【精品文檔】169關(guān)于《三國演義》諸葛亮有關(guān)的畢業(yè)設(shè)計(jì)外文文獻(xiàn)翻譯成品：漢語言文學(xué)專業(yè)（中英文雙語對照）

1、此文檔是畢業(yè)設(shè)計(jì)外文翻譯成品（ 含英文原文+中文翻譯） ，無需調(diào)整復(fù)雜的格式！下載之后直接可用，方便快捷！本文價(jià)格不貴,也就幾十塊錢！一輩子也就一次的事！外文標(biāo)題：ZHUGE LIANG外文作者：JOHN E. WILLS, JR文獻(xiàn)出處: JOHN E. WILLS, JR.ZHUGE LIANG [M].Mountain of Fame: Portraits in Chinese History.2017：100-113 (如覺得年

2、份太老，可改為近 2 年，畢竟很多畢業(yè)生都這樣做)英文 4268 單詞，20307 字符(字符就是印刷符)，中文 6264 漢字。ZHUGE LIANGIN THE Chinese tradition Zhuge Liang represents one of the supreme embodiments of the heroic minister. Content in his withdrawal from bad times

3、and his quest for the secrets of nature, independent and not at all eager for office, he responded to the urgent plea of his true lord and showed immense gifts as a persuader and tactician. He fought in few battles, but

4、even after death his name struck terror in his enemies. His lord was the legitimate successor of the Han emperors, served by two great warriors bound to him not by his having selected them as ministers but by the three h

5、eroes having found each other at a country inn and sworn to stay together until death. The legitimate Han rule they served prevailed only in one part of the empire and was constantly at war with two other great states; h

6、ence, the period is known as the Three Kingdoms. The outcome was tragic; the Han cause was defeated, and the heroes were not even able to die together. Their efforts were doomed by their flaws of character, closely tied

7、to their heroic virtues, that led them into fatal errors of tactics and judgment at crucial points in the story. They knew each other’s flaws but were committed to each other by oath and cause; unlike the isolated heroes

8、 of Greek tragedy, these men are represented as heroes of a tragedy of interdependence.Many stories about the heroes of the Three Kingdoms were circulated in their own time and were drawn together in the San Guo zhi (Stu

9、dies of the Three Kingdoms), and by eunuchs. In 166–169, efforts of a leader of the Dou family, with support of the officials and academicians, to extirpate the eunuchs were defeated. Some leaders of the effort were kill

10、ed or exiled. Many more found themselves and their relatives and descendants permanently barred from office or even from residence in the capital.The inequity of the rural social and economic order and the sordid in- tri

11、gues at the court no doubt both contributed to episodes of attempted rebellion from the 140s on. One leader proclaimed himself Emperor of the Great Beginning, another Black Emperor, two Yellow Emperors. There were report

12、s of appearances of yellow dragons. The official sources indicate that all these rebellions were suppressed, but they were parts of a growing movement of religious practice and organization worshipping a deified Laozi an

13、d drawing on Daoist practices of healing and search for physical immortality. Communities were formed under leaders who knew the sacred formulas that would cure the sick. The old prophecy of the coming of the “great peac

14、e” now took the form of the coming of the Yellow Heaven, which would emerge at the beginning of a new sixty-year cycle, in 184 C.E. The rebels who rose in that year to overthrow the Han and welcome the Yellow Heaven wrap

15、ped yellow scarves around their heads. The rebellion of the Yellow Scarves was fairly quickly suppressed, or at least dispersed to the point where it no longer threatened court and capital, but Yellow Scarves groups and

16、others calling themselves Black Mountain, White Wave, Yellow Dragon, Thunder Lord, and so on continued to pop up here and there in the following decades. Better organized and more persistent was the Five Pecks of Rice Da

17、oist organization, which controlled the Han River valley and much of Shu (modern Sichuan) for decades. Evidence can be found for the survival of some of these communities in the countryside, and for elite efforts to limi

18、t their power, as late as the 400s.The Han court of 184, eunuch-dominated and massively corrupt, was in no condition to face the challenge of the Yellow Scarves. It had no choice but to give wide authority to the provinc

19、ial leaders, many of whom had been excluded from the court for over a decade, to raise troops on their own. These leaders were eager to suppress a movement that had no place for Confucian officials or, at least in some o

20、f its branches, for landlords. Thus the effects of the Yellow Scarves rebellion confirmed a trend made possible by the prosperity of Later Han and accelerated by the exile of the officials and academicians, away from a c