·温思罗普在阿拉贝拉号上发表了史诗般的愿景：“主将使我们成为赞美和荣耀，因为我们必须考虑到我们将成为山上之城，所有人的目光都注视着我们。”在接下来的五年里，成千上万的清教徒涌入马萨诸塞湾，建立了一个又一个城镇……他们的道路被新英格兰部落的新一波天花扫清了。
Tall Oak, Absentee Mashantucket Pequot, Wampanoag : One of the historians of the Puritans — I'm quite sure it was one of the clergymen — said, in reference to the death of so many of the Massachusetts people, that the land was almost cleared of 'those pernicious creatures so as to make way for a better growth.' Now he's talking about women, children, all of that, but that's the way they related because their unfounded notion of European superiority.
高橡树，缺席的马山塔基特·佩科特，万帕诺亚格：一位清教徒的历史学家——我很确定他是一位牧师——在谈到许多马萨诸塞州人民的死亡时说，这片土地几乎已经清除了“那些有害的生物，以便为更好的生长让路”。现在他谈论的是妇女、儿童，所有这些，但这就是他们的联系方式，因为他们毫无根据地认为欧洲优越。
They kept coming, one boatload after another.
他们源源不断地来，一船又一船。
Lisa Brooks, Abenaki Historian: You have all of these people who are coming over from England with that sense of entitlement.
丽莎·布鲁克斯（Lisa Brooks），阿贝纳基历史学家：所有这些人都是带着这种权利感从英国过来的。
They have this image of the colonies as if there's just great space for them to occupy and there are great resources that are for the taking.
他们对殖民地有这样的印象，好像那里有巨大的空间可供他们占据，并且有大量的资源可供掠夺。
Narrator: In less than a generation, Massasoit saw the English population surrounding the Wampanoag rise from 300 to 20,000.
旁白：在不到一代人的时间里，马萨索伊特看到万帕诺亚格周围的英国人口从 300 人增加到 20,000 人。
Awashunk: (in Nipmuc) English beasts!
Awashunk：（用 Nipmuc 语）英国野兽！
Go away!
离开！
Karen Kupperman, Historian: The animals that the English bring with them are incredibly devastating because they let them run loose.
历史学家凯伦·库珀曼（Karen Kupperman）：英国人带来的动物具有难以置信的破坏性，因为他们让它们逃跑。
The pigs in particular had apparently no natural enemies here.
尤其是猪，在这里显然没有天敌。
They would talk about, you know, enumerable numbers of pigs just vacuuming up the acorns and the other things on which Native people relied for food and on which these animals that the Native people were accustomed to hunt relied for food.
他们会谈论，你知道，无数的猪只是用真空吸尘器吸走橡子和其他原住民赖以获取食物的东西，以及原住民习惯于捕猎的这些动物所依赖的食物。
Daniel K.
丹尼尔·K.
Richter, Historian: The population of the English colonies was growing dramatically, with an increasing demand to establish new towns, create farms and expand.
历史学家里克特：英国殖民地的人口急剧增长，建立新城镇、创建农场和扩张的需求不断增加。
The one thing that Native People have that the English people want is their land.
英国人想要原住民拥有的一件事就是他们的土地。
Colin G.
科林·G.
Calloway, Historian: Access to an acquisition of this so-called "free land" that the Americas offer is a source of constant and recurrent conflict with Indian people.
历史学家卡洛韦：获得美洲提供的这片所谓的“自由土地”是与印第安人不断发生冲突的根源。
The English came from a society where land was in short supply.
英国人来自一个土地短缺的社会。
Ownership of land was a mark of status as well as a source of wealth.
拥有土地是地位的标志，也是财富的来源。
For Indian people, land is homeland.
对于印度人来说，土地就是家园。
You are rooted to it by generations of living on the land, your identity is tied up in it.
世世代代生活在这片土地上，你的根就扎根于此，你的身份也与它紧密相连。
It's not a commodity to be bought and sold.
它不是可以买卖的商品。
Narrator: Massasoit had not felt pressured to sell land for the first twenty years of Plymouth's existence and his first commitments to cede territory had seemed harmless.
旁白：在普利茅斯成立的头二十年里，马萨索伊特并没有感受到出售土地的压力，他最初做出的割让领土的承诺似乎也无害。
But just as the English became more aggressively acquisitive, Massasoit found himself in a weak bargaining position.
但正当英国人变得更加积极地收购时，马萨索伊特发现自己在讨价还价中处于弱势。
The beaver population was badly depleted, collapsing the trade on which his relationship with the Pilgrims had been built.
海狸的数量严重减少，他与朝圣者赖以建立关系的贸易也崩溃了。
And the English no longer needed Massasoit's help in expanding their commercial reach.
英国人不再需要马萨索伊特的帮助来扩大他们的商业范围。
So he was forced to bend to his allies' desire to have his land.
因此，他被迫屈从于盟友想要拥有他的土地的愿望。
The chief got what he could for the Wampanoag land.
酋长为万帕诺亚格人的土地竭尽全力。
He sold one parcel for ten fathom of beads and a coat.
他以十英寻的珠子和一件外套的价格出售了一个包裹。
As time went on he asked for more: hatchets, hoes, knives, iron kettles, moose skins, matchlock muskets, yards of cotton and pounds of English coin.
随着时间的推移，他要求更多：斧头、锄头、刀、铁壶、驼鹿皮、火绳枪、码棉花和磅英国硬币。
Jenny Hale Pulsipher, Historian: There are several incidents where Massasoit's clearly disgruntled with the way things are changing.
Jenny Hale Pulsipher，历史学家：在一些事件中，马萨索伊特明显对事情的变化方式感到不满。
For instance he agrees to sell some of his land to some of the settlers down in Rhode Island.
例如，他同意将他的一些土地出售给罗德岛州的一些定居者。
And they pay him for it and he says, "This is this is nowhere near enough." And he gives it back.
他们付钱给他，他说：“这还远远不够。”他把它还给我。
And they refuse to take it.
他们拒绝接受。
They refuse to take the gifts, the payment back.
他们拒绝接受礼物和退款。
And they say, you know, "You can't return this and this is a done deal.
他们说，你知道，“你不能退货，这件事已经完成了。
This, this land is now ours."
这、这片土地现在是我们的了。”
Narrator: The English were in a race to establish empire in the Americas...jockeying for territory with the French, the Spanish, the Swedish, the Dutch.
旁白：英国人正在竞相在美洲建立帝国……与法国人、西班牙人、瑞典人、荷兰人争夺领土。
Karen Kupperman, Historian: They're very expansive and they don't expand incrementally.
历史学家凯伦·库珀曼（Karen Kupperman）：它们的范围非常广泛，而且不会逐步扩展。
They're aware that the Connecticut River is a major conduit of trade.
他们知道康涅狄格河是贸易的主要渠道。
The Dutch are already on the lower end of the river and so clearly they want to control the Connecticut River from its midsection.
荷兰人已经位于康涅狄格河的下游，因此显然他们想从康涅狄格河的中部控制康涅狄格河。
Colin G.
科林·G.
Calloway, Historian: With the influx of English people in the 1630s Puritan New England ceases to be weak and vulnerable and now becomes a power in the region.
历史学家卡洛韦：随着 1630 年代英国人的涌入，清教徒新英格兰不再软弱和脆弱，现在成为该地区的一股力量。
As they look further west, they see another major power.
当他们进一步向西看时，他们看到了另一个大国。
The English identify the Pequot as an obstacle to their expansion.
英国人认为佩科特人是他们扩张的障碍。
Narrator: In the spring of 1637, Massasoit received word that a force led by Massachusetts Bay and Plymouth colonies had destroyed the Pequot — the most powerful Indian confederacy in the area.
旁白：1637 年春天，马萨索伊特收到消息称，一支由马萨诸塞湾和普利茅斯殖民地领导的军队摧毁了该地区最强大的印第安联盟——佩科特人。
In the final battle, English soldiers — to the horror of their Indian allies — had burned an undefended village, killing hundreds.
在最后的战斗中，英国士兵烧毁了一个不设防的村庄，造成数百人死亡，令他们的印度盟友感到恐惧。
Jean O’Brien, Ojibwe Historian: The Pequot war established in Indian minds the potential savagery of the English.
让·奥布赖恩（Jean O’Brien），奥及布威历史学家：佩克特战争在印度人心目中确立了英国人潜在的野蛮行径。
The idea of 700 people — men, women, and children — perishing in the burning of a fort was incomprehensible to Indians.
700 人——男人、女人和儿童——在一座堡垒的大火中丧生，这对印度人来说是无法理解的。
It was a cautionary tale that Massasoit did not forget.
马萨索伊特没有忘记这个警示故事。
Narrator: Soon after the destruction of the Pequot, Massasoit traveled to Massachusetts Bay Colony to deliver to its governor, John Winthrop, a gift of sixteen beaver skins, and to re-state his long-standing friendship with the colonists...all in hopes they would continue to honor the promise of shared security the English had made in that first long-ago treaty.
旁白：佩科特号被毁后不久，马萨索伊特前往马萨诸塞湾殖民地，向其总督约翰·温思罗普赠送了十六张海狸皮作为礼物，并重申了他与殖民者的长期友谊……所有这些都是希望他们能够继续履行英国人在很久以前的第一份条约中做出的共同安全的承诺。
Jenny Hale Pulsipher, Historian: Massasoit hopes that this tribute is going to solidify his friendship with Massachusetts because he's worried and he's not the only one.
Jenny Hale Pulsipher，历史学家：马萨索伊特希望这一致敬能够巩固他与马萨诸塞州的友谊，因为他很担心，而且他并不是唯一一个担心的人。
Winthrop writes in his journal that after the Pequot war dozens of Indian groups in the area come to Massachusetts to the court and try to make friends.
温思罗普在他的日记中写道，佩克特战争结束后，该地区的数十个印第安团体来到马萨诸塞州法庭并试图结交朋友。
Say you know, we, we want to be your, your friends, your partners, your subjects, whatever it takes.
说你知道，我们，我们想成为你，你的朋友，你的伙伴，你的臣民，不惜一切代价。
They're, they're frightened.
他们，他们害怕了。
Narrator: Massasoit's eventual heir — his second son — was born around the time of the Pequot War, and nearly twenty years after the arrival of the Pilgrims.
旁白：马萨索伊特的最终继承人——他的第二个儿子——出生于皮科特战争期间，距清教徒到来近二十年。
He knew no world but the one in which English and Wampanoag lived together.
除了英格利希和万帕诺亚格共同生活的世界之外，他不知道任何世界。
Even his names would suggest a man comfortable in two cultures.
甚至他的名字也表明他是一个适应两种文化的人。
Narrator: He was first called Metacom, and later Philip.
旁白：他最初被称为梅塔科姆，后来被称为菲利普。
He came of age in the 1650s...in a world his forefathers could not have imagined.
他在 1650 年代成年……在一个他的祖先无法想象的世界里。
He fancied fine English lacework, and richly detailed wampum.
他喜欢精致的英国花边和细节丰富的贝壳。
He was one of the few Wampanoag who kept pigs.
他是少数养猪的万帕诺亚格人之一。
And he counted among his close friends both Indians and Englishmen.
他把印度人和英国人视为他的亲密朋友。
Daniel K.
丹尼尔·K.
Richter, Historian: He was described by an English traveler as walking through the streets of Boston decked out in massive amounts of wampum showing his wealth and his power, comfortable walking in this world that had been created together by the English and the Native People of the region.
历史学家里克特：据一位英国旅行者描述，他穿着大量贝壳贝壳走在波士顿的街道上，展示了他的财富和权力，在这个由英国人和该地区原住民共同创造的世界中舒适地行走。
Narrator: As he approached manhood Philip was more and more aware of his father's growing unease.
旁白：随着菲利普逐渐成年，他越来越意识到父亲日益增长的不安。
Massasoit's tribal borders had receded in around Narragansett Bay.
马萨索伊特的部落边界已经缩小到纳拉甘西特湾周围。
Disease continued to thin the Wampanoag.
疾病继续削弱了万帕诺亚格人的生命力。
His trusted ally, Edward Winslow, had died.
他最信任的盟友爱德华·温斯洛去世了。
The new leadership in Plymouth had little memory of the time they had needed Massasoit's help.
普利茅斯的新领导层几乎不记得他们何时需要马萨索伊特的帮助。
Jill Lepore, Historian: When do the English lose their sense of openness?
吉尔·莱波雷（Jill Lepore），历史学家：英国人什么时候会失去开放感？
Well when they become more independent.
好吧，当他们变得更加独立时。
When they realize that they no longer need the Indians.
当他们意识到他们不再需要印第安人时。
And right around that same time, in the 1650s, they make one attempt to convert the Indians to Christianity.
大约在同一时间，即 1650 年代，他们尝试让印第安人皈依基督教。
Which is to say, in effect, "Well if you're gonna live among us, you need to basically become us, because we can't live with people who are different from ourselves."
也就是说，实际上，“如果你要生活在我们中间，你基本上就需要成为我们，因为我们不能与与我们不同的人一起生活。”
Narrator: In 1651, Puritan minister John Eliot established a "praying town" in Natick, Massachusetts.
旁白：1651年，清教徒牧师约翰·艾略特在马萨诸塞州纳蒂克建立了一座“祈祷小镇”。
In Natick, as in the dozen praying towns that followed, Indians who converted to Christianity were assured physical security and the promise of eternal life...so long as they agreed to live by moral codes drawn up by Puritan clergy.
在内蒂克，以及随后的十几个祈祷城镇，皈依基督教的印第安人得到了人身安全和永生的承诺……只要他们同意遵守清教徒神职人员制定的道德准则。
Tall Oak, Absentee Mashantucket Pequot, Wampanoag: The praying Indian towns were set up by the English to basically control Indians.
高橡树、缺席马山塔基特·佩科特、万帕诺亚格：祈祷的印第安城镇是英国人建立的，基本上是为了控制印第安人。
You had all these rules that were alien in concept, and native people had to do everything in the English way; and everything Indian, of course, all the traditions that were sacred to your fathers and your father's father since time immemorial, you had to reject all of that in favor of following the English way.
所有这些规则在概念上都是陌生的，当地人必须以英国方式做所有事情；当然，还有印度的一切，自古以来对你的父亲和你父亲的父亲来说神圣的所有传统，你必须拒绝所有这些，转而遵循英国的方式。
So you had to look down on your own people, essentially is what it boiled down to.
所以你必须看不起自己的人，本质上就是这样。
Jessie Little Doe, Mashpee Wampanoag Linguist: Wampanoag people here got the idea that somehow if we are to survive at all, we've got to at least say that we're assimilated; we've got to say that we're Christian.
Jessie Little Doe，Mashpee Wampanoag 语言学家：这里的万帕诺亚格人有这样的想法：如果我们要生存下去，我们至少必须说我们被同化了；我们必须说我们是基督徒。
Whatever that means, or we're going to be wiped out completely.
不管这意味着什么，否则我们就会被彻底消灭。
Jean O’Brien, Ojibwe Historian: In order to be accepted as a full member of the church you needed relate a conversion experience that was witnessed by the congregation and that was deemed sufficient that you've been saved.
让·奥布莱恩（Jean O’Brien），奥及布威历史学家：为了被教会接受为正式成员，你需要讲述会众见证的皈依经历，并且这被认为足以证明你已经得救。
That you believe yourself to be saved.
你相信自己已经得救。
We have this remarkable set of documents that were published at the time called “Tears of Repentance,” that were Indians from Natick relating their conversion experiences, and they were witnessed by a panel of ministers.
我们有一套当时出版的非凡文件，称为“悔改之泪”，这些文件是来自内蒂克的印第安人讲述他们的皈依经历，并由一组牧师见证。
Praying Indian #1: I heard that Word, that it is a shame for a man to wear long hair, and that there was no such custom in the Churches; at first I thought I loved not long hair, but I did, and found it very hard to cut it off; and then I prayed to God to pardon that sin also
印度祈祷#1：我听到这句话，男人留长发是一种耻辱，教堂里没有这样的习俗；起初我以为我喜欢不长的头发，但我确实喜欢，而且发现很难把它剪掉；然后我祈求上帝也赦免我的罪过
Praying Indian #2: When they said the devil was my God, I was angry, because I was proud...I loved to pray to many Gods..
印度祈祷#2：当他们说魔鬼是我的上帝时，我很生气，因为我很自豪……我喜欢向许多神祈祷。
Then going to your house, I more desired to hear of God...then I was angry with myself and loathed myself and thought God will not forgive my sins.
然后去你家，我更渴望听到上帝的声音……然后我对自己生气，厌恶自己，认为上帝不会宽恕我的罪。
Praying Indian #3: I see God is still angry with me for all my sins and He hath afflicted me by the death of three of my children, and I fear God is still angry, because great are my sins, and I fear lest my children be not gone to Heaven.
印度人祈祷＃3：我看到上帝仍然因我所有的罪孽而对我生气，他因我三个孩子的死而使我痛苦，我担心上帝仍然生气，因为我的罪孽很大，我担心我的孩子们不会去天堂。
Colin G.
科林·G.
Calloway, Historian: The English missionaries demanded from Indian people much more than an expressed belief in their God.
历史学家卡洛维：英国传教士对印度人民的要求远不止是对上帝的明确信仰。
It was part of an English cultural assault, which Massasoit must have seen was tearing apart many native communities, and I think that's why he wants to try and curb the missionaries, try and stop this kind of assault taking place.
这是英国文化攻击的一部分，马萨索伊特一定看到了这种攻击正在撕裂许多土著社区，我认为这就是为什么他想尝试遏制传教士，尝试阻止这种攻击的发生。
Narrator: As Massasoit's days drew down, he made a point of stipulating in land deeds that Christian missionaries stay out of what remained of Wampanoag territory.
旁白：随着马萨索伊特的晚年，他在土地契约中特意规定基督教传教士不得进入万帕诺亚格剩余的领土。
Having watched the English erode his tribe's landholdings and his father's authority, Philip determined to make a marriage of power.
在目睹英国人侵蚀他部落的土地所有权和他父亲的权威后，菲利普决定进行权力联姻。
He wed a woman who was a leader in her own right .
他娶了一位本身就是领导者的女人。
.
。
.
。
the daughter of a chief who had opposed Massasoit's alliance with the English from the beginning.
一位酋长的女儿，他从一开始就反对马萨索伊特与英国结盟。
Colin G.
科林·G.
Calloway, Historian: Massasoit must have wondered what kind of world he was handing on to his sons, to his children.
历史学家卡洛维：马萨索伊特一定想知道他正在将一个什么样的世界交给他的儿子们、他的孩子们。
I think there's a certain resignation in some of his actions toward the end of his life — an attempt to stem the tide of English assault on Indian land, on Indian culture, on Indian sovereignty, and a lingering hope that maybe things will still work out okay.
我认为，在他生命的最后阶段，他的一些行动中有一定程度的顺从——试图阻止英国对印度土地、印度文化、印度主权的攻击浪潮，并挥之不去的希望，也许事情仍然会顺利进行。
Maybe there can still be peace, because I think that was his vision of what New England would be, was a vision of peace.
也许仍然可以有和平，因为我认为这就是他对新英格兰的愿景，是和平的愿景。
Narrator: Massasoit died in the early 1660s, forty years after his first alliance with the Pilgrims.
旁白：马萨索伊特于 1660 年代初去世，距他第一次与朝圣者联盟四十年后。
His passing came just as a new hard-edged generation of English leaders was rising to power.
他去世之际，正值锋芒毕露的新一代英国领导人上台之际。
Men like Josiah Winslow, Edward's son, who was intent on hastening the final reckoning between the Wampanoag and the English.
像爱德华的儿子乔赛亚·温斯洛这样的人，他一心想加速万帕诺亚格人和英国人之间的最终清算。
Philip — just 24 years old — took his father's place as the Wampanoag chief.
年仅 24 岁的菲利普接替了他父亲的位置，成为万帕诺亚格酋长。
Jonathan Perry, Aquinnah Wampanoag: And suddenly it's all on him.
乔纳森·佩里 (Jonathan Perry)、阿奎纳·万帕诺亚格 (Aquinnah Wampanoag)：突然之间，一切都落在了他的身上。
He was leading in a very difficult and very dangerous time, where essentially every part of our society, was being stripped away.
他正处于一个非常困难和非常危险的时期，我们社会的每个部分基本上都被剥夺了。
Daniel K.
丹尼尔·K.
Richter, Historian: The wampum trade was declining.
历史学家里克特：贝壳贝壳贸易正在下降。
The fur trade was declining.
毛皮贸易正在下降。
The demand for the English to acquire more and more Algonquian land was increasing.
英国人获得越来越多阿尔冈昆土地的需求不断增加。
More and more Native People, for whatever reason, were choosing to move to praying towns.
越来越多的原住民，无论出于何种原因，选择搬到祈祷的城镇。
The world that had created Philip was collapsing around him.
创造菲利普的世界正在他周围崩溃。
Narrator: Philip hoped to strike a delicate balance: maintaining his alliances among the English while also maintaining what remained of Wampanoag sovereignty.
旁白：菲利普希望取得微妙的平衡：维持他与英国人的联盟，同时也维持万帕诺亚格剩余的主权。
He continued to abide by the terms of his father's treaty.
他继续遵守父亲条约的条款。
But like his father, he rejected repeated efforts by Puritan missionaries to convert him.
但和他的父亲一样，他拒绝了清教徒传教士一再劝他皈依的努力。
"If I became a praying sachem, I shall be a poor and weak one," he said, "and easily trod upon by others." He also declared a moratorium on land sales.
“如果我成为一名祈祷的酋长，我将成为一个贫穷而弱小的人，”他说，“并且很容易被别人践踏。”他还宣布暂停土地出售。
English authorities had little interest in humoring the young Wampanoag chief.
英国当局对迁就这位年轻的万帕诺亚格酋长兴趣不大。
Jean O’Brien, Ojibwe Historian: There were a variety of ways that English claimed possessions of Indian lands: everything from just seizing them and then attending to the legalities much later, merely occupying lands that they want to declare vacant and thus, available for the taking.
让·奥布赖恩（Jean O’Brien），奥及布威历史学家：英国人对印度土地的所有权有多种方式：从直接夺取土地到后来关注合法性，再到仅仅占领他们想要宣布空置的土地，从而可供占领。
One that is often overlooked is that the English would get Indians indebted.
经常被忽视的一点是，英国人会让印度人欠债。
As Indians continued to experience ill health and epidemic disease, one of the things that they become indebted for is health-care that’s being provided by English guardians.
随着印度人继续遭受健康不佳和流行病的困扰，他们欠下的债务之一就是英国监护人提供的医疗保健。
These English guardians used this as a way to get their hands on Indian land.
这些英国监护人以此作为获得印第安土地的一种方式。
So that once the debts have been accumulated they go to the Indian estate for the land for payment.
因此，一旦债务积累起来，他们就会向印第安庄园索取土地以偿还债务。
And this becomes a massive mechanism of Indian dispossession.
这成为印度剥夺的一个巨大机制。
Jessie Little Doe, Mashpee Wampanoag Linguist: What people felt for millennia,'This is my land, and my land is me, and I am it,' obviously because we come from it, and we eat from it…and things die, they go into the land, and we eat from what grows from there.
杰西·小多伊（Jessie Little Doe），马什皮·万帕诺亚格（Mashpee Wampanoag）语言学家：几千年来人们的感受是，“这是我的土地，我的土地就是我，我就是它”，显然是因为我们来自它，我们从那里吃东西......然后东西死了，它们进入土地，我们从那里生长的东西中吃东西。
So when we say land it's just "ahh-key" — land.
所以当我们说土地时，它只是“啊键”——土地。
But if you say 'my land,' you have to say "na-tahh-keem".
但如果你说“我的土地”，你就必须说“na-tahh-keem”。
This means that 'I am physically the land, and the land is physically me.' And after Europeans were here for about seventy years, people started, you started to write “na-tahh-key”, which is so sad, because that means I am not necessarily part of the land anymore.
这意味着“我在物理上就是土地，而土地在物理上就是我”。欧洲人在这里呆了大约七十年后，人们开始写“na-tahh-key”，这太悲伤了，因为这意味着我不再是这片土地的一部分了。
'It can…my land can be separated from my person.'
“它可以……我的土地可以与我的人分离。”
R.
R。
David Edmunds, Historian: There is a continual erosion of tribal people's ability to maintain control over their own lives.
历史学家大卫·埃德蒙兹：部落人民控制自己生活的能力不断受到侵蚀。
And I think by the 1660s, Philip finds himself up against the wall.
我认为到了 1660 年代，菲利普发现自己陷入了困境。
In other words, unless one makes a stand, the-the Wampanoag or the tribal people are going to be completely overrun.
换句话说，除非有人表明立场，否则万帕诺亚格人或部落人民将被彻底压垮。
Narrator: In 1671, rumors spread that Philip was growing angry...and preparing to act.
旁白：1671 年，有传言称腓力越来越愤怒……并准备采取行动。
Authorities in Plymouth — Josiah Winslow chief among them — summoned Philip to account for himself.
普利茅斯当局——其中最主要的是乔赛亚·温斯洛——传唤菲利普对自己的行为负责。
Jill Lepore, Historian: Josiah Winslow has no curiosity whatsoever about these people with whom he's grown up.
吉尔·莱波雷（Jill Lepore），历史学家：乔赛亚·温斯洛（Josiah Winslow）对这些和他一起长大的人没有任何好奇心。
He's known them all his life.
他一生都认识他们。
He considers them an obstacle.
他认为他们是一个障碍。
He considers them untrustworthy.
他认为他们不值得信任。
He wants nothing more than to find a means of provoking a war that could lead to their extermination.
他只想找到一种挑起战争的手段，从而导致他们的灭绝。
Josiah Winslow: You have, have you not, in recent times, procured a great and unusual supply of both ammunition and provisions, planning an attack on us both here in Taunton and in other places.
乔赛亚·温斯洛：你最近有没有采购过大量不寻常的弹药和补给品，计划在汤顿和其他地方对我们发动袭击。
Philip: These charges against me are false.
菲利普：这些对我的指控都是错误的。
Josiah Winslow: If you have no such designs, have your men hand over their weapons.
乔赛亚·温斯洛：如果你们没有这样的计划，就让你们的人交出武器。
Tall Oak, Absentee Mashantucket Pequot, Wampanoag: He had two choices.
Tall Oak，缺席 Mashantucket Pequot，万帕诺亚格：他有两个选择。
Either give all the weapons up or acknowledge to the English that he was preparing for war, as they were accusing him of.
要么交出所有武器，要么向英国人承认他正在为战争做准备，正如他们所指责的那样。
So he had to choose the lesser of the two evils.
所以他必须两害相权取其轻。
Philip: (in Nipmuc) We have no choice at this time.
菲利普：（用 Nipmuc 语）我们现在别无选择。
Give up your guns.
放弃你的枪。
Tavoser: (in Nipmuc) No, we have done no wrong.
Tavoser：（用 Nipmuc 语）不，我们没有做错。
Narrator: Before taking his leave, Philip was made to sign a confession in which he admitted disloyalty to the English, and promised to turn over any weapons the Wampanoag had amassed.
旁白：在离开之前，菲利普被迫签署了一份供词，承认对英国人不忠，并承诺交出万帕诺亚格人积累的所有武器。
Daniel K.
丹尼尔·K.
Richter, Historian: This is a real turning point for Philip in that it's quite clear that the aims of the English are not just to gain more and more land, not just to undercut native people economically and spiritually, but clearly to make native people their subjects.
历史学家里克特：这对菲利普来说是一个真正的转折点，因为很明显，英国人的目标不仅仅是获得越来越多的土地，不仅仅是在经济和精神上削弱土著人民，而且显然是让土著人民成为他们的臣民。
R.
R。
David Edmunds, Historian: They no longer are being treated as equals; they're no longer being treated as allies; they're being treated essentially as second-class citizens in their own country.
历史学家戴维·埃德蒙兹：他们不再受到平等对待；他们不再被视为盟友；他们在自己的国家基本上被视为二等公民。
Narrator: Philip was not eager to make a fight with the English; a war would shred his father's historic alliance.
旁白：菲利普并不急于与英国人打仗；他只是想与英国人打仗。一场战争将粉碎他父亲的历史性联盟。
And put his entire tribe in peril.
并将他的整个部落置于危险之中。
There were only a thousand Wampanoag remaining, and nearly half were living in the Praying Towns.
万帕诺亚格人只剩下一千人，其中近一半住在祈祷镇。
Philip had few warriors.
腓力的战士很少。
But the Wampanoag chief did prepare — seeking allies among nearby tribes, and quietly buying up firearms.
但万帕诺亚格酋长确实做好了准备——在附近部落中寻找盟友，并悄悄购买枪支。
At home in Mount Hope, with his English friends nearby, Philip wrestled with the enormity of a war against Josiah Winslow and Plymouth colony.
在希望山的家中，菲利普和他的英国朋友在附近，与乔赛亚·温斯洛和普利茅斯殖民地的战争的严重性作斗争。
Colin G.
科林·G.
Calloway, Historian: He was clearly a person caught in historical forces that gave him very difficult choices, and like many Indian leaders in those situations across the continent, he must have been weighing the options of peace and war, he must have been trying to balance conflicting pressures.
历史学家卡洛韦：他显然是一个陷入历史力量中的人，这给了他非常困难的选择，就像整个非洲大陆的许多印度领导人一样，他一定一直在权衡和平与战争的选择，他一定一直在努力平衡相互冲突的压力。
Narrator: Betrayal forced Philip's hand.
旁白：背叛迫使菲利普下手。
In January 1675, Philip's personal secretary traveled to Plymouth to warn Governor Winslow that Philip was arming for war.
1675 年 1 月，菲利普的私人秘书前往普利茅斯警告温斯洛总督菲利普正在武装备战。
Three weeks later, the secretary was dead.
三周后，秘书去世了。
English authorities arrested three of Philip's men, tried them for the murder, and executed them.
英国当局逮捕了菲利普的三名手下，以谋杀罪审判他们，并将他们处决。
Colin G.
科林·G.
Calloway, Historian: For Indian people, of course, a killing of an Indian by an Indian in Indian country was something that should have been settled by Indian people.
历史学家卡洛维：对于印度人民来说，当然，印度人在印度国家杀害印度人是应该由印度人民解决的事情。
After that blatant assault of Indian sovereignty, Philip must have been under incredible pressure from his warriors to step up and do something about this.
在公然侵犯印度主权之后，菲利普一定受到了来自他的战士们的巨大压力，要求他站出来对此采取行动。
Narrator: As whispers of a coming war spread among the English colonists that following summer, the deputy governor of Rhode Island invited Philip to a meeting to offer some friendly advice.
旁白：第二年夏天，英国殖民者中关于即将爆发战争的谣言传开，罗德岛州副州长邀请菲利普参加一次会议，提供一些友好的建议。
Easton: KOONEPEAM, Philip.
伊斯顿：菲利普·库尼皮姆。
We thank you for coming over to speak with us.
我们感谢您过来与我们交谈。
Our business is to try to prevent you from doing wrong.
我们的职责是尽力防止您做错事。
Tavoser: (in Nipmuc) We have done no wrong.
Tavoser：（用 Nipmuc 语）我们没有做错。
Nookau: (in Nipmuc) We have been first to do good to the English.
Nookau：（在 Nipmuc）我们是第一个为英国人做好事的人。
They have never been good to us.
他们从来没有对我们好过。
Easton: If you start a war against the English, much blood will be spilt.
伊斯顿：如果你对英国人发动战争，将会流很多血。
A war will bring in all Englishmen for we're all under one king.
一场战争将带来所有英国人，因为我们都在一个国王的统治下。
I urge you to lay down your arms Philip because the English are too strong for you.
我敦促你放下武器，菲利普，因为英国人对你来说太强大了。
Philip: Then the English should treat us as we treated the English when we were too strong for the English.
菲利普：那么，当我们对英国人来说太强大时，英国人应该像我们对待英国人一样对待我们。
Narrator: Philip's angry young warriors refused to heed Easton's warning that war with Plymouth would bring every colony in New England down on their heads.
旁白：菲利普的愤怒的年轻战士们拒绝听从伊斯顿的警告，即与普利茅斯的战争将使新英格兰的每个殖民地都丧命。
Days after the conference with Easton, Philip sent warning from Mount Hope to an old English friend in nearby Swansea: it might be best to leave the area.
与伊斯顿举行会议几天后，菲利普从希望山向斯旺西附近的一位英国老朋友发出警告：最好离开该地区。
When Wampanoag warriors began their rampage, Philip stood with them, convincing other aggrieved tribes in the area — including the Wampanoag's old rival, the Narragansett — to join their fight against New England: a fight the English would come to call King Philip's War.
当万帕诺亚格战士开始横冲直撞时，菲利普与他们站在一起，说服该地区其他受屈的部落——包括万帕诺亚格人的老对手纳拉甘西特人——加入他们对抗新英格兰的战斗：英国人将这场战斗称为菲利普国王战争。
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David Edmunds, Historian: This war that breaks out in New England is a major war.
历史学家戴维·埃德蒙兹：在新英格兰爆发的这场战争是一场重大战争。
It has a big impact on the societies in New England, both Native American and white.
它对新英格兰的社会产生了巨大的影响，包括美洲原住民和白人。
By the winter of 1676 or so, to get outside of Boston for Europeans was a very dangerous prospect.
到 1676 年冬天左右，对于欧洲人来说，离开波士顿是一个非常危险的前景。
Daniel K.
丹尼尔·K.
Richter, Historian: Native American forces had devastating victories over the English in the early months of that war, destroyed large numbers of towns and people and property, and were very much winning that war and putting the English on a defensive.
历史学家里克特：美洲原住民军队在那场战争的最初几个月里对英国人取得了毁灭性的胜利，摧毁了大量城镇、人民和财产，并在很大程度上赢得了这场战争并使英国人处于守势。
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David Edmunds, Historian: The war spread to Connecticut.
历史学家戴维·埃德蒙兹：战争蔓延至康涅狄格州。
The war spread into Rhode Island.
战争蔓延至罗德岛。
The war spread into eastern New York.
战争蔓延到纽约东部。
Tribe after tribe after tribe became involved in this.
一个又一个的部落都参与其中。
Narrator: English colonists from the outlying villages fled to bigger towns; some simply boarded ships and headed back to Europe.
旁白：来自边远村庄的英国殖民者逃往更大的城镇；有些人干脆登船返回欧洲。
Alarmists among the English feared they would all be driven into the sea.
英国人中的危言耸听者担心他们都会被赶进海里。
Colin G.
科林·G.
Calloway, Historian: The English look now very differently at Indian people, even those Indian people who have lived among them, even those Indian people who have committed to living a Christian life and are living in the praying towns.
历史学家卡洛韦：英国人现在对印度人的看法非常不同，即使是那些生活在他们中间的印度人，甚至那些致力于过基督徒生活并生活在祈祷城镇的印度人。
These Indians now come to be regarded as, at the very least, a potential fifth column — as people who cannot be trusted, as people who are liable to turn on you at any time.
这些印度人现在至少被视为潜在的第五纵队——他们是不可信任的人，是随时可能背叛你的人。
Narrator: As winter approached, the colonists banished hundreds of Christian Indians living in praying towns...men, women and children.
旁白：随着冬天的临近，殖民者驱逐了数百名生活在祈祷城镇中的基督教印第安人……男人、女人和儿童。
Tall Oak, Absentee Mashantucket Pequot, Wampanoag: They took them on a forced march to the Charles River, put them in canoes, and put them on Deer Island in the middle of Boston Harbor, which at that time of year is a cold, blustery place.
高橡树，缺席马山塔基特·佩科特，万帕诺亚格：他们强行将他们带到查尔斯河，把他们装进独木舟，然后把他们放在波士顿港中部的鹿岛上，每年的这个时候，那里都是一个寒冷多风的地方。
Over three or four hundred perished from lack of food and exposure, because they gave them no blankets or food, or anything, and just dumped them there.
超过三四百人因缺乏食物和暴露而死亡，因为他们没有给他们毯子或食物，或任何东西，只是把他们扔在那里。
Narrator: The war ground on — month after month — exacting a terrible price.
旁白：战争持续了一月又一月，付出了可怕的代价。
Twenty-five English towns were destroyed; more than two thousand English colonists died.
二十五座英国城镇被毁；两千多名英国殖民者死亡。
But the shared danger did unite the colonies...and they lashed back.
但共同的危险确实使殖民地团结起来……他们进行了反击。
In early 1676 Philip could feel the tide turning; and then the powerful Mohawks — longtime allies of the English — made a surprise attack, killing almost 500 of Philip's men and dooming his confederacy.
1676 年初，菲利普感觉到潮流正在转变。然后，强大的莫霍克人——英国人的长期盟友——发动了一次突然袭击，杀死了菲利普的近 500 名士兵，并摧毁了他的同盟。
A year into the war, scores of Indian villages had been burned to ash.
战争爆发一年后，数十个印度村庄被烧成灰烬。
Five thousand native people had died; hundreds of men, women and children who did survive — "heathen malefactors" Josiah Winslow called them — were loaded onto boats, shipped to the West Indies and Europe, and sold into slavery.
五千名土著人死亡；数百名幸存下来的男人、女人和儿童——乔赛亚·温斯洛称他们为“异教徒罪犯”——被装上船，运往西印度群岛和欧洲，然后被卖为奴隶。
Native tribes in southern New England had been crushed, and would never again control their destiny in their homeland.
新英格兰南部的土著部落已经被压垮，再也无法控制自己在祖国的命运。
Narrator: In the summer of 1676, Philip retreated home to Mount Hope with his wife and children; his cause all but lost.
旁白：1676年夏天，菲利普带着妻儿隐居到希望山的家中。他的事业几乎失败了。
Philip: (in Nipmuc) O Grandfather Sun, I am thankful for this beautiful day.
菲利普：（用尼普穆克语）太阳爷爷啊，我很感谢这美好的一天。
Let me choose my actions wisely for the well being of my People.
让我为了我人民的福祉明智地选择我的行动。
Jenny Hale Pulsipher, Historian: It does seem a little unusual that he would come back to Mount Hope, because there are so many troops around there looking for him.
Jenny Hale Pulsipher，历史学家：他回到希望山确实有点不寻常，因为那里有很多军队在寻找他。
It's like consciously walking into a trap.
这就像有意识地走进了陷阱。
Jill Lepore, Historian: When he returns to Mount Hope, he certainly has given up, he's going there to die.
吉尔·莱波雷（Jill Lepore），历史学家：当他回到希望山时，他肯定已经放弃了，他要去那里死。
Rather than a grand, heroic military figure, he's a more poignant, sad figure, a person filled with sorrow at the end of his life.
他不是一个伟大、英雄的军事人物，而是一个更加凄美、悲伤的人物，一个在生命的尽头充满悲伤的人。
Narrator: On August 12, 1676, an English militia unit — along with a Praying Indian named John Alderman — surprised Philip and his dwindling band of followers.
旁白：1676 年 8 月 12 日，一支英国民兵部队以及一位名叫约翰·阿尔德曼 (John Alderman) 的印第安人祈祷者令菲利普和他日渐减少的追随者感到惊讶。
Jonathan Perry, Aquinnah Wampanoag: After Philip was shot by Alderman, they dismembered his body.
乔纳森·佩里（Jonathan Perry）、阿奎纳·万帕诺亚格（Aquinnah Wampanoag）：菲利普被市议员枪杀后，他们肢解了他的尸体。
The scarred right hand of Philip was given to Alderman as a trophy of the war.
菲利普伤痕累累的右手被作为战争的战利品送给了奥尔德曼。
His parts were strewn about the colonies, spread to the four corners.
他的零件散落在殖民地周围，散布到四个角落。
Colin G.
科林·G.
Calloway, Historian: This is a warning to other people, to other Indian people.
历史学家卡洛维：这是对其他人、其他印度人民的警告。
This is what the English will…this is how the Enlish will deal with rebellion, deal with treason.
这就是英国人将...这就是英国人将如何处理叛乱，处理叛国罪。
And remember that in English eyes Philip was a traitor — and this was the punishment meted out by 17th century Englishman to traitors.
请记住，在英国人眼中，菲利普是叛徒——这是 17 世纪英国人对叛徒的惩罚。
Narrator: Massasoit's son was dead and scattered, but the colonists were taking no chances; they captured Philip's son and heir — a nine-year-old boy — and locked him in a jail in Plymouth.
旁白：马萨索伊特的儿子死了，四散奔逃，但殖民者们却不敢冒险；他们俘虏了菲利普的儿子和继承人——一个九岁的男孩——并将他锁在普利茅斯的监狱里。
While English authorities deliberated on whether to sell the boy into slavery, or simply murder him, the Puritans gave thanks to their God.
当英国当局考虑是否将这个男孩卖为奴隶，或者干脆谋杀他时，清教徒感谢他们的上帝。
Jill Lepore, Historian: And the final day of thanksgiving, of the war, is the day Philip's head is marched into Plymouth.
吉尔·莱波雷（Jill Lepore），历史学家：感恩节和战争的最后一天，是菲利普的头颅被送入普利茅斯的那一天。
This decapitated head on a pole, its erected in the center, in the center of town and is cause for a great celebration.
这个被斩首的头颅挂在一根柱子上，竖立在市中心，在城镇的中心，值得庆祝。
Narrator: They wouldn't take it down, Philip's head.
旁白：他们不会把它取下来，菲利普的头。
For two decades — while Philip's son lived in slavery in the West Indies — the head was displayed in Plymouth, a reminder to the Indians about who was in charge; a reminder to the English that God continued to smile on their endeavor.
二十年来，当菲利普的儿子在西印度群岛过着奴隶般的生活时，这颗头颅一直陈列在普利茅斯，提醒印第安人谁是统治者；提醒英国人，上帝继续对他们的努力微笑。
Colin G.
科林·G.
Calloway, Historian: It's hard to see how conflict could have been avoided and how the outcome of that war could have been different.
历史学家卡洛韦：很难看出如何避免冲突以及那场战争的结果会有什么不同。
Looking at the generation before this war, there is at least a moment, where things were different.
看看这场战争之前的一代人，至少有一段时间，情况有所不同。
Narrator: No pictures were ever made of him during his lifetime.
旁白：他生前从未拍过照片。
No account in his own words was left behind.
他自己的话没有留下任何记载。
Looking back the movement he led would seem to some to have been doomed to failure from the start.
回顾他领导的运动，在一些人看来，从一开始就注定要失败。
And yet in the course of his breathtakingly brief and meteoric career, he would rise to become one of the greatest Native American leaders of all time — and one of the most gifted, far-sighted, revered and inspiring — forging, from the glowing embers of his younger brother’s soaring vision , an extraordinary coalition — and orchestrating the most ambitious pan-Indian resistance movement ever mounted on the North American continent — determined to defend the Native American homelands and ways of life.
然而，在他令人惊叹的短暂而飞速的职业生涯中，他将成为有史以来最伟大的美洲原住民领袖之一，也是最有天赋、最有远见、最受尊敬和最鼓舞人心的领导人之一，在他弟弟高瞻远瞩的余烬中建立了一个非凡的联盟，并精心策划了北美大陆有史以来最雄心勃勃的泛印第安人抵抗运动，决心保卫美洲原住民的家园和生活方式。
Kevin Williams, Absentee Shawnee Tribe of Oklahoma: I mean, to be Shawnee, and to have Tecumseh be a member of that tribe is to be honored — to be honored to be in that tribe.
凯文·威廉姆斯（Kevin Williams），俄克拉荷马州缺席肖尼部落：我的意思是，作为肖尼人，让特库姆塞成为该部落的一员，是一种荣幸——能够成为该部落的一员而感到荣幸。
He and his brother were trying to get the Shawnee people back to their roots and try to keep their lands from being taken.
他和他的兄弟试图让肖尼人回归本源，并试图阻止他们的土地被夺走。
And he was a visionary.
他是一个有远见的人。
And I think today — what would have happened if he had succeeded in his plan?
我想今天——如果他的计划成功了，会发生什么？
It would have changed history.
这将会改变历史。
Andrew Warrior, Absentee Shawnee Tribe of Oklahoma: He had a vision to make sure that the Indian way of life was going to continue...at whatever cost.
俄克拉荷马州缺席肖尼部落的安德鲁·沃里尔 (Andrew Warrior)：他有一个愿景，即不惜一切代价确保印第安人的生活方式能够继续下去。
This is a man — an Indian man, a self-proclaimed leader, a self-proclaimed chief — who stood up and said, “Hey, this is enough.
这是一个男人——一个印度男人，一个自封的领袖，一个自封的酋长——他站起来说：“嘿，这就够了。
I don’t want no more of this.
我不想再这样了。
You’ve taken enough.” And he took a stand.
你已经吃够了。”他表明了立场。
Stephen Warren, Historian: One way one might think of Tecumseh is as a man who led a revolution of young men — young men who were tired of the accommodationist stance of their elders — young men who thought that the leadership structure of the Shawnee tribe needed to be reordered and reimagined, in order for the Shawnees and all native people to survive.
史蒂芬·沃伦（Stephen Warren）：人们可能会认为特库姆塞是一位领导了一场年轻人革命的人——厌倦了长辈的迁就主义立场的年轻人——认为肖尼部落的领导结构需要重新排序和重新构想，以便肖尼人和所有原住民能够生存。
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David Edmunds, Historian: What Tecumseh is fighting for is the ability of Indian people east of the Mississippi to hold onto their homelands.
历史学家大卫·埃德蒙兹：特库姆塞正在为密西西比河以东的印第安人保住自己家园的能力而战。
Their lands are under siege in the period after the American Revolution.
美国独立战争后，他们的土地遭到围困。
The white frontier is moving into the Ohio Valley — it’s also moving onto the Gulf Plains in the South.
白色边境正在进入俄亥俄河谷——它也正在进入南部的海湾平原。
And Tecumseh says, “This has got to stop.
特库姆塞说：“这必须停止。
We have to stand and all realize that we’re in this together.” I think Tecumseh’s one of those people that, if he were alive today and would walk into a room, people would stop talking and just stare at him.
我们必须站起来，所有人都意识到我们是在一起的。”我认为特库姆塞是这样的人之一，如果他今天还活着，走进一个房间，人们就会停止说话，只是盯着他看。
Tribal people back in the first part of the 19th century would say, “Tecumseh is a man of very, very strong medicine.” There was this aura around him of leadership and respect, that even people who opposed him — even his enemies — admired him.
早在 19 世纪上半叶，部落居民就会说：“特库姆塞是一个医术非常非常强的人。”他周围有一种领导力和尊重的光环，即使是反对他的人——甚至是他的敌人——也钦佩他。
His genius was in inspiring people.
他的天才在于激励人们。
And he was a very inspirational man that was able to bring out the very best in those people who supported him.
他是一个非常鼓舞人心的人，能够让支持他的人发挥出最好的一面。
And to see beyond any particular tribal affiliation, and to realize that this was a struggle that was of greater magnitude.
超越任何特定的部落关系，认识到这是一场规模更大的斗争。
I also think that there was a spiritual component to this — that he believed that he was appointed by the powers in the universe...to really bring people together, and to make this stand.
我还认为这其中有一个精神成分——他相信他是由宇宙中的力量任命的……真正将人们聚集在一起，并表明这一立场。
And to retain what was left of the Indian homeland.
并保留印度家园仅存的部分。
This was his life.
这就是他的生活。
This was what he had been born to do.
这就是他生来要做的事。
Tecumseh: These lands are ours.
特库姆塞：这些土地是我们的。
No one has a right to remove us.
任何人都无权移除我们。
The Master of Life knows no boundaries, nor will his red people acknowledge any.
生命之主没有界限，他的红人们也不会承认任何界限。
The Master of Life has appointed this place for us to light our fires, and here we shall remain.
生命之主为我们指定了这个地方来点燃我们的火焰，我们将留在这里。
George Blanchard, Absentee Shawnee Tribe of Oklahoma: Well, I’ve always heard “Teh-cum-theh” — “Teh-cum-theh” — means, in our culture and our belief, at nights when we see a falling star, it means that this panther is jumping from one mountain to another.
俄克拉荷马州缺席肖尼部落的乔治·布兰查德（George Blanchard）：嗯，我一直听到“Teh-cum-theh”——“Teh-cum-theh”——在我们的文化和信仰中，意思是在晚上，当我们看到一颗流星时，这意味着这只黑豹正在从一座山跳到另一座山。
And as kids, when we saw these falling stars, we’d kind of hesitate about being out in the dark, because we thought there were actually panthers out there walking around...So that's what his name meant: Teh-cum-theh .
作为孩子，当我们看到这些流星时，我们会有点犹豫是否要在黑暗中出去，因为我们认为外面实际上有黑豹在走动……这就是他名字的意思：Teh-cum-theh。
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David Edmunds, Historian: Ohio was a very special place for the Shawnees.
历史学家戴维·埃德蒙兹：俄亥俄州对肖尼族来说是一个非常特别的地方。
The Shawnees called Ohio, and the Ohio Valley, the “center of the world.” It was an area where Shawnee villages dotted the river valleys.
肖尼人称俄亥俄州和俄亥俄谷为“世界中心”。这是肖尼族村庄点缀在河谷的地区。
It was an area where one could come down from Ohio, cross the Ohio River and hunt into the bluegrass region of Kentucky — where at this time there were small herds of buffalo, there were elk, there were deer there.
在这个地区，人们可以从俄亥俄州下来，穿过俄亥俄河，进入肯塔基州的蓝草地区打猎——当时那里有小群水牛，有麋鹿，还有鹿。
So it was a very special place, and it was a place which was very dear to Shawnee hearts.
所以这是一个非常特别的地方，也是肖尼人心中非常珍视的地方。
The word Shawnee means “Southerner,” and they were called “southerners” by other Algonquin-speaking people .
肖尼这个词的意思是“南方人”，他们被其他阿尔冈昆语民族称为“南方人”。
Shawnees had lived in the Ohio Valley off and on for a great period of time.
肖尼人断断续续地在俄亥俄河谷生活了很长一段时间。
They had scattered in the early 1700s — but they’d come back into Ohio, and they hunted extensively into Kentucky.
他们在 1700 年代初就分散了——但后来又回到了俄亥俄州，并在肯塔基州进行了广泛的狩猎。
Colin Calloway, Historian: Tecumseh was born around 1768.
Colin Calloway，历史学家：Tecumseh 出生于 1768 年左右。
That’s the same year that a huge treaty at Fort Stanwix in New York essentially opens up what is now Kentucky to English settlement.
同年，纽约斯坦威克斯堡签订的一项重大条约基本上开放了现在的肯塔基州，让英国人定居。
Much of that territory is Shawnee hunting territory.
该地区的大部分地区都是肖尼族狩猎区。
So right at the time of Tecumseh’s birth, it’s clear that issues of land — and English or American access to this land — are going to be vital factors in shaping his life.
因此，在特库姆塞出生时，很明显，土地问题——以及英国或美国人对这片土地的使用权——将成为塑造他生活的重要因素。
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David Edmunds, Historian: Tecumseh and his younger brother grew up in the midst of the American Revolution.
大卫·埃德蒙兹，历史学家：特库姆塞和他的弟弟在美国革命期间长大。
And it was an exciting time, I’m sure, for a young Shawnee man to come to manhood — but it was also a time of danger, and a time of a certain amount of turmoil.
我确信，对于一个年轻的肖尼族男子来说，这是一个激动人心的时期，但它也是一个危险的时期，也是一个充满一定程度的动荡的时期。
It was a time when Shawnee warriors went south across the river to strike at the frontier forts in Kentucky, and it was a time when the Shawnee villages north of the Ohio were attacked periodically by expeditions of Kentuckians into the region.
那时，肖尼族战士南渡河流，袭击肯塔基州的边境堡垒，而俄亥俄州以北的肖尼族村庄也定期受到肯塔基州远征队的袭击。
Narrator: Named for the Kispokothe war clan into which he was born — whose spiritual patron was a celestial panther leaping across the heavens — he showed promise from the start — quick to learn, graceful and athletic, and touched with a striking natural charisma.
旁白：以他出生的基斯波科特战争氏族命名——该氏族的精神守护神是一只跃过天空的天豹——他从一开始就表现出了希望——学得很快，优雅而运动，并具有惊人的天生魅力。
“There was a certain something in his countenance and manner,” a childhood friend recalled, “that always commanded respect, and made those about him love him.” The contrasts could not have been more striking with his troubled younger brother, Lalawethika.
“他的面容和举止中有某种东西，”一位儿时的朋友回忆道，“总是值得尊敬，让他周围的人都爱他。”与他陷入困境的弟弟拉拉维提卡（Lalawethika）相比，这种对比再明显不过了。
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David Edmunds, Historian: Lalawethika was seven years younger than Tecumseh and grew up in his brother’s shadow.
大卫·埃德蒙兹，历史学家：拉拉维提卡比特库姆塞小七岁，在他哥哥的阴影下长大。
He was very unsuccessful as a little child.
他小时候非常不成功。
His nickname was Lalawethika — which means the “noise maker,” I think translated idiomatically it probably meant “loudmouth,” a person that makes a lot of noise.
他的绰号是 Lalawethika，意思是“噪音制造者”，我认为按照惯用语翻译，它可能意味着“大声说话”，一个发出很大噪音的人。
As a child of about ten or twelve years old he shoots his own eye out while fooling around with a bow and arrow...and just is not a very happy young child.
作为一个大约十岁或十二岁的孩子，他在拿着弓箭玩耍时射出了自己的眼睛……这并不是一个非常快乐的小孩子。
Narrator: In the end, no Shawnee family would be left untouched by the rising tide of violence in the Ohio River Valley.
旁白：最终，俄亥俄河谷暴力事件不断升级，所有肖尼家庭都无法幸免。
Stephen Warren, Historian: Tecumseh and Lalawethika lost their father when Tecumseh was seven.
史蒂芬·沃伦（Stephen Warren），历史学家：特库姆塞七岁时，特库姆塞和拉拉维西卡失去了父亲。
Their mother left for Missouri in 1779 after horrifying warfare between the Long Knives and the Shawnees.
1779 年，在经历了长刀族和肖尼族之间的可怕战争后，他们的母亲前往密苏里州。
So that by the time Lalawethika was thirteen, roughly half of their immediate family members had either been killed or had voluntarily removed from Ohio.
因此，当拉拉维蒂卡十三岁时，他们的直系亲属中大约有一半要么被杀，要么自愿离开俄亥俄州。
Narrator: For the Shawnees as a whole, the outcome of the American Revolution would prove even more cataclysmic.
旁白：对于整个肖尼族来说，美国革命的结果将是更加灾难性的。
All through the war they had fought valiantly on the British side in defense of their homelands, without losing a battle — only to discover — following the British surrender — that their one time allies had ceded all lands west of the Appalachians to the new American republic.
在整个战争期间，他们一直在英国一边英勇作战，保卫自己的家园，没有输掉一场战斗，但在英国投降后却发现，他们曾经的盟友已将阿巴拉契亚山脉以西的所有土地割让给了新的美利坚共和国。
Colin Calloway, Historian: At the Peace of Paris in 1783, no Indians are there.
历史学家 Colin Calloway：在 1783 年的巴黎和约中，没有印第安人在那里。
The terms of the treaty do not even mention Indian people — a nd, yet, this is a treaty that has huge...significance for Indians.
该条约的条款甚至没有提到印度人民——然而，这是一项对印度人具有巨大……意义的条约。
Britain...transfers to the new United States all territory that it has claimed south of the Great Lakes — east of the Mississippi — north of Florida.
英国……将其声称拥有的五大湖以南、密西西比河以东、佛罗里达以北的所有领土转让给新美国。
That is Indian country.
那是印度国家。
For the United States, it’s a crucial resource.
对于美国来说，这是一项至关重要的资源。
Land is the basis of the new nation, land is the opportunity to create what Jefferson comes to call an “empire of liberty.” But you have to get that land from Indian people.
土地是新国家的基础，土地是创造杰斐逊所说的“自由帝国”的机会。但你必须从印第安人那里获得那块土地。
And within a few years, Indian people begin to recoil from that, and to recognize the degree to which the United States represents a major threat to their existence.
几年之内，印度人民开始对此感到退缩，并认识到美国对他们的生存构成了重大威胁。
Indian nations begin to unite in a confederation, to resist that expansion.
印度各民族开始联合起来组成一个联邦，抵制这种扩张。
Narrator: In the alliance of tribes that now rose up to stop the white invasion, the Shawnees would take the lead, and Tecumseh himself first make a name for himself on the field of battle — in what would prove to be the beginning of an epic thirty-year long struggle, that would permanently shape the physical and moral geography of the new nation.
旁白：在现在起来阻止白人入侵的部落联盟中，肖尼人将带头，而特库姆塞本人首先在战场上扬名立万——这将被证明是一场长达三十年的史诗般的斗争的开始，这将永久地塑造这个新国家的自然和道德地理。
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David Edmunds, Historian: The area they called the Old Northwest — the area north of the Ohio River — was sort of up for grabs in the period after the American Revolution.
历史学家戴维·埃德蒙兹（David Edmunds）：他们称之为“老西北”的地区——俄亥俄河以北的地区——在美国独立战争后的一段时期内一直是可供争夺的地区。
The British still had forts at Detroit, and they still had a lot of influence among the tribes because they were operating out of Canada.
英国人在底特律仍然有堡垒，而且他们在部落中仍然有很大的影响力，因为他们在加拿大境外活动。
[And] the British are not even sure whether the new United States is going to stand.
[而且]英国人甚至不确定新的美国是否会继续存在。
And they feel that if the United States goes under, they want to be able to move back into this region in force.
他们认为，如果美国垮台，他们希望能够强力重返该地区。
And so the British keep telling the Indians, “Oh, well, you should stand up against the United States, and we will supply you with guns and ammunition...”
因此英国人不断地告诉印度人：“哦，好吧，你们应该站起来对抗美国，我们将为你们提供枪支和弹药……”
Narrator: For six long years, the Shawnees and their allies kept U.S. forces on the run — all but destroying the American army in 1792 — only to be stopped two years later at the battle of Fallen Timbers in northern Ohio — where a well-planned retreat to the safety of a nearby British fort was turned into a disaster for the Indian Confederacy — and a bitter lesson in British reliability that Tecumseh would never forget.
旁白：在长达六年的时间里，肖尼人和他们的盟友让美国军队四处逃亡，几乎在 1792 年摧毁了美国军队，但两年后，他们在俄亥俄州北部的倒木林战役中被制止——一场精心策划的撤退到附近英国堡垒的安全行动，结果变成了印度联邦的一场灾难——这也是特库姆塞永远不会忘记的关于英国可靠性的惨痛教训。
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David Edmunds, Historian: Tecumseh fights in the battle, and eventually has to withdraw, with part of his warriors, towards the British fort.
大卫·埃德蒙兹，历史学家：特库姆塞在战斗中奋战，最终不得不带着部分战士撤向英国堡垒。
The tribal people assume that the British are going to let them into the fort, and that there’ll be another stand made there — but the British refuse them entrance.
部落居民认为英国人会让他们进入堡垒，并且那里还会设立另一个看台，但英国人拒绝他们进入。
Colin Calloway, Historian: The British slam the gates of the fort in their faces — fearful of a renewed war with the United States...To the Indians — to Tecumseh — this is another act of British betrayal.
历史学家科林·卡洛韦：英国人当着他们的面关上了堡垒的大门——担心与美国重新爆发战争……对印第安人——对特库姆塞来说——这是英国的又一次背叛行为。
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David Edmunds, Historian: Well, Fallen Timbers is a disaster for tribal people.
历史学家大卫·埃德蒙兹：嗯，倒木事件对部落人民来说是一场灾难。
And it is following this battle that the tribes are forced to sign the Treaty of Greenville — giving up about the southeastern two-thirds of Ohio.
正是在这场战斗之后，各部落被迫签署了《格林维尔条约》——放弃了俄亥俄州东南部约三分之二的地区。
Tecumseh refuses to sign the treaty.
特库姆塞拒绝签署该条约。
He even refuses to participate in the proceedings.
他甚至拒绝参加诉讼程序。
Tecumseh is incensed that they are now forced to give up much of his former homeland.
特库姆塞对他们现在被迫放弃他以前的家园的大部分地区感到愤怒。
But this is the death knell, in many ways, for the tribes in the Old Northwest.
但从很多方面来说，这对老西北地区的部落来说是丧钟。
Donald L.
唐纳德·L。
Fixico, Historian: The natural world that the Shawnees knew...was changing.
Fixico，历史学家：肖尼人所知道的自然世界……正在发生变化。
The eastern tribes are being pushed farther into their lands.
东部部落正被进一步逼入他们的土地。
There are observations of deer being less — bear being less, the receding of wild game.
据观察，鹿的数量减少了，熊的数量也减少了，野生动物也减少了。
And so Tecumseh knows he has to construct some type of plan.
因此，特库姆塞知道他必须制定某种计划。
And it has to be a large plan, in order to confront this huge westward expansion that begins to pulsate into different areas — into the Great Lakes area — and into the southeast part of the United States.
它必须是一个宏伟的计划，以应对这种巨大的向西扩张，这种扩张开始进入不同的地区——五大湖地区——以及美国东南部。
But how do you stop this huge westward expansion?
但如何阻止这种大规模的向西扩张呢？
Narrator: The Treaty of Greenville marked a crucial turning point in the battle for the eastern half of the continent — opening the Ohio River Valley to a flood of white settlers — hemming the Shawnees and their allies onto dwindling tracts of land too small to sustain the old ways of life.
旁白：格林维尔条约标志着非洲大陆东半部之战的一个关键转折点——俄亥俄河谷向大量白人定居者开放——将肖尼人和他们的盟友围困在日益缩小的土地上，这些土地太小而无法维持旧的生活方式。
Even in the newly created Territory of Indiana — into which Tecumseh and his followers now retreated, hoping to find refuge — a systematic policy of land loss and dispossession was soon put into place by American politicians — eager to effect the transfer of land any way they could — and convinced the Indian way of life was dying.
即使在新建立的印第安纳州——特库姆塞和他的追随者现在撤退到那里，希望找到避难所——美国政客们也很快实施了系统性的土地丧失和剥夺政策——渴望以任何方式实现土地转让——并确信印第安人的生活方式正在消亡。
“ The American settlements will gradually circumscribe and approach the Indians,” President Thomas Jefferson wrote in 1801, “who will in time either incorporate with us as citizens of the United States, or remove beyond the Mississippi.
“美国的定居点将逐渐限制并接近印第安人，”托马斯·杰斐逊总统在 1801 年写道，“他们最终要么成为美国公民并入我们的行列，要么迁移到密西西比河以外的地区。
Some tribes are advancing, and on these English seductions will have no effect.
有些部落正在前进，英国人的诱惑不会产生任何效果。
But the backward will yield, and be thrown further back into barbarism and misery...and we shall be obliged to drive them with the beasts of the forest into the stony mountains.”
但落后者将会屈服，并进一步陷入野蛮和苦难……我们将不得不将他们与森林中的野兽一起赶入石山。”
Stephen Warren, Historian: I don’t think we appreciate just how ruthless Thomas Jefferson was as President in 1801 — and how ruthless folks like Jefferson’s territorial governor, William Henry Harrison were in the period specifically after 1800.
史蒂芬·沃伦（Stephen Warren），历史学家：我认为我们并没有意识到托马斯·杰斐逊 (Thomas Jefferson) 在 1801 年担任总统时是多么无情，也没有意识到像杰斐逊的领地总督威廉·亨利·哈里森 (William Henry Harrison) 这样的人在 1800 年之后的时期是多么无情。
The Americans employed what was called the “factory system.” And what that was the establishment of government forts throughout the old Northwest where the government would accept furs in exchange for goods.
美国人采用了所谓的“工厂制度”。那就是在整个旧西北地区建立政府堡垒，政府在那里接受毛皮以换取货物。
And it became a way of making native people into debtors of the United States.
这成为让原住民成为美国债务人的一种方式。
And when Thomas Jefferson becomes President, in his first term he writes William Henry Harrison and says, you know, essentially: “Through the factory system, native people will incur debts beyond what they are willing to pay.
当托马斯·杰斐逊（Thomas Jefferson）成为总统时，在他的第一个任期内写信给威廉·亨利·哈里森（William Henry Harrison），他说，你知道，本质上是：“通过工厂制度，土著人民将承担超出他们愿意支付的债务。
And they will only be able to pay those back through a cession of lands.”
他们只能通过割让土地来偿还这些费用。”
John Sugden, Biographer: So for the Shawnees — for Tecumseh — it was a period of continual dispossession — continual violence — and continual retreat.
约翰·苏格登，传记作者：所以对于肖尼族人来说，对于特库姆塞来说，这是一个持续剥夺、持续暴力和持续撤退的时期。
There is no place at that time you could really — if you were a Shawnee — have called home.
如果你是肖尼人的话，那个时候你没有任何地方可以真正称之为家。
Because it was constantly being taken off you.
因为它不断地被从你身上夺走。
Stephen Warren, Historian: So that by 1805, native people find themselves confined to a small corridor of land — really a spit of land — in northwestern Ohio and northeastern Indiana.
史蒂芬·沃伦（Stephen Warren）：因此，到了 1805 年，原住民发现自己被限制在俄亥俄州西北部和印第安纳州东北部的一小片土地上——实际上是一小片土地。
That’s all that’s left of them.
这就是他们所剩下的一切。
And it is not enough to continue a hunting tradition.
仅仅延续狩猎传统是不够的。
What was happening to them was a tragedy of epic proportions.
他们身上发生的事情是一场史无前例的悲剧。
Men could no longer hunt; they could no longer operate as life-sustaining killers; they could not feed their families via hunting; they were on a constant war footing.
人类不能再打猎了；他们不能再充当维持生命的杀手；他们无法通过狩猎养活家人；他们始终处于战争状态。
And...
还有...
another horrifying aspect of it is that so many men have tried to protect their people through war, and have died doing it, that these villages are totally out of balance.
另一个可怕的方面是，如此多的人试图通过战争来保护他们的人民，并为此而丧生，以至于这些村庄完全失去了平衡。
So that there are probably double the number of women as men in any native village in 1805, because of this war of attrition.
因此，由于这场消耗战，1805 年任何一个村庄的女性人数可能是男性的两倍。
And so these are not only broken homes, but broken communities.
因此，这些不仅是破碎的家庭，而且是破碎的社区。
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David Edmunds, Historian: It is a time in which disease flourishes and spreads across many of the tribes of the Ohio Valley.
历史学家大卫·埃德蒙兹：这是一个疾病肆虐并在俄亥俄河谷的许多部落蔓延的时代。
It is a time when alcoholism begins to spread among the tribe.
这是酗酒开始在部落中蔓延的时期。
The very fabric of tribal society — the kinship systems — seem to be under stress.
部落社会的结构——亲属制度——似乎正面临着压力。
And it’s a time when, I think, a lot of Shawnees are having second thoughts about: “Who are we, and what is going on here?
我认为，在这个时候，很多肖尼人都会重新思考：“我们是谁，这里发生了什么事？
Why has the Master of Life turned his face from us?
生命之主为何转脸不顾我们？
What has happened to us?
我们到底怎么了？
What have we done to cause this?”
我们到底做了什么才导致这样的事情发生？”
Narrator: By the spring of 1805, the misery and suffering in northern Indiana had reached the breaking point.
旁白：到了 1805 年春天，印第安纳州北部的苦难已经达到了临界点。
In Tecumseh’s village along the White River, even so great a provider as he was helpless to defend his people from the rain of woe now descending upon them; while almost day by day, his younger brother, Lalawethika — a failed hunter and warrior, who had tried without success to support his family as a holy man and healer — sank further and further into an abyss of shame and despair.
在怀特河沿岸的特库姆塞村庄里，即使是一位伟大的养家糊口的人，也无力保护他的人民免受现在降临在他们身上的灾难之雨；而他的弟弟拉拉维提卡（Lalawethika）——一位失败的猎人和战士，曾试图以圣人和治疗师的身份养活家人，但没有成功——几乎一天天地陷入羞耻和绝望的深渊。
Stephen Warren, Historian: I think that Lalawethika fell victim to all of the worst unintended consequences of colonialism: you know he was an alcoholic; and many viewed him as lazy; prone to violence; he abused his wife.
史蒂芬·沃伦（Stephen Warren），历史学家：我认为拉拉维提卡（Lalawethika）成为了殖民主义所有最严重的意外后果的受害者：你知道他是个酒鬼；许多人认为他很懒。容易发生暴力行为；他虐待他的妻子。
And so every opportunity that Lalawethika had to distinguish himself resulted in failure.
因此，Lalawethika 的每一次脱颖而出的机会都以失败告终。
And, by most accounts, he could not support his family.
而且，根据大多数人的说法，他无法养家糊口。
So that he was dependent upon Tecumseh, and others like him, to literally feed his family.
因此，他只能依靠特库姆塞和其他像他一样的人来养家糊口。
He was so caught up in the sadness and the despair of dependency upon the United State in the form of alcohol; and the fur trade; of land loss.
他深深地陷入了对美国以酒精为形式的依赖所带来的悲伤和绝望之中。和毛皮贸易；土地流失。
It was so destructive, and such a sad time.
那是一个如此具有破坏性、如此悲伤的时刻。
Narrator: It would be all the more surprising then in the dark spring of 1805 — as the universe continued to come unhinged for the Shawnees — that a message of terrifying beauty and hope would be brought to the beleaguered people — coming in their very darkest hour, and in the end, from the least likely of sources.
旁白：更令人惊讶的是，在 1805 年那个黑暗的春天——当肖尼人的宇宙继续失序时——一个令人恐惧的美丽和希望的信息将被带给陷入困境的人们——在他们最黑暗的时刻，最终来自最不可能的来源。
Stephen Warren, Historian: In 1805, his family recalls an event in which Lalawethika falls into a fire, he just — he collapses.
史蒂芬·沃伦 (Stephen Warren)，历史学家：1805 年，他的家人回忆起拉拉维西卡 (Lalawethika) 掉进火里的事件，他只是——他倒下了。
And everyone in his immediate family, his immediate vicinity, believes that he’s dead...But he miraculously comes back to life.
他的直系亲属、他附近的每个人都相信他已经死了……但他奇迹般地复活了。
He wakes up to report a vision of extraordinary breadth and power.
他醒来后报告了一个异常广度和力量的愿景。
Lalawethika: I died, and was carried in a dream by the Master of Life down into the spirit world...until we came to a parting of the ways.
Lalawethika：我死了，在梦中被生命之主带到了精神世界……直到我们分道扬镳。
To the right lay the road to paradise open only to the virtuous few...To the left, I saw an army of forsaken souls stumbling on towards three dark houses — fearful dwellings of punishment and pain...I saw unrepentant drunkards forced to swallow molten lead.
右边是通往天堂的路，只对少数善良的人开放……左边，我看到一群被遗弃的灵魂跌跌撞撞地走向三座黑暗的房子——充满惩罚和痛苦的可怕住所……我看到顽固的醉汉被迫吞下熔化的铅。
And when they drank it their bowels were seized with an exquisite burning.
当他们喝下它时，他们的肠子就感到一阵强烈的灼烧感。
At the last house their torment was inexpressible.
在最后一所房子里，他们的痛苦是无法形容的。
I heard them scream, crying pitifully — r oaring like the falls of a great river.
我听到他们尖叫，可怜地哭泣——像大河的瀑布一样咆哮。
Colin Calloway, Historian: When Lalawethika recovers from his vision, he says that he has come with a message.
Colin Calloway，历史学家：当 Lalawethika 从幻象中恢复过来时，他说他带来了一个信息。
And the message is, I think, a message of revitalization — of restoration — for a people who’ve lost their way, in the way that he had lost his way.
我认为，这个信息是一个关于迷失方向的人民的复兴和恢复的信息，就像他迷失方向一样。
He is a reformed individual.
他是一个改过自新的人。
He takes a new name for himself — Tenskwatawa, the “Open Door.” And the message that he brings — that Indian people can make themselves whole again — by rejecting the worst influences that white people have brought to them — hits a powerful chord.
他给自己起了一个新名字——Tenskwatawa，意为“敞开的门”。他所传达的信息——印度人民可以通过拒绝白人给他们带来的最坏影响来使自己再次完整——引起了强烈的共鸣。
It gives people who may have lost hope a new hope.
它给那些可能失去希望的人们带来了新的希望。
It gives them a direction.
它给了他们一个方向。
It gives them an opportunity to remake themselves — to restore themselves — by reviving their Indian culture and identity.
它给了他们一个通过复兴印度文化和身份来重塑自己、恢复自我的机会。
John Sugden, Biographer: Well, the impact is he reforms instantly...He suddenly doesn’t drink anymore...And he is preaching to others now that, “If you want to save yourselves...You have to have a personal revolution in your way of life.”
传记作者约翰·萨格登：嗯，影响是他立即改过自新……他突然不再喝酒了……他现在正在向其他人宣讲，“如果你想拯救自己……你必须对自己的生活方式进行个人革命。”
Tenskwatawa: My Children!
Tenskwatawa：我的孩子们！
The Great Spirit bids me say to you thus.
伟大的神灵吩咐我这样对你说。
You must not dress like the Whites...You must not get drunk.
你不能穿得像白人……你不能喝醉。
It displeases the Great Spirit...
这让伟大的灵魂不高兴......
Stephen Warren, Historian: It’s a world without alcohol — it’s a world without spousal abuse — you know, it’s a world without skin-hunting, in which men only kill in order to feed themselves and their families.
史蒂芬·沃伦，历史学家：这是一个没有酒精的世界——这是一个没有虐待配偶的世界——你知道，这是一个没有剥皮的世界，在这个世界里，男人杀人只是为了养活自己和家人。
And he formulated a message that appealed to a great many Shawnee, Delaware, Wyandotte, Kickapoo, Pottawatomie — because that was their experience at the time.
他提出的信息吸引了许多肖尼族、特拉华族、怀恩多特族、基卡普族、波塔瓦托米族——因为那是他们当时的经历。
You know, this is a world totally out of balance.
你知道，这是一个完全失去平衡的世界。
And so his vision is a vision for all native people, in a broad way.
因此，他的愿景是所有土著人民的广泛愿景。
It’s intended for everyone.
它适合所有人。
And as a recovered alcoholic, you know, he could speak to people who had not had that conversion experience — who were still caught up in that cycle of despair.
作为一个康复的酒鬼，你知道，他可以与那些没有经历过这种皈依经历的人交谈——他们仍然深陷绝望的循环之中。
John Sugden, Biographer: He took the name Tenskwatawa — the “open door” — which was a way of suggesting that you could reach grace through him — he was a doorway to salvation.
传记作者约翰·苏格登（John Sugden）：他给自己起了个名字 Tenskwatawa——“敞开的门”——这是一种暗示你可以通过他获得恩典的方式——他是通往救赎的大门。
Narrator: Friends and family members were astonished by the changes that had transformed Lalawethika almost overnight — and none more so than Tecumseh himself — who all through the fall and winter of 1805, looked on thoughtfully as young men from across the Midwest trooped into their village along the White River in increasing number — drawn by his brother’s siren call of renewal — and by his brother himself — who would soon be known simply as the Prophet.
旁白：朋友和家人都对几乎在一夜之间改变了拉拉维提卡的变化感到惊讶，而特库姆塞本人更是如此。整个 1805 年的秋天和冬天，他若有所思地看着越来越多的来自中西部各地的年轻人涌入怀特河沿岸的村庄，他们是被他哥哥复兴的诱惑所吸引，也被他哥哥本人所吸引，他很快就被简单地称为先知。
Tenskwatawa: Now My Children, I charge you not to speak of this talk to the whites...The world is not as it was at first, but it is broken, and leans down; and those that are on the slope, from the Chippewas, and further, will all die, if the earth should fall; therefore, if they would live, every Indian village must send to me two persons to be instructed, so as to prevent it.
Tenskwatawa：现在，我的孩子们，我命令你们不要对白人谈论这个谈话……世界不再像最初那样，但它已经破碎了，并且倾斜了；如果地球塌陷，那些在斜坡上的人，从齐佩瓦斯，以及更远的地方，都会死去。因此，如果他们想活下去，每个印度村庄都必须派两个人来我这里接受指导，以防止发生这种情况。
Stephen Warren, Historian: I think Tecumseh understands that there are a whole bunch of wounded warriors out there — and by “wounded,” I mean people who are psychologically wounded, people who are culturally wounded.
史蒂芬·沃伦，历史学家：我认为特库姆塞明白，那里有一大群受伤的战士——我所说的“受伤”是指那些在心理上受伤的人，在文化上受伤的人。
And I think he sees Tenskwatawa’s vision as a means of inspiring them to act — to pick up their feet, you know, and to join him.
我认为他将 Tenskwatawa 的愿景视为激励他们采取行动的一种手段 - 站起来，你知道，加入他的行列。
So he parlays Tenskwatawa’s vision into that kind of pan-Indian organizational scheme.
因此，他将 Tenskwatawa 的愿景融入到那种泛印度的组织计划中。
John Sugden, Biographer: And very quickly, you see as early as 1806 you see a political plan coming into it.
约翰·萨格登（John Sugden），传记作家：很快，早在 1806 年，你就看到了一项政治计划的实施。
Tecumseh is saying, “We can use this movement to reunify this broken people, the Shawnees.” Which was a long-desired dream of Shawnee leaders — to bring this scattered tribe together, and make them of consequence again.
特库姆塞说：“我们可以利用这场运动来重新团结这个破碎的民族——肖尼人。”这是肖尼族领袖们长久以来的梦想——将这个分散的部落聚集在一起，让他们再次变得举足轻重。
Narrator: In the spring of 1806, the two brothers took their first decisive step.
旁白：1806年春天，两兄弟迈出了决定性的第一步。
Eager to establish a center for the new movement — and to re-assert the Shawnee claim to homelands already ceded by treaty — they moved their village to a new site in western Ohio — on the American side of the line established by the Treaty of Greenville ten years earlier, in open defiance of the American government — then sent out messengers to villages across the region, often led by Tecumseh himself.
他们渴望为新运动建立一个中心，并重申肖尼人对已被条约割让的家园的主张，他们将村庄搬到了俄亥俄州西部的一个新地点，位于十年前格林维尔条约确定的分界线的美国一侧，公然蔑视美国政府，然后向该地区各地的村庄派出信使，通常由特库姆塞本人领导。
Tecumseh: The Shawnees have heretofore been scattered about in parties, which we have found has been attended with bad consequences.
特库姆塞：迄今为止，肖尼族一直分散在聚会中，我们发现这些聚会带来了严重的后果。
We are now going to collect them all together to one town that one chief may keep them in good order, and prevent sickness, despair and disorder from coming among them.
我们现在要把他们全部集中到一个城镇，由一位酋长来维持他们的良好秩序，并防止疾病、绝望和混乱降临在他们中间。
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David Edmunds, Historian: Initially, Tecumseh remains in the Prophet’s shadow.
历史学家大卫·埃德蒙兹：最初，特库姆塞仍然处于先知的阴影之下。
We know that he’s aware of his brother’s transformation; we know that the brother lives in, quote, “Tecumseh’s village.” But it is the Prophet that first attracts the tribal people to the village.
我们知道他意识到了他哥哥的转变；我们知道这位兄弟住在“特库姆塞村”。但首先吸引部落人民来到村庄的是先知。
Narrator: From the start, the new movement sent shock waves surging through Indian country — unsettling native communities already rocked by decades of change — and deeply dividing the Shawnees themselves — along with other worn down tribes, like the Delawares and the Wyandots.
旁白：从一开始，这场新运动就在印度乡村掀起轩然大波，让已经因几十年的变化而动摇的原住民社区感到不安，并深深分裂了肖尼族本身以及特拉华州和怀恩多特族等其他疲惫的部落。
John Sugden, Biographer: The Shawnee chiefs in Ohio saw a power struggle in it straight away.
约翰·萨格登，传记作者：俄亥俄州的肖尼族酋长立即看到了其中的权力斗争。
They saw, “This is a man, from a junior division of the Shawnees, bidding for power — and we’re damn well not gonna give it to him.”
他们看到，“这是一个来自肖尼族初级部门的人，正在争夺权力——而我们绝对不会把权力交给他。”
Colin Calloway, Historian: And even within Tecumseh's own nation, there are Shawnees who are now trying to follow the white man’s path — who are following the lead of Black Hoof, who was a person who had fought against the Americans through the Revolution, up until the Treaty of Greenville — but now, as an older man, is saying: “We fought.
历史学家科林·卡洛韦：即使在特库姆塞自己的国家内，也有一些肖尼人正在试图追随白人的道路——他们正在追随黑蹄的领导，黑蹄是一个在独立战争中一直与美国人作战的人，直到《格林维尔条约》签订——但现在，作为一个年长的人，他们说：“我们战斗过。
We’ve tried that way — it's not working — we need to try this way.”
我们已经尝试过这种方式——但行不通——我们需要尝试这种方式。”
Narrator: In April 1806 — eager to win more recruits from among the troubled tribes in Ohio and Indiana — Tenskwatawa issued a direct challenge to any leaders who opposed him — accusing them of witchcraft, and of being in league with the U.S. government.
旁白：1806 年 4 月，坦斯克瓦塔瓦渴望从俄亥俄州和印第安纳州陷入困境的部落中招募更多新兵，他向任何反对他的领导人发出直接挑战，指责他们施行巫术，并与美国政府勾结。
Stephen Warren, Historian: He essentially engaged in a series of high-profile confrontations with their leaders to the point where he enters into a Wyandotte village and engages in a ritualized killing of a Wyandotte leader.
史蒂芬·沃伦（Stephen Warren），历史学家：他基本上与他们的领导人进行了一系列引人注目的对抗，以至于他进入了怀恩多特村庄并进行了对怀恩多特领导人的仪式化杀害。
He essentially accused him, and others like him, of being a witch — of attempting to undermine them, by acting as a kind of wedge for Americans to enter their communities and harm their people.
他本质上指责他和其他像他一样的人是一个女巫——试图通过充当美国人进入他们的社区并伤害他们的人民的楔子来破坏他们。
And so people begin to see him as an iconoclast of sorts, who’s willing to take on government chiefs; who are in the pay of the United States.
因此，人们开始将他视为某种反传统者，愿意与政府首脑较量；那些受美国工资的人。
And his message spreads like wildfire as a result.
结果，他的信息像野火一样传播开来。
Narrator: In late April — as a wave of fear and unease rippled through white communities in southern Indiana — the territorial governor, William Henry Harrison, fired off a letter to the Delawares — denouncing the Shawnee Prophet as an impostor — and urging them to put his supposed powers to the test.
旁白：四月下旬，当一股恐惧和不安的浪潮席卷印第安纳州南部的白人社区时，印第安纳州州长威廉·亨利·哈里森向特拉华州发出了一封信，谴责肖尼先知是冒名顶替者，并敦促他们检验他所谓的权力。
Harrison: My children.
哈里森：我的孩子们。
Who is this pretended prophet who dares to speak in the name of the great Creator?
这位敢于以伟大造物主的名义说话的假先知是谁？
Examine him.
检查他。
If he is really a prophet, ask him to cause the sun to stand still, or the moon to alter its courses, the river to cease to flow or the dead to rise from their graves.
如果他真的是先知，请他让太阳静止，或者让月亮改变其运行方向，让河流停止流动，或者让死者从坟墓中复活。
If he does these things you may believe that he is sent from God.
如果他做了这些事，你就可以相信他是上帝派来的。
Otherwise drive him from your town and let peace and harmony prevail amongst you.
否则把他赶出你的城镇，让和平与和谐在你们中间盛行。
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David Edmunds, Historian: And in June 1806 the Shawnee Prophet predicts an eclipse of the sun — called a “Black Sun” by the Shawnees — which is a sign of great things to come — a sign of great change.
历史学家大卫·埃德蒙兹：1806 年 6 月，肖尼族先知预言了日食——被肖尼族人称为“黑日”——这是伟大事物即将到来的标志——巨大变革的标志。
And, at first, many Shawnees — many other Indians — said, “Oh, this time I don’t really think he’s able to do it.”
起初，许多肖尼族人——许多其他印度人——说，“哦，这一次我真的不认为他能做到。”
Tenskwatawa: Did I not speak the truth?
Tenskwatawa：我没说实话吗？
See now, the sun is dark!
现在看，太阳已经黑了！
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David Edmunds, Historian: And the eclipse was so complete that the farm animals, for example, went into the sheds; the birds roosted; etcetera.
大卫·埃德蒙兹（David Edmunds），历史学家：日食是如此彻底，以至于农场的动物，例如，进入了棚屋；鸟儿栖息；等等。
And the Prophet’s stock after this just rose like a skyrocket.
此后先知的股价就一路飙升。
William Henry Harrison could not have done anything that helps the Prophet, and propels the Prophet and Tecumseh to a position of prominence, more than issuing this challenge.
除了发出这一挑战之外，威廉·亨利·哈里森不可能做任何事情来帮助先知，并将先知和特库姆塞推向显赫的地位。
Narrator: As news of the miracle spread, the trickle of pilgrims coming into Greenville swelled to a flood.
旁白：随着奇迹的消息传开，涌入格林维尔的朝圣者如潮水般涌来。
By July, Ojibwa villages on the shores of Lake Superior stood empty and deserted.
到了七月，苏必利尔湖畔的奥吉布瓦村庄已空无一人。
To the south, Potawatomis left corn crops standing in the fields, and came to hear the Shawnee holy man — whose words now, with each passing month, seemed to grow in stridency and power.
在南方，波塔瓦托米斯把玉米庄稼留在田里，来听这位肖尼圣人的讲话——现在，他的话语随着每个月的过去，似乎变得越来越刺耳和有力。
Tenskwatawa: My Children!
Tenskwatawa：我的孩子们！
The Great Spirit bids me say to you thus.
伟大的神灵吩咐我这样对你说。
Have very little to do with the Americans...They are unjust; they have taken away your lands which were not made for them.
与美国人没有什么关系……他们不公正；他们夺走了你们不属于他们的土地。
The Whites I have placed on the other side of the Great Water, to be another people, separate from you...
我把白人安置在大水的另一边，成为另一个民族，与你们分开……
[in time] I will overturn the land, so that all the white people will be covered and you alone shall inhabit the land.
[及时]我将推翻这片土地，以便所有白人都将被覆盖，而你将独自居住在这片土地上。
Stephen Warren, Historian: And the U.S. government panics...And the fear really proliferates.
史蒂芬·沃伦（Stephen Warren），历史学家：美国政府陷入恐慌……恐惧确实在扩散。
Because by 1807 certainly, I think most Americans just assumed an orderly process of dispossession and conquest, in which Native Americans would gradually recede from the picture, or assimilate into American society.
因为当然，到了 1807 年，我认为大多数美国人只是假设了一个有序的剥夺和征服过程，其中美洲原住民将逐渐从画面中退出，或者融入美国社会。
And when Tenskwatawa has his vision, all of a sudden ten years of confidence erodes, as native people reconsider and attempt to reorganize themselves in an effective way against Jefferson’s vision of land loss and dispossession.
当坦斯克瓦塔瓦有了他的愿景时，十年来的信心突然消失了，因为当地人重新考虑并试图以有效的方式重组自己，反对杰斐逊关于土地丧失和剥夺的愿景。
Narrator: Now events began to accelerate.
旁白：现在事态开始加速发展。
In the spring of 1807, the Indian agent at Fort Wayne, William Wells — alarmed by the upturn in Indians passing through his outpost — accused the Prophet of keeping settlers “in a continual state of uneaseness,” he said, and demanded he leave Greenville.
1807 年春天，韦恩堡的印第安人特工威廉·威尔斯 (William Wells) 对经过他的前哨基地的印第安人数量的增加感到震惊，他指责先知让定居者“持续处于不安状态”，并要求他离开格林维尔。
That June — convinced that English agents operating out of Canada were egging the Indians on to war — William Henry Harrison fired off a letter to the Secretary of War.
那年六月，威廉·亨利·哈里森确信在加拿大境外活动的英国特工正在怂恿印第安人发动战争，他向战争部长发出了一封信。
“I really fear,” he wrote, “that this said Prophet is an engine set to work by the British for some bad purpose.” In the fall of 1808, as the war of words grew louder — the two brothers decided to move their center of operations to a new site, a hundred and fifty miles west — strategically located near the junction of the Wabash and Tippecanoe Rivers, deep in Indiana Territory — far away from prying white eyes they hoped — and closer to the western tribes that had been most receptive to the Prophet’s message to begin with.
“我真的担心，”他写道，“这说预言家是英国人为了某种不良目的而设置的引擎。” 1808 年秋天，随着口水战愈演愈烈，两兄弟决定将他们的行动中心迁至西边 150 英里的新地点，战略位置靠近瓦巴什河和蒂珀卡诺河交汇处，印第安纳领地深处，远离他们所希望的窥探的白眼，并且更接近最容易接受先知信息的西部部落。
The new village, called Prophetstown, would soon rise to become one of the greatest centers of Indian resistance on the North American continent.
这个名为先知镇的新村庄很快就会崛起，成为北美大陆上印第安人最大的抵抗中心之一。
It would also become a major obstacle to the dreams of statehood nurtured by William Henry Harrison — who in 1809 redoubled his efforts to drive the Indians from Indiana — bribing local chiefs into signing away lands over which they had no authority — and pressing one land cession after another through the Territorial Legislature — culminating in the notorious Treaty of Fort Wayne in the autumn of 1809.
这也将成为威廉·亨利·哈里森 (William Henry Harrison) 所培育的建国梦想的一个主要障碍，他于 1809 年加倍努力将印第安人赶出印第安纳州，贿赂当地酋长签字放弃他们没有权力的土地，并通过领土立法机构强制要求一次又一次的土地割让，最终在 1809 年秋天签订了臭名昭著的韦恩堡条约。
John Sugden, Biographer: The Treaty of Fort Wayne really changes everything, and the politics comes to the fore...Here’s three million acres of Indian land suddenly snatched away, and white settlements are moving closer than ever before to Prophetstown.
传记作者约翰·萨格登：《韦恩堡条约》确实改变了一切，政治问题凸显出来……这里三百万英亩的印第安人土地突然被夺走，白人定居点比以往任何时候都更靠近预言镇。
And suddenly there is a need for very urgent political action.
突然之间需要采取非常紧急的政治行动。
Narrator: For Tecumseh, it was the decisive moment.
旁白：对于特康塞来说，这是决定性的时刻。
Convinced now that only the most radical and concerted efforts could save the Indian land base, he stepped out from behind his brother’s shadow once and for all and sprang into action.
他现在确信，只有最激进、最一致的努力才能拯救印度的陆地基地，他一劳永逸地走出了哥哥的阴影，并立即采取了行动。
In the months and years to come — rallying warriors from half a continent to his cause — he would do everything he could to push back and redraw the still fluid boundaries of the new United States — and to create of a permanent Indian homeland in the very heartland of the country — bounded by the Ohio River to the south and east — by the Great Lakes to the north — and by the Mississippi River to the West — a United Indian States of America within the United States.
在未来的岁月里，他将半个大陆的勇士团结起来，为他的事业而奋斗，他将竭尽全力推回并重新划定新美国尚未确定的边界，并在这个国家的中心地带建立一个永久的印第安人家园——南部和东部以俄亥俄河为界，北部以五大湖为界，西部以密西西比河为界——一个美国境内的美利坚合众国。
Colin Calloway, Historian: Tecumseh’s vision is to establish, I think, what I would call cultural and physical space for Indian people.
历史学家 Colin Calloway：我认为，特库姆塞的愿景是为印度人民建立我所说的文化和物质空间。
He understands that for Indian culture to survive and for Indian independence to survive there needs to be a land base, and that land base can only be preserved and protected by a united tribal resistance.
他明白，印度文化要生存，印度独立要生存，就需要有一个陆地基地，而这个陆地基地只能通过团结的部落抵抗来保存和保护。
This is no longer a fight that can be waged by just some Shawnees — just some Delawares, just some Wyandottes.
这不再是一场只有一些肖尼人才能发动的战斗——只有一些特拉华州人，只有一些怀恩多特人。
He’s appealing to a larger, pan-Indian future, in which the future of all Indian peoples will be affected by the stand that Indian peoples take now.
他呼吁一个更大的、泛印度的未来，在这个未来中，所有印度人民的未来都将受到印度人民现在采取的立场的影响。
Tecumseh: They have driven us from the sea to the lakes, and we can go no farther.
特库姆塞：他们把我们从海上赶到了湖边，我们再也不能走得更远了。
They have taken upon themselves to say this tract of land belongs to the Miamis, this to the Delawares and so on...Our father tells us that we have no business on the Wabash — that the land belongs to other tribes...But the Great Spirit intended it to be the common property of all the tribes, nor can it be sold without the consent of all...
他们自称这片土地属于迈阿密人，这片土地属于特拉华州等等……我们的父亲告诉我们，我们与瓦巴什无关——这片土地属于其他部落……但伟大的灵魂希望它成为所有部落的共同财产，未经所有人同意不得出售……
Narrator : In 1809, Tecumseh set out with an entourage of warriors and interpreters on the first of a series of epic tours — east to the Shawnees and Wyandots in Ohio — west to the Sacs & Foxes and Winnabagoes in Illinois — south to the Creeks and Choctaws in Alabama and Georgia — and north, as far as way as Canada, to the home of the Senecas, the Iroquois — and the British — determined to swell the ranks of the burgeoning Indian confederacy any way he could — and to find supplies and reinforcements for the armed conflict he now knew was inevitable.
旁白：1809年，特库姆塞带着一群战士和翻译开始了一系列史诗般的旅行中的第一次——向东到俄亥俄州的肖尼族和怀恩多特族，向西到伊利诺伊州的萨克斯和福克斯族和温纳巴戈族，向南到阿拉巴马州和佐治亚州的克里克族和乔克托族，向北最远到达加拿大，到达塞内卡人、易洛魁人和英国人的故乡——他决心尽一切可能扩大正在迅速壮大的印度邦联的队伍，并为他现在知道不可避免的武装冲突寻找补给和增援。
John Sugden, Biographer: He doesn’t pluck this confederacy out of nowhere...He just tries to revive the confederacy he had known as a young man.
约翰·萨格登，传记作者：他并不是凭空建立起这个联盟的……他只是试图复兴他年轻时所熟知的联盟。
He even uses the same terminology — the idea that the land is held in common by the Indians.
他甚至使用了相同的术语——土地是印第安人共有的。
No one tribe can cede it without the permission of the others...And, therefore, it’s in all our interests to defend it.
未经其他部落的许可，任何一个部落都不能放弃它……因此，捍卫它符合我们所有人的利益。
Now this was a job — [that was] much more difficult than the job of the American founding fathers — who at least had some tradition of common origin and a similar language and similar thought patterns and mind sets.
现在，这是一项工作——比美国开国元勋们的工作要困难得多——他们至少有一些共同起源的传统、相似的语言、相似的思维模式和心态。
On top of those problems, though, Tecumseh was facing the fact that these weren’t states, they were fragmented villages.
然而，除了这些问题之外，特库姆塞还面临这样一个事实：这些不是州，而是支离破碎的村庄。
So you couldn’t just convince a few chiefs and hope that was going to do the business for you...Those chiefs might have almost no or little authority within their own communities.
所以你不能只说服几个酋长并希望这能为你做生意……这些酋长在他们自己的社区内可能几乎没有或几乎没有权威。
But this lack of authority in Indian communities both played against him and for him, because...even if the chiefs were in opposition, he could pull the warriors from underneath them by appealing to them.
但印第安社区缺乏权威，既对他不利，又对他有利，因为……即使酋长反对，他也可以通过呼吁他们将战士从他们的统治下拉出来。
And this is really one of his strategies.
这确实是他的策略之一。
Tecumseh: Listen, people.
特库姆塞：听着，朋友们。
The past speaks for itself.
过去的事不言而喻。
“Where today are the Pequots?
“今天佩克特人在哪里？
Where the Narragansetts, the Powatans, Pocanokets, and many other once powerful tribes of our race?
纳拉甘西特人、波瓦坦人、波卡诺基特人和我们种族中许多其他曾经强大的部落在哪里？
Look abroad over their once beautiful country and what do you see now?
放眼海外，看看他们曾经美丽的国家，现在你看到了什么？
Nothing but the ravages of the pale-face destroyers.
除了白脸毁灭者的蹂躏之外什么也没有。
So it will be with you Creek, Chickasaws and Choctaws.
你们克里克人、奇克索人和乔克托人也是如此。
The annihilation of our race is at hand unless we unite in one common cause against the common foe.
除非我们为了共同的事业团结起来对抗共同的敌人，否则我们种族的灭亡就在眼前。
Donald L.
唐纳德·L。
Fixico, Historian: I mean, so many different groups come to this call for warriors.
Fixico，历史学家：我的意思是，有很多不同的团体来呼吁战士。
When you think about twenty different tribes — many in which the languages are so different and the politics are so different.
当你想到二十个不同的部落时——许多部落的语言和政治都截然不同。
He’s dissolved tribal barriers, tribal differences, cultural differences, as well — and he’s got them to believe in one mind.
他还消除了部落障碍、部落差异、文化差异——而且他让他们相信同一个想法。
For one person to get so many people to come of the same mind — yes, indeed, it’s propaganda — yes indeed, it’s campaigning — yes indeed, it’s diplomacy — being an ambassador, a military strategist.
对于一个人来说，让这么多人达成同样的想法——是的，确实，这是宣传——是的，确实，这是竞选——是的，确实，这是外交——成为一名大使，一名军事战略家。
And so, in my mind, he’s succeeded with this idea.
所以，在我看来，他的这个想法成功了。
Narrator: By 1810, the impact of Tecumseh’s diplomacy could be felt up and down the Wabash.
旁白：到 1810 年，瓦巴什上下都能感受到特库姆塞外交的影响。
By May, nearly a thousand people had streamed into Prophetstown, and all spring and summer the numbers continued to build.
到五月，已有近千人涌入先知镇，整个春季和夏季，人数持续增加。
Fearing imminent bloodshed, William Henry Harrison called for a contingent of federal troops to reinforce the territorial capital at Vincennes — then sent a messenger to Prophetstown itself — urging the Prophet to come to Vincennes to air grievances about the Treaty of Fort Wayne.
由于担心即将发生流血事件，威廉·亨利·哈里森呼吁一支联邦军队增援位于文森斯的领地首府，然后派出一名信使前往先知镇，敦促先知前往文森斯表达对韦恩堡条约的不满。
But it was Tecumseh himself who replied — telling the messenger that he personally would come to meet with Harrison — to discuss Indian outrage over the newly ceded lands.
但特库姆塞本人做出了回应，并告诉信使他将亲自与哈里森会面，讨论印第安人对新割让土地的愤怒。
On August 12 th , 1810, a party of seventy-five warriors with Tecumseh in command arrived at Harrison’s headquarters at Vincennes for the historic confrontation.
1810 年 8 月 12 日，特库姆塞指挥的一支由 75 名战士组成的队伍抵达哈里森位于文森斯的总部，进行了历史性的对峙。
John Sugden, Biographer: There were some canonical stories about Tecumseh, which, even if you knew nothing else you could say, “This is someone you have to reckon with.” One of them is that confrontation with Harrison in 1810...that magnificent, really, confrontation...where he knew a conflict was coming, and so did Harrison.
约翰·萨格登，传记作家：有一些关于特库姆塞的经典故事，即使你一无所知，你也可以说，“这是一个你必须认真对待的人。”其中之一是 1810 年与哈里森的对抗……那场壮观的、真正的对抗……他知道冲突即将到来，哈里森也是如此。
And here you have two representatives of entirely different philosophies and points of view...And neither individual was afraid of the other.
在这里，有两个完全不同的哲学和观点的代表......而且两个人都不害怕对方。
Harrison had no need to be; the resources were all behind him.
哈里森没有必要这样做；他没有必要这样做。资源都在他身后。
But Tecumseh — there was no sense that being in a weak position should mitigate, or reduce his point of view or the worthiness of his cause.
但特库姆塞——处于弱势地位并不会减轻或降低他的观点或他事业的价值。
Tecumseh: How my Brother can you blame me for placing little confidence in the promises of our fathers the Americans?
特库姆塞：我的兄弟，你怎么能责怪我对我们美国祖先的承诺缺乏信心呢？
You have endeavored to make distinctions.
你已经努力做出区分。
You have taken tribes aside.
你已经把部落放在一边了。
You wish to prevent the Indians from uniting, and from considering their land the common property of the whole.
你希望阻止印第安人团结起来，并阻止他们将他们的土地视为全体印第安人的共同财产。
I do not see how we can remain at peace with you if you continue to do so.
如果你继续这样做，我不知道我们如何能够与你保持和平。
Brother.
兄弟。
This land that was sold, and the goods that were given for it, were done only by the few.
出售的这片土地以及为此提供的货物都是由少数人完成的。
If you continue to purchase land from those who have no right to sell it, I do not know what will be the consequence.
如果继续向无权出售土地的人购买土地，我不知道会产生什么后果。
I now wish you to listen to me, Brother.
现在我希望你听我说，兄弟。
I tell you so because I am authorized by all the tribes to do so.
我之所以这么告诉你，是因为所有部落都授权我这么做。
I am at the head of them all.
我是他们所有人的领导者。
I am a Warrior, and all the Warriors will meet together in two or three moons from this.
我是一名勇士，两三个月后所有勇士将齐聚一堂。
Then I will call for those chiefs that sold you the land and shall know what to do with them.
然后我会叫那些卖给你土地的酋长来，他们会知道如何处理他们。
For Brother, we want to save this land; we do not wish you to take it.
对于兄弟，我们要拯救这片土地；我们不希望你接受它。
And if you take it you shall be the cause of trouble between us.
如果你拿走了它，你就会成为我们之间麻烦的根源。
Harrison: The United States has not treated the Indians dishonestly nor unjustly.
哈里森：美国并没有不诚实或不公正地对待印度人。
Indians are not one nation, nor do they own the land in common.
印第安人不是一个民族，也不拥有共同的土地。
Has not the Great Spirit given them separate tongues?
难道伟大的神灵没有赐予他们不同的语言吗？
John Sugden, Biographer: He stood up in a very remarkable and frank way and more or less admitted to Harrison that war would come.
约翰·萨格登，传记作者：他以一种非常引人注目和坦率的方式站起来，或多或少地向哈里森承认战争即将到来。
I think he said at one point: “You are pushing us into a conflict.
我认为他曾说过：“你正在把我们推入一场冲突。
We have no alternative.
我们别无选择。
This is going to happen if you continue with this policy.” And, of course, Harrison certainly was going to continue that policy.
如果你继续执行这项政策，这种情况就会发生。”当然，哈里森肯定会继续执行这一政策。
But both men gave no ground.
但两人都没有做出让步。
Narrator: For nearly a week the talks continued — Tecumseh insisting the lands be returned; Harrison, insisting they had been fairly acquired, refusing to return them.
旁白：谈判持续了近一周——特库姆塞坚持归还土地；哈里森坚称这些物品是公平获得的，拒绝归还。
Before the deadlocked meetings adjourned, Harrison promised to pass Tecumseh’s demands on to the president in Washington — adding, however, that he very much doubted the request would be granted.
在陷入僵局的会议休会之前，哈里森承诺将特库姆塞的要求转达给华盛顿的总统，但他补充说，他非常怀疑这一请求是否会得到批准。
No one present ever forgot Tecumseh’s reply.
在场的人都没有忘记特库姆塞的回答。
Tecumseh: As the Great Chief in Washington is to determine the matter, I hope the Great Spirit will put some sense into his head to induce him to direct you to give up this land.
特库姆塞：由于华盛顿的大酋长将决定此事，我希望大神能给他一些理智，诱导他指示你放弃这片土地。
It is true, he is so far off.
确实如此，他还差得很远。
He will not be injured by the war.
他不会因战争而受伤。
He may still sit in his town, and drink his wine, whilst you and I will have to fight it out.
他可能仍然坐在他的镇上，喝着他的酒，而你和我将不得不一决胜负。
Harrison: The implicit obedience and respect which the followers of Tecumseh pay to him is really astonishing and more than any other circumstance bespeaks him one of those uncommon geniuses, which spring up occasionally to produce revolutions and overturn the established order of things.
哈里森：特库姆塞的追随者对他的绝对服从和尊重确实令人惊讶，而且比任何其他情况都更能表明他是那些不寻常的天才之一，他们偶尔会出现，产生革命并推翻既定的秩序。
If it were not for the vicinity of the United States, he would perhaps be the founder of an Empire that would rival in glory that of Mexico or Peru.
如果不是因为靠近美国，他也许会成为一个可以与墨西哥或秘鲁媲美的帝国的创始人。
John Sugden, Biographer: Now, Tecumseh did a remarkable thing.
传记作者约翰·萨格登：现在，特库姆塞做了一件了不起的事情。
He said a remarkable thing in 1810, when he confronted Harrison at Vincennes.
1810 年，当他在文森斯与哈里森对峙时，他说了一件了不起的事情。
He said something I don’t think any Native American had before, and I don’t think many had said afterwards.
他说了一些我认为以前没有任何美洲原住民说过的话，而且我想后来也没有很多人说过这样的话。
He stood up, defended Indian land, and said he represented every Indian on the continent .
他站起来，捍卫印度的土地，并表示他代表了这片大陆上的每一个印度人。
Now, what a preposterous assertion, even for someone whose life had been so far-flung as his.
现在看来，这是多么荒谬的断言，即使对于像他这样生活如此遥远的人来说也是如此。
But to make such a claim at that time — it was an absolutely preposterous thing to say.
但在当时提出这样的说法——绝对是荒谬的。
Yet what he was saying was that he understood that Native American peoples were in a particular historical predicament, and he was articulating that predicament — and he was doing it for all of them.
然而他所说的是，他理解美洲原住民正处于一种特殊的历史困境，他正在阐明这种困境——他是在为所有人做这件事。
R.
R。
David Edmunds, Historian: Well, I think by 1811 Tecumseh can see that war is imminent between the Americans and the British, and I think he hopes to use this war to help defend Native American homelands in the Old Northwest.
历史学家戴维·埃德蒙兹：嗯，我认为到 1811 年，特库姆塞就可以看到美国人和英国人之间的战争迫在眉睫，我认为他希望利用这场战争来帮助保卫老西北地区的美洲原住民家园。
The problem for Tecumseh is always gonna be one of logistics.
泰康塞面临的问题始终是物流问题。
It’s one of bringing in large numbers of warriors...and supplying them, and feeding them, and providing them with adequate arms and ammunition.
这是引进大量战士……并为他们提供补给、喂养他们，并为他们提供足够的武器和弹药的方法之一。
Stephen Warren, Historian: My sense of Tecumseh is that he was keenly aware of moments of opportunity; and moments to strike; moments to act — and 1811 was not one of those moments.
史蒂芬·沃伦（Stephen Warren），历史学家：我对特库姆塞的感觉是，他敏锐地意识到机会的时刻；和出击的时刻；采取行动的时刻——而 1811 年并不是这样的时刻之一。
Narrator: The dog days of summer 1811 were just reaching their peak when Tecumseh embarked on one last grueling tour — heading South this time, to what the Shawnees called the Mid-Day — determined to bring the Chickasawas, Choctaws and Creeks of Mississippi and Alabama into the confederacy, and to shore up British support for the movement — as Britain itself edged closer and closer to a new war with the United States.
旁白：1811 年的三伏天刚刚达到顶峰，特库姆塞开始了最后一次艰苦的旅行——这次向南，肖尼族人称之为“中午”——决心将密西西比州和阿拉巴马州的契卡萨瓦人、乔克托人和克里克人纳入联邦，并支持英国对这一运动的支持——而英国本身也越来越接近与美国的新战争。
Before leaving Prophetstown, Tecumseh urged his younger brother to do everything he could to keep from being drawn into a fight with Harrison prematurely — then made one last stop at Vincennes to see Harrison himself before continuing south — hoping to convince him not initiate hostilities.
在离开先知镇之前，特库姆塞敦促他的弟弟尽其所能，避免过早地陷入与哈里森的战斗中——然后在继续南下之前在文森斯最后一站见到哈里森本人——希望说服他不要发起敌对行动。
Stephen Warren, Historian: Well, I think it was crucial to hold off for several reasons.
史蒂芬·沃伦（Stephen Warren），历史学家：嗯，我认为推迟是至关重要的，原因有几个。
The first is that Tecumseh was the only person equipped to lead; the second being that British support was crucial — and, whatever they did, it had to be coordinated with the British — and third, I think Tecumseh was really confident that his Southeastern tour would result in a great many adherents.
首先，特库姆塞是唯一有能力领导的人；第二是英国的支持至关重要——无论他们做什么，都必须与英国协调——第三，我认为特库姆塞非常有信心他的东南部之旅会吸引大量追随者。
Harrison: August 6 th , 1811.
哈里森：1811 年 8 月 6 日。
The day before he set out, he paid me a visit, and labored hard to convince me that he had no other intention by his journey to the south than to prevail on all the tribes to unite in the bonds of peace.
在出发的前一天，他拜访了我，并努力让我相信，他此次南下之行的目的只是为了说服所有部落和平地团结起来。
August 7 th .
8 月 7 日。
He is now upon the last round to put a finishing stroke to his work.
他现在正处于最后一轮，为他的工作画上句号。
I hope, however, before his return that that part of the fabric which he had considered complete will be demolished, and even its foundations rooted up.
然而，我希望在他回来之前，他认为完整的那部分结构将被拆除，甚至它的地基也将被连根拔起。
Narrator: In late August — writing that Tecumseh’s “great talents alone were holding together the heterogeneous mass” of warriors on the Wabash — Harrison received permission to march on Prophetstown — and one month later — on September 26 th , 1811 — at the head of a force of nearly 1000 men — headed north towards the Indian stronghold, a hundred and eighty miles away.
旁白：8 月下旬，哈里森写道，特库姆塞“仅凭其伟大的才华就将瓦巴什河上的异类战士团结在一起”，哈里森获准向先知镇进军，一个月后，即 1811 年 9 月 26 日，他率领一支近 1000 人的部队向北前往一百八十英里外的印第安人据点。
As reports came in to Prophetstown of Harrison’s approaching army, hundreds of warriors converged on the Indian village to defend it.
当哈里森的军队逼近的消息传到先知镇时，数百名战士聚集到印第安村庄保卫它。
Colin Calloway, Historian: As Tenskwatawa watches the American army advance, he is faced with the question of what to do.
历史学家科林·卡洛韦：当滕斯克瓦塔瓦看着美军前进时，他面临着该怎么办的问题。
Do you sit and wait, to see if the American intentions are peaceful, or should you strike against it?
你是坐着等待，看看美国的意图是否是和平的，还是应该予以打击？
When Tenskwatawa hears of the American army advancing, he interprets this as an act of aggression.
当坦斯克瓦塔瓦听说美国军队正在进攻时，他将其解释为侵略行为。
Narrator: Around two o’clock on the afternoon of November 6 th Harrison’s thousand-man force clambered up a steep ravine on the eastern side of a narrow stream called Burnett’s creek, and went into camp on a narrow bench of high ground, planted with high oak trees.
旁白：11月6日下午两点左右，哈里森的千人大军爬上一条名叫伯内特溪的狭窄溪流东侧的陡峭峡谷，在高地的一条窄长凳上扎营，长凳上种着高大的橡树。
One mile to the east lay Prophetstown, stretching south along the Wabash from the mouth of the Tippecanoe.
向东一英里处是先知镇，从蒂珀卡诺河口沿瓦巴什河向南延伸。
As the light began to fail, two officers and an interpreter rode out under a white flag to convey Harrison’s orders that the Indian camp disperse.
当天色开始暗下来时，两名军官和一名翻译打着白旗骑马出去，传达哈里森要求印第安人营地解散的命令。
Stephen Warren, Historian: Tippecanoe.
史蒂芬·沃伦，历史学家：蒂珀卡诺。
There’s a crucial moment on November 6th, when Harrison arrives.
11 月 6 日是一个关键时刻，哈里森到来。
He arrives with more than a thousand men.
他带着一千多人来了。
And Harrison and Tenskwatawa agree to meet the next day, to discuss how they might reach some kind of compromise.
哈里森和滕斯克瓦塔瓦同意第二天会面，讨论如何达成某种妥协。
But on the night of November 6th, Tenskwatawa is besieged by his Western Algonquian allies, and they tell him, “Look.
但在 11 月 6 日晚上，滕斯克瓦塔瓦被他的西阿尔冈昆盟友围困，他们告诉他：“看。
You know, we have to fight, we have to surprise them.
你知道，我们必须战斗，我们必须给他们一个惊喜。
They think we’re going to have a discussion, but let’s wage a preemptive strike.” To come all that way and to do nothing but wait for Tecumseh made little sense to them...And so Tenskwatawa goes against his brother’s wishes for him.
他们认为我们会进行讨论，但我们还是先发制人吧。”千里迢迢而来，除了等待特库姆塞之外什么也不做，对他们来说毫无意义……所以滕斯克瓦塔瓦违背了他哥哥对他的愿望。
You know, he caves to pressure.
你知道，他屈服于压力。
And not only that, but he tells his allies that they’ll be safe from American bullets — that his power as a medicine man is such that no one will be harmed.
不仅如此，他还告诉他的盟友，他们将免受美国子弹的伤害——他作为一名药剂师的力量是这样的，没有人会受到伤害。
Narrator: Sometime in the night, a long column of warriors began to file silently out of the village — heading in a long arc for the northwest corner of the American encampment.
旁白：夜里的某个时候，一长列战士开始默默地从村子里鱼贯而出，沿着一条长长的弧线向美军营地的西北角行进。
Donald L.
唐纳德·L。
Fixico, Historian: It was a very wet morning.
Fixico，历史学家：那是一个非常潮湿的早晨。
Sentries are posted and everything.
岗哨和一切都已张贴。
And possibly, Winnebago warriors, but certainly warriors tried to penetrate the camp, crawling into the camp.
可能是温尼贝戈战士，但肯定是战士试图渗透营地，爬进营地。
And they even make it past the sentries.
他们甚至还通过了哨兵。
Narrator: Around four in the morning, a picket stationed a few yards out beyond the left flank of the camp thought he saw something moving in the trees.
旁白：凌晨四点左右，驻扎在营地左翼几码外的一个纠察队以为他看到树林里有东西在移动。
Whipping his musket to his shoulder, he fired blindly into the gloom — mortally wounding a Kickapoo warrior as he attempted to steal into the camp.
他把步枪扛在肩上，盲目地向黑暗中开枪，打伤了一名试图潜入营地的基卡普战士。
Harrison himself was in his tent, when the first shot rang out — followed by a series bloodcurdling war cries — and a tremendous crash of muskets — a s the war party rushed in.
当第一声枪响时，哈里森本人正在他的帐篷里，随后是一连串令人毛骨悚然的战争呐喊，以及巨大的步枪射击声，而战争队伍冲了进来。
The Battle of Tippecanoe had begun.
蒂珀卡努战役开始了。
John Sugden, Biographer: It was a classic Indian attack.
传记作者约翰·萨格登：这是一次典型的印度袭击。
If you don’t have the numbers on your side, you make a sudden attack and try to overwhelm and demoralize the enemy quickly.
如果你的兵力不足，你就会发动突然袭击，并试图迅速压倒敌人并挫伤他们的士气。
And it was carried through at Tippecanoe with great determination — considering how few warriors there were.
考虑到那里的战士很少，蒂珀卡诺以极大的决心完成了这一任务。
And they didn’t have much ammunition.
而且他们没有太多弹药。
The Indians were a very mobile force.
印第安人是一支机动性很强的力量。
They’re almost like water — they gave way to things; and they strengthened around weak points in a very flexible way.
它们几乎就像水一样——它们让位于事物；他们以非常灵活的方式围绕弱点进行强化。
They didn't have to wait for orders from chiefs — they fought very much individually.
他们不需要等待酋长的命令——他们非常独立地战斗。
So if they perceived a force getting out of its depth — moving forward and getting split up from the main force — they could easily rally round and start surrounding it, and cutting it to pieces.
因此，如果他们察觉到有一股力量超出了其深度——向前推进并与主力分离——他们可以很容易地集结起来，开始包围它，并将其切成碎片。
I mean, if there had been more Indians on the ground, the Indians might have been capable of inflicting great damage.
我的意思是，如果地面上有更多的印第安人，印第安人可能会造成巨大的破坏。
Colin Calloway, Historian: The Indian warriors attack Harrison's army in camp.
科林·卡洛韦，历史学家：印第安战士袭击了哈里森营地中的军队。
For a moment, it looks as if the Indians have infiltrated the lines; there's confusion.
一时之间，印第安人似乎已经渗透到了防线中。有混乱。
But as the light increases, it becomes clear to the Americans that the Indians lack the numbers, and that they lack the ammunition to carry this assault home.
但随着光线的增强，美国人清楚地意识到印第安人缺乏人数，而且他们缺乏将这次袭击带回家的弹药。
And, eventually, the Indians are driven from the field.
最终，印第安人被赶出了战场。
In reality, the Americans suffered probably more casualties than the Indians.
事实上，美国人的伤亡可能比印度人还要多。
The American force was superior; the American force was better armed; the American force had more ammunition.
美国的力量更占优势。美国军队装备更精良；美军有更多弹药。
But I do think that it represents a blow to the confederacy.
但我确实认为这对联盟来说是一个打击。
Narrator: On the night of November 8 th — two days after the battle — Harrison’s soldiers edged warily into Prophetstown for the first time — only to find that the confederated forces had dispersed into the surrounding country side.
旁白：11 月 8 日晚上，也就是战斗两天后，哈里森的士兵第一次小心翼翼地逼近预言镇，却发现联军已经分散到了周围的乡村。
Ordering his men to plunder the village — setting fire to the lodges — and destroying all the Indian’s food supplies — Harrison headed back down the Wabash towards Vincennes — declaring in dispatches his mission had been accomplished.
哈里森命令他的部下掠夺村庄——放火烧毁小屋——并摧毁印第安人的所有粮食供应——哈里森沿着瓦巴什河返回文森斯——在电报中宣布他的任务已经完成。
Donald L.
唐纳德·L。
Fixico, Historian: Following the defeat at Prophetstown one would think that all of this was over.
Fixico，历史学家：在预言镇失败之后，人们会认为这一切都结束了。
And it was not — it was just the beginning in fact.
但事实并非如此——事实上这只是一个开始。
It was an impossible task of the largest scale for Tecumseh to rebuild his army — and yet he did it — making twice the effort, twice the stamina.
对于特库姆塞来说，重建军队是一项不可能完成的最大规模的任务——但他做到了——付出了双倍的努力，双倍的耐力。
Colin Calloway, Historian: When Tecumseh comes home, he’s reputed to have grabbed the Prophet by the hair and shaken him — and reprimanded him — scolded him — for this foolish action.
科林·卡洛韦，历史学家：据说，当特库姆塞回家时，他抓住先知的头发摇晃他，斥责他，斥责他，因为他的这一愚蠢行为。
R.
R。
David Edmunds, Historian: Tecumseh, we know, is very angry with his brother after this battle.
历史学家大卫·埃德蒙兹：我们知道，特库姆塞在这场战斗之后对他的兄弟非常生气。
And I think the Prophet spends the rest of his life trying to get back into a position of prominence.
我认为先知用他的余生试图重新获得显赫的地位。
Donald L.
唐纳德·L。
Fixico, Historian: So Tecumseh has a choice.
Fixico，历史学家：所以 Tecumseh 有一个选择。
Do you discard the Prophet?
你抛弃先知吗？
Or do you reunite [with] him in this effort?
或者你会在这项努力中与他重聚吗？
And he realizes that he has to embrace him again.
他意识到他必须再次拥抱他。
And he forgives his brother.
他原谅了他的兄弟。
And so now we’re in the next chapter of rebuilding this huge army.
现在我们正处于重建这支庞大军队的下一个篇章。
And this time — make no [mistaken] doubt about it — Tecumseh is going to be there.
而这一次——毫无疑问——特库姆塞将会在那里。
Narrator: Though Harrison had destroyed the Indians food supplies and scattered the Indian warriors, he had not destroyed the confederacy itself, and he had not destroyed Tecumseh — and in the end, only succeeded in emboldening the great Shawnee warrior — who, on returning to the Wabash in January 1812, immediately set out to reassemble the scattered alliance — convinced — despite all appearances to the contrary — that the moment of opportunity for the Indian confederacy was rapidly approaching.
旁白：虽然哈里森摧毁了印第安人的粮食供应并驱散了印第安战士，但他并没有摧毁邦联本身，也没有摧毁特库姆塞——最终，他只是成功地鼓舞了这位伟大的肖尼战士——1812年1月返回瓦巴什后，他立即着手重新组建分散的联盟——尽管表面上看来情况并非如此，但他坚信印第安邦联的机会时刻正在迅速临近。
Stephen Warren, Historian: I think, in a way, Harrison creates a huge problem for all Americans living in the Northwest Territories — because he disperses those who are antagonistic to the United States everywhere across the Midwest.
史蒂芬·沃伦，历史学家：我认为，在某种程度上，哈里森给所有生活在西北地区的美国人带来了一个巨大的问题——因为他将那些反对美国的人驱散到中西部各地。
They have not given up.
他们没有放弃。
They’re not putting their weapons down...
他们并没有放下武器……
Narrator: All through the winter and spring of 1812 — as long festering tensions between the United States and Great Britain spiraled upward — Tecumseh labored tirelessly to rebuild the confederacy and to shore up British support before a renewed offensive could be launched against Prophetstown.
旁白：整个 1812 年的冬天和春天，随着美国和英国之间长期恶化的紧张局势不断升级，特库姆塞不知疲倦地努力重建联邦，并在对预言镇发动新的攻势之前巩固英国的支持。
By May, more than eight hundred warriors had streamed back into the village — while across the Northwest more than four thousand warriors were on the move — the largest Indian confederacy ever mustered on the North American continent.
到了五月，已有八百多名战士涌回村庄，而西北地区则有四千多名战士在迁移——这是北美大陆上有史以来规模最大的印第安联盟。
By the third week of June, Tecumseh himself was on his way north towards a British fort on the Canadian side of the Detroit River — hoping to secure supplies and ammunition — when a messenger arrived bearing news he had long been waiting for.
六月的第三周，特库姆塞本人正向北前往底特律河加拿大一侧的英国堡垒，希望获得补给和弹药，这时一名信使带来了他期待已久的消息。
Three days earlier, on June 18 th , the United States had officially declared war on Britain — over the fate of the long-contested Northwestern frontier.
三天前，即 6 月 18 日，美国就长期争夺的西北边境的命运正式向英国宣战。
The War of 1812 had begun — bringing with it the last best hope of a permanent Indian homeland east of the Mississippi.
1812 年战争爆发了，随之而来的是密西西比河以东印第安人永久家园的最后希望。
John Sugden, Biographer: And of course, the British were at a crisis point themselves; they needed American Indian allies.
约翰·萨格登，传记作者：当然，英国人自己也处于危机时刻。他们需要美洲印第安人盟友。
They were fighting a war in which the odds were against them.
他们正在进行一场形势对他们不利的战争。
They wanted to defend the Canadian line, and of course they needed manpower — only the Indians could fill that void for them.
他们想要保卫加拿大防线，当然他们需要人力——只有印第安人可以为他们填补这一空白。
So it was an inevitable alliance at that point.
因此，当时的联盟是不可避免的。
Tecumseh needed them, and they needed him.
特库姆塞需要他们，他们也需要他。
And, certainly, Tecumseh’s war aims — he was still — incredibly, I have to say, in 1812 — looking at some possible way to regain the Ohio boundary as a boundary between the white settlements and the Indians.
当然，特库姆塞的战争目标——我不得不说，在 1812 年，他仍然——令人难以置信——正在寻找某种可能的方式来重新获得俄亥俄州边界，作为白人定居点和印第安人之间的边界。
And he sold that goal to the British.
他把这个进球卖给了英国人。
Narrator: Arriving at the undermanned British outpost of Ft.
旁白：抵达人手不足的英国前哨基地《金融时报》。
Malden in the waning days of June — where most were convinced that Canada would fall before the approaching American army — Tecumseh changed the military equation on the ground in less than three weeks — rallying wavering Indian allies to the cause and bolstering British resolve — and astonishing the British commander in charge, General Isaac Brock — with his extraordinary military skills, and sheer force of personality.
六月末的马尔登——大多数人都相信加拿大将在逼近的美国军队面前沦陷——特库姆塞在不到三周的时间里改变了当地的军事格局——将摇摆不定的印度盟友团结起来，坚定了英国的决心——并以其非凡的军事技能和纯粹的人格力量令英国指挥官艾萨克·布洛克将军感到惊讶。
John Sugden, Biographer: I mean, Brock’s remark is a classic one.
传记作者约翰·萨格登：我的意思是，布洛克的话很经典。
He spoke to Tecumseh for a very short time, a mere few weeks.
他与特库姆塞的交谈时间很短，只有几周。
But he wrote back to the British Prime Minister, and he says that, “I’ve talked to the Indian chiefs, and there are some extraordinary characters amongst them.
但他回信给英国首相，他说：“我和印度酋长谈过，他们当中有一些非凡的人物。
But here’s Tecumseh,” he says — “a more gallant or sagacious warrior does not exist.”
但这里是特库姆塞，”他说，“不存在比他更勇敢、更睿智的战士了。”
Narrator: Tecumseh’s brilliance on the field of battle in the summer of 1812 would cement his reputation among the British high command as one of the greatest military leaders of all time.
旁白：1812 年夏天，特库姆塞在战场上的辉煌表现巩固了他在英国最高统帅部中作为有史以来最伟大的军事领导人之一的声誉。
In little more than three weeks, the small but highly mobile force under his command completely unnerved the American army led by William Hull — forcing him to retreat back across the Detroit River to the American side — and effectively bringing the invasion of Canada to an end.
在不到三周的时间里，他指挥下的这支规模虽小但高度机动的部队彻底让威廉·赫尔领导的美国军队感到不安，迫使他跨过底特律河撤退到美国一侧，并有效地结束了对加拿大的入侵。
On August 4 th , at the Battle of Brownstown south of Detroit — with only twenty-four warriors at his command — Tecumseh attacked and routed an American force six times as large — killing nineteen, wounding twelve, while himself losing only a single warrior.
8 月 4 日，在底特律以南的布朗斯敦战役中，特库姆塞只指挥了 24 名战士，却攻击并击溃了一支人数是其六倍的美军，杀死了 19 人，打伤了 12 人，而他自己只损失了一名战士。
Colin Calloway, Historian: Tecumseh’s finest hour is probably Detroit in 1812, when Tecumseh teams up with Isaac Brock, who finally seems to be the person who is going to deliver on the promises that the British have been making so long.
历史学家 Colin Calloway：特库姆塞最辉煌的时刻可能是 1812 年的底特律，当时特库姆塞与艾萨克·布洛克 (Isaac Brock) 合作，而艾萨克·布洛克 (Isaac Brock) 似乎终于成为了兑现英国人长期以来做出的承诺的人。
Tecumseh and Brock together mastermind the capture of Detroit.
特库姆塞和布洛克共同策划了对底特律的占领。
Narrator: On August 16 th , at the Battle of Detroit, Tecumseh convinced the American defenders inside the fort that they were facing an army many times greater than their own — parading his small host of warriors again and again through a clearing in the forest.
旁白：8月16日，在底特律之战中，特库姆塞让堡垒内的美国守军相信，他们面对的是一支比自己强大许多倍的军队——一次又一次地率领他的小队战士穿过森林中的空地。
Before the British and Indian attack had even begun, a white flag appeared above the ramparts of the fort, and the American army marched out and surrendered their weapons.
英国和印度的进攻还没开始，堡垒的城墙上方就出现了一面白旗，美军走出去并交出了武器。
It was one of the most humiliating defeats ever suffered by an American army.
这是美国军队遭受的最耻辱的失败之一。
R.
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David Edmunds, Historian: Fort Detroit falls.
大卫·埃德蒙兹，历史学家：底特律堡陷落。
Fort Michillimackinaw falls.
米奇利麦基诺堡陷落。
Tecumseh and Brock, who were very close, are able to take Fort Detroit.
特库姆塞和布洛克距离非常近，能够占领底特律堡。
They’re able to, generally, gain the upper hand here on the Detroit frontier.
一般来说，他们能够在底特律边境占据上风。
Colin Calloway, Historian: And it seems as if the vision of an independent Indian confederacy — an independent Indian state, if you like, supported by British allies, but independent of the United States — is on the brink of becoming a reality.
历史学家科林·卡洛韦：印度独立邦联的愿景——如果你愿意的话，可以说是一个独立的印度国家，得到英国盟友的支持，但独立于美国——似乎即将成为现实。
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David Edmunds, Historian: And then — unfortunately for Tecumseh — and unfortunately for tribal people — General Isaac Brock is killed fighting the Americans over by Niagara.
历史学家大卫·埃德蒙兹：然后，对于特库姆塞来说不幸的是，对于部落人民来说也是不幸的是，艾萨克·布洛克将军在与美国人争夺尼亚加拉的战斗中阵亡。
And the new British commander is named Proctor.
新任英军指挥官名叫普罗克特。
And he’s much less aggressive, and much more interested in just defending Canada — and in not really helping tribal people retake part of Ohio from the Americans.
而且他的攻击性要小得多，他更感兴趣的是保卫加拿大，而不是真正帮助部落人民从美国人手中夺回俄亥俄州的部分地区。
Tecumseh has to continually goad Proctor to march against the Americans.
特库姆塞必须不断地刺激普罗克托去对抗美国人。
They do invade Ohio twice, attempting to take Fort Meigs — which was an American fort near modern Toledo — and are unsuccessful.
他们确实两次入侵俄亥俄州，试图占领梅格斯堡——这是现代托莱多附近的一座美国堡垒——但没有成功。
Narrator : In the fall of 1813, the British fleet was defeated not far from Detroit at the Battle of Lake Erie, ceding control of the Great Lakes to the Americans.
旁白：1813年秋天，英国舰队在距底特律不远的伊利湖战役中被击败，将五大湖的控制权拱手让给了美国人。
By then, Lalawethika and a ragged band of followers appeared in his brother’s camp along the Detroit River in Ontario — driven from Indiana by their old nemesis, William Henry Harrison — who even now was moving north at the head of a vastly reinforced American army.
那时，拉拉维提卡和一群衣衫褴褛的追随者出现在他兄弟位于安大略省底特律河沿岸的营地中——被他们的宿敌威廉·亨利·哈里森从印第安纳州赶走——而哈里森现在正率领一支经过大规模增援的美国军队向北移动。
R.
R。
David Edmunds, Historian: The Americans invade Canada.
历史学家戴维·埃德蒙兹：美国人入侵加拿大。
And particularly after Perry’s victory on Lake Erie, the British want to abandon the Detroit frontier and flee to what is now Toronto.
特别是在佩里在伊利湖获胜之后，英国人希望放弃底特律边境并逃往现在的多伦多。
And Tecumseh makes them stand and fight.
特库姆塞让他们站起来战斗。
Colin Calloway, Historian: The British-Indian army turns to make a stand at Moraviantown, on the Thames River in Ontario, in 1813.
历史学家科林·卡洛韦：1813 年，英印军队在安大略省泰晤士河畔的摩拉维镇发起进攻。
The outcome of the battle seems really to have been a foregone conclusion.
这场战斗的结果，似乎真的已成定局。
By the time the British general [Proctor] actually stops to turn to fight, he has lost the confidence not only of his Indian allies, but of his own men.
当英国将军[普罗克托]真正停下来投入战斗时，他不仅失去了印度盟友的信任，也失去了自己士兵的信任。
When the fighting breaks out, the British resistance is minimal.
当战斗爆发时，英国人的抵抗力微乎其微。
What resistance is mounted is mounted by Tecumseh and the Indian warriors.
特库姆塞和印第安战士发起了抵抗。
Narrator: The final British betrayal would come on the cold, misty morning of October 5 th , 1813, when — as Harrison’s vastly superior American forces began their attack — the British simply abandoned their Indian allies entirely, and left them to fend for themselves on the field of battle.
旁白：英国最后的背叛发生在 1813 年 10 月 5 日寒冷、雾气弥漫的早晨，当时，哈里森的优势极大的美国军队开始进攻，英国人完全抛弃了他们的印度盟友，让他们在战场上自生自灭。
R.
R。
David Edmunds, Historian: And in one of the more remarkable speeches given throughout American history, Tecumseh says to the British: “Look.
历史学家戴维·埃德蒙兹：在美国历史上最引人注目的演讲之一中，特库姆塞对英国人说：“看。
You have somewhere to go.
你有地方可去。
But we are standing here, and we are fighting for our homeland.
但我们站在这里，我们正在为我们的祖国而战。
And if you want to run, you run.
如果你想跑，你就跑。
But leave us the guns and ammunition, because we will stand and fight.”
但把枪和弹药留给我们吧，因为我们会站起来战斗。”
Tecumseh: Listen!
特库姆塞：听着！
We are much astonished to see you tying up everything and preparing to run the other way.
我们很惊讶地看到你把所有东西都绑起来准备往另一条路跑。
You always told us to remain here and take care of our lands.
您总是告诉我们要留在这里并照顾我们的土地。
It made our hearts glad to hear that was your wish.
听到这是你的愿望，我们心里很高兴。
But now we see you are drawing back like a fat animal, running off with its tail between its legs...Listen!
但现在我们看到你像一只肥胖的动物一样向后退，夹着尾巴逃跑……听着！
Father!
父亲！
The Americans have not yet defeated us by land.
美国人还没有在陆地上打败我们。
We, therefore, wish to remain here, and fight our enemy should they make their appearance.
因此，我们希望留在这里，并在敌人出现时与他们战斗。
If you have an idea of going away, give us the arms and ammunition and you may go and welcome for it.
如果你有离开的想法，请给我们武器和弹药，你就可以去并欢迎它。
Our lives are in the hands of the Great Spirit.
我们的生命掌握在伟大圣灵的手中。
We are determined to defend our lands, and if it is his will, we wish to leave our bones upon them.
我们决心保卫我们的土地，如果这是他的意愿，我们希望把我们的骨头留在他们身上。
John Sugden, Biographer: And then, finally, at the end, you often tell great leaders in the way they react in adversity, rather than victory.
约翰·萨格登，传记作者：最后，在最后，你经常会告诉伟大的领导者他们在逆境中的反应，而不是在胜利时的反应。
He knew that the British had given way before they engaged themselves.
他知道英国人在交战之前就已经让步了。
And, yet, there is no question of him retreating — there is no question of him doing the “sensible” thing, which is to fight another day.
然而，他毫无疑问会撤退——毫无疑问他会做“明智”的事情，即改日再战。
He has committed himself to this act.
他已承诺采取这一行动。
He has said he’s going to defend this land — and, if necessary, he’s going die for this land.
他曾说过，他将保卫这片土地——如果有必要，他愿意为这片土地而死。
And that’s what he does.
这就是他所做的。
R.
R。
David Edmunds, Historian: And you couldn’t think, in some ways, of a more fitting way for Tecumseh to die.
大卫·埃德蒙兹（David Edmunds），历史学家：从某些方面来说，你想不出比特库姆塞更合适的死法了。
He dies in the final battle here for the control of the Great Lakes.
他在争夺五大湖控制权的最后一场战斗中丧生。
And he dies surrounded by his comrades, and his brother.
他在他的战友和兄弟的陪伴下死去。
He dies killed by the Americans.
他被美国人杀死了。
And in the aftermath, his body is mutilated so badly by Harrison’s Kentucky militia that the Americans who know him can’t really identify him.
事后，他的尸体被哈里森的肯塔基州民兵严重残害，以至于认识他的美国人都无法认出他的身份。
Colin Calloway, Historian: And with Tecumseh dies, of course, the person who has held together the Indian confederacy — the person who has represented the best hope for Indian independence in North America...The death of Tecumseh puts, in a sense, finality on the American conquest of that area — that what we know now as an American heartland — is gonna be American — there will be no place in there for Indian people .
历史学家科林·卡洛韦：随着特库姆塞的去世，当然，那个将印第安邦联团结在一起的人——这个代表了北美印第安人独立的最大希望的人……从某种意义上说，特库姆塞的死让美国最终确定了对该地区的征服——我们现在所知道的美国心脏地带——将是美国的——那里将没有印第安人的容身之地。
Stephen Warren, Historian: I think Tecumseh is, in a sense, saved by his death.
史蒂芬·沃伦（Stephen Warren），历史学家：我认为，从某种意义上说，特库姆塞因他的死而得到了拯救。
He’s saved for immortality through death on the battlefield.
他因战死沙场而获得永生。
John Sugden, Biographer: One of the things Tecumseh does is he never lets you down.
传记作者约翰·萨格登：特库姆塞所做的事情之一就是他永远不会让你失望。
He was there, articulating his position — uncompromisingly pro-Native American position — he never signs the treaties.
他在那里阐明了他的立场——毫不妥协的支持美国原住民的立场——但他从未签署这些条约。
He never reneges on those basic as principles of the sacrosanct aboriginal holding of this territory.
他从不违背原住民对这片领土的神圣不可侵犯的基本原则。
He bows out at the peak of this great movement he is leading.
他在他所领导的这场伟大运动的顶峰时期退出了。
He’s there, right at the end — whatever the odds are — fighting for it into the dying moments.
他就在那里，就在最后——无论可能性如何——为之奋斗直到垂死的时刻。
George Blanchard, Absentee Shawnee Tribe of Oklahoma: To a lot of people — the Native American — I guess he's our hero — our hero...
乔治·布兰查德（George Blanchard），俄克拉荷马州缺席肖尼部落：对于很多人——美洲原住民——我想他是我们的英雄——我们的英雄……
Colin Calloway, Historian: I think one of the things that is so important about Tecumseh is that he is person who by his vision and by his personality and the way he conducts himself gives us glimpses of humanity at its best.
历史学家科林·卡洛韦：我认为特库姆塞最重要的一点是，他的远见、个性和行为方式让我们看到了人性最好的一面。
That in the most difficult of situations — in the most hopeless of situations, perhaps — people can have the courage to stand up and fight for what they believe in.
在最困难的情况下——也许是在最绝望的情况下——人们可以有勇气站起来，为他们的信仰而奋斗。
Courage in the face of adversity; Tecumseh personifies it.
面对逆境有勇气； Tecumseh 就是它的化身。
Kevin Williams, Absentee Shawnee Tribe of Oklahoma: Hope — hope and freedom.
凯文·威廉姆斯，俄克拉荷马州缺席肖尼部落：希望——希望和自由。
That’s what I thought he stood for.
这就是我认为他所代表的。
And his vision that he had — you know, the way he looked into the future and tried to stop progress for the red people.
还有他的愿景——你知道，他展望未来并试图阻止红人进步的方式。
Sherman Tiger, Absentee Shawnee Tribe of Oklahoma: For some people, they may call him a troublemaker.
谢尔曼·泰格（Sherman Tiger），俄克拉荷马州缺席肖尼部落：对于某些人来说，他们可能称他为麻烦制造者。
And I think that’s because, in the end, he lost.
我认为那是因为最终他输了。
Had he won, he’d have been, you know, a hero.
如果他赢了，他就会成为英雄。
But I think, to a degree, he still has to be recognized as a hero, for what he attempted to do.
但我认为，在某种程度上，他仍然必须被视为英雄，因为他试图做的事情。
If he had, you know, a little more help, maybe he would of got a little farther down the line.
你知道，如果他有更多的帮助，也许他会走得更远。
If the British would have backed him up, like they were supposed to have, you know, maybe the United States is only half as big as it is today.
如果英国人像他们应该那样支持他，你知道，也许美国的面积只有今天的一半。
Man: Hello gentleman, I’m quite concerned.
男：先生您好，我很担心。
Narrator: He was called Kah-nung-d-cla-geh, “the one who goes on the mountaintop,” or simply, “The Ridge.” In the long struggle between Indians and Americans, few native leaders clung to the hope of peaceful coexistence longer.
旁白：他被称为 Kah-nung-d-cla-geh，“登上山顶的人”，或者简称为“山脊”。在印第安人和美国人之间的长期斗争中，很少有土著领导人更长久地坚持和平共处的希望。
Few others invested more in the professed protections of the American legal system.
很少有人对美国法律体系的所谓保护投入更多。
Few set more stock in the promises of the American government and its constitution.
很少有人对美国政府及其宪法的承诺更有信心。
By 1830, the Ridge had already struck a series of hard bargains with the United States.
到 1830 年，山脊已经与美国达成了一系列艰苦的讨价还价。
In return for the safety and security of the Cherokee people — and the right to remain on the land of their forefathers — the Ridge had taken pains to shed the life he had been raised to.
为了换取切罗基人的安全和保障，以及留在祖先土地上的权利，山脊不遗余力地放弃了他养大的生活。
Major Ridge: (in Cherokee) I am one of the native sons of these wild woods.
Major Ridge：（切罗基语）我是这些野生树林的土生土长的儿子之一。
Narrator: He had been born in 1771, into a Cherokee Nation that stretched through the Southern Appalachians...and had come of age in the landscape on which the Cherokee story had been written.
旁白：他于 1771 年出生在一个横跨南阿巴拉契亚山脉的切罗基民族……并在切罗基故事所写的土地上长大。
The wings of the Great Buzzard had carved the mountains and
大秃鹰的翅膀雕刻了山脉和
the valleys; Uktena, the horned serpent, had made his frightful marks on the tall rocks; the Creator had set the first man and woman in this very place.
山谷；乌克特纳，那条角蛇，在高大的岩石上留下了可怕的痕迹。造物主在这个地方创造了第一个男人和女人。
Theda Perdue, Historian: Christians had been cast out of their own Garden of Eden, but the Cherokees lived in their Eden.
Theda Perdue，历史学家：基督徒被赶出了他们自己的伊甸园，但切罗基人却生活在他们的伊甸园里。
It’s the land that they believed their ancestors had always inhabited.
他们相信他们的祖先一直居住在这片土地上。
Major Ridge: We obtained these lands from the living God above.
大岭：我们从上面永生的上帝那里获得了这些土地。
I would willingly die to preserve them.
为了保护它们，我愿意去死。
Narrator: In the Ridge’s youth, the Cherokee Nation had been under constant threat.
旁白：在山脊的年轻时期，切罗基族一直受到威胁。
As a young warrior, it was his duty to keep a wary eye on any encroachment by their near neighbors — the Shawnees, the Creeks, Choctaws and Chickasaws...and then a new force in the Southeastern mountains: the Americans.
作为一名年轻的战士，他有责任警惕近邻——肖尼人、克里克人、乔克托人和契卡索人……以及东南部山区的一股新力量——美国人的任何侵犯。
The Cherokees picked the wrong
切罗基人选错了
side in the American revolution...and paid dearly.
站在美国革命的一边……并付出了高昂的代价。
The Ridge watched American riflemen burn out his own town — one of fifty they destroyed in Cherokee territory.
山脊看着美国步枪手烧毁了他自己的城镇——他们在切罗基地区摧毁了五十个城镇之一。
He lashed out; took his first American scalp at age 17...and fought the United States past the point of hope.
他猛烈抨击； 17 岁时，他在美国第一次割下了头皮……并与美国战斗到了绝望的地步。
Russell G.
拉塞尔·G.
Townsend, Historic Preservationist: For a generation of Cherokees that destruction was all they knew.
汤森，历史保护主义者：对于一代切罗基人来说，他们所知道的就是破坏。
They had seen their world kind of evaporate around them.
他们看到自己的世界在他们周围蒸发了。
Narrator: The Cherokee Nation was still on its knees in 1805.
旁白：1805 年，切罗基族仍处于屈服状态。
Its population had dwindled to 12,000, and it had lost more than half its land.
它的人口减少到12,000人，并且失去了一半以上的土地。
Even after the Cherokees and other tribes had signed peace treaties with the United States, the Ridge knew the safety of his people was not a given thing; he understood that the central conflict still pertained: The United States meant to have what was left of the Cherokee homeland.
即使在切罗基人和其他部落与美国签署了和平条约之后，山脊也知道他的人民的安全并不是理所当然的；他们必须确保他们的安全。他明白核心冲突仍然存在：美国想要拥有切罗基家园所剩下的一切。
Ridge meant to save it.
里奇打算拯救它。
But he knew that this battle with the United States required a nimble and artful new approach.
但他知道，这场与美国的战斗需要灵活而巧妙的新方法。
Preserving the Cherokee Nation meant walking for a time down the new path America was offering.
保护切罗基民族意味着要沿着美国提供的新道路走一段时间。
Rev.
牧师。
Gambold: Please accept this, Brother Ridge,
甘博尔德：请接受这一点，里奇弟兄，
Major Ridge: (in Cherokee) Thank you.
Major Ridge：（切罗基语）谢谢。
Thank you John.
谢谢约翰。
After we eat let’s enjoy this
吃完之后我们就来享受这个
Theda Perdue, Historian: The United States at the end of the American Revolution developed a policy called civilization.
历史学家 Theda Perdue：美国在美国革命结束时制定了一项称为文明的政策。
It helped fund missionary organizations to go into the Indian nations, particularly in the south, and teach Indians how to be Anglo Americans: how to grow wheat instead of corn; how to eat meals at regular times instead of when they were hungry; how to dress in European clothing; how to speak the English language; how to pray in church at designated times; how to live the kind of life that Anglo Americans believed was a civilized life.
它帮助资助传教组织进入印第安人国家，特别是南方，并教导印第安人如何成为英裔美国人：如何种植小麦而不是玉米；如何按时进餐，而不是在饥饿时进餐；如何穿着欧洲服装；如何说英语；如何在指定时间在教堂祈祷；如何过上英美人认为的文明生活。
Gayle Ross, Descendant of Chief John Ross: The promises of the United States Government were that if the Cherokees, the Creeks, the Choctaws, the Seminoles, the Chickasaws could somehow assimilate ways of living that were more like their white neighbors that they could be the political and social equal of their white neighbors.
盖尔·罗斯，约翰·罗斯酋长的后裔：美国政府的承诺是，如果切罗基人、克里克人、乔克托人、塞米诺尔人、契卡索人能够以某种方式同化更像他们的白人邻居的生活方式，那么他们就可以在政治和社会上与白人邻居平等。
Literally Thomas Jefferson once assured the Indian leaders in a speech that he believed they could become the equal of white people.
托马斯·杰斐逊曾经在一次演讲中向印度领导人保证，他相信他们可以与白人平等。
Narrator: “You will unite yourselves with us,” President Jefferson said, “join our great councils and form one people with us.
旁白：“你们将与我们联合起来，”杰斐逊总统说，“加入我们伟大的委员会，与我们组成一个人民。
And we shall all be Americans.
我们都将成为美国人。
You will mix with us by marriage.
你将通过婚姻与我们交往。
Your blood will run within our veins and will spread with us over this great continent.”
你们的血液将流淌在我们的血管里，并与我们一起遍布这片伟大的大陆。”
Daniel Ross: (in Cherokee) Bear.
丹尼尔·罗斯：（切罗基语）熊。
Good Afternoon.
下午好。
Bear: (in Cherokee) I need a part for my gun.
Bear：（切罗基语）我的枪需要一个零件。
Narrator: John Ross, the future Cherokee chief, grew up at the crossroads of an emerging world...where white settlers and Indians were just beginning a strange new dance of accommodation.
旁白：约翰·罗斯，未来的切罗基族酋长，在新兴世界的十字路口长大……白人定居者和印第安人刚刚开始一场奇怪的新迁就之舞。
Narrator: John’s mother Mollie, a member of the Bird clan, had married a Scotsman, Daniel Ross.
旁白：约翰的母亲莫莉是伯德家族的成员，嫁给了苏格兰人丹尼尔·罗斯。
Ross was among the growing number of white men who took Cherokee wives, and gained access to land and trade in the bargain.
越来越多的白人娶了切罗基人为妻，并通过讨价还价获得了土地和贸易权，罗斯就是其中之一。
Gayle Ross, Descendant of Chief John Ross: There would have been many different classes of Cherokee making their way in and out of the store, from the full-blood traditional people to the wealthier mixed-blood families that were just beginning to establish themselves.
盖尔·罗斯（Gayle Ross），约翰·罗斯酋长的后裔：商店里进进出出许多不同阶层的切罗基人，从纯正的传统民族到刚开始建立自己的富裕混血家庭。
Narrator: The Ross’s spoke English at home; John had English-speaking tutors.
旁白：罗斯一家在家里说英语；约翰有会说英语的导师。
But John Ross was a Cherokee because of his mother’s blood — an accepted member of the Bird clan.
但约翰·罗斯是切罗基人，因为他母亲的血统——伯德氏族公认的成员。
He grew up surrounded by people whose lives ran to traditional Cherokee rhythms.
在他的成长过程中，周围的人都遵循着传统的切罗基节奏。
He was proud to have a Cherokee name, “Koo-wees-koo-wee”, or “mysterious little white bird”
他为拥有切罗基语名字而感到自豪，“Koo-wees-koo-wee”，即“神秘的小白鸟”
Gayle Ross, Descendant of Chief John Ross: There’s a story that’s told about the time when he was five.
盖尔·罗斯，约翰·罗斯酋长的后裔：有一个关于他五岁时的故事。
And his father had bought a new little suit for him to wear at the time of Green Corn Dance.
他的父亲还给他买了一套新的小西装，让他在青玉米舞时穿。
And his mother dressed him up in his white man’s suit.
他的母亲给他穿上了白人西装。
And the other children teased him so unmercifully that supposedly he came back home and insisted on being allowed to change into the everyday clothes of the other Cherokee children before he would go back out and join the festivities.
其他孩子无情地嘲笑他，据说他回家后坚持要求换上其他切罗基孩子的日常服装，然后才出去参加庆祝活动。
Narrator: Cherokee land — all of it — was owned in common by the tribe, but any Cherokee could work and improve as much land as personal energy and private resources allowed.
旁白：切罗基人的土地——全部——由部落共同拥有，但任何切罗基人都可以在个人精力和私人资源允许的范围内耕种和改良尽可能多的土地。
And the Ridge and his wife, Susannah, were energetic and resourceful homesteaders; exemplars of “civilization.” As the years went by, and the Ridge’s farming wealth grew, U.S. agents would occasionally receive optimistic reports from the Ridge family.
里奇和他的妻子苏珊娜都是精力充沛、足智多谋的自耕农。 “文明”的典范。随着时间的推移，里奇家族的农业财富不断增长，美国特工偶尔会收到里奇家族的乐观报告。
Major Ridge, as he was now called, knew what they wanted to hear: “I take pleasure to state that every head of his household has his house and farm...The poorer class...very contentedly perform the duties of the kitchen.
里奇少校（现在被称为他）知道他们想听到什么：“我很高兴地说，每个户主都有自己的房子和农场……贫困阶层……非常满足地履行厨房的职责。
They sew, they weave, they spin, they cook our meals and act well.” Major Ridge’s hope for the
他们缝纫、编织、纺织、为我们做饭，而且表现得很好。”里奇少校的希望
future was a group of educated young men who could build a strong new Cherokee Nation, reckon US laws and government and outsmart federal negotiators who were after their land.
未来是一群受过教育的年轻人，他们可以建立一个强大的新切罗基国家，考虑美国的法律和政府，并智胜那些觊觎他们土地的联邦谈判代表。
His greatest hope was his own son.
他最大的希望就是自己的儿子。
John Ridge was a frail boy; hampered by a disease that occasionally made it difficult to walk, but the Major recognized his son’s strengths.
约翰·里奇是一个身体虚弱的男孩。虽然他受到疾病的影响，偶尔会导致行走困难，但少校认识到了儿子的优势。
When the U.S. War Department offered to pay tuition for John and his cousin, Elias Boudinot, at a missionary school in Connecticut, Major Ridge grabbed the chance.
当美国陆军部提出为约翰和他的表弟埃利亚斯·布迪诺支付康涅狄格州一所教会学校的学费时，里奇少校抓住了这个机会。
Major Ridge: (in Cherokee) It will be hard for you but you must conduct yourself well among the white people.
里奇少校：（用切罗基语）这对你来说会很困难，但你必须在白人中表现得很好。
When you finish school and return home you can help us.
当您完成学业并回家后，您可以帮助我们。
Susannah Ridge: (in Cherokee) Little one, don’t forget where you grew up.
Susannah Ridge：（用切罗基语）小家伙，不要忘记你是在哪里长大的。
Learn a different way, but don’t forget.
以不同的方式学习，但不要忘记。
Goodbye.
再见。
We will see each other again.
我们还会再见的。
Narrator: John Ridge grew to manhood among white Christian educators, absorbing the lessons of the bible and the U.S. Constitution alike.
旁白：约翰·里奇在白人基督教教育家中成长为男子汉，吸收了圣经和美国宪法的教训。
Even 900 miles away from Cherokee Territory, he never betrayed a hint of pain at his separation from home and family.
即使距离切罗基领地 900 英里，他也从未流露出一丝因与家人分离而感到的痛苦。
Jace Weaver, Writer: Even from his earliest school days, John Ridge is described by his teachers as being cold, a little bit aloof, as being haughty.
杰斯·韦弗（Jace Weaver），作家：从约翰·里奇最早上学的时候起，他的老师就形容他冷漠、有点冷漠、傲慢。
They compare him to his cousin, Buck, who became Elias Boudinot, who was much friendlier, much more congenial, but not as good a student.
他们将他与他的表弟巴克（后来的埃利亚斯·布迪诺）进行了比较，巴克更加友善，更加友善，但不是那么优秀的学生。
John Ridge was brilliant.
约翰·里奇非常出色。
Narrator: The faculty selected John Ridge, out of all the Indian students at Cornwall, to prepare an essay for President James Monroe.
旁白：教师们从康沃尔郡的所有印度学生中挑选了约翰·里奇为詹姆斯·门罗总统准备一篇论文。
In it, he sang the praises of his Christian benefactors, and his own parents: “My father and mother are both ignorant of the English language, but it is astonishing to see them exert all their power to have their children educated, like the whites!” For all his scholarly achievements, John Ridge’s fragile health failed in the New England winters.
在其中，他歌颂了他的基督教恩人以及他自己的父母：“我的父母都不懂英语，但看到他们像白人一样竭尽全力让孩子接受教育，真是令人惊讶！”尽管约翰·里奇在学术上取得了巨大的成就，但他脆弱的健康状况在新英格兰的冬天却变得很糟糕。
He spent much of his time in his room, attended by the school steward's daughter, Sarah Bird Northrup...until a doctor alerted her mother that the two seemed to have fallen in love.
他大部分时间都待在自己的房间里，由学校管理员的女儿莎拉·伯德·诺斯鲁普（Sarah Bird Northrup）照顾……直到医生提醒她的母亲，两人似乎已经坠入爱河。
When Sarah confessed, the Northrups sent her away to live with relatives, the entire affair kept secret.
当莎拉坦白后，诺斯拉普一家将她送去与亲戚住在一起，整个事件都保密。
It took nearly two years, but John won over Sarah’s parents.
花了近两年的时间，约翰赢得了莎拉父母的支持。
He regained his health, qualified as a lawyer, and promised to take care of their daughter.
他恢复了健康，取得了律师资格，并承诺照顾他们的女儿。
Minister: (to John) Do you thus solemnly and sincerely engage and promise?
部长：（对约翰）您是否如此郑重而真诚地承诺并承诺？
John Ridge: I will, with the help of God.
约翰·里奇：我会的，在上帝的帮助下。
Minister: And you Miss Sarah Bird Northrup, with your right hand, take Mr. John
部长：莎拉·伯德·诺斯鲁普小姐，请用右手握住约翰先生
Ridge by his right hand.
右手边的山脊。
In the presence of God and these witnesses, do you take, John Ridge, whom you now hold by the hand, to be your wedded husband, to have and to hold from this day forward...forsaking all others, keep only unto him...conducting toward him in all respects, as a kind and tender, virtuous and faithful wife...
在上帝和这些证人面前，你是否愿意握着约翰·里奇的手，成为你的丈夫，从今天开始拥有并保持……放弃所有其他人，只保留他……在各方面对待他，就像一个善良、温柔、贤惠和忠诚的妻子……
Protestor #1: This marriage is a sin in God’s eyes!
抗议者#1：这段婚姻在上帝眼中是犯罪！
Jace Weaver, Writer: The reaction of New England whites — enlightened, progressive New England whites — makes a mark on him.
杰斯·韦弗（Jace Weaver），作家：新英格兰白人——开明、进步的新英格兰白人——的反应给他留下了深刻的印象。
He had been told: 'get an education, take up western ways, you can be part of us.' He will never believe whites in exactly the same way again.
有人告诉他：“接受教育，接受西方的方式，你就可以成为我们的一员。”他再也不会以完全相同的方式相信白人了。
John Ridge: An Indian is almost considered accursed...The scum of the earth are considered sacred in comparison.
约翰·里奇：印第安人几乎被认为是被诅咒的……相比之下，地球上的败类被认为是神圣的。
If an Indian is educated...yet he is an Indian...and the most stupid and illiterate white man will disdain and triumph over this worthy individual.
如果一个印度人受过教育……但他仍然是一个印度人……最愚蠢、最文盲的白人也会蔑视并战胜这个有价值的人。
Narrator: While John Ridge was away in Connecticut, John Ross was a young man on the rise.
旁白：当约翰·里奇远在康涅狄格州时，约翰·罗斯是一个正在崛起的年轻人。
A trader like his father, Ross cashed in selling food and provisions to the well-funded Christian missions sprouting around the Cherokee Nation.
罗斯像他的父亲一样是一名商人，他通过向切罗基部落周围资金充足的基督教传教团出售食品和供给品来赚钱。
He married a Cherokee woman and made a home on 420 prime planting acres.
他与一位切罗基族女子结婚，并在 420 英亩优质种植园上安了家。
But Ross was drawn more and more into the troubled state of Cherokee diplomacy.
但罗斯越来越被切罗基外交的困境所吸引。
The Cherokee Nation’s long alliance with United States was fraying.
切罗基族与美国的长期联盟正在破裂。
Washington was dragging its feet on payments owed under the terms of earlier treaties, and strong-arming the Cherokees to sell off more territory.
华盛顿在早期条约条款下拖欠付款，并强迫切罗基人出售更多领土。
The Cherokee Nation had formed a powerful new central government to push back, determined “never again to cede one more foot of land.” And they needed able English-speaking men like John Ross to articulate the Cherokee position to the United States government.
切罗基族已经组建了一个强大的新中央政府来反击，并决心“不再割让一英尺土地”。他们需要像约翰·罗斯这样能说英语的人向美国政府阐明切罗基人的立场。
Jace Weaver, Writer: John Ross was not from a prominent Cherokee family the way John Ridge was.
杰斯·韦弗（Jace Weaver），编剧：约翰·罗斯不像约翰·里奇那样来自显赫的切罗基家族。
But Ridge takes John Ross kind of under his wing as a protégé.
但里奇将约翰·罗斯视为门生。
Here in John Ross he’s got someone who’s only an eighth Cherokee, is very familiar with white society because of his father.
在约翰·罗斯这里，他有一个只有八分之一切罗基人的人，由于他的父亲，他对白人社会非常熟悉。
Equally adept at negotiating both of those worlds.
同样擅长谈判这两个世界。
Narrator: With strong leaders like Ross and the Ridges, the Cherokees could hold the United States government to its word for a while, but the situation on the ground was changing nonetheless.
旁白：有了罗斯和山脊等强大的领导人，切罗基人可以暂时让美国政府信守诺言，但当地的情况仍在发生变化。
As dreams of cotton wealth drove prospective planters deep into the interior south, other tribes were giving up huge swaths of neighboring lands.
随着棉花财富的梦想驱使潜在的种植者深入南方内陆，其他部落正在放弃邻近的大片土地。
The fourteen-thousand Cherokees found themselves surrounded on every side by American settlers; scores of whites began to scrabble onto Cherokee farmland.
一万四千切罗基人发现自己被美国定居者包围。许多白人开始抢占切罗基农田。
A small group of Cherokees had already taken America up on its offer of new land west of the Mississippi, in Arkansas Territory.
一小群切罗基人已经接受了美国提供的位于密西西比河以西的阿肯色领地的新土地。
But the Cherokee National Council, to a man, was still confident it had the strength to stand its ground.
但对于一个人来说，切罗基全国委员会仍然相信自己有力量坚持自己的立场。
Major Ridge, for one, had much to defend: nearly 10 million acres owned in common by the tribe, and his own plantation.
梅杰里奇 (Major Ridge) 需要保卫的东西有很多：部落共有的近 1000 万英亩土地，以及他自己的种植园。
According to the U.S. Superintendent of Indian Affairs, Ridge’s farm “was in a higher state of cultivation and his buildings better than those of any other person in that region, the whites not excepted.” In twenty years, Ridge had cleared nearly 300 acres for cash crops: cotton, tobacco, wheat and indigo; he oversaw his own orchard, dairy and Vineyard — and as many as thirty slaves.
据美国印第安人事务总监称，里奇的农场“耕种状况较高，他的建筑比该地区任何其他人都好，白人也不例外”。二十年来，里奇清理了近 300 英亩土地，种植经济作物：棉花、烟草、小麦和靛蓝；他负责管理自己的果园、奶牛场和葡萄园——以及多达三十名奴隶。
John Ross, Descendant: John Ross owned slaves and John Ridge, when he got married, Major Ridge gave him like twenty slaves.
约翰·罗斯，后裔：约翰·罗斯拥有奴隶，而约翰·里奇结婚时，里奇少校给了他大约二十个奴隶。
And so he was a slave owner also.
所以他也是一个奴隶主。
Jace Weaver, Writer: About eight percent of Cherokees owned slaves.
杰斯·韦弗（Jace Weaver），作家：大约百分之八的切罗基人拥有奴隶。
They were mainly the mixed-blood elite.
他们主要是混血精英。
But more and more that mixed-blood elite is adopting the lifestyle of the Southern planter culture.
但越来越多的混血精英正在采用南方种植园主文化的生活方式。
John Ridge: We did so well with tobacco in the past that we’re thinking of adding to that, or perhaps even some cattle.
约翰·里奇：我们过去在烟草方面做得很好，所以我们正在考虑增加烟草，甚至可能是一些牛。
John Ridge: (translating) My father says the rains were heavy here and the cotton was planted late, but cotton prices are rising again.
约翰·里奇：（翻译）我父亲说这里雨很大，棉花播种晚了，但棉花价格又上涨了。
John Ridge: (translating) My father apologizes to you ma’am.
约翰·里奇：（翻译）我父亲向你道歉，女士。
He says the cost of your fine dresses is going up.
他说你们漂亮衣服的价格正在上涨。
Narrator: Not all Cherokees welcomed these new opportunities.
旁白：并非所有切罗基人都欢迎这些新机会。
“Civilization” was beginning to draw hard class distinctions that had never existed in traditional Cherokee society.
“文明”开始划出严格的阶级区别，这在传统切罗基社会中是从未存在过的。
The lives of most full-blood Cherokees were still marked by loss.
大多数纯血统切罗基人的生活仍然充满了失落。
What little remained of their old hunting grounds was played out.
他们的旧狩猎场仅存的一点点都被耗尽了。
They depended almost entirely on subsistence farming.
他们几乎完全依赖自给农业。
And they worried that their leaders were in thrall to the ways of the whites.
他们担心他们的领导人受制于白人的生活方式。
But there were still elemental ties that bound all Cherokees, and change that benefited all...including a signal advance by a Cherokee named Sequoyah.
但仍然存在将所有切罗基人联系在一起的基本纽带，以及使所有人受益的变革……包括一个名叫塞阔亚的切罗基人的重大进展。
Gayle Ross, Descendant of Chief John Ross: Sequoyah was devoted to enabling the Cherokee people to have at their command an essential power that he saw white society have, that being the ability to write in the Cherokee language.
盖尔·罗斯，约翰·罗斯酋长的后裔：塞阔亚致力于让切罗基人能够掌握他所看到的白人社会所拥有的一项基本权力，即用切罗基语书写的能力。
Ultimately he did something that no one has ever done and that was create a system of reading and writing in a language when he himself could not read or write in any other language.
最终，他做了一件从未有人做过的事情，那就是在他自己无法用任何其他语言读写时，创建了一种用一种语言读写的系统。
Chad Smith, Principal Chief, Cherokee Nation: There was one character for every syllable.
查德·史密斯（Chad Smith），切罗基民族首席酋长：每个音节都有一个字符。
So with 86 syllables a Cherokee speaker could learn to write in several weeks.
因此，拥有 86 个音节的切罗基语使用者可以在几周内学会书写。
And it’s actually much more efficient and effective than you could ever ask of English.
事实上，它比你对英语的要求要高效得多。
Gayle Ross, Descendant of Chief John Ross: Within a matter of a few years the Cherokee Nation was literate.
盖尔·罗斯，约翰·罗斯酋长的后裔：在短短几年内，切罗基族就识字了。
The Cherokee Phoenix, the translation of the Bible into Cherokee.
切罗基凤凰，圣经的切罗基语翻译。
Family stories were written down.
家庭故事被写下来。
Medicine people wrote down all of their formulas for healing.
医学界人士写下了所有的治疗配方。
It literally revolutionized Cherokee society.
它确实彻底改变了切罗基社会。
Narrator: At the end of the 1820s, Major Ridge saw a new Cherokee Nation on the rise.
旁白：1820 年代末，Major Ridge 看到一个新的切罗基民族正在崛起。
Cherokee population grew every year.
切罗基人口逐年增长。
Its National Council was stronger than ever; and a new generation had come of age.
其全国委员会比以往任何时候都更加强大。新一代已经成年。
John Ridge had taken a seat on the council.
约翰·里奇在委员会中占有一席之地。
And one of the most impressive new young leaders was John Ross.
最令人印象深刻的新年轻领导人之一是约翰·罗斯。
John Ross, Descendant: John Ross he didn’t look like a real full-blood Cherokee, but the full-bloods, the Cherokee people, trusted him.
约翰·罗斯，后裔：约翰·罗斯，他看起来不像一个真正的纯血统切罗基人，但纯血统的切罗基人信任他。
He was what they looked for in a leader, and he was in for the common people.
他是他们所寻找的领袖，也是普通民众的理想选择。
Narrator: Among the traditional full-blood Cherokees — who made up the overwhelming majority of the tribe — John Ross gained a reputation for integrity.
旁白：在占部落绝大多数的传统纯血统切罗基人中，约翰·罗斯以正直而闻名。
While
同时
serving under the principal chief, Ross had become an eager student of the abiding Cherokee ways.
在首席酋长的领导下，罗斯已经成为切罗基人的传统生活方式的热心学生。
It was Ross who authored a new constitution that all Cherokees
罗斯起草了一部新宪法，所有切罗基人
could embrace.
可以拥抱。
Ross’s constitution created a democratically elected government mirrored on the United States.
罗斯的宪法创建了一个与美国相似的民主选举政府。
There was an executive, a legislative and a judicial branch.
有行政部门、立法部门和司法部门。
A strong National Council was vested with the power to protect all Cherokee land.
强大的全国委员会被赋予保护所有切罗基土地的权力。
Carey Tilley, Historian: This is the culmination.
历史学家凯里·蒂利：这是高潮。
This is a culmination of a movement and is probably the greatest unity that the Cherokee people had ever seen.
这是一场运动的顶峰，也可能是切罗基人所见过的最伟大的团结。
Narrator: The new constitution drew bright and indisputable borders around Cherokee territory, and declared the Cherokee Nation’s absolute sovereignty within those borders.
旁白：新宪法在切罗基领土周围划定了明确且无可争议的边界，并宣布切罗基民族在这些边界内拥有绝对主权。
Jace Weaver, Writer: Georgia reacts to the Cherokee passage of a constitution in 1827 very badly.
杰斯·韦弗 (Jace Weaver)，作家：乔治亚州对 1827 年切罗基人通过的宪法反应非常恶劣。
They say, “If they set up a constitutional government we’ll never be able to get rid of them.”
他们说：“如果他们建立宪政政府，我们就永远无法摆脱他们。”
Narrator: “The absolute title to the lands in controversy is in Georgia,” read one resolution, “and she may rightfully possess herself of them when, and by what means, she pleases.” “These misguided men,” a state legislator said of the Cherokees, “should be taught that there is no alternative between their removal beyond the limits of the state of Georgia and their extinction.” As the Georgia legislature began to kick back, other, more ominous events, were unfolding: the discovery of gold in Cherokee territory, which caused a stampede of white prospectors...and the first stirring of a populist political movement that sent tremors through Indian lands all over the East.
旁白：“有争议的土地的绝对所有权在佐治亚州，”一项决议写道，“她可以在她愿意的时候、通过什么方式合法地拥有这些土地。” “这些被误导的人，”一位州立法者在谈到切罗基人时说道，“应该告诉他们，除了将他们移出佐治亚州的边界之外，或者让他们灭绝之外，别无选择。”当佐治亚州立法机关开始反击时，其他更不祥的事件也正在发生：在切罗基领土发现金矿，导致白人探矿者蜂拥而至……以及民粹主义政治运动的第一次煽动，震动了整个东部印第安人的土地。
This hard-edged new movement found voice in Andrew Jackson, whose ascent to the presidency in 1829 owed to the newly enfranchised Southern frontiersmen.
这一锋芒毕露的新运动在安德鲁·杰克逊 (Andrew Jackson) 身上得到了体现，他在 1829 年登上总统宝座要归功于新获得选举权的南方边疆居民。
In his first address to Congress, President Jackson announced his intention to do as his voters pleased, which is to say, rid the East of the Indian tribes once and for all.
杰克逊总统在第一次向国会发表讲话时宣布，他打算按照选民的意愿行事，也就是说，一劳永逸地消除东部的印第安部落。
He championed new legislation giving him power to offer the tribes land west of the Mississippi...if they would go nicely.
他支持新的立法，赋予他权力向这些部落提供密西西比河以西的土地……如果他们进展顺利的话。
Gayle Ross, Descendant of Chief John Ross: The Indian removal bill was Jackson’s first priority once he was in office.
盖尔·罗斯，约翰·罗斯酋长的后裔：印第安人迁移法案是杰克逊上任后的首要任务。
It became the first major focus of his administration.
这成为他执政的第一个主要焦点。
It did reflect a fundamental shift in the way that America was beginning to define itself.
它确实反映出美国开始定义自己的方式发生了根本性转变。
Not very many people in Georgia and Tennessee, Alabama at that time were willing to even go so far as to say that Indian people were people.
当时在乔治亚州、田纳西州、阿拉巴马州，没有多少人愿意说印第安人是人。
Carey Tilley, Historian: The thinking of the day becomes more racist that the Cherokees are inferior and cannot be like the whites.
历史学家凯里·蒂利：当今的种族主义思想变得更加种族主义，认为切罗基人低人一等，不能像白人一样。
It’s convenient rhetoric to say that Cherokees are inferior and we need to get them out of the way, out of harm’s way, as Jackson would put it.
正如杰克逊所说，说切罗基人低等是很方便的说法，我们需要让他们离开，远离伤害。
Narrator: Other tribes read the bleak signs, and reluctantly began to prepare for removal.
旁白：其他部落看到了惨淡的征兆，不情愿地开始准备搬迁。
But the Cherokees reached out for support among their friends and benefactors along the Eastern seaboard.
但切罗基人向东海岸的朋友和捐助者寻求支持。
Jace Weaver, Writer: The Cherokees were one of the “civilized tribes.” They had made such strides.
杰斯·韦弗（Jace Weaver），作家：切罗基人是“文明部落”之一。他们已经取得了如此大的进步。
So they cut a sympathetic figure to northeasterners.
所以他们对东北人表现出同情心。
John Ridge: I ask you.
约翰·里奇：我问你。
Shall red men live, or shall they be swept from the earth?
红种人会生存下去，还是会被从地球上扫除？
It is with you, and this public at large, the decision chiefly rests.
主要由你们和广大公众做出决定。
Must they perish?
他们必须灭亡吗？
Will you push them from you or will you save them?
你会把他们从你身边赶走还是拯救他们？
Narrator: The Congressional debate over the Indian Removal bill was a sectional brawl that drew the entire country’s attention.
旁白：国会关于印第安人迁移法案的辩论是一场引起全国关注的局部争吵。
A campaign organized by “Benevolent Ladies” flooded Congress with pro-Indian letters and petitions.
“仁慈的女士们”组织的一场运动向国会发出了大量亲印度的信件和请愿书。
“Who can look an Indian in the face,” one Senator thundered, “and say to him: for more than forty years we have made to you the most solemn of promises; we now violate and trample upon them all, but offer you, in their stead, another guarantee.” New England Senators voted 11-1
“谁能直视一个印第安人的脸，”一位参议员怒吼道，“并对他说：四十多年来，我们向你做出了最庄严的承诺；现在，我们违反并践踏了所有这些承诺，但却为你提供了另一个保证。”新英格兰参议员以 11 比 1 投票
against Jackson’s removal bill.
反对杰克逊的遣返法案。
But the unanimous bloc of Southerners assured its passage in the Senate.
但南方人一致同意该法案在参议院获得通过。
The vote was closer in the House — 102-97.
众议院的投票结果更接近——102-97。
But the legislation passed.
但立法通过了。
And President Andrew Jackson’s signature made Indian removal the law of the land.
安德鲁·杰克逊总统的签名使印第安人的废除成为了土地法。
Carey Tilley, Historian: The State of Georgia basically said to its citizens this land is yours.
历史学家凯里·蒂利：佐治亚州基本上对其公民说这片土地是你们的。
They divided up with the land lottery and basically told their people to have at it.
他们与土地抽签分开，并基本上告诉他们的人民去参与。
Narrator: While white settlers bought up lottery tickets — and a chance at Cherokee land — the Georgia legislature bent itself to obliterating the state within
旁白：虽然白人定居者买下了彩票——以及切罗基土地的机会——但佐治亚州立法机关却一心想要消灭这个州。
its state, passing new laws overriding Cherokee sovereignty.
其州通过了凌驾于切罗基主权之上的新法律。
Meetings of the Cherokee legislature and courts were deemed illegal.
切罗基立法机关和法院的会议被视为非法。
All people residing on Cherokee land were now subject to Georgia law.
所有居住在切罗基土地上的人现在都受到佐治亚州法律的管辖。
Missionaries who had lived among the Cherokees for years were forced to sign oaths of allegiance to Georgia.
在切罗基人中生活多年的传教士被迫签署效忠格鲁吉亚的誓言。
Those who refused were jailed.
那些拒绝的人被监禁。
John Ross, Descendant: And Jackson basically told Cherokees that he couldn’t do
约翰·罗斯，后裔：杰克逊基本上告诉切罗基人他不能这样做
anything about it.
关于它的任何事情。
It was state rights.
这是国家权利。
And you know they couldn’t have any protection from the federal government.
你知道他们无法得到联邦政府的任何保护。
The only way they were gonna get protection was if they moved.
他们获得保护的唯一方法就是搬家。
Narrator: Making a plan to battle Andrew Jackson and Georgia fell to the Cherokees newly-elected Principal Chief.
旁白：制定与安德鲁·杰克逊和佐治亚州作战的计划落在了切罗基人新当选的首席酋长的肩上。
Major Ridge had decided not to run for the office, asserting that the Cherokees would be best served by an English-speaking Chief.
里奇少校决定不竞选这个职位，声称切罗基人最好由一位会说英语的酋长来服务。
His own son was too young, so the Ridge backed John Ross.
他自己的儿子还太小，所以山脊支持约翰·罗斯。
At 38, Ross himself was barely eligible, but he won election easily.
38岁的罗斯本人几乎没有资格，但他轻松赢得了选举。
And one of his first acts in office — rewriting the Blood Law — sent a clear signal: any Cherokee who made a deal to sell land to the United States without the consent of the entire tribe faced dire consequences.
他上任后的第一个行动——重写《血腥法》——发出了一个明确的信号：任何未经整个部落同意而向美国出售土地的切罗基人都会面临可怕的后果。
“...Citizens of this nation,” the law read, “may kill him or them so offending, in any manner most convenient...” Chief Ross then set out to shame Jackson and the supporters of Indian removal...And he was going to use the United States federal courts to do it.
法律写道：“……这个国家的公民可以以任何最方便的方式杀死他或他们，以任何最方便的方式……”罗斯酋长随后开始羞辱杰克逊和印第安人驱逐的支持者……他将利用美国联邦法院来做到这一点。
Narrator: Along with America’s most esteemed advocate — former attorney general William Wirt — Ross and his closest advisers began to frame the Cherokees argument for self-determination in their own territory.
旁白：与美国最受尊敬的倡导者、前司法部长威廉·沃特一起，罗斯和他最亲密的顾问开始为切罗基人在自己的领土上实现自决提出论点。
Cherokee Leader: (in Cherokee) Of course we are a separate people.
切罗基领袖：（用切罗基语）当然，我们是一个独立的民族。
Who does not know this?
谁不知道这一点？
Major Ridge: (in Cherokee) We have made many treaties giving up our lands.
Major Ridge：（切罗基语）我们已经签订了许多放弃我们土地的条约。
Were we not a sovereign nation, to sign these treaties?
难道我们不是一个主权国家，就不能签署这些条约吗？
Narrator: The Cherokee Nation and their supporters filed more than a dozen separate suits in federal court; two made it all the way to the Supreme Court of the United States.
旁白：切罗基民族及其支持者向联邦法院提起了十几起单独的诉讼；其中两人一路上诉到了美国最高法院。
The question in both cases was the flash point of American politics in 1830: where did federal authority end and states’ rights begin?
这两起案件的问题都是 1830 年美国政治的爆发点：联邦权力在哪里结束，州权利从哪里开始？
Did federal treaties with the Cherokee Nation supersede Georgia state law?
与切罗基族的联邦条约是否取代佐治亚州法律？
Or could Georgia do as she pleased within her borders.
或者格鲁吉亚可以在自己的境内为所欲为吗？
The Court dodged the question in the first case, but in the second, Worcester v.
法院在第一个案件中回避了这个问题，但在第二个案件中，伍斯特诉。
Georgia, it could not.
乔治亚州，不能。
Samuel Worcester, a missionary who lived in the Cherokee Nation, had been jailed by Georgia officials for refusing to take an oath of allegiance.
居住在切罗基族的传教士塞缪尔·伍斯特因拒绝宣誓效忠而被佐治亚州官员监禁。
Wirt argued that his arrest was unconstitutional...that Cherokee tribal laws could not be written over by the state of Georgia.
沃特辩称，他的逮捕是违宪的……切罗基部落法律不能由佐治亚州重写。
The opinion of the Court, written by Chief Justice John Marshall, could not have been more clear:
首席大法官约翰·马歇尔撰写的法院意见再清楚不过了：
Narrator: “The Cherokee nation is a distinct community,” Marshall wrote, “occupying its own territory, with boundaries accurately described, in which the laws of Georgia can have no force, and which the citizens of Georgia have no right to enter but with the assent of the Cherokees themselves.”
旁白：“切罗基民族是一个独特的社区，”马歇尔写道，“占据着自己的领土，边界被准确描述，格鲁吉亚的法律在其中没有任何效力，格鲁吉亚公民没有权利进入，除非得到切罗基人自己的同意。”
Chad Smith, Principal Chief, Cherokee Nation: What else could you ask for but a very clear and sympathetic order of the highest court in the land — interpreting the supreme law of the land.
查德·史密斯（Chad Smith），切罗基民族首席酋长：除了该国最高法院的非常明确和富有同情心的命令——解释该国的最高法律之外，你还能要求什么。
The Cherokees just were ecstatic.
切罗基人简直欣喜若狂。
Gayle Ross, Descendant of Chief John Ross: They followed the law.
盖尔·罗斯，约翰·罗斯酋长的后裔：他们遵守法律。
They followed this policy of a government-to-government relationship.
他们遵循这种政府间关系的政策。
And the Supreme Court decision was a complete vindication.
最高法院的判决完全证明了这一点。
Jace Weaver, Writer: Now, finally, this was their victory.
杰斯·韦弗（Jace Weaver），作家：现在，最后，这是他们的胜利。
Now they’ll have some protection.
现在他们将得到一些保护。
Narrator: John Ridge was still in Washington when he got word that the state of Georgia was refusing to recognize the Supreme Court decision...or the sovereignty of the Cherokee Nation.
旁白：当约翰·里奇得知佐治亚州拒绝承认最高法院的裁决……或切罗基民族的主权时，他仍在华盛顿。
Jace Weaver, Writer: He goes to the White House and gets an audience with President Jackson.
杰斯·韦弗（Jace Weaver），作家：他前往白宫并会见了杰克逊总统。
He asked him bluntly if he will force Georgia to comply with the Supreme Court order and Jackson says, he will not.
他直言不讳地问他是否会强迫佐治亚州遵守最高法院的命令，杰克逊说他不会。
Gayle Ross, Descendant of Chief John Ross: Andrew Jackson — the only president in the history of the United States to openly defy a Supreme Court order.
盖尔·罗斯，约翰·罗斯酋长的后裔：安德鲁·杰克逊——美国历史上唯一一位公开违抗最高法院命令的总统。
He is said to have remarked that Chief Justice Marshall made his decision.
据说他表示首席大法官马歇尔做出了他的决定。
Let him enforce it.
让他强制执行。
And to the Georgians he said, “Light a fire under them.
他对格鲁吉亚人说：“在他们下面点燃一把火。
They’ll move.”
他们会移动的。”
John Ridge: It’s over.
约翰·里奇：结束了。
He wants us gone.
他要我们走。
Even those we call friends say we can’t resist anymore.
即使那些我们称之为朋友的人也说我们无法再抗拒了。
Major Ridge: (in Cherokee) And you?
Major Ridge：（切罗基语）你呢？
Do you think we have no choice anymore?
你认为我们已经别无选择了吗？
Chad Smith, Principal Chief, Cherokee Nation: The political reality is setting in.
切罗基族首席酋长查德·史密斯：政治现实正在显现。
The issues became more clear.
问题变得更加清晰。
You could stay and fight, or stay and resist, or leave.
你可以留下来战斗，或者留下来抵抗，或者离开。
And it was a very painful decision.
这是一个非常痛苦的决定。
It was an emotional decision.
这是一个情绪化的决定。
It was the United States driving us intentionally into that choice.
是美国故意促使我们做出这样的选择。
Narrator: Once Jackson had openly sided with Georgia, every day brought fresh stories of Cherokees being whipped, run from their farms, and even killed by white Georgians; and the Cherokee Nation didn’t have the strength to fight them off.
旁白：一旦杰克逊公开站在佐治亚一边，每天都会有新的切罗基人被鞭打、被赶出农场、甚至被佐治亚白人杀害的故事；而切罗基族没有实力击退他们。
When the United States renewed its offer of a cash settlement for Cherokee territory and a grant of land west of the Mississippi, the Ridges were ready to listen.
当美国再次提出以现金解决切罗基人领土并授予密西西比河以西土地的提议时，山脊已准备好倾听。
Carey Tilley, Historian: At this point, the Ridges see the yielding of land as inevitable.
历史学家凯里·蒂利（Carey Tilley）：在这一点上，山脊认为让出土地是不可避免的。
What it’s coming down to in their minds is a choice between preserving their land or preserving their sovereignty.
他们心中要做的就是在保护自己的土地和主权之间做出选择。
So they believe it’s more important to remain a sovereign nation and distance themselves from the threat that’s imminent.
因此，他们认为更重要的是保持主权国家的地位并远离迫在眉睫的威胁。
John Ridge: I’m told it is much like here.
约翰·里奇：我听说这里很像。
We will come to think of it as home.
我们将把它视为家。
Cherokee Leader #1: (in Cherokee) If that land is rich, like ours here why is no one living there?
切罗基领袖 #1：（用切罗基语）如果那片土地很富裕，就像我们这里一样，为什么没有人住在那里？
John Ridge: Well, it is far.
约翰·里奇：嗯，很远。
Too far for others, but not for us.
对别人来说太远了，但对我们来说却不是。
John Ross: They would have us leave our land, and take up way out west, here...
约翰·罗斯：他们会让我们离开我们的土地，向西走，这里……
Traditional Cherokee #1: What are you doing to stop this?
传统切诺基#1：你正在做什么来阻止这种情况？
Traditional Cherokee #2: You are the Chief!
传统切诺基#2：你是酋长！
Who can say we have to leave?
谁能说我们必须离开？
Traditional Cherokee #3: You must stop those who betray us.
传统切诺基#3：你必须阻止那些背叛我们的人。
This land is ours!
这片土地是我们的！
Traditional Cherokee #4: It’s true, what we’re saying.
传统切诺基#4：我们所说的是真的。
Narrator: John Ross was a man in the middle.
旁白：约翰·罗斯是一个夹在中间的人。
He knew where the people stood, but the Ridges were Cherokee aristocracy...esteemed leaders in the Nation.
他知道人民的立场，但山脊是切罗基贵族……国家受人尊敬的领导人。
The family had plenty of friends in the US government.
这个家族在美国政府中有很多朋友。
And Ross was not happy that John Ridge was preparing to run against him for principal chief in the upcoming tribal elections.
罗斯对约翰·里奇准备在即将到来的部落选举中与他竞争首席酋长感到不高兴。
This sort of infighting, Ross believed, invited peril.
罗斯认为，这种内讧会带来危险。
He’d seen federal negotiators divide and conquer the leadership of every other nearby tribe.
他见过联邦谈判代表分裂并征服了附近所有其他部落的领导权。
Unity, he knew, had been the Cherokees salvation; the tribe had to speak to the United States with one voice.
他知道，团结是切罗基人的救赎。该部落必须用一个声音与美国对话。
Russell G.
拉塞尔·G.
Townsend, Historic Preservationist: I think he heard the traditional voice and felt compelled by it, felt sense a duty to it.
汤森，历史保护主义者：我认为他听到了传统的声音，并感到被它所吸引，感受到了对它的责任。
Certainly he had sixteen thousand people telling him to stay.
当然，有一万六千人告诉他留下来。
I think he wanted to do what those voices were telling him to do.
我认为他想做那些声音告诉他要做的事。
Carey Tilley, Historian: The Ridges kept saying publicly, if we could if we could just talk to the to the Cherokee people then we can convince them that this is our only option.
历史学家凯里·蒂利：山脊一直公开表示，如果可以的话，如果我们能与切罗基人交谈，那么我们就可以让他们相信这是我们唯一的选择。
And they felt like John Ross was being heavy handed in keeping them from speaking as openly as they liked to.
他们觉得约翰·罗斯（John Ross）对他们采取了严厉的手段，阻止他们像他们喜欢的那样公开发言。
Narrator: The duty of the minority to yield and unite is sanctioned by patriotism and virtue,” Ross proclaimed.
旁白：少数派屈服和团结的义务受到爱国主义和美德的认可，”罗斯宣称。
Then, citing a national emergency, he suspended the upcoming tribal elections.
然后，他以国家紧急状态为由，暂停了即将举行的部落选举。
Jace Weaver, Writer: When John Ross cancels elections, now there’s a real block to John Ridge ever assuming what he knows to be his rightful position.
杰斯·韦弗（Jace Weaver），作家：当约翰·罗斯取消选举时，约翰·里奇就很难承担他所知道的合法职位。
He sees John Ross as a dictator.
他将约翰·罗斯视为独裁者。
And he grows to hate the man in a very visceral way.
他开始发自内心地憎恨这个男人。
Narrator: The United States and Georgia got the scent of blood, and dug deep at the rift that had opened between Chief Ross and the Ridges.
旁白：美国和佐治亚州闻到了血腥味，深挖了罗斯酋长和山脊之间的裂痕。
Federal agents kept close contact with members of the Ridge faction, and let it be known among all Cherokees.
联邦特工与里奇派成员保持密切联系，并让所有切罗基人知道这一点。
Ross’s allies fanned rumors that the Ridges were illegally negotiating away Cherokee land.
罗斯的盟友散布谣言，称山脊家族正在非法谈判夺走切罗基人的土地。
And reminded the Ridge Party that the penalty for selling land without the consent of the tribe...was death.
并提醒山脊党，未经部落同意出售土地的惩罚……就是死刑。
By the time the tribal leaders gathered for an emergency session at the Red Clay Council Grounds in the summer of 1834, John Ross had taken aim at his old friend, Major Ridge.
1834 年夏天，当部落领袖聚集在红土议会场地召开紧急会议时，约翰·罗斯已经把目标瞄准了他的老朋友梅杰·里奇。
John Ross: My fellow countrymen.
约翰·罗斯：我的同胞们。
The matter before us is most urgent.
摆在我们面前的事情是最紧迫的。
If the United States shall withdraw their solemn pledges of protection...deprive us of the right of self- government, and wrest from us our land, then, in deep anguish of our misfortunes, we may justly say there is no place for us...No confidence left that the United States shall be more just and faithful towards us in the barren prairies of the west, than when we occupied the soil inherited from the Great Author of our existence.
如果美国撤回其庄严的保护承诺……剥夺我们的自治权，夺取我们的土地，那么，在我们的不幸的深切痛苦中，我们可以公正地说，我们没有容身之所……没有人相信，美国在西部贫瘠的大草原上会比我们占领从我们存在的伟大作者那里继承的土地时更加公正和忠诚。
Crowd: (in English and Cherokee, no subtitle) “No treaty for land!
人群：（用英语和切罗基语，无字幕）“没有土地条约！
No one can give away our lands!”
没有人可以放弃我们的土地！”
Major Ridge: (in Cherokee) My people, my people.
梅杰里奇：（用切罗基语）我的人民，我的人民。
Crowd: (in English and Cherokee, no subtitle) “No treaty for land!”
人群：（用英语和切罗基语，无字幕）“没有土地条约！”
Major Ridge: (in Cherokee) We have no government.
Major Ridge：（切罗基语）我们没有政府。
It is entirely suppressed.
它被完全压制了。
Crowd: (in Cherokee, no subtitle) “The betrayers should be gotten rid of!”
人群：（切罗基语，无字幕）“背叛者应该被除掉！”
Major Ridge: (in Cherokee) Where are our laws!
马杰里奇：（用切罗基语）我们的法律在哪里！
Crowd: (in Cherokee) You are lying to us!
人群：（用切罗基语）你在骗我们！
Major Ridge: (in Cherokee) The seats of our judges are overturned.
梅杰·里奇：（切罗基语）我们法官的席位被推翻了。
Crowd: (in Cherokee) It is your fault this is happening!
人群：（用切罗基语）发生这种事都是你的错！
Major Ridge: (in Cherokee) When I look upon you all, I see you laugh at me.
Major Ridge：（切罗基语）当我看着你们所有人时，我看到你们在嘲笑我。
Harsh words are uttered by men who know better.
严厉的话是由更有见识的人说出来的。
John Ridge: (in English) My father has with distinguished zeal and ability served his country.
约翰·里奇：（英语）我的父亲以杰出的热情和能力为他的国家服务。
Is a man to be denounced for his opinions?
一个人应该因为他的观点而受到谴责吗？
If a man saw a cloud charged with rain and thunder, and urged the people to take care, is that man to be hated or respected?
如果一个人看到云充满了雨和雷，并敦促人们注意，那么这个人是应该被憎恨还是应该被尊重呢？
Jace Weaver, Writer: There’s a lengthy discussion and its decided to impeach John Ridge, Major Ridge, from the National Council.
杰斯·韦弗（Jace Weaver），作家：经过长时间的讨论，最终决定弹劾国家委员会的约翰·里奇少校。
Amidst all of this a member of the Ridge faction, John Walker, Jr., leaves early.
在这一切之中，山脊派系的一名成员小约翰·沃克提前离开。
And he is bushwhacked.
他被丛林袭击了。
His body is left out on the road as a signal.
他的尸体被留在路上作为信号。
Carey Tilley, Historian: It’s not just rhetoric anymore.
历史学家凯里·蒂利：这不再只是说说而已。
People have to fear for their lives.
人们必须担心自己的生命安全。
Narrator: There was no reconciling after Red Clay.
旁白：红土之后就没有和解。
John Ross insisted that if the Cherokees held tight, they could outlast the Jackson Administration: a new President would surely honor the Supreme Court decision.
约翰·罗斯坚称，如果切罗基人坚持到底，他们就能比杰克逊政府更长久：新总统肯定会尊重最高法院的裁决。
The Ridges believed that what was left of American tolerance for Indian people was evaporating fast.
山脊认为，美国对印第安人仅存的宽容正在迅速消失。
It was time for the Cherokee leaders to take the best cash offer from Washington, and get their people to safety west of the Mississippi.
现在是切罗基领导人接受华盛顿最好的现金提议，并将他们的人民带到密西西比河以西的安全地带的时候了。
In the last days of 1835, in defiance of Chief Ross and the National Council, a self-appointed group of Cherokee leaders met at the home of Elias Boudinot.
1835 年的最后几天，一群自封的切罗基领导人不顾罗斯酋长和国民议会的反对，在埃利亚斯·布迪诺 (Elias Boudinot) 的家中举行会议。
In front of them was the newly negotiated Treaty of New Echota.
摆在他们面前的是新谈判的《新埃科塔条约》。
In return for ceding all the tribal lands in the southeast, the Cherokee Nation would be paid five million dollars, providing funds to relocate west of the Mississippi and to build schools, churches and homes in their new land.
作为割让东南部所有部落土地的回报，切罗基族将获得 500 万美元，用于迁往密西西比河以西，并在新土地上建造学校、教堂和住宅。
The treaty party did not stand to benefit financially, but they knew that would be little comfort to their fellow citizens.
条约缔约国不会在经济上受益，但他们知道这不会给他们的同胞带来多少安慰。
Jace Weaver, Writer: None of them were under any illusions as to what they were doing.
杰斯·韦弗（Jace Weaver），作家：他们中没有人对自己所做的事情抱有任何幻想。
They knew it was contrary to the wishes of the majority of Cherokees.
他们知道这违背了大多数切罗基人的意愿。
They knew that they had no authority to sign that treaty.
他们知道他们无权签署该条约。
They all knew that.
他们都知道这一点。
Gayle Ross, Descendant of Chief John Ross: To a large extent they had come to believe what they had been telling themselves from the time of the Worcester decision.
盖尔·罗斯，约翰·罗斯酋长的后裔：在很大程度上，他们已经开始相信自伍斯特决定以来他们一直告诉自己的事情。
We see.
我们看到了。
We’re the ones who know.
我们是知道的人。
We’re the ones who have to take action to protect these people who don’t understand.
我们必须采取行动来保护这些不理解的人。
It must have been a very heavy load knowing that the vast majority of Cherokee people would see them as traitors and worthy of the death penalty.
知道绝大多数切罗基人会将他们视为叛徒并应判处死刑，这一定是一个非常沉重的负担。
Major Ridge: (in Cherokee) Here is where we were placed to watch over the land, here where I was born and raised.
Major Ridge：（切罗基语）这里是我们被安排看守土地的地方，这里是我出生和长大的地方。
We have to let go of this land that we hold so dear.
我们必须放弃这片我们如此珍视的土地。
Here where we grew up, where we worked, and where we have our cherished memories.
这里是我们成长的地方，我们工作的地方，也是我们留下美好回忆的地方。
I would willingly lie down and die if I could stop the removal.
如果我能阻止移除，我愿意躺下死去。
There is only one thing I see we can do.
我认为我们只能做一件事。
Narrator: Soon after the Treaty of New Echota was ratified in the United States Senate — by a margin of just one vote — Major Ridge and his son John left their homes and moved to the land west of the Mississippi to establish a new Cherokee Nation.
旁白：《新埃科塔条约》在美国参议院以一票之差获得批准后不久，里奇少校和他的儿子约翰就离开了家园，搬到了密西西比河以西的土地上，建立了一个新的切罗基民族。
The Ridges were going the way of other tribes around them — the Creeks, the Choctaws, and the Chickasaws.
山脊正在走他们周围其他部落的道路——克里克人、乔克托人和契卡索人。
But less than two thousand of the 18,000 Cherokee citizens joined the Ridges in their journey west.
但 18,000 名切罗基公民中只有不到 2000 人加入了山脊，开始了向西的旅程。
Carey Tilley, Historian: The people are told they had two years to remove themselves peacefully, with support from the federal government — supply ‘em and make sure that they get their payment.
历史学家凯里·蒂利：人们被告知，他们有两年的时间在联邦政府的支持下和平撤离——向他们提供援助并确保他们得到报酬。
And uh only a handful of people leave.
呃，只有少数人离开。
They continue planting their fields and making improvements on their farms.
他们继续耕种土地并改进农场。
That was their land.
那是他们的土地。
They weren’t gonna leave.
他们不会离开。
Chad Smith, Principal Chief, Cherokee Nation: For the vast majority of the Cherokee people removal was not an option.
查德·史密斯，切罗基民族首席酋长：对于绝大多数切罗基人来说，迁移不是一个选择。
It just was not.
事实并非如此。
They couldn’t comprehend removal.
他们无法理解移除。
They couldn’t comprehend that a handful of people signing a piece of paper would be enough to remove them from their homelands.
他们无法理解，少数人签署一张文件就足以让他们离开自己的家园。
Jace Weaver, Writer: John Ross is trying to hold the Nation together, to keep it in place.
杰斯·韦弗（Jace Weaver），编剧：约翰·罗斯正在努力让国家团结起来，保持其稳定。
He’s desperately seeking a way, any possible way, that the Cherokees can remain in the east.
他正在拼命寻找一种方法，任何可能的方法，让切罗基人能够留在东部。
John Ross: (Greeting in Cherokee) I need your help.
约翰·罗斯：（用切罗基语问候）我需要你的帮助。
A paper will come soon.
很快就会有一篇论文来。
Please sign it.
请签字。
You can trust me to fight this.
你可以相信我会战胜这一切。
Narrator: The Cherokee Chief knew he was working against time.
旁白：切罗基酋长知道他正在争分夺秒地工作。
Deadline for removal was May 1838, and seven-thousand federal troops had ringed Cherokee Territory.
撤离的最后期限是 1838 年 5 月，七千名联邦军队已经包围了切罗基领地。
White settlers began to close the circle, “like vultures,” said one federal officer, “ready to strip” the Cherokees “of everything they have.” Still John Ross had faith in the common decency of white Americans; he thought the Ridges’ narrowly ratified treaty could be overturned — and he took one last shot: authoring a bold statement from the Cherokee Nation — in the form of a written petition — to be laid before the United States Senate: “We acknowledge our own feebleness” the Cherokees said, “our only fortress is the justice of our cause.
一名联邦官员说，白人定居者开始封闭这个圈子，“就像秃鹰一样”，“准备剥夺”切罗基人“他们拥有的一切”。约翰·罗斯仍然对美国白人的普遍礼仪抱有信心。他认为山脊勉强批准的条约可能会被推翻，于是他做了最后一搏：以书面请愿书的形式，撰写了切罗基民族的一份大胆声明，提交给美国参议院：“我们承认我们自己的软弱，”切罗基人说，“我们唯一的堡垒是我们事业的正义。
Our only appeal on earth is to your tribunal.” The petition arrived at Ross’s hotel in Washington just weeks before the removal deadline; it had been signed by 15,665 people: virtually every Cherokee in the East.
我们在地球上唯一的上诉就是向你们的法庭提出上诉。”请愿书在遣送截止日期前几周抵达罗斯位于华盛顿的酒店；它有 15,665 人签署：几乎是东部的每一个切罗基人。
Chad Smith, Principal Chief, Cherokee Nation: There were some sheets that were blue; some were white; some were almost orange; some were long; some were wide.
查德·史密斯 (Chad Smith)，切罗基民族首席酋长：有些床单是蓝色的；有些床单是蓝色的；有些床单是蓝色的；有些床单是蓝色的；有些床单是蓝色的。有些是白色的；有些几乎是橙色的；有些几乎是橙色的。有些很长；有些很长；有些很长。有些很宽。
And they sewed those all together in a scroll.
他们将它们全部缝在一个卷轴中。
And if you laid those out that’d be over a hundred and sixty feet long.
如果你把它们铺开，长度将超过一百六十英尺。
And John Ross had prepared for one of the Cherokee’s friends in the Senate to place that upon the table in the Senate — that protest — so they would reconsider the execution of that treaty.
约翰·罗斯已经准备好让切罗基人在参议院的一位朋友将这一点放在参议院的桌面上——抗议——这样他们就会重新考虑该条约的执行。
And before that Senator could present it a Congressman from Kentucky and one from Maine had a duel.
在参议员提出这一建议之前，一位来自肯塔基州的国会议员和一位来自缅因州的国会议员进行了一场决斗。
Then one killed the other.
然后一个人杀了另一个人。
And Congress adjourned.
国会休会。
Narrator: While a frustrated John Ross waited out the Congressional recess that followed the killing, he wrote home to his sister-in-law: “as soon as they bury their illustrious brother, Congress can get back to the business of dealing with us savages.” Congress, however, did not circle back to Chief Ross’s petition; it was simply pushed aside.
旁白：沮丧的约翰·罗斯在等待杀戮后的国会休会结束时，写信给他的嫂子：“一旦他们埋葬了他们杰出的兄弟，国会就可以重新处理我们这些野蛮人的事情了。”然而，国会并没有回到罗斯酋长的请愿书上。它只是被推到一边。
The Cherokee people’s near-unanimous plea never received the consideration of the United States Senate.
切罗基人近乎一致的请求从未得到美国参议院的考虑。
On the morning of May 26, 1838 — three days after the removal deadline — federal troops and state militia began what they called the “assembly” of the Cherokee people.
1838 年 5 月 26 日早上，即驱逐期限三天后，联邦军队和州民兵开始举行他们所谓的切罗基人“集会”。
Thomas N.
托马斯·N。
Belt, Cherokee Language Instructor: Everything that wasn't actually on the person, now belonged to the state.
贝尔特，切罗基语言教练：实际上不属于个人的一切，现在都属于国家。
And they were forced out into yards and onto the road with whatever they had on their back.
他们被迫搬到院子里，背着所有东西走上马路。
Militia Man: C’mon Reverend.
民兵：来吧，牧师。
Get ‘em movin!
让他们动起来！
Gayle Ross, Descendant of Chief John Ross: There were staging areas around the Cherokee Nation with wooden stockades, and the people were herded into what were literally cattle pens.
盖尔·罗斯（Gayle Ross），约翰·罗斯酋长的后裔：切罗基民族周围有一些带有木栅栏的集结区，人们被赶进了真正的牛栏里。
Narrator: A few weeks after the roundup began, the first detachments of Cherokees were shipped west under military guard.
旁白：围捕开始几周后，第一批切罗基人分队在军事警卫的保护下被运往西部。
Word quickly got back to the stockades: drought and summer disease had made the trip a march of death.
消息很快传到了寨子里：干旱和夏季疾病使这次旅行变成了死亡之旅。
Chief Ross was frantic to avoid further loss.
罗斯酋长疯狂地避免进一步的损失。
He convinced U.S. military officials to let him take over the organization and supply of removal, and to let his people sit tight until fall — after the season of disease had passed.
他说服美国军方官员让他接管组织和物资运送工作，并让他的手下坚守岗位直到秋天——疾病季节过去之后。
A few hundred Cherokees who agreed to renounce tribal citizenship were allowed to remain on their farms in North Carolina.
数百名同意放弃部落公民身份的切罗基人被允许留在北卡罗来纳州的农场。
The rest, more than 12,000 captive Cherokees, waited in the fetid stockades...
其余的，超过 12,000 名被俘虏的切罗基人，在恶臭的栅栏里等待着……
“Prisoners,” one missionary remembered, “were obliged to lie at night on the naked ground, in the open air, exposed to wind and rain, and in this way, many are hastening to a premature grave.
一位传教士回忆说：“囚犯们不得不在夜间露天躺在裸露的地面上，暴露在风雨之中，这样，许多人就匆匆走向了过早的坟墓。
Half the infants and all the aged have died directly, and one fourth of the remainder.” Through June, July, August and September they waited...until...at the beginning of October...the Cherokee Nation was finally pushed west.
一半的婴儿和所有老人都直接死亡，剩下的四分之一。”六月、七月、八月和九月，他们一直等待……直到……十月初……切罗基民族终于被推向西方。
It was early December before the final group began the 850-mile trip.
12 月初，最后一批人开始了 850 英里的旅程。
By then, the long line of Cherokee travelers stretched from Illinois into Kentucky — unbroken in places for three miles.
那时，切罗基旅行者的长队从伊利诺伊州一直延伸到肯塔基州，有些地方绵延三英里，连绵不绝。
John Ross had seen that the detachments were well supplied for the three-to-four-month trek...but winter storms made the Mississippi and Ohio Rivers impassable, stranding thousands for a full month.
约翰·罗斯发现，分遣队的补给充足，足以应付三到四个月的长途跋涉……但冬季风暴使密西西比河和俄亥俄河无法通行，数千人被困整整一个月。
Gayle Ross, Descendant of Chief John Ross: No one could have predicted that one of the hardest winters in memory would strike that year.
盖尔·罗斯，约翰·罗斯酋长的后裔：没有人能预料到记忆中最严酷的冬天之一会在那一年到来。
When they reached the Mississippi River, the river was frozen.
当他们到达密西西比河时，河水结冰了。
There were three different detachments trapped between the Mississippi and another river frozen behind them.
三支不同的分队被困在密西西比河和他们身后另一条结冰的河流之间。
And there they sat for weeks in deep, deep snow and ice.
他们在深深的冰雪中呆了几个星期。
Carey Tilley, Historian: As long as they were moving maybe it wasn't so bad.
历史学家凯里·蒂利：只要他们还在移动，也许情况并没有那么糟糕。
But when you actually had to wait for the ice and sit there and maybe you're sleeping on snow but you're probably sleeping on melted mud and you're sick, your baby's sick; your grandmother's sick; and there's nothing you can do about it.
但当你实际上不得不等待结冰并坐在那里，也许你睡在雪上，但你可能睡在融化的泥巴上，你生病了，你的宝宝也生病了；你祖母病了；你对此无能为力。
Narrator: The harsh weather so slowed progress that supplies of dried corn and salt pork began to run short; when white settlers along the road recognized the Cherokees’ need, a few offered help.
旁白：恶劣的天气使得进展缓慢，导致干玉米和咸猪肉的供应开始短缺；当沿路的白人定居者意识到切罗基人的需要时，一些人提供了帮助。
Others took the opportunity to cash in on the woe, charging wildly inflated prices for grain.
其他人则趁机从困境中获利，大幅抬高粮食价格。
Cherokee men were soon too depleted to hunt wild game.
切罗基人很快就精疲力竭，无力捕猎野生动物。
A New Englander passing through western Kentucky noted the sad procession: “Two thousand people...sick and feeble, many near death.
一位途经肯塔基州西部的新英格兰人注意到这悲伤的游行队伍：“两千人……病弱无力，许多人濒临死亡。
One woman was carrying her youngest child, who was dying in her arms...multitudes go on foot — even aged females were traveling with heavy burdens attached to their back — on sometimes frozen ground...with no covering for the feet except what nature had given them.
一名妇女抱着她最小的孩子，她的孩子快要死了……许多人步行——甚至老年女性也背负着沉重的负担——有时是在冰冻的地面上……除了大自然赋予的脚外，没有任何遮盖物。
The Indians buried fourteen or fifteen at every stopping place.”
印第安人在每个停靠点埋葬了十四或十五个人。”
Jace Weaver, Writer: Because of the civilization project, a great many of those coming on the Trail were Christians, and a lot of times on the Trail they would sing Christian hymns.
杰斯·韦弗（Jace Weaver），作家：因为文明计划，来到小道上的很多人都是基督徒，很多时候他们会在小道上唱基督教赞美诗。
Here these thousands of people making this forced march, one quarter of them dying en route.
数千人在这里进行强行行军，其中四分之一在途中死亡。
And they're singing “Guide Me Oh Thou Great Jehovah.
他们唱着“指引我哦，伟大的耶和华。
Guide me God, pilgrim that I am in this barren land.
上帝啊，朝圣者，请引导我来到这片贫瘠的土地。
I am weak and you are mighty.
我很弱，你很强大。
Guide us.”
指导我们。”
Russell G.
拉塞尔·G.
Townsend, Historic Preservationist: The United States gained a lot of land and, and farms and taverns and ferries and things like that.
汤森，历史保护主义者：美国获得了大量土地，还有农场、酒馆、渡轮等等。
But a loss for the American government is the blemish, the stain it places upon our national honor.
但美国政府的损失是对我们国家荣誉的污点和污点。
What we did in the 1830s to the southeastern Indians, it’s, it’s ethnic cleansing.
我们在 1830 年代对东南部印度人所做的就是种族清洗。
Thomas N.
托马斯·N。
Belt, Cherokee Language Instructor: The removal had caused the deaths of some four thousand people.
贝尔特（Belt），切罗基语语言教师：此次拆除行动导致约四千人死亡。
Someone had to answer for those lives.
必须有人为那些生命负责。
A life taken in that way must be balanced out.
以这种方式夺走的生命必须得到平衡。
Russell G.
拉塞尔·G.
Townsend, Historic Preservationist: It was law.
汤森，历史保护主义者：这是法律。
Their lives were forfeit.
他们的生命被剥夺了。
Susannah Ridge: (in Cherokee) Skah-tle-loh-skee!
Susannah Ridge：（切罗基语）Skah-tle-loh-skee！
No!
不！
Sarah Ridge: Please stop!
莎拉·里奇：请停下来！
John!
约翰！
No!
不！
No...
不...
Jace Weaver, Writer: They stabbed him repeatedly.
杰斯·韦弗（Jace Weaver），作家：他们多次刺伤他。
John Ross, Descendant: The same morning, four men came to Elias Boudinot and asked for medicine.
约翰·罗斯（John Ross），后裔：同一天早上，四名男子来到埃利亚斯·布迪诺（Elias Boudinot）那里索要药物。
And as he turned to greet the people he was stabbed.
当他转身向人们打招呼时，他被刺伤了。
And another used a hatchet to the head.
另一个人则用斧头砍向头部。
Major Ridge was shot five times and he was killed.
里奇少校身中五枪，身亡。
Three murders in the same day.
同一天发生三起谋杀案。
Three outstanding people.
三个杰出人物。
The Cherokee people, we lost them,
切罗基人，我们失去了他们，
brilliant minds that day.
那天头脑聪明。
And I think it was a loss for the whole Nation.
我认为这对整个国家来说是一种损失。
Narrator: There was no easy balm for the wounds caused by removal; angry talk, bitter accusation and violent reprisal flared among the Cherokees for the next thirty years.
旁白：移除手术造成的伤口没有简单的药膏可以治愈。在接下来的三十年里，切罗基人中充满了愤怒的言论、尖刻的指责和暴力报复。
It fell to John Ross, who retained the office of principal chief, to heal his Nation...to realize the dream he and Ridges had always shared: the continuation of a strong and sovereign Cherokee Nation.
保留首席酋长职位的约翰·罗斯肩负着治愈他的国家的责任……实现他和里奇斯一直共同的梦想：一个强大和主权的切罗基国家的延续。
By 1860 — after a quarter century at remove from the United States — Ross had managed to restore the heart of his Nation; its government had been re-constituted; its businesses flourished; it had the finest system of public education in all America, for men and women.
到了 1860 年，在远离美国四分之一个世纪之后，罗斯成功地恢复了他国家的心脏；其政府已经重组；它的生意兴隆；它拥有全美国最好的男女公共教育体系。
Cherokee population had nearly doubled to 21,000.
切罗基人口几乎翻了一番，达到 21,000 人。
Ancient tribal traditions like the Green Corn Dance and the clan system were still honored.
青玉米舞等古老的部落传统和氏族制度仍然受到尊重。
John Ross was in his 70s, had been chief nearly forty years, when, after the Civil War, the United States began to force its way, once again, into Cherokee territory...demanding the tribe cede part of its western lands.
约翰·罗斯已经 70 多岁了，担任酋长已近四十年，内战结束后，美国开始再次强行进入切罗基人的领土……要求该部落割让部分西部土地。
In the summer of 1866, while he was in Washington negotiating anew with the U.S., John Ross fell ill.
1866 年夏天，当约翰·罗斯在华盛顿与美国重新谈判时，他病倒了。
As he neared death, Ross knew the Cherokee Nation faced big challenges in the coming years — and new kinds of encroachments — but the Chief took comfort in the fact that the
当罗斯濒临死亡时，他知道切罗基族在未来几年将面临巨大的挑战——以及新的侵犯——但酋长感到安慰的是，
Cherokees had re-established themselves as a strong and sovereign nation, deeply connected to the land on which they lived...And prepared to fight for it.
切罗基人已将自己重新确立为一个强大的主权国家，与他们所居住的土地有着深厚的联系……并准备为之而战。
Jace Weaver, Writer: In this one respect they're lucky in that where they came to looks kind of like where they left.
杰斯·韦弗（Jace Weaver），作家：在这一方面，他们很幸运，因为他们来到的地方看起来有点像他们离开的地方。
They look at the hills and they say, “Those look like the hills in old Cherokee country.
他们看着山丘说：“那些看起来就像古老切罗基乡村的山丘。
They must have been carved out by the same buzzard that carved out the Smokies.
它们肯定是由雕刻大雾山的同一只秃鹰雕刻出来的。
And they look at the scratches in the rock and they say, “Those were just like the scratches in the rock made by the Uktena back in Georgia.
他们看着岩石上的划痕，说道：“这些就像佐治亚州乌克特纳人在岩石上留下的划痕一样。
They must have been made by the Uktena here, too.” Part-Cherokee writer, Scott Momaday, talks about stories in the blood, or memory in the blood.
它们肯定也是这里的乌克特纳人制作的。”拥有切罗基血统的作家斯科特·莫马迪 (Scott Momaday) 讲述了血液中的故事或血液中的记忆。
Stories are told generation after generation so that in many ways they are carried in our blood.
故事被一代又一代地讲述，因此它们在很多方面都融入了我们的血液中。
And although I don’t know what it was like to make that march, my ancestors did come on the trail.
虽然我不知道那次游行是什么感觉，但我的祖先确实走上了这条路。
I’ve heard the stories.
我听过这些故事。
Gayle Ross, Descendant of Chief John Ross: In listening to the stories of your ancestors you're, you’re taught who you are and what, what your ancestors sacrificed so that you could be Cherokee.
盖尔·罗斯，约翰·罗斯酋长的后裔：在聆听祖先的故事时，你会被告知自己是谁，以及你的祖先牺牲了什么，以便你成为切罗基人。
Narrator: In 1886, in the blazing summer heat, 39 Apaches raced across the desert southwest, chased by five thousand American soldiers.
旁白：1886年，炎炎夏日，39架阿帕奇在5000名美国士兵的追击下，穿越西南沙漠。
They were the only Indian people in the entire nation still fighting the U.S. Army.
他们是全国唯一仍在与美国军队作战的印第安人。
For many months, the handful of men, women and children, evaded capture — running, running, then running some more, as much as 80 miles a day.
几个月以来，少数男人、女人和儿童一直在躲避抓捕——跑啊跑，然后再跑，每天最多跑 80 英里。
Across the nation, Americans were horrified by details of the chase — some real, many exaggerated.
在全国范围内，美国人都对这场追逐的细节感到震惊——有些是真实的，很多是夸大的。
Thirty-nine people were on the run that summer, but the soldiers were really after only one man.
那年夏天，有三十九人在逃，但士兵们实际上只追捕一人。
To his hunters he was a vicious killer, capable of murdering without mercy.
对于他的猎人来说，他是一个恶毒的杀手，能够毫不留情地杀人。
To the Apaches he was more complex — courageous yet vengeful, an unyielding protector of his family’s freedom, yet the cause of his people’s greatest suffering.
对于阿帕奇人来说，他更为复杂——勇敢但又复仇心强，是家人自由的坚定保护者，但却是人民遭受最大苦难的根源。
In the course of the chase and in the years that followed, he would become a legend and the symbol of the untamed freedom of the American West.
在追逐的过程中以及随后的岁月里，他将成为美国西部狂野自由的传奇人物和象征。
His name was Geronimo.
他的名字叫杰罗尼莫。
Animation: Long ago Coyote opened a bag of darkness and it spread over the world.
动画：很久以前，郊狼打开了一袋黑暗，它蔓延到了世界各地。
Creatures of the night loved it.
夜晚的生物喜欢它。
But birds and little animals longed for day.
但鸟类和小动物却渴望白天。
The little animals played a game to win back the light.
小动物们玩起了游戏来赢回光明。
They won, but one night monster remained.
他们赢了，但一夜怪物依然存在。
After the game, the first human, White Painted Woman, gave birth to a son.
比赛结束后，第一个人类——白衣女子生下了一个儿子。
She hid him from the monster.
她把他藏起来，躲避怪物的袭击。
When the boy was grown, he faced the monster and killed it.
当男孩长大后，他面对怪物并杀死了它。
He was then called Apache — all Chiricahuas are named after him.
他当时被称为阿帕奇——所有奇里卡瓦人都以他的名字命名。
Narrator: Geronimo was born sometime in the 1820s at the headwaters of the Gila River along the border of what became Arizona and New Mexico.
旁白：杰罗尼莫 (Geronimo) 于 1820 年代出生于希拉河 (Gila River) 的源头，即后来的亚利桑那州和新墨西哥州的边界。
Jennie Henry, Cibecue Apache: (in Apache) His name is Goyaalé.
Jennie Henry，Cibecue Apache：（用 Apache）他的名字是 Goyaalé。
We also call him Geronimo.
我们也称他为杰罗尼莫。
He might have had other names too.
他可能还有其他名字。
A long time ago people used many names.
很久以前，人们使用了很多名字。
Narrator: As young as age six Geronimo learned to hunt — he would have spent hours crawling along the ground sneaking up on prey, catching birds with his bare hands.
旁白：杰罗尼莫六岁时就学会了狩猎——他会花几个小时沿着地面爬行，偷偷接近猎物，徒手捕捉鸟类。
When he made his first kill he swallowed the animal’s heart raw and whole to insure a life of success on the chase.
当他第一次猎杀动物时，他把动物的心脏生吞活剥地整个吞下，以确保追逐成功。
Oliver Enjady, Chiricahua Apace: Young kids grow up dodging arrows, dodging rocks.
奥利弗·恩贾迪 (Oliver Enjady)，奇里卡瓦·阿佩斯 (Chiricahua Apace)：小孩子在成长过程中都在躲避箭、躲避岩石。
They were taught to use the bow and arrow very early.
他们很早就被教导使用弓箭。
They were taught to run and run and run as young ones.
他们从小就被教导要跑啊跑啊跑。
And then as they grew older, they depended on this.
然后随着年龄的增长，他们就依赖于此。
Narrator: “No one is your friend,” Geronimo was told, but your legs, your legs are your friends.
旁白：“没有人是你的朋友，”杰罗尼莫被告知，但你的腿，你的腿是你的朋友。
Tim Harjo, Chiricahua Apache: There was always danger.
Tim Harjo，Chiricahua Apache：危险总是存在的。
There was always that fear, that just around the corner somebody would be coming across it to take your life.
总是有一种恐惧，担心就在拐角处有人会遇到它来夺走你的生命。
Narrator: Surrounded by their traditional enemies — the Utes, the Comanches, the Navajos — the Apaches numbered just 8,000 people, split into many tribes.
旁白：阿帕奇人被他们的宿敌——尤特人、科曼奇人、纳瓦霍人包围——只有 8,000 人，分裂成许多部落。
Michael Darrow, Fort Sill Tribal Historian: A lot of people think that Apaches are just one tribe but they are a group of nations, a separate people with their own history and their own culture and their own territory.
西尔堡部落历史学家迈克尔·达罗（Michael Darrow）：很多人认为阿帕奇人只是一个部落，但他们是一个民族群体，是一个独立的民族，拥有自己的历史、自己的文化和自己的领土。
The Chiricahua Apaches, which are my people and we had four different groups, four bands within that tribe.
奇里卡瓦阿帕奇人是我的族人，我们有四个不同的群体，该部落中有四个乐队。
We had the Chihenne, who are the Warm Springs Apaches.
我们有Chihenne，他们是Warm Springs Apache。
We had the Chokonen, who lived around the Chiricahua Mountains.
我们有乔科宁人，他们住在奇里卡瓦山脉周围。
There were the Nednai, the band that lived mostly in Mexico.
还有 Nednai，这个乐队主要居住在墨西哥。
Narrator: Geronimo belonged to the smallest band within the Chiricahua tribe.
旁白：杰罗尼莫属于奇里卡瓦部落中最小的部落。
The Bedonkohe.
贝东科希。
As a teenager he joined older Bedonkohe men on raiding trips.
十几岁的时候，他就和贝东科希年长的男人一起进行劫掠旅行。
The raids were lightning quick attacks.
袭击是闪电般的快速袭击。
Apaches seized the horses and provisions they wanted, before melting into the surrounding country.
阿帕奇人抢走了他们想要的马匹和粮食，然后融入了周围的乡村。
David Roberts, Writer: There’s no getting around the fact that Apache life was built around raiding.
大卫·罗伯茨（David Roberts），作家：阿帕奇人的生活就是围绕着袭击而建立的，这一事实是无法回避的。
They, they didn’t raise horses, they stole horses.
他们，他们不养马，他们偷马。
Andres Resendez, Historian: Raiding was a very good way to obtain horses, to obtain cattle, to obtain captives, and there were markets for all of these ‘commodities’.
安德烈斯·雷森德斯，历史学家：劫掠是获取马匹、牛群、俘虏的好方法，而且所有这些“商品”都有市场。
L.G.
L.G.
Moses, Historian: It was common for the Chiricahua for example, to raid one settlement and trade in another.
历史学家摩西：例如，奇里卡瓦人袭击一个定居点并在另一个定居点进行贸易是很常见的。
This had been going on for a great many years.
这种情况已经持续了很多年。
David Roberts, Writer: It wasn’t considered by the Apache a crime.
大卫·罗伯茨（David Roberts），作家：阿帕奇人并不认为这是犯罪。
You took what you needed and too bad if the people who owned it got upset.
你拿走了你需要的东西，如果拥有它的人不高兴的话那就太糟糕了。
Silas Cochise, Chiricahua Apache: People looked at the needs of their people, their group of people, and said: Hey, we, we need food.
Silas Cochise，Chiricahua Apache：人们着眼于他们的人民、他们的群体的需求，然后说：嘿，我们，我们需要食物。
We need ammunition.
我们需要弹药。
We need some cattle.
我们需要一些牛。
And so the raids were planned.
因此，突袭行动就计划好了。
Narrator: Raiding had been a way of life for the Apaches and their Indian neighbors for generations, but Mexicans living on or near Apache land, found it intolerable.
旁白：劫掠是阿帕奇人和他们的印第安邻居世世代代的一种生活方式，但生活在阿帕奇土地上或附近的墨西哥人却觉得这是无法忍受的。
In response to the constant theft of property, the Mexican government passed laws offering cash payments for Apache scalps.
为了应对不断发生的财产盗窃事件，墨西哥政府通过了法律，为阿帕奇头皮提供现金支付。
Soon, bounty hunters were roaming the desert, killing any Indian they could find.
很快，赏金猎人就在沙漠中游荡，杀死他们能找到的所有印第安人。
Ramon Riley, White Mountain Apache: (in Apache) Each time the scalp hunters killed an Apache they were paid.
Ramon Riley，白山阿帕奇：（用阿帕奇语）每次头皮猎人杀死阿帕奇人时，他们都会得到报酬。
A child’s scalp was worth $25.
一个孩子的头皮价值 25 美元。
A woman’s scalp was $50.
一个女人的头皮价值50美元。
A warrior’s scalp was worth $100.
一个战士的头皮价值100美元。
Narrator: In spite of the bounty hunters, the Apaches continued raiding.
旁白：尽管有赏金猎人，阿帕奇人仍然继续袭击。
By the time he was seventeen Geronimo had successfully completed four raiding expeditions.
十七岁的时候，杰罗尼莫已经成功完成了四次袭击探险。
Now in the eyes of the Bedonkohe he was a man — old enough to join the hunt — and choose a wife.
现在，在贝东科希人的眼中，他是一个男人了，已经到了参加狩猎的年龄，并且可以选择妻子了。
He fell hard for a slender, young girl named Alope.
他深深地爱上了一个名叫阿洛普的苗条年轻女孩。
David Roberts, Writer: I think Alope was, to use a kind of corny Americanism, the love of his life.
大卫·罗伯茨（David Roberts），作家：用一种老生常谈的美国话说，我认为阿洛普是他一生的挚爱。
Geronimo went to Alope’s father to ask for her hand in marriage and the old man said, “It’s going to cost you a lot of horses.” And I think it’s dad saying, “She’s too good for you.”
杰罗尼莫去找阿洛普的父亲求婚，老人说：“这会花费你很多马匹。”我想爸爸是在说：“她配不上你。”
Narrator: Geronimo disappeared.
旁白：杰罗尼莫失踪了。
When he returned several days later he led a long string of horses.
几天后，当他回来时，他牵着一长串马匹。
“This,” Geronimo later explained, “was all the marriage ceremony necessary in our tribe.” Within a few years Alope and Geronimo had three children.
“这，”杰罗尼莫后来解释说，“这就是我们部落所必需的所有婚礼。”几年之内，阿洛普和杰罗尼莫生了三个孩子。
As their young ones grew, the couple celebrated each stage of their lives with age-old rituals.
随着孩子们的成长，这对夫妇用古老的仪式来庆祝他们人生的每个阶段。
Elbys Hugar, Chiricahua Apache: When the baby is born, there’s a small ceremony for the cradle.
Elbys Hugar，Chiricahua Apache：婴儿出生时，会有一个小型的摇篮仪式。
And then later on, when they start walking, there’s another small ceremony for that.
然后，当他们开始行走时，还会举行另一个小型仪式。
Narrator: Like most Apache women, Alope pierced her babies’ ears to make her children grow faster and bathed them in waters steeped with wildflowers to make their skin strong.
旁白：像大多数阿帕奇妇女一样，阿洛普给孩子们穿了耳洞，让孩子们长得更快，并用浸泡过野花的水给他们洗澡，让他们的皮肤变得坚韧。
And just as their parents had done, Alope and Geronimo taught their children to sing prayers to Ussen, the Creator, for health, strength and wisdom.
正如他们的父母所做的那样，阿洛普和杰罗尼莫教他们的孩子向造物主乌森祈祷，祈求健康、力量和智慧。
One day in the early 1850s, Geronimo and his family joined other Chiricahuas on a trading trip.
1850 年代初期的一天，杰罗尼莫和他的家人与其他奇里卡瓦人一起进行了一次贸易旅行。
The group camped on the outskirts of a Mexican town called Janos and the men headed in to trade.
这群人在墨西哥一个名叫亚诺斯的小镇的郊区扎营，然后他们前往进行贸易。
On the way back the Chiricahuas met distraught members of their band.
在回来的路上，奇里卡瓦夫妇遇到了乐队中心烦意乱的成员。
Mexican soldiers had ransacked their camp, the women cried, stealing their ponies and supplies, leaving their wickiups in ruins.
墨西哥士兵洗劫了她们的营地，女人们哭着，偷走了她们的小马和补给品，让她们的小屋变成了废墟。
The Apaches scattered.
阿帕奇人四散。
That night Geronimo slipped back in to camp.
那天晚上，杰罗尼莫溜回营地。
There he discovered the bodies of his mother, his wife and his three small children, lying in pools of blood.
在那里，他发现了躺在血泊中的母亲、妻子和三个小孩的尸体。
Zelda Yazza, Chiricahua Apache: When he saw all his family massacred there.
Zelda Yazza，Chiricahua Apache：当他看到他的家人都在那里被屠杀时。
And he cut his hair, and he left his hair there with them.
他剪掉了头发，并把头发留在那里。
You see all the pictures that were taken.
您会看到拍摄的所有照片。
You see their hair short, like mine.
你看他们的头发很短，就像我的一样。
That was a sign of mourning, that they lost someone.
这是哀悼的标志，他们失去了一个人。
Narrator: When Geronimo returned home he ripped down his wife’s paintings, tore apart strings of beads she had made and gathered his children’s toys.
旁白：杰罗尼莫回到家后，撕毁了妻子的画作，撕碎了她制作的串珠，并收集了孩子们的玩具。
And just as Apaches had done for generations when loved ones died, he set everything his wife and children had owned on fire.
正如阿帕奇人世世代代在亲人去世时所做的那样，他烧毁了妻子和孩子拥有的一切。
Silas Cochise, Chiricahua Apache: Geronimo’s attitude changed after his mother was killed, after his wife was killed, after his children was killed.
塞拉斯·科奇斯 (Silas Cochise)，奇里卡瓦阿帕奇 (Chiricahua Apache)：杰罗尼莫的态度在他的母亲被杀、妻子被杀、孩子被杀后发生了变化。
And so that created an attitude towards the non-Indians.
这就形成了一种对待非印第安人的态度。
Robert Geronimo, Geronimo’s Great Grandson: It just changed him completely and totally.
罗伯特·杰罗尼莫（Robert Geronimo），杰罗尼莫的曾孙：这彻底改变了他。
Silas Cochise, Chiricahua Apache: Maybe it wasn’t — it wasn’t a wise thing to deal with things like that, but he wanted revenge.
Silas Cochise，Chiricahua Apache：也许不是——处理这样的事情不是明智之举，但他想要复仇。
Vernon Simmons, Chiricahua Apache: Your wife’s dead, your kids are dead, your mother’s dead.
弗农·西蒙斯（Vernon Simmons），奇里卡瓦·阿帕奇（Chiricahua Apache）：你的妻子死了，你的孩子死了，你的母亲死了。
That’s your life, taken away from you in an instant.
这就是你的生命，转眼间就被夺走了。
It– [it’d] want to make you go kill everybody.
它——[它]想让你杀掉所有人。
Narrator: “I had no purpose left…” Geronimo later recalled, “my heart ached for revenge.”
旁白：“我已经没有了任何目标……”杰罗尼莫后来回忆道，“我的心因复仇而痛苦。”
Animation: Power is everywhere, it lives in everything.
动画：权力无处不在，它存在于一切事物中。
It might be known through a word, or come in the shape of an animal.
它可能通过一个词而被认识，或者以一种动物的形式出现。
We all have Power, but some tap into different rooms.
我们都有力量，但有些人会进入不同的房间。
Power speaks to those who listen.
权力对那些倾听的人说话。
Elbys Hugar, Chiricahua Apache: The greatest thing a person can have is the power.
Elbys Hugar、Chiricahua Apache：一个人能拥有的最伟大的东西就是力量。
[Benegotsi] It’s scary.
[Benegotsi] 太可怕了。
(in Apache) This is the truth.
（阿帕奇语）这是事实。
To live with Power is very challenging.
与权力共存是非常具有挑战性的。
It’s so potent you must be wary.
它是如此强大，你必须保持警惕。
To have Power is a great responsibility.
拥有权力就是重大的责任。
Benegotsi.
贝内戈西。
You can choose to leave it alone or accept it.
您可以选择不理会它或接受它。
It’s up to you.
由你决定。
Narrator: Not long after the vicious murder of his family, a despondent Geronimo ventured deep into Chiricahua country.
旁白：在他的家人被残忍谋杀后不久，沮丧的杰罗尼莫冒险深入奇里卡瓦国家。
Alone, he buried his head in his hands and began to cry.
他独自一人，把头埋在双手里，开始哭泣。
Suddenly he was startled by a voice.
突然，他被一个声音吓了一跳。
“No gun will ever kill you,” it said.
“没有枪会杀死你，”它说。
“I will take the bullets from the guns of the Mexicans…and I will guide your arrows.” Geronimo later said that he had been given what Apache people call Power, a gift from Ussen.
“我会从墨西哥人的枪中取出子弹……我会引导你的箭。”杰罗尼莫后来说，他被赋予了阿帕奇人所说的力量，这是乌森的礼物。
Robert Haozous, Chiricahua Apache: The concept of power is fundamental in Apache belief.
Robert Haozous，Chiricahua Apache：权力概念是阿帕奇信仰的基础。
Everybody acknowledges that somebody has a certain power, like the power of medicine, the power of healing, the power of seeing or feeling something at a distance.
每个人都承认某人拥有某种力量，比如医学的力量、治愈的力量、在远处看到或感觉到某物的力量。
Oliver Enjady, Chiricahua Apache: There were people that knew where you were, people that knew about horses, people that knew about hunting.
Oliver Enjady，Chiricahua Apache：有人知道你在哪里，有人知道马，有人知道狩猎。
We call this power.
我们称之为力量。
Ramon Riley, White Mountain Apache: (In Apache) Geronimo had “N’daa K’eh Godih”, a prayer power that worked on the minds of his enemies to make their bullets miss their targets and turn into water.
Ramon Riley，白山阿帕奇：（在阿帕奇中）杰罗尼莫拥有“N'daa K'eh Godih”，这是一种祈祷力量，可以作用于敌人的思想，使他们的子弹偏离目标并变成水。
Geronimo had this power and it helped him survive.
杰罗尼莫拥有这种力量，这帮助他生存下来。
Narrator: Soon after the voice spoke to him, Geronimo put his power into action.
旁白：这个声音对他说话后不久，杰罗尼莫就将他的力量付诸行动。
He got permission from the Chiricahua chiefs to take revenge for the massacre at Janos.
他得到了奇里卡瓦酋长的许可，为杰诺斯大屠杀报仇。
With a force of 200 men, he lured the Mexican soldiers who had killed his family, into battle.
他带领 200 人的军队，引诱杀害他家人的墨西哥士兵参战。
Leading the charge through a hail of bullets, Geronimo whirled and dodged, killing with his knife when his arrows ran out.
杰罗尼莫在枪林弹雨中带头冲锋，他转身躲闪，在箭射完后用刀杀死了敌人。
David Roberts, Writer: He’s dashing back and forth, running this zigzag pattern, and obviously scaring the daylights out of the Mexicans.
大卫·罗伯茨（David Roberts），编剧：他来回冲刺，以之字形运行，显然把墨西哥人吓得魂飞魄散。
They had never run into an antagonist quite like this guy.
他们从来没有遇到过像这个家伙这样的对手。
Vernon Simmons, Chiricahua Apache: I don’t care what you put up against him.
弗农·西蒙斯（Vernon Simmons），奇里卡瓦·阿帕奇（Chiricahua Apache）：我不在乎你对他采取什么行动。
He’ll come after you.
他会来追你的。
That’s the kind of fighter he was.
他就是这样的战士。
He was a true blooded Chiricahua fighter.
他是一位真正的奇里卡瓦战士。
And he said he didn’t — “He wasn’t scared of bullets.” That, I heard from my grandpa.
他说他不害怕——“他不怕子弹。”这是我听我爷爷说的。
Narrator: Geronimo and his men decimated the enemy.
旁白：杰罗尼莫和他的部下消灭了敌人。
From that day forward, Mexicans would shudder at his name, while the Chiricahuas would accord him great respect.
从那天起，墨西哥人会对他的名字感到不寒而栗，而奇里卡瓦人则会给予他极大的尊重。
As a sign of his status, over the years he would take many wives, including the daughter of the greatest Chiricahua chief, Cochise.
作为他地位的标志，多年来他娶了许多妻子，其中包括最伟大的奇里卡瓦酋长科奇斯的女儿。
Yet Geronimo would never be a chief himself.
然而杰罗尼莫本人永远不会成为酋长。
For the Apaches, he was too impulsive, too fretful, too vengeful.
对于阿帕奇人来说，他太冲动、太烦躁、太记仇。
Michael Darrow, Fort Sill Tribal Historian: We had many people in our tribe who had the characteristics that would appropriate for being a chief, who were well respected and who were known for making careful decisions that were appropriate for the well being of the people.
迈克尔·达罗（Michael Darrow），锡尔堡部落历史学家：我们部落中有很多人具有适合担任酋长的特征，他们受到广泛尊重，并且以做出适合人民福祉的谨慎决策而闻名。
And Geronimo was not among those.
而杰罗尼莫并不在其中。
Narrator: For the ten years after his celebrated victory, Geronimo fought one bloody battle after another with Mexicans.
旁白：在取得了辉煌胜利后的十年里，杰罗尼莫与墨西哥人进行了一场又一场的血腥战斗。
In all that time he was completely unknown to Americans.
在那段时间里，美国人完全不认识他。
His first encounter with them was friendly.
他与他们的第一次见面是友好的。
A handful of land surveyors came through Apache country and Geronimo traded ponies, skins and blankets with them for clothing and food.
少数土地测量员来到阿帕奇地区，杰罗尼莫用小马、毛皮和毯子与他们交换衣服和食物。
“They were good men,” he remembered, “and we were sorry they had gone on into the west…they were the first white men I ever saw.”
“他们都是好人，”他回忆道，“我们很遗憾他们去了西部……他们是我见过的第一批白人。”
David Roberts, Writer: He may wonder — this is a whole different species of person from the Mexicans, who have raided and killed and enslaved us for maybe a century.
作家戴维·罗伯茨（David Roberts）：他可能会想——这是一个与墨西哥人完全不同的人种，墨西哥人袭击、杀害和奴役我们可能有一个世纪了。
Maybe we have something to hope from these “white eyes,”
也许我们对这些“白眼”有一些希望，
Narrator: The Apaches didn’t know it at the time, but the men who traded with Geronimo had been sent to mark a new international boundary.
旁白：阿帕奇人当时并不知道，与杰罗尼莫进行贸易的人已被派去标记新的国际边界。
At the end of the Mexican American War in 1848, the United States had wrested huge swaths of territory from Mexico, including large areas of Apache land.
1848 年美墨战争结束时，美国从墨西哥手中夺取了大片领土，其中包括大片阿帕奇土地。
The surveyors were followed in the 1850s by thousands of other Americans, as fortune hunters streamed through Chiricahua country on the way to California gold.
1850 年代，成千上万的其他美国人追随测量员的脚步，寻找财富的人涌入奇里卡瓦 (Chiricahua) 地区，前往加州淘金。
The Apaches debated how to respond to the new comers.
阿帕奇人争论如何应对新来者。
They looked to the one leader who could speak for all the Chiricahua bands, Geronimo’s father-in-law Cochise.
他们寻找一位能够代表奇里卡瓦所有乐队代言的领袖，即杰罗尼莫的岳父科奇斯。
Tim Harjo, Chiricahua Apache: Cochise was probably the greatest warrior and chief that the Chiricahuas had ever had.
蒂姆·哈乔，奇里卡瓦阿帕奇：科奇斯可能是奇里卡瓦人有史以来最伟大的战士和酋长。
I think even to this very day that name is spoken with great reverence.
我认为即使到了今天，人们仍怀着极大的敬意提起这个名字。
Colin Calloway, Historian: Cochise is one of those people who earns a reputation, not only as a warrior, but as a statesman, if you like, as a diplomat.
科林·卡洛韦，历史学家：科奇斯是那些赢得声誉的人之一，不仅作为一名战士，而且作为一名政治家，如果你愿意的话，作为一名外交官。
Narrator: The Americans, Cochise believed, were an irritant, not a threat.
旁白：科奇斯认为，美国人是一种刺激物，而不是一种威胁。
He negotiated a deal allowing travelers, goods and mail to pass through his people’s land.
他通过谈判达成了一项协议，允许旅行者、货物和邮件通过他人民的土地。
But when Spanish gold mines were re-discovered in the Southwest, American prospectors came to stay.
但当西班牙在西南部重新发现金矿时，美国探矿者就留下来了。
L.G.
L.G.
Moses, Historian: The miners that descend on Arizona are mostly a lawless bunch of people.
历史学家摩西：来到亚利桑那州的矿工大多是一群无法无天的人。
R.
R。
David Edmunds, Historian: Mining camps are full of young men who are almost completely beyond any social bounds.
历史学家大卫·埃德蒙兹：采矿营地里充满了几乎完全超越任何社会界限的年轻人。
They are one of the worst places in the American West they are absolutely full of racism.
他们是美国西部最糟糕的地方之一，绝对充满种族主义。
Miners are disastrous for most Native American people.
矿工对大多数美洲原住民来说是灾难性的。