encompassed-50

英语从一一直到一百怎么读

1. Wild Men

Written records of ‘Wild Men’ in Tibet can be traced back to 1784. Moreover, countless reports and witnesses tell of men being kidnapped by “Wild Women” and begetting children. A number of research teams have gone into east Tibet, but it still remains a mystery.。

2. Red Snow

Large combinations of red alga grow in Himalayan regions 5000 meters above sea level, providing a stunning red glow in the snow at dusk. High plateau alga is widely distributed in permafrost regions; and surprisingly, survive even the most severe weather conditions, below - 36℃.。

3.Rainbow Body or Body of Light。

Rainbows traditionally coincidently appear in the sky upon the death of a hierarch or a hidden yogi, and the body would disappear in the light, leaving only remnants of nails and hair. It is believed that those masters ascend to the Mandala.。

4. Everest Clouds。

On bright days, plume clouds are often seen trailing from the downwind slope of Mount Everest. Prevailing winds from the west blow the clouds east like a billowing flag attached to the mountain. When the wind reaches 80 km/h (50 mph), the flag cloud is at a right angle to the peak. Everest often protrudes into the high-speed, world-girdling jet stream, and, thereby, produces such flag clouds.。

Ascending airflow caused by mountains creates the cloud, as is expressed by the saying, 'Mountains make their own weather.” Everest clouds have been given the name “the highest vane in the world”.。

5. Ruins of Xiangxiong Kingdom。

The legendary Xiangxiong Kingdom was the earliest civilization center on the Tibetan plateau. Xiangxiong means land of the roc (a mythical huge bird) in Tibetan. According to historical records, before the rise of the Tubo Kingdom (629-846), the Xiangxiong Kingdom existed and flourished in western Tibet, surviving mainly on animal husbandry and some agriculture. The kingdom even established ties with the Tang Dynasty (618-907) in China‘s Central Plains. Tibetan historical records show that the Xiangxiong Kingdom flourished in the 7th century and contained a highly developed culture that included the unique Xiangxiong written language. It was also the cradle of Bon, the indigenous Tibetan religion. The Xiangquan (Elephant Spring River) and Shiquan (Lion Spring River) valleys were its central regions. Xiangxiong culture, consisting of religion, characters, and medical science, occupies an important position in Tibet‘s history. At the height of its power and splendor, the kingdom boasted extreme military prowess, and occupied most of the Tibetan plateau, parts of today‘s Qinghai and Sichuan provinces, and even the Ladak Kingdom (reputedly today‘s Kashmir). Later, in the 8th Century, Tubo tribes grew increasingly stronger and conquered Xiangxiong. Hence, Xiangxiong and its culture disappeared almost overnight, leaving no traces of its glorious past and its highly developed civilization. Even today, historians are unable to identify the cultural legacies and ruins of the Xiangxiong civilization. The sudden disappearance of the Xiangxiong Kingdom remains a mystery.。

6. Bards

The Tibetan Epic of King Gesar, the longest epic in the world, is still alive among the Tibetan people. It has been handed down for generations and the oral tradition is still very much alive today. The epic enjoys a wide popularity in Tibetan areas thanks to the songs of generations of local bards.。

It is reported that ballad singers in Tibet and surrounding regions sometimes begin their career by experiencing a strange dream during sleep. After waking from these, they mysteriously and inexplicably gain the ability to recite large sections of the huge epic "King Gesar" poem. They may be able to continuously recite sections of the poem for several hours on end. Sometimes, young children even gain this ability. There is a growing amount of research interested in determining the exact brain mechanism that allow this extraordinary and remarkable memorization to occur。

7. The Guge Kingdom。

Guge was an ancient kingdom in Western Tibet. It encompassed the present-day tracts of Zanskar, Upper Kinnaur, Lahul and Spiti (now controlled by modern day India). The ruins of Guge are located 1200 miles west of Lhasa.。

Guge was founded in the 10th century AD. Its capitals were located at Tholing and Tsaparang. Its founder was the great-grandson of Glang Darma, the last king of Tibetan kingdom of Tubo. This king's eldest son became ruler of Mar-yul (Ladakh), and his two younger sons ruled western Tibet, founding the Kingdom of Guge and Pu-hrang. At a later period the king of Guge's eldest son Kor-re, also called Byang Chub Ye shes' Od, became a Buddhist monk. He was responsible for inviting Atisha to Tibet in 1040, and thus ushering in the so called Phyi dar phase of Buddhism in Tibet. The younger son, Srong-nge, was responsible for day-to-day governmental affairs; it was his sons who continued the royal dynasty.。

The first westerner to reach Guge was a Jesuit missionary Antonio del Andrade in 1626. Del Andrade is reported to have seen irrigation canals and rich crops in what is now a dry and desolate land.。

Perhaps as evidence of the kingdom's openness, del Andrade's party was allowed to construct a chapel in Tsaparang and educate the local people about Christianity. Perhaps as a consequence of this, an Islamic army of Ladakhis came from present day Kashmir and conquered Guge castle in 1632. The 700-year-old kingdom was destroyed.。

8. Terma, hidden treasure。

Terma are key Tibetan Buddhist and Bön teachings, originally esoterically secreted and/or elementally encoded by Guru Padmasambhava and his consorts in the 8th century.。

Terma may be traditionally understood as either being of the "earth" or of the "mind". The earth-terma are physical objects — which may be either an actual text, or physical objects that trigger a recollection of the teaching. The mind-terma are constituted by space or æther and arise via guru-transmission, or realizations achieved in meditation and trance which connect the practitioner directly with the essential content of the teaching in one simultaneous experience. Once this has occurred, the tertön holds the complete teaching in mind and is required by convention to transcribe the terma twice from memory (if of textual nature) in one uninterrupted session. The transcriptions are then compared and if no discrepancy or inconsistency is evident, the terma is sealed as authentic. The tertön is required to realise the essence of the terma prior to formal transmission.。

9. Shambhala

In the Tibetan Buddhist tradition, Shambhala (also spelled Shambala or Shamballa) is a mystical kingdom hidden somewhere beyond the snowy peaks of the Himalayas. The myth of Shambala and its location is also more developed in Buddhism. The Kalachakra prophesizes that when the world degenerates into war and greed, and all is lost, the twenty-fifth Kulika king will emerge from Shambhala with a huge army to vanquish the corrupt and usher in a worldwide Golden Age. There are various ideas about where this society is located, but it is often placed in central Asia, north or west of Tibet.。

10. Shaman

A Shaman is someone who works with people as a healer, counsellor, exorcist, advisor, teacher, seer and spiritual guide.。

Like a medicine man or priest, the shaman cures illnesses, directs communal sacrifices, and escorts the souls of the dead to the other world. He operates by using techniques of ecstasy, the power to leave his body at will during a trancelike state. Cultures containing shamanism often regard sickness as the result of a lost soul. It is thus the shaman's task to enter the spirit world, capture the soul, and reintegrate it into the body. A person becomes a shaman either by inheritance or by self-proclamation.。

跪求一篇关于莫兰迪或者是静物画的英文介绍··最好是论文形式的··· 谢谢啦··

一、1、 one

英 [wʌn]  美 [wʌn]。

pron. 一个人；任何人

adj. 一的；唯一的

n. 一

num. 一；一个

1、短语

Formula One 一级方程式赛车 ; 方程式赛车 ; 一级方程式 ; 世界一级方程式锦标赛。

Marine One 海军陆战队一号 ; 陆战队一号 ; 海军一号 ; 陆战队1号。

one pair 一对 ; 对子 ; 一对对子 ; 一双。

2、双语例句

Almost no one took any rest.。

几乎没有一个人歇过一下。

Can you spare one of them for me?。

你能把其中的一个匀给我吗?

He blacked her eye with that one punch.。

他用那一猛拳把她的眼眶打得发青。

二、2、two

英 [tuː]  美 [tu]。

n. 两个

adj. 两个的

num. 二

1、短语

BBC TWO 英国广播公司第二台 ; 英国播送公司第二台 ; 英国广播企业第二台 ; 国广播公司二台。

Big Two 锄大弟 ; 大老二玩法 ; 大老二 ; 锄大地。

Two years 两年来 ; 两年内 ; 年两会 ; 两年。

2、双语例句

You have your choice between the two.。

在这两个之中， 你有选择权。

They teamed Class One with Class Two.。

他们将一班和二班编成一队。

We encompassed the city with two divisions.。

我们用两个师包围了这座城市。

三、3 、three

英 [θriː]  美 [θri]。

n. 三，三个

num. 三

adj. 三的，三个的

1、短语

Three Brothers 里加三兄弟 ; 三兄弟群岛 ; 不像三兄弟 ; 三兄弟。

Three Pagodas 崇圣寺三塔 ; 三塔。

Three Idiots 三个白痴 ; 三傻大闹宝莱坞 ; 三个傻瓜 ; 傻瓜大闯宝莱坞。

2、双语例句

Three years ago he clerked in a bank.。

三年前他在一家银行里当职员。

She ticked off three items on the list.。

她用记号标出表格上的三个项目。

I had only danced with Mary about three minutes when someone cut in.。

我和玛丽刚刚跳了大约三分钟的舞，就有人来截舞。

四、4、four

英 [fɔː]  美 [fɔr]。

num. 四；四个

adj. 四的；四个的

1、短语

Four Modernizations 四个现代化 ; 四化 ; 现代化 ; 四个古代化。

Four temperaments 体液学说 ; 四种气质类型 ; 四种气质。

Connect Four 屏风式四子棋 ; 四子棋 ; 四子连横棋 ; 连接四个。

2、双语例句

The department offers four specialities.。

这个系有四个专业。

His relationship with Mary went through four stages.。

他与玛丽的关系经历了四个阶段。

About four months out of six, the Senator is away politicking.。

六个月中约有四个月，这位参议员外出参加竞选活动。

五、5、 five

英 [faɪv]  美 [faɪv]。

n. 五，五个；五美元钞票

num. 五，五个

adj. 五的；五个的

1、短语

Five Cereals 五谷 ; 五谷丰。

Five Punishments 五刑。

Five Strengths 五力。

2、双语例句

We work from nine to five.。

我们从九点工作到五点。

They ran this short story in five issues.。

他们把这篇短篇小说连载了五期。

He finds it hard to focus his thoughts on one thing for longer than five minutes.。

他发现他很难把他的注意力集中在一件事情上超过五分钟。

6、 six：[sɪks]

7 seven：[ˈsev(ə)n]。

8、 eight：[eɪt]

9 、nine：[naɪn]

10、 ten：[ten]

11、 eleven：[ɪˈlev(ə)n]。

12、 twelve：[twelv]。

13、 thirteen：[θɜːˈtiːn; ˈθɜːtiːn]。

14、 fourteen：[fɔːˈtiːn; ˈfɔːtiːn]。

15、 fifteen：[fɪfˈtiːn; ˈfɪftiːn]。

16 、sixteen：[sɪksˈtiːn; ˈsɪkstiːn]。

17、 seventeen：[sev(ə)nˈtiːn; ˈsev(ə)ntiːn]。

18、 eighteen：[eɪˈtiːn; ˈeɪtiːn]。

19、 nineteen：[naɪnˈtiːn; ˈnaɪntiːn]。

20 、twenty：[ˈtwentɪ]。

21 、twenty-one：[ˈtwentɪˌwʌn]。

22 、twenty-two：[ˌtwentɪˈtuː]。

23、 twenty-three：[tˈwentiːθrˈiː]。

24、 twenty-four：[tˈwentiːfˈɔːr]。

25、 twenty-five：[ˈtwentɪfaɪv]。

26、 twenty-six：[tˈwentiːsˈɪks]。

27、 twenty-seven：[tˈwentiːsˈevn]。

28、 twenty-eight：[tˈwentiːˈeɪt]。

29 、twenty-nine：[tˈwentiːnˈaɪn]。

30、 thirty：[ˈθɜːtɪ]。

31、 thirty-one：[ˈθɜːtiːwˈʌn]。

32、 thirty-two：[ˈθɜːtiːtˈuː]。

33、 thirty-three：[ˈθɜːtɪθrɪ]。

34、 thirty-four：[ˈθɜːtiːfˈɔːr]。

35 、thirty-five：[ˈθɜːtiːfˈaɪv]。

36、 thirty-six：[ˈθɜːtiːsˈɪks]。

37、 thirty-seven：[ˈθɜːtiːsˈevn]。

38 、thirty-eight：[ˈθəːtiˈeit]。

39、 thirty-nine：[ˈθɜːtiːnˈaɪn]。

40、 forty：[ˈfɔːtɪ]。

41、 forty-one：[ˈfɔːtɪˌwʌn]。

42、 forty-two：[ˈfɔːtiːtˈuː]。

43、 forty-three：[ˈfɔːtiːθrˈiː]。

44、 forty-four：[ˈfɔːtiːfˈɔːr]。

45、 forty-five：[ˈfɔːtɪfaɪv]。

46 、forty-six：[ˈfɔːtiːsˈɪks]。

47、 forty-seven：[ˈfɔːtiːsˈevn]。

48、 forty-eight：[ˈfɔːtiˈeit]。

49、 forty-nine：[ˈfɔːtiːnˈaɪn]。

50、 fifty：[ˈfɪftɪ]。

51、 fifty-one：[ˈfiftiwʌn]。

52、 fifty-two：[ˈfɪftiːtˈuː]。

53、 fifty-three：[ˈfɪftiːθrˈiː]。

54、 fifty-four：[ˈfɪftiːfˈɔːr]。

55、 fifty-five：[fːftifaiv]。

56、 fifty-six：[ˈfɪftiːsˈɪks]。

57、 fifty-seven：[ˈfɪftiːsˈevn]。

58、 fifty-eight：[ˈfɪftiːˈeɪt]。

59、 fifty-nine：[ˈfɪftiːnˈaɪn]。

60、 sixty：[ˈsɪkstɪ]。

61、 sixty-one：[ˈsɪkstiːwˈʌn]。

62、 sixty-two：[ˈsɪkstiːtˈuː]。

63、 sixty-three：[ˈsɪkstiːθrˈiː]。

64、 sixty-four：[ˈsɪkstiːfˈɔːr]。

65、 sixty-five：[ˈsɪkstiːfˈaɪv]。

66、 sixty-six：[ˈsɪkstiːsˈɪks]。

67 、sixty-seven：[ˈsɪkstiːsˈevn]。

68、 sixty-eight：[ˈsɪkstiːˈeɪt]。

69、 sixty-nine：[ˈsikstiˈnain]。

70、 seventy：[ˈsev(ə)ntɪ]。

71、 seventy-one：[ˈsevntiːwˈʌn]。

72、 seventy-two：[ˈsevntiːtˈuː]。

73、 seventy-three：[ˈsevntiːθrˈiː]。

74、 seventy-four：[ˈsevəntiˈfɔː]。

75 、seventy-five：[ˈsevntiːfˈaɪv]。

76 、seventy-six：[ˈsevntiːsˈɪks]。

77、 seventy-seven：[ˈsevntiːsˈevn]。

78 、seventy-eight：[ˈsevntiːˈeɪt]。

79、 seventy-nine：[ˈsevntiːnˈaɪn]。

80 、eighty：[ˈeɪti]。

81、 eighty-one：[ˈnaɪntɪ]。

82、 eighty-two：[ˈeitiˈwʌn]。

83、 eighty-three：[ˈeitiˈtuː]。

84、 eighty-four：[ˈeɪtiːθrˈiː]。

85 、eighty-five：[ˈeitiˈfɔː]。

86、 eighty-six：[ˈeɪtiːfˈaɪv]。

87 、eighty-seven：[ˈeɪtiːsˈɪks]。

88 、eighty-eight：[ˈeɪtiːsˈevn]。

89、 eighty-nine：[ˈeɪtiːeɪt]。

90、 ninety：[ˈeɪtiːnˈaɪn]。

91、 ninety-one：[ˈnaɪntiːwˈʌn]。

92、 ninety-two：[ˈnaɪntiːtˈuː]。

93 、ninety-three：[ˈnaɪntiːθrˈiː]。

94 、ninety-four：[ˈnaɪntiːfˈɔːr]。

95、 ninety-five：[ˈnaintiˈfaiv]。

96、 ninety-six：[ˈnaɪntiːsˈɪks]。

97 、ninety-seven：[ˈnaɪntiːsˈevn]。

98 、ninety-eight：[ˈnaɪntiːˈeɪt]。

99 、ninety-nine：[ˈnaɪntiːnˈaɪn]。

100 、one/a hundred：[wʌn] [ə; eɪ] [ˈhʌndrəd]。

简单的名言警句英语

真是个另类的问题。。

找的很辛苦又完整，要加悬赏啦

Morandi's still lifes are beautiful, but with a distinctive kind of beauty: subterranean, germinating, the beauty of roots, seeds, relics, of things lost, then recovered, and soon to be lost again.Despite their small size and plain components — bottles, jars, boxes, bowls, seashells — the paintings are emotionally audacious.This isn't because of what they say outright about desire or fear, but because of what they don't say; because they are so evidently shaped by self-restraint, and the passions that produced it.。

Taken one by one, the paintings are close studies in rhythm and balance.When they are seen in series, intricate rhyme schemes surface as objects change shape, placement and chromatic tone from picture to picture while keeping their basic identity.。

It is possible to think of all the still lifes in the Met show, which spans Morandi’s 50-year career, as stanzas of a single long poem, a kind of “Divine Comedy” of the tabletop, with epic but miniature heights and hells; a meditation on time, art, isolation, self-preservation and the ordinary mystery of all of that.。

Morandi comes with his own personal mystery, or myth, depending on what you hear.It is the tale of a deeply reclusive Italian artist who lives his whole life in a single apartment, from which he rarely goes far.Though he teaches printmaking in the local art school, he sees almost no one socially.He rarely travels, is unaware of public events around him, knows little of new art elsewhere.Despite scant recognition of his art, he doggedly paints away in a tiny at-home studio to the end of his days.。

Details from both stories dovetail in the life of the real Morandi.He was born in Bologna, in northern Italy, into bourgeois comfort.He studied art in the city and never moved from his family's apartment, which he shared with three unmarried sisters.There he had a small bedroom, and adjoining it, an even smaller studio. 。

He taught drawing and printmaking for decades, first in elementary schools, then at the city’s art academy. He had many friends among Bolognese artists and intellectuals, who acknowledged and extolled his work. Like many artists in Italy before World War II, he had passive brushes with Fascist politics, though the degree of his commitment remains a matter of conjecture. What is not in doubt is his single-minded devotion to his work, and the path he traveled to develop it.。

From his student years he knew and revered the art of Cézanne; the earliest paintings at the Met attest to this. From 1913 comes a Mont Sainte-Victoire-ish landscape done at his family’s summer home; and from two years later, a variation on Cézanne’s “Five Bathers,” but with nudes that look as boneless, slippery, and compressed as sardines packed in oil. Thereafter, apart from a few youthful self-portraits — two are in the show — Morandi avoided the human figure.。

Yet he was looking at lots of figures, all the time. In 1910 he made his first trip to Florence and saw Giotto’s paintings, with their firm, blocklike, feet-on-the-ground bodies anchored in space. In Rome came another revelation: the fleshly miracles of Caravaggio. And at some point, somewhere, possibly in Urbino, he began a long relationship with the sun-bleached bodies and buildings of Piero della Francesca.。

From all of these artists, Morandi learned something. From Giotto and Caravaggio he learned how to create weight in painting. From Piero he learned about light and its drama. From Cézanne he took two things. One was the idea of nature as personal artifice, something you observed but then made up. The other was a piece of cautionary advice: “The grandiose grows tiresome.”

Morandi is never grandiose, though he can be grand. And despite his repetition of themes, he is never wearing. I found myself waking up rather than winding down as I walked through the show.。

He also included Corot and Chardin in this aesthetic start-up kit. And he took careful notice of his contemporaries. He checked out the Futurists. After meeting Carlo Carrà and Giorgio di Chirico, he briefly aligned himself with the movement or style called Pittura Metafisica, to which he contributed a few immaculately spacy still lifes.。

But metaphysics, to the extent that it involved a belief or a program, was never of interest to him in art. And in the 1920s he moved on to painterly realism. The two self-portraits — virtually identical, expressionless, slightly hangdog — date from this time, as do landscapes dominated by houses with Piero-style light-washed walls.。

And the production of still lifes began in earnest, the first of which were thickly brushed and densely populated tableaus. Filled to the edges with bristling forms — skinny bottles, pots with sticking-out handles — they are done in nougat beiges and chocolate browns, bread and earth colors, interrupted by patches of mineral-red and cobalt blue.。

His repertory of studio props, salvaged from the family kitchen or bought secondhand, was more or less in place. It encompassed carafes of various sizes, jars, teapots, Ovaltine boxes and vases, with and without flowers. Some of these containers he customized, touched up with paint or covered with paper, to make them look generic, to call attention to their shape and mass.。

Certain items came and went. Strange clocks were prominent for a while, then disappeared. In the early 1940s there was a sudden infusion of seashells. With their irregular shapes, spectral colors and dangerous-looking protrusions, they introduced a disturbing, aggressive organism into Morandi’s pictorial world. It is surely no coincidence that the shells appear in paintings done at a time in World War II when Bologna was being bombed.。

But Morandi’s still lifes from all periods can be visually unsettled and psychologically fraught. In a series from 1941, arrangements of bottles and vases, painted in tones of white and light gray and arrayed processionally across the canvas, suggest the serene, if icy, facade of a Doric temple, but with columns so closely placed as to prevent admission.。

Later, in the 1950s, objects grow fewer and smaller in scale and tend to be centrally placed in stretches of empty space, an effect a little reminiscent of abstract, “cosmic” Wagner productions of the time. In some cases we view the arrangements at eye level, but more often from slightly above. From this commanding God’s-eye perspective, the objects look slight, squat and vulnerable, like figures awkwardly pressing together for a snapshot, or huddling under a searchlight.。

Although Morandi rejected the idea of abstraction in his art, that was the direction it was heading. The last oil-on-canvas still lifes are basically composed of blocks and cylinders — are these containers? what could they contain? — and snarled-up biomorphic forms merging into other forms. And in watercolor painting, which became his late preferred medium, solids become mere stains soaked into atmosphere.。

By then, Morandi had achieved international fame, both for his paintings and for his extraordinary prints, which are too little sampled in the show, organized by the Met and the Museo d’Arte Moderna of Bologna, with Maria Cristina Bandera, director of the Roberto Longhi Foundation in Florence, and Renato Miracco, director of the Italian Cultural Institute in New York, as curators.。

His hand had lost steadiness; his eyesight was, perhaps, failing. But he didn’t rest. He kept painting. Why?。

You might ask other artist-poets this question: Joseph Albers, say, or Paul Klee or Agnes Martin or a New York artist I know who sits down at his apartment desk for two hours every day — only two, but always two — to embroider small squares of raw canvas with abstract patterns in silk thread. The work is close, slow and painstaking, done stitch by stitch, row by row — letter by letter, line by line — in calligraphic loops and tufts. An inch of embroidery, approximately the size of a sonnet quatrain, takes months to complete.。

But the work goes on. Because it is controllable reality. It is a form of thinking that frees up thought. It is time-consuming, but time-slowing, isolating but self-fulfilling. It is a part of life, but also a metaphor for how life should be: with everything in place, every pattern clear, every rhyme exact, every goal near.。

Who can tell me the history and culture of thailand? Please answer it in English. Thank you.

1、简单是终极的复杂。

Simplicity is the ultimate complex.。

2、世上本无事，庸人自扰之。

In the world this have no matter, much ado about nothing.。

3、平凡简单，安于平凡，真不简单。

Ordinary simple, content with ordinary, it's not simple.。

4、简单和简单，却拼凑不成简简单单。

Simple and simple, but fails to piece together a simple.。

5、简单的事，能把它做好确实比较困难。

The simple things, can do it well is more difficult.。

6、最伟大的人仅仅因为简单才显得崇高。

The greatest person just because simple makes the sublime.。

7、只挑简单的做，你的人生当然只能这样！

Only choose simple do, of course, your life can only be so!。

8、最深刻的真理是最简单、最普通的真理。

The deepest truth is the simplest and most common truth.。

9、大自然总是在蠢人面前露出简单的特征。

Nature always show the characteristics of simple in front of the fool.。

10、简单地活着，其他人可能只是简单地生活。

Live simply, others may simply live.。

11、其实忘记一个人挺简单：不要见，不要贱。

Actually forget a person Ptty simple: don't see, don't mean.。

12、如果你的心简单，那么这个世界也就简单。

If your heart is simple, the world is simple.。

13、把事情变复杂很简单，把事情变简单很复杂。

It is simple to complex, the simple things complicated.。

14、简单才不简单，又有谁能真正如愿活的简单。

Simple is not simple, live simple and who can truly wish.。

15、为什么？很简单，因为你是土鳖，没见过世面。

Why is that? Very simple, because you be a soil terrapin and have never seen a world.。

16、华丽常常伴随着伟大，幸运更经常地来自于简单。

Luxuriant and often accompanied by great, lucky more often from the simple.。

17、每个人都应照顾自己的利益，这是最简单的道理。

Everyone should take care of their own interests, this is the most simple truth.。

18、任何一件事情，只要心甘情愿，总是能够变得简单。

Any one thing, as long as willing, always simple.。

19、最伟大的真理最简单；同样，最简单的人也最伟大。

The greatest truth is the most simple; Similarly, the simplest are the greatest.。

20、简单的格调，简单的布置。就这样，简简单单的我。

Simple style, simple layout. In this way, simple me.。

21、以前看的太简单了，现在看的太麻烦，后来看不清了。

Used to look too simple, now look too much trouble, later can't see.。

22、简单人生简单过，人生本来就很简单，只要快乐就好。

Simple life, simple life is very simple, as long as happy.。

23、你把问题看得太简单，以至于我不知道怎么和你解释。

You are too simple, the question that you and I don't know how to explain.。

24、有的时候，应该学会用简单的方法去解决复杂的问题。

Sometimes, should learn to use simple method to solve complex problems.。

25、你简单了，事情就简单了；事情简单了，世界就简单了。

You are simple, it is simple; Things simple, the world becomes simple.。

26、因为历练了所以成熟，所以简单，所以珍惜，所以淡然！

Because experience so mature, so simple, so cherish, so cool!。

27、历史和哲学负有多种永久的责任，同时也是简单的责任。

History and philosophy of permanent responsibility, is also the responsibility of the simple.。

28、有些人，就是很简单，而简单的人，最好遇见简单的人。

Some people, is very simple, and simple people, best meet the simple people.。

29、在纯粹的光明中就像在纯黑暗中一样，看不清什么东西。

In the light of pure like in pure in the dark, can't see anything.。

30、许多至高至深的道理，都是含蕴在一些极其简单的思想中。

Many high enough to sense and are encompassed in some very simple ideas.。

31、宗派主义，使人完全忘记了人就是人这个简单明白的真理。

Sectarianism, make people completely forget for man is man understand this simple truth.。

32、区别成功人士和普通人士最简单的方法，就是前者喜欢读书。

The difference between successful people and ordinary people the most simple way to like reading is the former.。

33、后来的进程无关痛痒——我简单地；中他干笑，随即逃之天天。

The later process irrelevant - I simply; Every day in his dry, then fled.。

34、我想就这样牵着你的手不放开，爱可不可以简简单单没有伤害。

I don't think so, holding your hand open, love can simply no harm.。

35、你，简单了，你的世界就简单了；你，简单了，事情就简单了。

You, simple, your world is simple; You, simple, simple things.。

36、小时候幸福是一件很简单的事，长大了简单是一件很幸福的事。

When I was young happiness is a simple thing, grew up simple is a very happy thing.。

37、学会以最简单的方式生活，不要让复杂的思想破坏生活的甜蜜。

Learn to live in the most simple way, don't allow thoughts of the complex damage the sweetness of life.。

38、任何事物都不及“伟大”那样简单；事实上，能够简单便是伟大。

Anything less is as simple as "great"; In fact, can be simple is great.。

39、事情是很简单的人，全部秘诀只有两句话：不屈不挠，坚持到底。

It is very simple, only two words all the secret: perseverance, stick it out.。

40、我爱哭的时候便哭，我爱笑的时候便笑，我不求深刻，只求简单。

I love cry and cry, I love to laugh and smile, I not deep, but simple.。

41、世界上没有不能用简单标志着简单真理似乎是它的基本意愿之一。

No can't use simple marks a simple truth in the world seems to be one of the basic intention of it.。

42、无论在自然界或社会中，“纯粹的”现象是没有而且也不可能有的。

Whether in nature or society, the phenomenon of "pure" is not and is not possible.。

43、喜欢简单的人，简单的事，简简单单的感觉。保持最初的那份纯真。

Like simple people, simple things, simple feeling. Keep the initial share of the pure.。

44、简单的你穿着简单的白衬衫。你那简单的笑容让一切简单变得不简单。

Simple you wore a simple white shirt. Your simple smile make everything simple is not simple.。

45、看它简简单单，足够开心不需太多，然而细心一想，我也可以这样过！

See it simple, happy enough don't need too much, but careful thought, I also can do that!。

46、我喜欢简单的生活，简单的思维，简单的人际关系，一切都是简简单单。

I like simple life, simple mind, simple relationships, everything is simple.。

47、一个想法含糊景用简单的方式表达不清楚，那就说明这个想法应该抛弃。

An idea of vague scene in a simple way to exPss is not clear, then the idea should be abandoned.。

48、简单生活的麻烦在于，它是快乐的，丰富的，有创意的，却一点也不简单。

The simple life of the trouble is, it is happy, rich, creative, but is not simple.。

49、绝对不要做你的敌人希望你做的事情，原因很简单，因为敌人希望你这样做。

Absolutely don't do your enemy hope you do, the reason is very simple, because the enemy wants you to do so.。

50、喜欢简单，喜欢简单的她。因为简单，所以快乐；因为简单，所以才不简单。

She like simple, like simple. Because simple, so happy; Because simple, so is not easy.。

51、岁也无法阻挡我爱美和追求浪漫。我比18岁时更简单，因为舍不得再浪费光阴。

, also can't stop my love of beauty and the pursuit of romance. I am more simple than the age of 18, because won't waste any more time.。

52、当今领导，集中到一点，就是他有能力使他的下属信服而不是简单地控制他们。

Today's leadership, converge, is his ability to convince his subordinates, not simply to control them.。

53、简单点吧！让我们挑最明显的特点——最共通的事物——把它做得非比寻常地好。

Simple point!!!! Let's do the obvious characteristics of the most common things, unusual well - do it.。

54、郭靖：追女孩子其实很简单，比如说，在她扮成小乞丐的时候，请她吃一顿大餐。

Guo jing: chasing girls actually very simple, for example, when she was dressed up as little beggar, asked her to eat a big meal.。

55、头脑简单的人有了虚荣心往往干出种种荒唐事，年轻姑娘最容易抱不切实际的幻想。

Simple people have vanity tend to dry out a variety of absurd things, young girl is the most easy to unrealistic fantasies.。

56、在一起时说句甜言蜜语特别难，散了之后，一句我想你却那么简单，那么发自肺腑。

Said the sweet nothings special difficult together, dispersed, line I think you are so simple, so visceral.。

57、小时期以为自己的父亲不简单，后来觉得自己不简单，再后来觉得自己的孩子不简单。

Thought his father not simple small period, then feel not simple, then think their children is not easy.。

58、越简单，就越快乐越幸福。简单不一定美丽，但美丽一定简单。学会简单，你就不简单。

The more simple, the happy the happiness. Simple is not necessarily beautiful, but beauty must be simple. Learn to simple, you are not simple.。

59、其实爱情和友情也就那么回事儿，想的开了自然也就淡了，快乐简单一点烦恼也不在复杂。

In fact, love and friendship are so, want to open the natural would be light, happy a little bit more simple annoyance is not complicated.。

60、简单的事情考虑得很复杂，可以发现新领域，把复杂的现象看得很简单，可以发现新规律。

Considers very complex, the simple things you can find new areas, the phenomenon of complex is very simple, can be found that the new rule.。

61、因为都是简单的人所以会有简单的情绪，所以会有简单的生活，所以才会有并不简单的故事。

Because the people are simple so there will be a simple mood, so there will be a simple life, so just can have is not a simple story.。

62、其实，一个人的生死看似简单，但是我们的身份决定了，本来简单的事情，也注定不会简单。

In fact, a person's life looks be like simple, but the identity of our decision, originally simple things, also is not simple.。

63、我教自己简单明智地生活，仰望苍穹，向上帝祈祷，傍晚之前长途漫步，消耗我过剩的忧虑。

I teach his simple life wisely, looking up at the sky, pray to god, in the evening before walking long distances, consumption of excess my anxiety.。

64、听说幸福很简单，简单到时间一冲就冲淡，曾经的海枯又石烂，抵不过你最后一句好聚好散。

Heard that happy is very simple, as soon as flushes simply to the time dilute, once the sea dry stone lousy again, is worth but you the last sentence on good terms.。

65、对问题不应满足于简单的回答，而应该象一颗优良的种子，给思想的原野催发一片嫩绿的新芽。

Should not be content with a simple answer to the question, and should be like a good seed, ideological field spin off a piece of green buds.。

八大行星有什么不同（用英语表达）急！急急急急！

The modern Thai are descended from a much larger group of peoples who speak Tai languages. Tai-speaking peoples are found from extreme northeastern India in the west to northern Vietnam in the east and as far south as the central Malay Peninsula. In the past scholars held that a parent group called the Proto-Tai originated in southern China and pushed south and west from the China landmass into northern mainland Southeast Asia. Most scholars now believe that the Tai came from northern Vietnam around the Dien Bien Phu area and that about 1,000 years ago they spread from there northward into southern China, westward into southwestern China, northern Myanmar (Burma) and northeastern India, and southward into what are now Laos and Thailand.。

Early Tai culture。

The Tai were lowland peoples who historically settled along river valleys in northern mainland Southeast Asia and southwestern China. There they formed small settlements where they practiced subsistence agriculture based on rice cultivation, supplemented by fishing and gathering forest products. Early in their history the Tai domesticated animals: they used water buffalo for plowing and ritual purposes and pigs and fowl for food. Women were accorded relatively high social status and could inherit property. The Tai practiced animism; they believed that spirits could be benevolent or malevolent and needed to be propitiated through offerings and special ceremonies.。

The basic unit of Tai political organization was the müang, or group of villages, ruled by a chao, or hereditary chief or lord. During the 1st millennium AD the political strengths of the müang system enabled the Tai to move out of their original homeland until, by the 8th century, they had expanded across much of northern mainland Southeast Asia. By the 11th century they had begun to filter down into the area of present-day Thailand, and by the middle of the following century they had formed petty principalities there.。

Mon-Khmer civilizations。

As the Tai moved into mainland Southeast Asia, they came in contact with peoples speaking Mon-Khmer languages who had long inhabited the region. During the early centuries of the 1st millennium AD, Indian traders traveling to China had carried Hindu and Buddhist beliefs and practices to some of these peoples. Among them were the Mon of Myanmar, the first peoples in mainland Southeast Asia to adopt Buddhism. Between the 6th and 9th centuries the Mon established several small Buddhist kingdoms within the area encompassed by present-day southern Myanmar and central Thailand. From what are now the towns of Nakhon Pathom and Lop Buri (Lopburi) in west-central Thailand, they extended their power eastward across the Khorat Plateau, northward as far as Chiang Mai (Chiengmai), and northeastward into what is now Laos. These Mon kingdoms collectively are called Dvaravati. The Dvaravati period is noted for its artwork, particularly its Buddhist sculptures and votive images made of terra-cotta or stucco.。

As the Tai moved south into mainland Southeast Asia, they also encountered the Khmer of Cambodia. Between the 9th and 13th centuries Khmer rulers expanded their domains from their capital at Angkor, establishing an empire that at its height under Jayavarman VII (ruled 1181–c. 1220) extended over approximately half of modern Thailand. While Mon kingdoms were predominantly Buddhist in character, Khmer civilization—which found its supreme expression in the great temple complex at Angkor—was heavily influenced by Hindu ideas and practices. Tai contacts with the Khmer led to many Hindu elements entering Tai culture, particularly in regard to royal ceremonies or classical dance and literature. Many of these elements can still be found in modern Thai culture today.。

By the beginning of the 13th century, the Tai were starting to place pressure on both the Mon and Khmer empires. The Tai were settled throughout the Chao Phraya basin, and a Tai ruler was established as far south as the principality of Nakhon Si Thammarat, on the Malay Peninsula. Through Nakhon Si Thammarat a new form of Buddhism—Theravāda—had entered mainland Southeast Asia from Sri Lanka. Theravāda Buddhism was carried by monks not only to areas under Mon or Khmer rule but also to the new Tai principalities that were beginning to emerge. Sukhothai and Lan Na (Lanna), the first major Tai kingdoms in Thai history, were Theravāda Buddhist.。

Sukhothai and Lan Na。

The kingdom of Sukhothai, situated in the upper Chao Phraya basin, was founded in the mid-13th century when a local Tai ruler led a revolt against Khmer rule at an outpost of the Khmer empire. During its first two reigns, Sukhothai remained only a small local power. Under its third ruler, Ramkhamhaeng (ruled c. 1279–98), however, Sukhothai power was extended to the south as far as Nakhon Si Thammarat, to the west into what is now Myanmar, and to the northeast as far as Luang Prabang in modern Laos. Not all these territories were conquered by force: many became vassal or tributary states to Sukhothai based on ties of kinship or personal loyalty and linked to it in a loose confederation.。

Ramkhamhaeng is renowned not only for extending the territory under Sukhothai control but also for leaving a remarkable stone inscription, which is considered by most scholars to contain the earliest example of writing in the Thai language. Written in 1292 and utilizing Khmer script adapted to the sounds and tones of Tai speech, it pictures the Sukhothai kingdom as prosperous, active in trade, and benevolently governed by a paternal monarch. According to the inscription, the state taxed its citizens modestly, treated all citizens (including non-Tai) alike, and provided justice for all. The Sukhothai period (mid-13th to mid-15th century) also is noted for its sculpture and pottery. Graceful bronze sculptures of the Buddha, especially those showing him in the walking position, are typical of the period, while the celadon ware made at Sukhothai and nearby Sawankhalok was exported throughout Southeast Asia.。

Sukhothai was not the only Tai state in Southeast Asia during this period. In the mid-13th century in what is today northern Thailand, a Tai ruler, Mangrai (ruled c. 1259–1317; from 1292 to 1317 in Chiang Mai), conquered the ancient Mon kingdom of Haripunjaya and built a new capital at Chiang Mai. Under Mangrai and his successors, Lan Na—with Chiang Mai as its capital—became not only powerful but also a centre for the spread of Theravāda Buddhism to Tai peoples in what are now northeastern Myanmar, southern China, and northern Laos. Under Tilokaracha (ruled 1441–87), Lan Na became famous for its Buddhist scholarship and literature. During the 16th century Lan Na was conquered by the Myanmar and incorporated into the Burman empire. Subsequently, the central Tai (Siamese) states of Ayutthaya (Ayudhya, or Ayuthia) and Bangkok challenged Burman control over the area, but it was not until the 19th century that Lan Na was brought fully under Siamese rule.。

The Ayutthayan period, 1351–1767。

Map/Still:Ayutthaya (Ayudhya) kingdom, mid-15th century.。

* Ayutthaya (Ayudhya) kingdom, mid-15th century.。

Whereas Sukhothai was an independent kingdom for only about 200 years, its successor, Ayutthaya—situated in the rich rice plains of the Chao Phraya River basin, about 55 miles north of present-day Bangkok—lasted more than 400 years. During the Ayutthayan period the Tai consolidated their position as the leading power in what is now central and north-central Thailand, as well as throughout much of its southern peninsular region. Since many of Ayutthaya's neighbours called the country “Siam,” or a name similar to it, the Tai of Ayutthaya came to be known as the Siamese.。

Ayutthaya at first was only a small city-kingdom on the northwestern edge of the powerful Khmer empire. Within less than a century, however, Tai kings succeeded in pushing back the Khmer, and in 1431 they sacked their great capital of Angkor. Wars against neighbouring powers remained endemic, however, throughout the Ayutthayan period. In 1438 a greatly weakened Sukhothai was made a province of Ayutthaya. Lan Na, however, remained free of Ayutthayan control, although it was later brought under Burman influence.。

When the Siamese conquered Angkor, they brought many Khmer captives back to Ayutthaya with them. Some had been officials or craftsmen at the Khmer royal court. From them Ayutthaya's rulers adopted many Hindu practices that had been followed by the Khmer, including the concept of the ruler as god-king (devarāja). The king acquired powers of life and death over all his people. None but members of the royal family might gaze upon his face. He could be addressed only in a special language used exclusively for royalty, while those speaking to the king referred to themselves as “the dust beneath your majesty's feet.”

The power of the ruler was enhanced not only through symbolic and ideological concepts drawn from Khmer-Hindu beliefs about the god-king but also through the centralization of political power. Trailok (ruled 1448–88) created a state in which the ruler stood at the centre of a series of concentric circles. As in the müang system, the outer circles were governed by hereditary lords, or chao. The inner circles, however, were administered by officeholders appointed by the king, and thus these operated to a limited degree on bureaucratic rather than hereditary lines.。

The kings of Ayutthaya also issued formal codes of civil and criminal law based on the ancient Indian body of jurisprudence called the Dharma-śāstra. At the same time, a formal and highly complex hierarchical system assigned each person a varying number of units (called sakdi na) that designated one's rank within society. At the bottom of the scale, a slave was worth 5 units; freemen were ranked at 25 and above, while the heir apparent was assigned no fewer than 100,000 units.。

The mass of the people in Ayutthayan times were peasant farmers, either freemen or slaves. The latter included war captives, bondsmen, and debtors. Freemen were obliged to work for six months each year for the local representatives of the king, to pay taxes, and to provide military service as required. An intricate patronage system extended throughout society, whereby clients provided their patrons with services in return for the protection of the patrons. Ayutthaya was an underpopulated society, and the constant need for manpower helped protect clients from excessive demands by patrons; if the demands of the patrons became too burdensome, the freeman could always move and take up new land as a last resort.。

Despite the introduction of Brahmanism into court ritual and the admixture of animism and superstition that pervaded religious practice at all levels of society, Theravāda Buddhism took deep root throughout Siam during Ayutthayan times. The Buddhist monastic establishment played an important role in society, forming a focal point for village life, providing young males with an education, and offering those who elected to remain in the monkhood (sangha) a channel for upward social mobility.。

Map/Still:Ayutthaya (Ayudhya) kingdom, mid-15th century.。

* Ayutthaya (Ayudhya) kingdom, mid-15th century.。

Ayutthaya at its height was one of the wealthiest and most cosmopolitan cities of its day. Although it lay inland, it was easily accessible to oceangoing vessels traveling up the Chao Phraya River, and it became a thriving international trade emporium. It was during this period that European traders and travelers first started coming to Siam. The Portuguese reached Siam as early as 1511, following their conquest of Malacca (Melaka) on the Malay Peninsula; they were followed in the 17th century by Dutch, English, Spanish, and French traders and missionaries. Ayutthayan kings permitted settlements of Chinese, Indian, and Persian, as well as European, traders; they employed Japanese warriors and allowed Western missionaries to preach within Ayutthayan domains. In addition to engaging in extensive trade with China, Southeast Asia, and India, the rulers of Ayutthaya also sent triennial tribute missions to the Chinese imperial court, established Buddhist missions in Sri Lanka, and sent emissaries abroad as far afield as Europe. King Narai (ruled 1656–88) initiated a series of diplomatic exchanges between Ayutthaya and the French court at Versailles and even appointed a Greek adventurer, Constantine Phaulkon, as his chief minister. Eventually, however, the Europeans became overly zealous in their efforts to convert Buddhist Siamese to Christianity. In 1688 the Siamese expelled the French from Ayutthaya and all but closed their doors to the West for the next 150 years.。

The primary threat to Ayutthayan sovereignty came not from Europe, however, but from Myanmar. In 1569 a force from the Burman state of Toungoo overran Ayutthaya and devastated the country for miles around. Led by Naresuan (ruled 1590–1605), Ayutthaya recovered its independence. Conflict with Myanmar persisted, however, and in the mid-18th century Burman armies once again captured Ayutthaya. This time the city was not to recover. Following the sacking of the city in 1767, the king and members of the royal family, along with thousands of captives, were deported to Myanmar. All Ayutthayan records were burned and its works of art destroyed.。

The Thon Buri and Early Bangkok periods。

A new era in Thai history began with the rise to power of Taksin, a military commander of great skill and charismatic personality who succeeded in pushing back the Burmans and seizing political power. In 1767 Taksin established his new capital at Thon Buri (Thonburi), on the opposite side of the Chao Phraya River from modern Bangkok. The new location was less accessible to the armies of Myanmar than Ayutthaya had been and was ideally situated for the conduct of seaborne trade and commerce. Capitalizing on the trade relations that Siam had already developed with China, Taksin encouraged Chinese merchants and craftsmen to take advantage of the economic opportunities offered by the site of his new capital. Large numbers of Chinese settled permanently in Siam, where their involvement in business and trade—coupled with the tax revenues that these activities provided—helped restore the country's devastated economy.。

Taksin not only recovered the territories that had formerly been part of the Ayutthayan empire but set out to extend Siamese control over new areas. His armies annexed part of what is now northeastern Cambodia and advanced up the Mekong River as far as present-day Vientiane, Laos. In the south they subdued the northern part of the Malay Peninsula, while to the north they pushed the Burmans out of the old northern Tai kingdom of Lan Na.。

Within a few years of seizing power, however, Taksin showed signs of serious mental instability, and in 1782 he was overthrown. He was succeeded by his former military commander, known by his official name of Chao Phraya (“Great Lord”) Chakri. As Rama I (ruled 1782–1809), he became the first king of the still-reigning Chakri (or Chakkri) dynasty.。

The early Chakri kings and a resurgent Siam。

One of Rama I's first acts was to move his capital across the Chao Phraya River to Bangkok, which at the time was still a small village. By the mid-19th century, Bangkok had become a city of some 400,000 people, swelled by the huge numbers of Chinese who had poured into Siam during these years. In addition to settling in Bangkok, the Chinese established trading settlements inland, some of which grew into small towns. The Chinese thus gained control over both the internal and foreign trade of the country.。

Myanmar continued to harass Siam throughout the early Chakri reigns. In 1785 it launched a massive invasion of the country, which was defeated only with great difficulty. Other lesser attacks followed. Not until the 1820s, when British encroachment on Myanmar forced Burman attention inward, was Siam able to relax its vigilance along its western borders. In the east Rama I and later Rama III (ruled 1824–51) reduced Khmer territories to vassal status, while in the south Rama III strengthened Siamese control over tributary states of the Malay Peninsula. Rama III also put down a major uprising in the north under Chao Anou, the young Lao ruler of the kingdom of Vien Chan (Vientiane). In 1827, Siamese armies razed and plundered Vientiane; thousands of Lao were taken prisoner and deported to central Siam.。

The early Chakri kings sought to restore the cultural heritage of Ayutthaya. New temples and palaces were built following the same styles and even using the same bricks that had embellished Ayutthaya. Rama I reestablished court rituals, issued comprehensive law codes and authoritative Buddhist texts, and helped revive the sangha by placing learned and pious monks in leading positions within the Buddhist hierarchy. The early Bangkok period was also one of great literary flowering. The Ramakian, the Thai version of the Indian epic Rāmāyaṇa, was set to verse during the reign of Rama I, and the popular Chinese novel San-kuo chih yen-i (Romance of the Three Kingdoms) was translated into Thai. Rama II (ruled 1809–24), an accomplished poet, was a noted patron of the arts; Sunthon Phu, Thailand's greatest poet, wrote some of his best-known works during Rama II's reign.。

Western influence also grew in mainland Southeast Asia during the early years of the 19th century, and with it came increasing Western pressures on Siam. When Britain declared war on Myanmar in 1824, Rama III feared that the British might also attack Siam. He subsequently agreed to sign the Burney Treaty (1826), which set conditions for the conduct of trade between the two countries.。

Mongkut and the opening of Siam to the West。

Demands for free trade and diplomatic representation in Siam accelerated with the British advances into Myanmar and Malaya and the opening of several Chinese ports following the first Opium War with China (1839–42). In 1855 Queen Victoria sent Sir John Bowring as her personal emissary to Siam to push for an end to all trade restrictions and to secure the rights to establish a British consulate in Bangkok and to set up separate law courts to try cases involving British subjects (extraterritoriality). The resulting Bowring Treaty (1855), in which Siam acceded to these demands, was followed shortly by similar treaties with other major European powers and with the United States. Although these treaties left Siam intact politically, they severely reduced the country's sovereignty and independence.。

The opening of Siam to world trade and the development of a cash economy brought major changes to the country. The Bowring Treaty deprived the Siamese government of large sums in customs duties, one of its major traditional sources of revenue, forcing it to increase taxes in their stead. Large areas of the Chao Phraya basin were planted in rice and other cash crops for the world market, while the need to transport goods from the interior to the port of Bangkok led to the growth of canal systems and marketing networks.。

The years following the Bowring Treaty were also marked by an increase in foreign influence in Siam. King Mongkut (Rama IV; ruled 1851–68) appointed several Western advisers and assistants to his court, including the Englishwoman Anna Leonowens, who became tutoress to his children. She later published her romanticized and inaccurate depiction of Mongkut's court. Foreign nationals began to take up long-term residence in Bangkok. Missionaries, although largely unsuccessful in converting Siamese to Christianity, set up the first Western medical facilities, secular schools, and printing presses in the country. Mongkut took great interest in the new Western ideas that were beginning to c。

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