碎的念

他们最喜欢的地方是宁波附近的双屿港、厦门湾南端的浯屿和漳州的月港。这些地方都有一定的商业规模和人口，但相对于庞大的陆地帝国而言，它们又是非常边缘化的。葡萄牙人也并不想与帝国对抗，于是双方默契之下形成了一定的规则：到了贸易季，葡萄牙船只到达时，人们会在港口附近搭起临时性的棚子，各地商人带着货物和货币来这里进行贸易，一旦贸易季结束，他们就把临时性的棚子拆掉，不留下任何痕迹

《失去的三百年：地理大发现之后中国的开放与封闭（1516—1840）（经纬度丛书）》 — 郭建龙

中国古代历史上最为集权的两个朝代是明朝和清朝，但这两个朝代又是有区别的。清朝时随着密折制度的建立，以及皇帝对于各种事务事无巨细的干预，加上“文字狱”的兴起，使得地方官员几乎对任何事情都没有决定权，必须事事上奏皇帝。而明朝虽然在太祖时期实行了严格的政治集权制，但是这种政策带来的危害在太祖朝就已经显现，并在太祖死后得到了一定程度的扭转，之后的皇帝很少拥有完全独裁的权力，这给地方官员留下了较大的空间。[插图]而地方官员为了本地经济的发展，往往会对过于干扰民间的中央命令采取软性抵制的做法，保证民间经济一定程度上的合理运

《失去的三百年：地理大发现之后中国的开放与封闭（1516—1840）（经纬度丛书）》 — 郭建龙

西方的政治和司法是结果制的，而清朝的政治和司法是过程制的。

《失去的三百年：地理大发现之后中国的开放与封闭（1516—1840）（经纬度丛书）》 — 郭建龙

据浙江的官员说，广州的商人和官员拿出了二万两白银到京城四下活动，诱导皇帝对浙江加税。皇帝最终授权闽浙总督确定了更高的税率。

《失去的三百年：地理大发现之后中国的开放与封闭（1516—1840）（经纬度丛书）》 — 郭建龙

中国古代官员的各类贪污陋规，可以参考张宏杰的《中国历代腐败背后的权力与财政》。

这笔交给海关监督的钱，又是一笔灰色收入。需要说明的是，皇帝是知道这笔钱的。

《失去的三百年：地理大发现之后中国的开放与封闭（1516—1840）（经纬度丛书）》 — 郭建龙

这笔交给海关监督的钱，又是一笔灰色收入。需要说明的是，皇帝是知道这笔钱的。

《失去的三百年：地理大发现之后中国的开放与封闭（1516—1840）（经纬度丛书）》 — 郭建龙

必烈是个有野心、有抱负的人，很早就在幕府中网罗了一大批身怀奇能异术、真才实学的人才，包括刘秉忠、李德辉、张文谦、廉希宪、阿里海牙、孟速思、董文炳、董文用、郝经、王鹗、姚枢、窦默等60余人。这些人被称为“潜邸旧侣”，后来在元朝初年的政治中发挥了重要的作用。

《大汗之怒：元朝征伐日本小史》 — 周思成

译者在译注里说作者原文 stepmother 是继母，写错了，所以改成嫡母。其实作者没写错，英语中没有嫡母的概念，stepmother 的本义是指非自己亲生母亲的父亲妻子，既可以是继母，也可以是嫡母。

嫡母刘氏

《火与冰：后唐庄宗李存勖》 — 戴仁柱

查了下原文是ill-fated，翻译成「时运不济」似有不妥，译成「难逃横死」更好些？

才华横溢但时运不济的隋炀帝

《火与冰：后唐庄宗李存勖》 — 戴仁柱

游牧民族统计人口与牲畜与汉地不同，统计人口用「帐」，统计牛羊用「谷」。

在9世纪初沙陀人口规模大概有六千到七千帐

《火与冰：后唐庄宗李存勖》 — 戴仁柱

Here’s a useful pair to keep in mind: nanimo nai and nandemo nai. The first one means “There isn’t anything,” “We have nothing,” etc. The second one means “It’s nothing.” Thus, nanimo nai tokoro is a place where there exists nothing: they don’t have any furniture or entertainment or anything. Nandemo nai tokoro is a nothing place, a place that’s nothing at all, a worthless, boring dump.

《What the Textbooks Don't Tell You》 — Jay Rubin

Iyashikumo (“even a little”)…ijō (or kara ni wa) is a pair that, together, means “insofar as so-and-so is the case” or “as long as you’re going to do so-and-so.” Kenkyusha and my mother give us Iyashikumo yaru kara ni wa yoku yare / “If you do it at all, do it well,” and Kenkyusha Iyashikumo tatakau kara ni wa akumade tatakae / “If you do fight, fight to the finish.”

《What the Textbooks Don't Tell You》 — Jay Rubin

Aruiwa, an adverb meaning “maybe” or “perhaps,” anticipates an expression of the same meaning, ka mo shirenai, as in Aruiwa sō ka mo shirenai / “It might be so.”

《What the Textbooks Don't Tell You》 — Jay Rubin

Tatoe (tatoi) is an adverb meaning “even if” or “even supposing” that warns you that you are going to get a -te (-de) mo, which also means “even if” or “even supposing,” as in Kare wa sonna tokoro e tatoe iku koto ga atte mo goku mare da / “Even if he does go to such places, it’s very seldom” (Kenkyusha).

《What the Textbooks Don't Tell You》 — Jay Rubin

A much heavier-sounding version of tada…dake is hitasura…nomi. Hitasura, an adverb meaning “intently,” and, by extension, “concentrating solely upon” or just “solely,” turns out to be nothing more than a fancy written-style version of tada, likewise anticipating dake (or nomi, a written-style dake), as in Kenkyusha’s Kanojo wa hitasura naku nomi de atta / “She did nothing but cry.”

《What the Textbooks Don't Tell You》 — Jay Rubin

Tada, an adverb, and dake, a postposition, both of which can work independently and which are usually translated “just” or “only,” often work in pairs, with the tada warning you that the dake is coming.

《What the Textbooks Don't Tell You》 — Jay Rubin

Expressions such as naze nara or naze ka to iu to or dōshite ka to ieba (“if you ask why”) warn you that an explanation is coming, probably with a construction such as kara da (“it’s because”) at the end.

《What the Textbooks Don't Tell You》 — Jay Rubin

Maru-de is an adverb meaning “entirely” that often warns you a comparison is coming, as in Maru-de shachō mitai ni mieru / “He looks as if he were the president of the company” and Maru-de kichigai no yō da / “He looks as if he’s mad” (both from Kenkyusha).

《What the Textbooks Don't Tell You》 — Jay Rubin

This translation can only be understood if you realize that it is possible to say something in Japanese like this: Bifuteki o taheta tsumori de kane o ginkō ni azuketa / “I put my money in the bank with the tsumori that I had eaten a steak.” Well, where’s the steak? It has vanished. Or rather, it never existed. I denied myself the steak, told myself that I was being good and doing the right thing by saving my money instead.

《What the Textbooks Don't Tell You》 — Jay Rubin

They rarely go on to discuss the use of tsumori after perfective verbs, where we see that the word means something more like “belief” or “mind-set” than intention. Makino and Tsutsui give a good example: Yoku yonda tsumori desu / “I’m convinced that I read it carefully.” “I am of the tsumori that I read it carefully [no matter what you may say].”

《What the Textbooks Don't Tell You》 — Jay Rubin