European Civilization, 1648-1945 Lecture 1 | European Civilization, 1648-1945
Professor Paul Freedman: So welcome to History 210, The Early Middle Ages.
Paul Freedman 教授：欢迎来到历史 210，中世纪早期。
I'm Paul Freedman.
我是保罗·弗里德曼。
And behind this innocuous title "The Early Middle Ages"--I think we're going to have to jazz it up a little.
在“中世纪早期”这个无伤大雅的标题背后——我认为我们必须让它变得有趣一点。
I think we're going to put an exclamation mark on it, at least.
我想我们至少要在上面加上一个感叹号。
But behind this innocuous title, you will see, I hope, if you stay for this course, a strange course.
但在这个无伤大雅的标题背后，我希望，如果你继续学习这门课程，你会发现，这是一门奇怪的课程。
Strange, not because it covers the particular period 250 to 1000, but because it starts out very recognizable, and gets stranger and stranger, and seems to dissolve into a kind of a hard to grasp world.
奇怪，不是因为它涵盖了250到1000年的特定时期，而是因为它一开始非常容易辨认，然后变得越来越陌生，似乎融入了一种难以把握的世界。
Hard to grasp, but fun.
很难掌握，但很有趣。
I will talk about both the strangeness and the fun aspects in more detail.
我将更详细地讨论奇怪和有趣的方面。
There are several great themes in this span of centuries: the fall of the Roman Empire; its survival in the East, as the Byzantine Empire; the so-called barbarian invasions and kingdoms, set up on the ruins of the Roman Empire; the triumph of Christianity, which went from being an outlawed minority religion to the established faith of the Roman Empire; and then survived the extinction of the Roman Empire.
在这几个世纪里有几个伟大的主题：罗马帝国的衰落；它作为拜占庭帝国在东方生存；在罗马帝国的废墟上建立的所谓野蛮人入侵和王国；基督教的胜利，它从一个被取缔的少数宗教变成了罗马帝国的既定信仰；然后在罗马帝国的灭亡中幸存下来。
We have two Teaching Fellows: Lauren Mancia, sitting at this end, and Agnieszka Rec, standing in that corner.
我们有两名教员：劳伦·曼西亚（Lauren Mancia）坐在这一端，阿格涅斯卡·雷克（Agnieszka Rec）站在那个角落。
So far, there are sections scheduled for Wednesday at 4 o'clock and Friday at 10:30.
目前已安排周三4点、周五10点30分的时段。
We'll probably have two other sections.
我们可能还会有另外两个部分。
We'll see how large the class is next week.
我们下周看看班级有多少人。
Let me know if those two section times--well, probably, the sections to be added would be on Thursday: Thursday afternoon and Thursday evening.
让我知道这两个部分的时间——嗯，很可能，要添加的部分将在星期四：星期四下午和星期四晚上。
Let me know if you have some special problem in terms of the scheduling of the sections.
如果您在各部分的安排方面有任何特殊问题，请告诉我。
As I said, when some of you were already here, I'll have some pauses, so that if you are shopping and want to look at another course, it'll be, if not easy, at least possible for you to get up and leave.
正如我所说，当你们中的一些人已经在这里时，我会稍作停顿，这样，如果你们正在购物并想看另一门课程，即使不容易，至少也可以让你们起身离开。
So I'll have several pauses during the presentation.
所以我在演讲过程中会有几次停顿。
But, I should say, I do want to give a full class discussion today, or presentation today.
但是，我应该说，我今天确实想进行全班讨论或演示。
We only have so many opportunities to discuss things.
我们只有这么多机会来讨论事情。
And I'd like to set the scene for you.
我想为你布置一下场景。
And I think that will also help you decide about taking this course.
我认为这也会帮助您决定参加这门课程。
Now, this course is part of the Yale Open Courses Program.
现在，该课程是耶鲁大学公开课程计划的一部分。
And, as you probably know, there are lots of--well, a select number, but a substantial number of courses that are offered free to the public via the Internet.
而且，正如您可能知道的那样，有很多——嗯，是经过选择的，但数量相当多的课程通过互联网免费向公众提供。
And this is one of them for the fall.
这是秋季的其中之一。
And I take this opportunity to greet our Internet students and Internet friends.
借此机会，我向我们的互联网同学和互联网朋友们问好。
So since it's part of this project, a Yale University broadcast team will be recording all the classes.
因此，由于这是该项目的一部分，耶鲁大学的广播团队将录制所有课程。
And they'll be as unobtrusive as possible.
而且他们会尽可能不引人注目。
The classroom experience will be essentially as it would be if they're not there.
课堂体验基本上与他们不在场时一样。
And it's their intention to videotape me, and not you, so neither your faces nor voices are supposed to appear.
他们的目的是拍摄我，而不是你，所以你的脸和声音都不应该出现。
Your questions are unlikely to be heard.
你的问题不太可能被听到。
I will repeat the questions, so that people watching this on the Internet will have an idea.
我把问题重复一遍，让网上看这个的人心里有一个想法。
And I do encourage questions, both things that you haven't understood or things for elucidation.
我确实鼓励提出问题，无论是你不理解的事情还是需要阐明的事情。
I have a slightly more formal lecture style than some people, perhaps.
也许我的演讲风格比某些人稍微正式一些。
I try to have a reasonably structured lecture that doesn't wander off too much.
我尝试讲一个结构合理、不会走得太远的讲座。
Some of you have taken courses from me and know I have certain themes, or preoccupations, or diversions.
你们中的一些人学过我的课程，并且知道我有某些主题、关注点或消遣。
But I'm going to try to be as coherent as possible, partly because we are filming.
但我会尽量保持连贯，部分原因是我们正在拍摄。
So I hope that you're enthusiastic about the fact that we are participating in this Yale Open Courses initiative.
因此，我希望您对我们参与耶鲁大学公开课程计划感到热情。
And, having said that, now you should just think it away.
话虽如此，现在你应该把它抛开。
The broadcast team is not very conspicuous.
转播团队并不是很显眼。
And the objective is for us to interact in the classroom as we normally would.
目标是让我们像平常一样在课堂上互动。
And this is part of the unique experience of teaching and learning at Yale, so don't hesitate to ask me if you have any questions or concerns.
这是耶鲁大学独特教学体验的一部分，所以如果您有任何问题或疑虑，请随时询问我。
The syllabus, you all have copies of the syllabus, I believe.
教学大纲，我相信你们都有教学大纲的副本。
And, of course, you'll have seen it on the server.
当然，您会在服务器上看到它。
The books are at Yale Bookstore, and they are all there.
这些书都在耶鲁书店，而且都在那里。
I hope there will be enough copies; if not, we will get more.
我希望有足够的份数；如果没有，我们会得到更多。
The first assignment is, conveniently in this sense, from the course pack.
从这个意义上来说，第一个作业来自课程包。
The course pack is at TYCO, the photocopy place on Elm Street.
课程包位于 TYCO，Elm Street 的复印店。
If you don't know where that is, let us know.
如果您不知道那在哪里，请告诉我们。
And the assignments for Monday and Wednesday, those first two assignments are from Peter Brown's The World of Late Antiquity and A.
周一和周三的作业，前两项作业来自彼得·布朗的《古代晚期的世界》和 A.
H.
H.
M.
M。
Jones' Constantine and the Conversion of Western Europe.
琼斯的《君士坦丁与西欧的转变》。
Questions so far?
到目前为止还有疑问吗？
Right.
正确的。
OK.
好的。
So the requirements that you see on the syllabus are a short paper that's due October the 10th.
因此，您在教学大纲上看到的要求是一篇短论文，需于 10 月 10 日截止。
A mid-term that will be held in class October 17th.
期中考试将于 10 月 17 日在课堂上进行。
And a long paper, which is due December 5th.
还有一篇长论文，截止日期为 12 月 5 日。
That long paper is a research paper.
那篇长论文是一篇研究论文。
And we'll be glad to help you choose a topic, offer you suggestions, help you get started on that.
我们很乐意帮助您选择主题，为您提供建议，并帮助您开始。
It's 15 to 20 pages, and it counts for 40% of your grade.
它有 15 到 20 页，占你成绩的 40%。
The mid-term counts 30% of the grade; the short paper 20%; and your section grade is 10%.
期中考试占成绩的30%；短论文20%；你的部分成绩是 10%。
Now, this course does not have onerous requirements.
现在，这门课程没有繁重的要求。
But I expect you to do the requirements that we have.
但我希望你能满足我们的要求。
There's no final exam.
没有期末考试。
I urge you to blot out of your mind the temptation not to do the reading because there's no final exam, or the reading of the second part of the course.
我强烈建议你不要因为没有期末考试或课程第二部分的阅读而放弃阅读的诱惑。
And if we think that this is a problem, judging on the basis of how the sections go, we reserve the possibility of giving you quizzes in the section in the section [correction: second] half of the course.
如果我们认为这是一个问题，根据各部分的进展情况来判断，我们保留在课程的[更正：第二]部分中为您提供测验的可能性。
Paper times, I'm going to be firm on this.
纸质时代，我会坚定这一点。
I can't say absolutely no extensions on the paper, because I acknowledge the existence of overwhelming emergencies.
我不能说文件上绝对没有延期，因为我承认存在压倒性的紧急情况。
But let me give you an example of an excuse that's not going to be accepted: "I have three other papers due that week." OK?
但让我给你举一个不会被接受的借口的例子：“我那周还有另外三篇论文要交。”好的？
Plan in advance.
提前计划。
We are at your disposal.
我们随时为您服务。
If you want to plan your final paper tomorrow, hey, this afternoon, talk to me.
如果你想计划明天的期末论文，嘿，今天下午，跟我谈谈。
I'm eager to hear from you about that.
我很想听听你的消息。
In the sections, we don't want you to bring laptops.
在这些部分中，我们不希望您携带笔记本电脑。
And the reason for that is, not that we think you're going to be Facebooking or answering your email, because we know that you never do that.
原因是，我们并不认为您会发 Facebook 或回复电子邮件，因为我们知道您永远不会这样做。
The laptops, in our experience, interfere with the purpose of the section, which is partly to talk to each other.
根据我们的经验，笔记本电脑干扰了该部分的目的，部分目的是相互交谈。
And rather than focusing on the screen, and then, in a sense, being a series of archipelago of little islands, rather than a section, in the sense of give and take and interchange.
而不是专注于屏幕，然后，从某种意义上说，是一系列小岛的群岛，而不是一个部分，在交换和交换的意义上。
If you think that that imposes some kind of hardship on you, I think you'll find that it is pleasant.
如果你认为这给你带来了某种困难，我想你会发现这是令人愉快的。
And if there's some technical hardship, let me know.
如果有一些技术困难，请告诉我。
So logistical questions?
那么后勤问题呢？
Questions about the organization in the course, or any other aspect of this?
对课程中的组织或任何其他方面有疑问吗？
Good, that means that I'm clearer than on some occasions.
很好，这意味着我比某些时候更清楚了。
So, if anybody wants to leave now, this is one opportunity.
所以，如果有人现在想离开，这是一个机会。
But, since it looks like I have your attention riveted, let me introduce the course in terms of its actual content.
不过，既然你们的注意力都被我吸引住了，那我就以实际内容来介绍一下这门课程吧。
Chapter 2: Introduction to the Themes of the Course [00:09:54]
第 2 章：课程主题简介 [00:09:54]
We are beginning by looking at the crisis of the Roman Empire.
我们首先来看看罗马帝国的危机。
And then we will be looking at its peculiar legacy.
然后我们将看看它独特的遗产。
In the year 1000, where we stop, we will still be dealing with The Inheritance of the Roman Empire, the title of Chris Wickham's book, one of the books that we're going to be using a lot.
到了 1000 年，我们仍然会讨论《罗马帝国的继承》，这是克里斯·威克姆 (Chris Wickham) 的书的书名，也是我们将经常使用的书之一。
The legacy is peculiar because, while the memory of the Roman Empire remains intact throughout the period, and beyond--I mean, to this day, the head of the Catholic Church is in Rome.
这份遗产很奇特，因为虽然罗马帝国的记忆在整个时期和以后仍然完好无损——我的意思是，直到今天，天主教会的领袖仍然在罗马。
Until 1960, the transactions of the papacy were in Latin; the services of the Church were in Latin, the Catholic Church were in Latin.
1960 年之前，罗马教皇的交易都是用拉丁文进行的。教会的仪式是用拉丁语进行的，天主教堂也是用拉丁语进行的。
And Latin remains the official language of the Catholic church in its administrative head.
拉丁语仍然是天主教会行政首脑的官方语言。
So the most faithful preserver of Rome and its legacy, historically, is the Catholic Church.
因此，从历史上看，罗马及其遗产最忠实的保护者是天主教会。
And this is a paradox because the Church begins its career, and, indeed, its first 250 years, as illegal in the Roman empire.
这是一个悖论，因为教会在罗马帝国开始其职业生涯时，事实上，在其最初的 250 年里，都是非法的。
And, indeed, there are periodic persecutions where people were punished, including killed, because they were Christian.
事实上，迫害时有发生，人们因为是基督徒而受到惩罚，包括被杀害。
The most faithful preserver of Rome, however, after the fifth century collapse of the Empire in the West, is the so-called Byzantine Empire--the Byzantine Empire with its headquarters in Constantinople.
然而，在西方五世纪帝国崩溃之后，罗马最忠实的维护者却是所谓的拜占庭帝国——总部位于君士坦丁堡的拜占庭帝国。
Despite the fact that it would abandon Latin for Greek in the sixth century and turn into a very different kind of political and cultural entity, the Byzantine Empire went down in flames to the Turks in 1453 still as the Roman Empire.
尽管拜占庭帝国在 6 世纪放弃了拉丁语，转而使用希腊语，并成为一种截然不同的政治和文化实体，但拜占庭帝国在 1453 年被土耳其人烧毁，但仍以罗马帝国的身份存在。
That was its official name to the end.
这就是它的正式名称。
Another heir to the Roman Empire, in a sense, is Islam, which begins in the seventh century, in the middle of our period.
从某种意义上说，罗马帝国的另一个继承者是伊斯兰教，它始于七世纪，也就是我们这个时代的中期。
I don't have to emphasize to you the historical importance of Islam.
我不必向你们强调伊斯兰教的历史重要性。
But our task is to understand its origin and its astonishing expansion in terms of this era, 250 to 1000.
但我们的任务是了解它的起源以及它在这个时代（250 到 1000）的惊人扩张。
To understand it in terms of its times, and thus how it arises and interacts with the Roman and Byzantine as well as, offstage, the Persian, Empires that it either destroys or weakens in the seventh and eighth centuries.
从它所处的时代来理解它，从而了解它如何产生并与罗马和拜占庭以及幕后的波斯帝国相互作用，这些帝国在七世纪和八世纪要么被它摧毁，要么被削弱。
Mohammed was from outside the former empire, from Arabia, and may be said to represent a very different kind of set of ideas.
穆罕默德来自前帝国之外，来自阿拉伯半岛，可以说代表了一种非常不同的思想。
But the power of Islam would, for centuries, be concentrated in areas of the former Roman Empire: the Mediterranean, the Balkans, Egypt, Syria, North Africa.
但几个世纪以来，伊斯兰教的势力都集中在前罗马帝国的地区：地中海、巴尔干半岛、埃及、叙利亚、北非。
Of course, in the latter, it still is the overwhelming majority religion.
当然，在后者中，它仍然是绝大多数宗教。
And Islam then brings up a sort of question that I'm not going to deal with directly very much, but that will be at the back of our minds, and that is relevance.
然后伊斯兰教提出了一个我不会直接讨论的问题，但这将是我们脑海中的一个问题，那就是相关性。
This is a pre-industrial course; it's in the very pre-industrial category in terms of requirements.
这是一门前工业化的课程；就要求而言，它属于工业化前的类别。
It's far away; it's distant.
距离很远；很遥远。
That is part of its appeal, I think, is as I said, its strangeness.
我认为，正如我所说，这是它的吸引力的一部分，它的陌生性。
But the lessons from the material covered in this course are perhaps these-- worth thinking about.
但是本课程所涵盖的材料的教训也许是值得思考的。
How, perhaps the most successful, multi-cultural empire of Western history, how it did that, how it endured for so long.
也许是西方历史上最成功的多元文化帝国，它是如何做到这一点的，它是如何持续这么久的。
The success of the Roman Empire and why it finally failed.
罗马帝国的成功及其最终失败的原因。
And in that failure, how does a rich, literate, well-developed society come to be destroyed by a more primitive one?
在这种失败中，一个富裕、有文化、发达的社会是如何被一个更原始的社会摧毁的呢？
Primitive, at least, in the sense of material culture, economic complexity, urbanization, and literacy.
至少在物质文化、经济复杂性、城市化和识字能力方面是原始的。
Another important lesson is the power of religious ideas, not only intrinsically as part of people's lives and outlook, but socially and historically: how religion affects the political course of history.
另一个重要的教训是宗教思想的力量，不仅在本质上是人们生活和观点的一部分，而且在社会和历史上：宗教如何影响历史的政治进程。
Having said this, I think I did mention, I was going to tell you what was fun about this course.
话虽如此，我想我确实提到了，我要告诉你这门课程的有趣之处。
This is what I think is fun, and I've already kind of alluded to this.
这就是我认为有趣的地方，我已经提到过这一点。
We begin with a familiar world, in the sense that the Roman Empire, although obviously not technologically the same as the one we live in, is a very advanced society and a very complex one.
我们从一个熟悉的世界开始，罗马帝国虽然在技术上显然与我们生活的社会不同，但它是一个非常先进的社会，也是一个非常复杂的社会。
Advanced?
先进的？
Well, go to Europe and look around, and see the engineering feats of the Romans.
好吧，去欧洲看看，看看罗马人的工程壮举。
See the public life that the baths, stadia, temples, law courts, marketplaces, whose ruins still, in many instances, dwarf the towns that survived around them.
看看公共生活，浴室、体育场、寺庙、法院、市场，在许多情况下，它们的废墟仍然使周围幸存的城镇相形见绌。
See what an accomplishment that is.
看看那是多么大的成就。
It is a huge empire, a bureaucratic empire, one with lots of literate people, a huge army, a huge civil service, a lot of commerce back and forth, all things that are familiar to us.
这是一个庞大的帝国，一个官僚帝国，有很多有文化的人，一支庞大的军队，庞大的公务员队伍，大量的来回贸易，所有这些都是我们所熟悉的。
But as it weakens and collapses, you get a kind of, if not post-apocalyptic, at least transformative experience.
但当它衰弱和崩溃时，你会得到一种即使不是后世界末日的体验，至少也是变革性的体验。
It gets stranger and stranger, more and more disorganized, harder to understand at first grasp.
它变得越来越陌生，越来越杂乱，乍一看更难理解。
Basically we begin in the Shire, and we end up in more dangerous territories.
基本上我们从夏尔开始，最终到达更危险的地区。
It's hard to describe the territory that we end up in, but that is what I think is intriguing about the course.
很难描述我们最终进入的领域，但这就是我认为这门课程有趣的地方。
You start out in a familiar world, and it just becomes something alien, but, I think, appealing.
你从一个熟悉的世界开始，它变得陌生，但我认为很有吸引力。
Appealing, but I do have one warning for you.
很吸引人，但我确实有一个警告要给你。
Or one thing that I have seen students surprised at, and sometimes even annoyed at.
或者我看到学生们感到惊讶，有时甚至恼火的一件事。
And that is, we've got to talk about religion: both Christianity and Islam, and, to a more limited extent, Judaism, and also paganism, for that matter.
也就是说，我们必须谈论宗教：基督教和伊斯兰教，以及在更有限的范围内的犹太教，以及异教。
But the one that tends to bother people actually is Christianity.
但实际上最让人烦恼的是基督教。
So sometimes people will say, I thought I was taking a History course, and this turned into a Religious Studies course before my eyes.
所以有时候人们会说，我以为我在上历史课，结果在我眼前变成了宗教研究课。
We're going to have to talk about some heresies.
我们将不得不谈论一些异端邪说。
You're going to have to understand, actually, what people are fighting and killing each other over, when they talk about the nature of Christ, or the relationship among the three persons of the Trinity.
实际上，当人们谈论基督的本质或三位一体的三个位格之间的关系时，你必须了解人们在互相争斗和残杀的原因。
This is unfamiliar, but, again, I think unfamiliarity is good for us.
这是陌生的，但我再次认为陌生对我们有好处。
And unfamiliarity has a funny way of turning into familiar.
陌生的东西可以通过一种有趣的方式变得熟悉。
When I started teaching--well, dinosaurs weren't walking the earth, but they'd just departed, primitive birds and early mammals--the assumption was that religion was safely--religion as a political movement, not religion as a personal commitment, but religion as something that had an impact on politics was pretty safely gone, and that it was a feature of medieval history.
当我开始教学时——嗯，恐龙并没有在地球上行走，但它们刚刚离开，原始鸟类和早期哺乳动物——假设宗教是安全的——宗教作为一种政治运动，不是作为个人承诺的宗教，但宗教作为对政治有影响的东西已经安全地消失了，它是中世纪历史的一个特征。
Obviously the last years have shown us, in many ways, the power of religious ideas.
显然，过去几年在很多方面向我们展示了宗教思想的力量。
The power of religious ideas, not solely personally, but collectively; not solely as sentiments, but as political movements.
宗教观念的力量不仅是个人的，而且是集体的；不仅仅是作为情感，而且作为政治运动。
Chapter 3: The Roman Empire before the Crisis of the Third Century [00:18:48 ]
第三章：三世纪危机前的罗马帝国[00:18:48]
So we begin with the crisis of the Empire, the first crisis of the Empire in the third century AD.
那么我们就从帝国的危机开始，这是公元三世纪帝国的第一次危机。
If we go back just before that-- this isn't officially part of the course, this is like the chef offers you this little amuse-bouche, this little snack to begin the meal.
如果我们回到那之前——这不是课程的正式一部分，这就像厨师为您提供一点开胃小菜，这种小点心来开始用餐。
The period of the Good Emperors, the second century AD-- the term the Good Emperor is a term popularized by the great historian of The Decline and Fall of The Roman Empire, Edward Gibbon, who wrote in the 18th century.
好皇帝时期，公元二世纪——好皇帝这个词是由伟大的罗马帝国衰亡历史学家爱德华·吉本在18世纪所著的著作中流行起来的一个术语。
And it's one of those works that, whatever its myriad factual and interpretive inaccuracies, still sets the program for how we look at the decadence and collapse of the Roman Empire.
这就是其中一部作品，无论其在事实和解释上有多少不准确之处，仍然为我们如何看待罗马帝国的衰落和崩溃奠定了基础。
Gibbon says, "If a man were called upon to fix the period in history of the world during which the condition of the human race was most happy and prosperous, he would, without hesitation, name that which elapsed from the accession of Nerva to the death of Marcus Aurelius," that is, 96 to 180 AD.
吉本说：“如果有人被要求确定世界历史上人类最幸福、最繁荣的时期，他会毫不犹豫地说出从涅尔瓦即位到马库斯·奥勒留去世这段时期”，即公元 96 年至 180 年。
He goes on, "Their united reigns are possibly the only period in which the happiness of a great people was the sole object of government." So it's this period of the so-called Good Emperors against which the subsequent decline traced in Gibbon's monumental work would take place.
他接着说，“他们的统一统治可能是唯一一个以伟大人民的幸福为政府唯一目标的时期。”因此，正是在这段所谓的“好皇帝”时期，吉本的不朽著作中随后出现的衰落正是在这个时期发生的。
Now, as opposed to Gibbon, we're not so confident that the Roman Empire was so wonderful for everybody involved.
现在，与吉本相反，我们不太相信罗马帝国对每个参与者来说都如此美好。
We have a somewhat more egalitarian outlook than Gibbon.
我们的观点比吉本更加平等。
Gibbon never says, oh, well, what about the slaves?
吉本从来没有说过，哦，那么奴隶呢？
Or what about the peasant, or hey, the position of the women in society?
或者农民，或者嘿，妇女在社会中的地位呢？
But more than that, I think we have some more doubt and hesitation as to whether any state, particularly any powerful state, necessarily represents a standard of virtue or happiness.
但更重要的是，我认为我们对任何国家，特别是任何强大的国家是否必然代表美德或幸福的标准还有更多的怀疑和犹豫。
For the poor, the smooth functioning of the Roman government was less important than it was for the propertied classes.
对于穷人来说，罗马政府的顺利运作并不像对于有产阶级那么重要。
Because the Roman state, like most states, in so far as it practiced the rule of law, was set up to guarantee property, not rights.
因为罗马国家与大多数国家一样，就其实行法治而言，是为了保障财产而不是权利而建立的。
And you'll see Wickham, when we come to read him, he emphasizes, in the chapter on the burden of rule in the Roman Empire-- this is for September 19th-- the Roman Empire was not organized to reward ordinary people.
你会看到威克姆，当我们来读他的书时，他在关于罗马帝国统治负担的章节中强调——这是9月19日的——罗马帝国的组织并不是为了奖励普通人。
To different degrees, and at varying times, it did rely on slave labor.
它确实在不同程度上、在不同时期依赖奴隶劳动。
This is easy to exaggerate.
这很容易被夸大。
It's not a slave society.
这不是奴隶社会。
It's not an overwhelmingly slave-owning society, but certainly many of its enterprises involved slavery.
这并不是一个奴隶制占绝大多数的社会，但它的许多企业肯定都涉及奴隶制。
Its laws were designed to protect the property of the wealthy, rather than to mete out equal justice.
它的法律旨在保护富人的财产，而不是实现平等正义。
Rome was an imperial power, and, as I will say in a moment, it was an extraordinarily tolerant one.
罗马是一个帝国强权，而且，正如我稍后会说的，它是一个异常宽容的强权。
But it was tolerant as long as you conformed to their image of civilization.
但只要你符合他们的文明形象，它还是宽容的。
Like many great imperial powers, it assumed that there were certain areas of life that were optional.
与许多伟大的帝国主义强国一样，它假定生活中的某些领域是可以选择的。
They were very tolerant with regard to religion, for example.
例如，他们对宗教非常宽容。
But their definition of civilization was being like us.
但他们对文明的定义是像我们一样。
They were generous about that.
他们对此很慷慨。
They would make citizens of people from the Celtic lands of Britain to Egypt.
他们将使从英国凯尔特人土地到埃及的人民成为公民。
But this meant conforming to a certain set of standards, beliefs, assumptions, and a way of life.
但这意味着遵守一套特定的标准、信仰、假设和生活方式。
Another thing that we now would dissent from Gibbon about is the efficiency of the Roman Empire.
我们现在反对吉本的另一件事是罗马帝国的效率。
To Gibbon, in the 18th century, the Roman Empire appeared a marvel of efficiency.
对吉本来说，18世纪的罗马帝国堪称效率奇迹。
But really, how could it be efficient?
但实际上，如何才能高效呢？
The distances were so long, and travel was so slow.
距离如此遥远，行进如此缓慢。
This is an empire that took weeks and weeks to traverse in the state of communications.
这是一个需要数周时间才能穿越交通状况的帝国。
And we know, from contemporary times that, even with great communications, indeed, with instantaneous communications, it's very hard to hold states together.
我们知道，从当代开始，即使有良好的通讯，甚至是即时的通讯，也很难将国家团结在一起。
And, in fact, one of the things that's happened in the last 50 years is the weakening of the state, strangely enough.
事实上，奇怪的是，过去 50 年发生的事情之一就是国家的衰弱。
Strangely, because what people thought was going to happen is what had been going on in the 20th century generally.
奇怪的是，因为人们认为将会发生的事情正是 20 世纪普遍发生的事情。
States had become more and more powerful, more and more dictatorial, more and more tyrannical.
国家变得越来越强大、越来越独裁、越来越暴虐。
And, indeed, George Orwell's 1984, written in the post-war era in the late 1940s, assumes that totalitarianism is what's going to be generalized.
事实上，乔治·奥威尔 (George Orwell) 的《1984》写于 20 世纪 40 年代末的战后时代，他认为极权主义将被普遍化。
In fact, it turns out that the problem is not so much the state-- look at the great states of the mid-20th century: one no longer exists, the Soviet Union, and the other, the United States--whatever our strengths are--it doesn't seem to be the extraordinary power of the central government, which is, in fact, much reduced from what is was in, say, 1950, by any measurement.
事实上，事实证明，问题并不在于国家——看看20世纪中叶的伟大国家：一个已经不复存在，苏联，另一个是美国——无论我们的优势是什么——它似乎并不在于中央政府的非凡权力，事实上，无论以何种标准衡量，中央政府的权力都比1950年的情况要小得多。
So we have a different idea of the state.
所以我们对国家有不同的看法。
We're more aware of the limitations of state power in past times.
我们更加认识到过去国家权力的局限性。
We're more aware of the discrepancy between the rhetoric of power-- and no polity equals the Roman Empire for its ceremonies of power, its architecture of power, its culture of power.
我们更加意识到权力修辞之间的差异——就权力仪式、权力建筑和权力文化而言，没有哪个政体能与罗马帝国相媲美。
But the emperor, in fact, however glorious, however much in the third century was worshiped as a god, his power was limited.
但实际上，无论皇帝多么光荣，无论在三世纪多么受人崇拜，他的权力都是有限的。
His power was limited in terms of enforcement, if not in theory.
即使在理论上，他的权力在执行方面也受到限制。
And this will be important because, right from the start, we're going to assess the accomplishments of the Emperor Diocletian, at the end of third century, and the Emperor Constantine, beginning of the fourth century, who may be said to have saved the empire from collapse.
这很重要，因为从一开始，我们就要评估三世纪末的戴克里先皇帝和四世纪初的君士坦丁皇帝的成就，据说他们使帝国免于崩溃。
The thing about the Roman Empire that is indisputable, and does not have a value judgment attached to it, is that it was enduring.
罗马帝国无可争议的一点是它是持久的，而且没有任何价值判断。
The Roman Empire lasted for an incredibly long time; it was stable.
罗马帝国持续了非常长的时间。它很稳定。
In the year 410 the Visigoths sacked, plundered Rome.
410年，西哥特人洗劫并掠夺了罗马。
They entered the city of Rome, this so-called barbarian tribe, and they pillaged it.
他们进入了罗马城，这个所谓的野蛮部落，他们对它进行了掠夺。
They pillaged it in a fairly orderly way, but, nevertheless, they pillaged it.
他们以相当有秩序的方式掠夺它，但尽管如此，他们还是掠夺了它。
This was the first time this had happened in the city of Rome in something on the order of 800 years.
这是罗马城近 800 年来第一次发生这种情况。
The Empire itself, by this time, was nearly 400 years old.
此时，帝国本身已有近 400 年的历史。
The other indisputable accomplishment of the Roman Empire is that it controlled the Mediterranean.
罗马帝国的另一个无可争议的成就是它控制了地中海。
The Mediterranean was its center, referred to often as Mare Nostrum , as “Our Sea.” Our sea because they controlled all of the shoreline of the Mediterranean--the only power that has ever done that.
地中海是它的中心，通常被称为“我们的海”。我们的海洋，因为他们控制了地中海的所有海岸线——这是唯一做到这一点的国家。
There have been great empires: the Ottoman Empire, the Byzantine Empire, the Caliphate, but none of them controlled more than about 40% of the Mediterranean at any one time.
曾经有过伟大的帝国：奥斯曼帝国、拜占庭帝国、哈里发帝国，但没有一个帝国在任何时期控制过超过 40% 的地中海地区。
So even if we dissent from Gibbon's calm assurance that the best period of human history was the era of the Good Emperors in the second century AD, we shouldn't minimize the accomplishments of this empire and of this era.
因此，即使我们不同意吉本的冷静保证，即人类历史上最好的时期是公元二世纪的好皇帝时代，我们也不应该低估这个帝国和这个时代的成就。
To live in security, with respect to both outside enemies and internal disorder, essentially peace and the rule of law, was unusual.
生活在安全之中，无论是外部敌人还是内部混乱，基本上都是和平与法治，这是不寻常的。
And, unfortunately, it remains so.
不幸的是，情况仍然如此。
Rome was an immense empire.
罗马是一个庞大的帝国。
It stretched from England to the Sahara, from Spain to Armenia.
它从英格兰延伸到撒哈拉沙漠，从西班牙延伸到亚美尼亚。
It had a common language of administration, Latin.
它有一种共同的管理语言：拉丁语。
And two cultural languages, Greek and Latin, understood by the elite from one end of the empire to the other.
还有两种文化语言，希腊语和拉丁语，从帝国的一端到另一端的精英阶层都能理解。
The cities were not walled until the third century.
这些城市直到三世纪才建有城墙。
Gibbon, in particular, emphasizes the tolerance of Rome, which appealed to his innate anti-clericalism.
吉本尤其强调罗马的宽容，这吸引了他与生俱来的反教权主义。
And, as many of you know, his explanation for the fall of the Empire was Christianity.
而且，正如你们许多人所知，他对帝国衰落的解释是基督教。
It was Christianity that weakened the Empire, weakened its elite, turns its attention to foolish controversies over Trinitarian or Christological concerns, when they should have been concentrating on the barbarians.
正是基督教削弱了帝国，削弱了它的精英，将其注意力转向了关于三位一体论或基督论问题的愚蠢争论，而这些争论本应集中在野蛮人身上。
This is not accepted anymore, for reasons that will become clearer in these first few weeks.
这不再被接受，原因将在最初几周内变得更加清晰。
And its appeal though, the idea of toleration, is very important to Gibbon, writing in the 18th century, when Europe had just emerged from centuries of religious wars.
不过，它的吸引力，即宽容的理念，对吉本来说非常重要，因为他写作于 18 世纪，当时欧洲刚刚摆脱了几个世纪的宗教战争。
Having seen the wars of the Reformation, well not literally, he hadn't lived through them, but being the inheritor of these religious wars, of the Thirty Years War in Germany in the 17th century, of religious controversy in Britain, Gibbon, like many members of the Enlightenment generation he was part of, thought that the world would be far better if religion remained either an exclusively private matter or just disappeared.
吉本亲眼目睹了宗教改革战争，事实上，他并没有经历过这些战争，但作为这些宗教战争、17世纪德国三十年战争、英国宗教争议的继承者，吉本和他所在的启蒙运动一代的许多成员一样，认为如果宗教要么完全是私人事务，要么就消失了，世界会好得多。
So for him, the villain in history, and in particular, the villain in Roman history is religion.
所以对他来说，历史上的恶棍，特别是罗马历史上的恶棍就是宗教。
But, however tolerant, of course, Rome drew the line at Christianity, for reasons we shall discuss.
但是，无论多么宽容，罗马当然还是对基督教划清了界限，原因我们将讨论。
But it is still, historically, quite unusual that the Empire should have permitted all of these other religions.
但从历史上看，帝国允许所有这些其他宗教仍然是很不寻常的。
Indeed, rather than regarding, say, the religions of Egypt as inferior, they simply brought those gods in.
事实上，他们并没有认为埃及的宗教是低等的，而是只是将这些神祇带了进来。
Monday, you might worship Zeus.
周一，你可能会崇拜宙斯。
And Tuesday hey, if you wanted to see if Isis was going to help you with your impending business deal, why not go and see an Egyptian temple?
周二嘿，如果你想看看伊斯兰国是否会帮助你完成即将到来的生意，为什么不去参观埃及寺庙呢？
So its eclectic.
所以它是不拘一格的。
It's a little bit like the way Americans dine out.
这有点像美国人外出就餐的方式。
It makes no sense to most people, in most of the world, to say something like, "Oh, I don't want Japanese food.
对于世界上大多数人来说，说“哦，我不想吃日本菜”这样的话是没有意义的。
I had that for lunch." If you're in Japan you're expected to have Japanese food for lunch and for dinner, and the same with Italian food.
我午餐吃了那个。”如果您在日本，您应该在午餐和晚餐时吃日本菜，意大利菜也一样。
The same is true of religion, most people don't just say, "Oh, I don't want to go to Presbyterian Church this weekend, I'm going to go worship at a Buddhist temple, just for a change”.
宗教也是如此，大多数人不会只是说，“哦，这个周末我不想去长老会，我要去佛寺做礼拜，只是为了换换心情”。
This is more in the nature of Roman religion.
这更符合罗马宗教的本质。
So this kind of tolerance is unusual.
所以这种宽容是不寻常的。
So tolerance, tolerance is a real virtue of the Empire, even if it's limited.
所以宽容，宽容是帝国真正的美德，即使它是有限的。
Real virtue because it's unusual, historically.
真正的美德，因为它在历史上是不寻常的。
Peace -- the Roman Empire spent half of its state budget on the army.
和平——罗马帝国将一半的国家预算用于军队。
On the other hand, no empire this large could be held together by military means alone.
另一方面，没有一个如此庞大的帝国能够仅靠军事手段来维持统一。
It was held together by an elite that shared notions of civilization, that made certain sacrifices for the public good.
它是由拥有共同文明观念、为公共利益做出一定牺牲的精英聚集在一起的。
Those games, the circuses, the competitions, the ceremonies were usually paid for by private people, not by the state, for example.
例如，这些比赛、马戏、比赛、仪式通常是由私人而不是国家支付费用的。
It is an urban civilization, with an elite that is urban.
这是一种城市文明，有城市精英。
The cities held their local gods.
城市里供奉着当地的神灵。
They had local administration.
他们有地方行政机构。
They built aqueducts, temples, law courts, all these edifices that I mentioned earlier.
他们建造了渡槽、寺庙、法院，以及我之前提到的所有这些建筑物。
It was a cosmopolitan way of life.
这是一种国际化的生活方式。
So it's diverse in the sense that there are many different peoples, but unified, in the sense that the elite shares a common language and even the city planning is the same.
因此，它是多样化的，因为有许多不同的民族，但它是统一的，因为精英们拥有共同的语言，甚至城市规划都是相同的。
If you went to London or you went to Timgad, in what's now the Algerian desert, you'd know your way around.
如果你去过伦敦或者蒂姆加德（位于现在的阿尔及利亚沙漠），你就会知道周围的路。
You'd know where to find the marketplace.
您会知道在哪里可以找到市场。
You'd know that it was laid out in a grid.
你会知道它是排列在网格中的。
You'd know where the law courts would be in relation to the temples.
你会知道法庭与寺庙的关系。
You could find your way, just as if you get off the interstate, you know that there will be a Wendy's or a Denny's or a Shell station.
你可以找到路，就像你下了州际公路一样，你知道会有温迪车站、丹尼车站或壳牌车站。
And it would be an exceptional place that didn't have them.
如果没有它们，那将是一个特殊的地方。
If you couldn't find a Home Depot, even without benefit of technical aids, getting off an exit of the average interstate highway then you don't live in America, or you haven't been here very long.
如果你找不到家得宝，即使没有技术援助，从普通州际高速公路的出口下车，那么你就没有住在美国，或者你来美国的时间不长。
So the same thing, there's a sort of a mental picture of what a city looks like, from one end of the empire to the other.
所以同样的事情，从帝国的一端到另一端，心里都有一幅城市的样子。
But it is an empire that is centered around the Mediterranean, and not just logistically or politically, but culturally.
但它是一个以地中海为中心的帝国，不仅在后勤或政治上，而且在文化上。
For the Romans, their empire included lands where olive trees didn't grow, and where wine grapes didn't flourish, but those places were not places they wanted to live.
对于罗马人来说，他们的帝国包括不生长橄榄树、不盛产酿酒葡萄的土地，但这些地方并不是他们想要居住的地方。
They wanted to control them, but they were beyond civilization.
他们想控制它们，但它们超出了文明范围。
So a government official on the Danube, in what's now Hungary, writes home complaining that, quote, "The inhabitants lead the most miserable of lives for they cultivate no olives and they drink no wine," end of story.
因此，多瑙河畔（现在的匈牙利）的一位政府官员写信回家抱怨道，“居民过着最悲惨的生活，因为他们不种植橄榄，也不喝葡萄酒”，故事的结尾。
And you could imagine, there's a certain kind of East Coast discourse on the order of, "They have blueberry bagels out here, I can't live here.
你可以想象，有一种东海岸的话语，“他们这里有蓝莓百吉饼，我不能住在这里。
" Or, you know, the nearest Starbucks is 30 miles away, and there's no substitute.
“或者，你知道，最近的星巴克在 30 英里之外，而且没有替代品。
This is an impressive empire then.
这是一个令人印象深刻的帝国。
So, its flaws-- it has an imbalance between the urban and the rural, not as great as historians once thought, but it is dominated by cities that depend on peasants, but that tend to drain the land of its vitality.
所以，它的缺陷是——城乡失衡，并不像历史学家曾经想象的那么严重，但它是由依赖农民的城市主导的，而这往往会耗尽土地的活力。
It's also imbalanced East-West.
东西方也是不平衡的。
Strangely enough, for an empire that was founded in the West, by the time we start, the East is more prosperous.
奇怪的是，对于一个在西方建立的帝国来说，当我们开始的时候，东方更加繁荣。
It’s more urban.
它更加城市化。
It has more trade.
它有更多的贸易。
It's better organized, more commercial.
它组织得更好，更商业化。
Another flaw of this empire is its size.
这个帝国的另一个缺陷是它的规模。
It works for a long time, and then, when it doesn't work, this becomes a real problem.
它可以工作很长时间，然后，当它不起作用时，这就会成为一个真正的问题。
And then the army-- the army in the third century discovers that it can make and unmake emperors.
然后是军队——三世纪的军队发现它可以造就或废黜皇帝。
So the immediate crisis of the third century, which lasts from 235 to the accession of Diocletian in 284, is that it has dozens and dozens of emperors.
因此，从235年一直持续到284年戴克里先即位的第三世纪的直接危机是它有几十个皇帝。
Most reign for less than three years.
大多数统治时间不到三年。
All but one die violently.
除一人外，所有人都惨死。
So the two things are linked, the power of the army to proclaim an emperor, and the inability of that emperor to keep this power before the army or an army somewhere, in one province or another, rises up another emperor and kills the former one.
因此，这两件事是相互联系的，军队拥立皇帝的权力，以及皇帝无法在军队面前保留这种权力，或者一支军队在某个省份或另一个省的某个地方，兴起了另一位皇帝并杀死了前一位皇帝。
So it's a durable empire, but an unwieldy, and in certain respects, exhausted one.
因此，它是一个持久的帝国，但也是一个笨拙、在某些方面已经疲惫不堪的帝国。
So in the first part of the course, we're going to look at how this empire functioned.
因此，在课程的第一部分，我们将了解这个帝国是如何运作的。
And we're going to look at its two great crises.
我们将看看它的两次重大危机。
The first of them, this third century crisis, which involves all these many different emperors, also has invasions from Persia, also has the first indications of barbarian invasions across the frontier of the Danube and the Rhine rivers, but it survives this first crisis.
其中第一个，即这场三世纪的危机，涉及所有这么多不同的皇帝，也有来自波斯的入侵，也有野蛮人入侵多瑙河和莱茵河边境的最初迹象，但它在第一次危机中幸存下来。
And that is the accomplishment of Diocletian, about whom you're going to be reading.
这就是戴克里先的成就，你将要读到他的故事。
The second crisis, that of the fifth century, is similar, in many respects, but more final in its results.
第二次危机，即五世纪的危机，在许多方面都相似，但其结果更为最终。
The fifth century crisis witnesses the collapse of the Roman Empire in the West, the fall of the Roman Empire of Gibbon, that Gibbon made famous, and that continues to inspire a certain amount of fascination and fear today.
第五世纪的危机见证了西方罗马帝国的崩溃，吉本罗马帝国的灭亡，吉本使之闻名，至今仍然激发着一定程度的迷恋和恐惧。
So here are some questions that should be in the back of your mind, at least, while you do this reading for the first few weeks.
因此，至少在您在最初几周阅读本文时，您应该牢记以下一些问题。
When we're talking about the collapse or weakening of the Roman empire, did this happen because of foreign threats or internal weakness?
当我们谈论罗马帝国的崩溃或衰弱时，这是因为外部威胁还是内部弱点？
The rhetorical topos, and it's often invoked with regard to empires in the modern world, is internal weakness.
现代世界的帝国经常引用的修辞主题是内部弱点。
That's because the opponents don't seem very savage or very impressive.
那是因为对手看起来并不十分野蛮或令人印象深刻。
But it's not necessarily a given.
但这不一定是给定的。
As I said before, external enemies, even that don't appear to be that imposing, can, under certain circumstances, impress their will on what would seem to be a more powerful empire.
正如我之前所说，外部敌人，即使看起来不那么强大，在某些情况下也可以将他们的意志强加于一个看似更强大的帝国。
To some extent that is, indeed, because of internal weakness.
从某种程度上来说，这确实是因为内部的弱点。
But it won't do to exaggerate that.
但夸大这一点是不行的。
But this is one of the problems.
但这是问题之一。
Another problem is continuity versus change.
另一个问题是连续性与变化。
The East survives.
东方幸存。
The East even flourishes for a while.
东方甚至繁荣了一段时间。
And even for a while seems to be on the verge of re-conquering the West from the barbarians.
甚至有一段时间似乎处于从野蛮人手中重新征服西方的边缘。
So how can we talk about the fall of the Roman Empire when, you know, only part of it falls?
那么，当罗马帝国只衰落了一部分时，我们怎么能谈论它的衰落呢？
Another question is, how did the rise of Christianity affect the political and cultural fortunes of the Empire?
另一个问题是，基督教的兴起如何影响帝国的政治和文化命运？
As I said, Gibbon said it affected its fortunes by destroying it.
正如我所说，吉本说它通过摧毁它来影响它的命运。
But beyond that, I think, over simple explanation, how did Christianity change the Empire?
但除此之外，我想，通过简单的解释，基督教是如何改变帝国的？
Was this change a catastrophe or a transformation?
这种变化是一场灾难还是一场转变？
And, how did Christianity triumph?
那么，基督教是如何取得胜利的呢？
It seems to be so alien to everything Roman.
它似乎与罗马的一切都是那么陌生。
How does it become the official religion of the Empire?
它如何成为帝国的官方宗教？
And, how does it become, indeed, identified with the Empire?
而且，它实际上是如何与帝国认同的呢？
All of these questions are currently very much debated by historians.
所有这些问题目前都受到历史学家的广泛争论。
I'm not going to have a definitive answer for you.
我不会给你一个明确的答案。
I've certain opinions.
我有一定的意见。
I'll present the information basically in accord with that, but this is not something that has been scientifically proven or received universal acknowledgement.
我基本上按照这个来介绍信息，但这并不是经过科学证明或得到普遍承认的东西。
So we begin this course with the reign of the Emperor Diocletian, 284 to 305.
因此，我们从戴克里先皇帝统治时期（公元 284 年至 305 年）开始本课程。
And we do this because he solved a number of problems which threatened the survival of the Empire in the third century.
我们这样做是因为他解决了许多在三世纪威胁帝国生存的问题。
These problems, as I said, instability of rule, Persian invasion, barbarian invasions, and then, one I didn't mention, which is inflation, tremendous economic dislocation.
正如我所说，这些问题包括统治的不稳定、波斯的入侵、野蛮人的入侵，还有一个我没有提到的问题，那就是通货膨胀和巨大的经济混乱。
All of these are manifestations of the long-term flaws I just mentioned.
这些都是我刚才提到的长期缺陷的表现。
The thing about long-term flaws-- I mean, you can point to long-term flaws in the Soviet Empire or long-term flaws in the British Empire.
关于长期缺陷——我的意思是，你可以指出苏联帝国的长期缺陷或大英帝国的长期缺陷。
But why do they manifest themselves when they do?
但为什么他们会在这样做的时候表现出来呢？
Or, to put it another way, why does the empire go on and flourish for a couple hundred years, or a few decades, and then collapse?
或者换句话说，为什么帝国能够持续繁荣几百年、几十年，然后就崩溃了？