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The poor stay poor, the rich get rich That's how it goes Everybody knows これはレナード・コーエンの「エブリバディノウズ」の歌詞の一説ですが意訳してみました 誰でもわかってることさ、貧しい奴はいつまでも貧しく、富める奴らは、ますます肥え太る。 そういうもんさ。 まるで自信がありませんが。
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まるで自信がありませんが。 いいえ、いいえ。名訳ですよ。脱帽です。
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お願いします (8) The plebs still complained that there were no written laws. And a poor-but-free man whoowed money could still be forced into slavery if he couldn't pay his debts. So the plebs left the city again about 450 BCE. This protest finally convinced the Senate to create a written set of laws: the Twelve Tables. These laws set down, in writing, the accepted practices of the day. They didn't get to the root of the trouble between patricians and the discontented poor. The poor were still not treated as equals to the landowning rich. But the Twelve Tables were, at least, a start. (9) The twelve Tables were completed in 450 BCE. At some point─no one knows exactly when─they were inscribed on 12 bronze tables that were set up in the Forum for everyone to see. About a third of these early laws have survived because they were copied down by later writers. The others have been lost. The laws that we know about cover all sorts of crimes and conditions. Table 7, for example, decreed that if a road was not in good condition, a man could legally drive his oxen across someone else's fields. Table 8 dealt with a more serious question: whether a homeowner had the right to kill a burglar who broke into his house. According to Roman law, he did─but only if the burglar came at night or if a daytime burglar was armed and tried to defend himself. (10) Many of the laws make sense. For example, a property owner could be forced to trim his trees so that his neighbors would get sunlight. And if someone stole money, he could not be forced to repay more than three times the amount that he stole. But others seem incredibly harsh: for example,capital punishment for a person who sang an insulting song or lied in court. But all Roman citizens had the right to appeal to the Assembly to reverse a death sentence.
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お願いします (19) Thumbs down for The Story of the Eloquent Peasant. Whining, complaining peasant makes a meteoric climb from poor peasant to the pharaoh's right-hand man in this unbelievable tale of rags to riches. After the ninth time, the peasant complains to the pharaoh about all the injustices he has suffered, the reader identifies much too closely with the line "while for him who longs to see it come, death comes slowly." The reader is wishing for a crocodile to come along and swallow the peasant just to shut him up. The pharaoh must be terribly bored to enjoy the peasant's story so much that he rewards him with wealth and status. At least the peasant stopped complaining. (20) The Egyptians loved music, so there surely would be music reviews. "When I see you my eyes shine and I press close to look at you, most beloved of men who rules my heart. Oh, the happiness of this hour, may it go on for ever!... Never leave me!" If those love-song lyrics don't get your toe tapping, how about these lyrics from a New Kingdom love song? "Oh, night, be mine forever, now that my lover has come." (21) No magazine would be complete without a horoscope. Herodotus writes, "The Egyptians have ascertained the god to whom each month and day is sacred and they can therefore tell, according to the date of the child's birth, what fate is in store for him, how he will end his days, and what sort of person he will become." The calender had lucky days and unlucky days. The unlucky days were "days of the demons." But if you were born on the 10th day nf the 4th month of the Inundation, your destiny was to live to a ripe old age―now that's a lucky day. That's it for this issue. Look for the next edition next millennium, when fall fashions take on a Greek look.
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お願いします (1) Ancient Egyptians didn't worry about ending up on the worst-dressed list. No one appeared in carvings on the temple walls with a blurry blob over his face to mask the identity of a "fashion don't." But that't not because Egyptians weren't into grooming. The Greek historian Herodotus wrote that they were obsessed with it. The Egyptians weren't concerned about what to wear because, unlike today, where styles change every season, Egyptian fashion remained the same for thousands of years. (2) So what would an Egyptian fashion magazine look like (other than the fact it would be written on papyrus, need only one issue every 1,000 years or so, and could only be read by a few people since only about 1 percent of Egyptians could read)? (3) The cover girl's head would be shown in profile―that was how Egyptian artists drew people. She would be wearing a simple linen tube called a kalasiris that fell loosely to just above her ankles. If a man posed for the cover, he'd be dressed in a linen skirt, or schenti, that wrapped around his hips. That's what people wore, rich or poor. How the outfit was made could be quite different, though. If you happened to be royalty, your kalasiris or schenti would be woven from the finest plants, called flax, into a sheer, flowing, baby-soft linen. Weavers might then embroider the linen with thread of spun gold. If you happened to be an unskilled laborer, your clothes would be a bit scratchy because the fabric was woven from coarse vegetable fibers. (4) An ancient fashion magazine would certainly have ads for jewelry. Ancient Egyptians loved their jewelry, especially rings. They wore two or three on every finger. Even the poorest class wove grass and wildflowers for necklaces, bracelets, and rings. Jewelry wasn't just for women. Men were just as fashion conscious. Many male mummies have pierced ears. The king awarded his soldiers and faithful followers with large hoop earrings and gold jewelry known as "Gold of the Brave."
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お願いします!! Archaeologist can't read the records the people of the Indus Vally left because they haven't decoded the script. So they have to use other clues－like trash. What's left of people's ruined basements,garbage,and sewers tell us a lot about what it was like to live in the Indus Valley 4,000 years ago. Sometimes ancient cities are buried through tragic events such as an earthquake or a volcanic eruption.But usually cities get buried bit by bit,while people are still living there.Old buildings fall down and are covered with dust and garbage.Because it's easier,people build on top of the old buildings rather than clear them out and start from the ground again.As this happens,the streets are repaved and get higher and higher over time. The cities of Mohenjo Daro and Harappa,located in what is now Pakistan,had enough room for 40,000 to 80,000 people.That's about as many eople as can fit into the huge Olympic stadium in Athens.But no one is sure if that many people actually lived there full-time.How many of those buildings were empty during the farming season,when people may have gone home to their family farms to help with planting and harvesting? How many of the buildings sheltered merchants or pilgrims who were just passing through?Or people who had come to celebrate religious festivals? The streets of Indus towns and cities in India and Pakistan are strangely similar.Each has streets that run north and south and east and west.Why?No one knows,although religious beliefs might have had something to do with it.For example,Christian cathedrals face the rising sun in the east and Muslims pray facing their sacred city,Mecca.
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訳が良くわかりません。日本語訳お願い致します!! Frontier imagery has been used in everything from advertising to presidential speeches. In the 1960s John F. Kennedy spoke of a "New Frontier" to inspire optimism, the fight against communism, and the conquest of space- ideas echoed in the TV series Star Trek with its exploration of space, "the final frontier." The frontier myth contains many serious distortions of history. Is it still possible to believe that the American West was "won" in a heroic struggle? Weren't thousands of Native Americans killed and their lands taken to found a nation from sea to sea? Films such as Dances with Wolves(1990) and Geronimo(1994) are openly critical of the violent history of the West.
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Hideyoshi, it will be remembered, had appreciated the need to reduce the daimyo to a state of permanent submission to the central authority, but had not done very much in practice to bring this about. The Tokugawa, with characteristic efficiency, made good this shortcoming at the first opportunity, aware that, unlike Buddhists or court, the domain lords were in a position to resists them with force. Consequently, the law for the military house (buke sho hatto), promulgated in 1615 on the morrow of Ieyasu’s culminating victory at Osaka castle, ranks as the most important single enactment of the regime. 日本語訳 皆の知る通り、秀吉は中央権力への永続的服従となる状態まで大名を減らす必要性を十分に理解してはいたが、実際にこれをもたらすよう力を注ぎはしなかった。 徳川は仏教徒や朝廷とは違い、藩主達は武力で彼らに対抗する立場であることを認識していたので、独特の効果的な動きで、可及的速やかにこの欠点を埋め合わせた。その結果、徳川政府において、単体としては最も重要な法度と位置付けられている武士の家系の為の法律（武家諸法度）を大阪城での家康の最終的な勝利の直後、1615年に布告した
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Detailed regulations for important groups or classes underpinned the Tokugawa administrative system. Such regulations took the form of basic codes which were reaffirmed and sometimes revised at the accession of each new shogun. One set, issued between 1601 and 1616 and known collectively as the regulations for Buddhist monasteries (jiin hatto), left doctrine and internal sect organization largely in the hands of the clergy, but made aggressive propaganda an offense and put the management and taxation of temple estates under bakufu supervision. These and later rules for religious houses were enforced by an important group of bakufu officials, the temple magistrates(jisha bugyo). Such legislation made Buddhism, and Shinto, completely dependent on Tokugawa protection. 和訳 重要なグループもしくは階級に対する細部にわたる法度は、徳川の統治システムを支えた。 こうした法度は、各新将軍の即位時に再確認され時には差し替えられる基本法令という形を取っていた。1601年から1616年の間に発布され、仏教の僧院の為の規制（寺院法度）として知られているものは、仏教の教義と内部宗派の運営を広く僧侶の管理下に残したが、幕府の監視下でひとつの違反を攻撃的宣伝に使って寺領への管理と租税を加えた。こうした各宗の対する法度と後に加えられた規則は、幕府の役人の中でも重要なグループである、寺を裁く者（寺社奉行）によって強化された。そのような法律が完全に徳川の庇護に依存する仏教と神道を作ったのだ。
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Hundreds of years later a young and, incidentally, very tall American teaching at a Japane high school complained of a different form of "Japanese torture." Rather than limited space, this torture took the form of unlimited time: long faculty meetings. The young American teacher, who we will call Nathan, couldn't understand why he had to sit through faculty meetings, when he understood nothing and could say even less. He felt it must be a form of tortune to punish him and other non-Japanese members of the teaching staff. 日本語訳 何百年も後に、日本の高校で教えている一人の若くて、ついでながらとても背の高い、アメリカ人が別の形の「日本式の拷問」について不満を言いました。この拷問は、空間が限られているというよりも、無制限の時間という形でした、つまり長時間の職員会議です。その若いアメリカ人の教師、その人をネーサンとします、は自分には何も理解できないしまして発言はもっと出来ないのに、教職員会議の間中どうして自分が着席していなくてはならないのか理解できなかったのです。それは彼及びその他の日本人でない教職員を罰するための一つの形に違いないと彼は感じました。
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One of my students, whom we will call Daigo, told me that when he was first invited to a party in Ve nezuela, he arrived a little before the hour and walked around the block several times before pushing the door bell exactly on the hour. No one, not even the hostess, was there. It was not until two to three hours later that everyone else appeared, and all apparently within a 20- to 30-minute period. 日本語訳 私の学生の一人、ここではダイゴと呼ぶことにしますが、彼は、ベネズエラで初めてパーティーに招待されたとき、約束の時間よりも少し早く着いて数度その辺りを歩いてから時間丁度に呼び鈴を鳴らしたと語りました。誰も、招いた家の妻でさえ、そこにいなかったのです。他の出席者全員が現れたのは2～3時間あとで、明らかに、20～30分の間に皆来たのです。
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Americans therefore value promptness. One is expected to arrive a few minutes before an official appointment AND expected to leave prompty at the end of the appointment. During the appointment, both sides are expected to get down the reason American business appointments are shorter. Daily office calendars are usually split up into 15-minute units. Anyone needing more time, say 30 minutes, asks for double time in advance. 日本語訳 よってアメリカ人は迅速性を尊重します。正式なアポイントメントの2, 3分前に到着し、「そしてまた」、アポイントメントが終わればさっさと立ち去るものと思われています。アポイントメントの間は、両者ともアメリカのビジネスアポイントメントがなぜ（時間的により）短かいのかを飲み込んで（＊理解して）いることが期待されています 。日常の事務用カレンダーは、通常15分ずつの単位に分けられています。もっと長い時間、例えば30分が必要な人は、前もって2倍分の時間を要求します。
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