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The World Revolution 世界的革命 For the sake of orderly sequence this narrative has been carried through to Napoleon's Sanhedrin; the answers given by it closed the third, and opened the fourth period in the story of 為有序的序列，這說明已進行到拿破崙的sanhedrin ;答案所給予的，它關閉了第三，打開了四分之一的時期的故事 Zion 錫安 , which began with the public renunciation of separate-nationhood and ended, ninety years later, with the public re-affirmation of separate-nationhood in its extremest form. ，開始與市民放棄獨立-建國和結束後，九十年後，與市民重新確認分離的國家在其extremest形式。 Before it continues into that fourth phase, the narrative now must move back twenty years to the start of the world-revolution, and consider what part, if any, was played by “the Jews” in that. 之前，它繼續進入第四個階段，敘事，現在必須回到二十年來開始的世界革命，並考慮哪一部分，如有的話，是所扮演的“猶太人”在這方面。 The 19th Century, in the West, differed from the preceding eighteen centuries of the Christian era there in the emergence of two movements with a converging aim, which by the century's end dominated all its affairs. 十九世紀，在西方，不同於前18世紀的基督教時代，在那裡出現了兩個運動與匯流的目的，這是由本世紀的結束為主導的所有事務。 The one movement, Zionism, aimed at reassembling a dispersed nation in a territory promised to it by the Jewish god; the second movement, Communism, aimed at the destruction of separate nationhood as such. 一個運動，猶太复國主義，目的是重新分散在一個國家領土的承諾，給它的猶太神;第二樂章，共產主義，旨在破壞獨立建國等。 Thus these two movements appeared at first sight to be fixedly opposed to each other, for the one made nationalism its religion, even its god, and the other declared war to the death on nationalism. 因此，這兩個動作出現在第一視線被固定反對對方，為一作出，其民族主義的宗教，甚至其神，和其他的宣戰，向死亡的民族主義。 This antagonism was only apparent, and in truth the two movements ran on parallel tracks, not head on towards a collision on the same line. 這對立的，只是明顯，並在真理兩個運動然對平行的軌道，而不是頭部就對撞機就在同一行。 For the god who promised land to the nation to be gathered-in also promised to set it “above all people that are upon the face of the earth” and to destroy all other nations “with a mighty destruction until they be destroyed.” The world-revolution, which pursued the second of these aims, thus fulfilled the condition set for the first of them; either by accident or by design, it too was doing the will of Jehovah. 為上帝誰應許之地向全國，以收集-在還許諾將它設定為 “ 上述所有的人都後，地球表面 ” ，並摧毀所有其他國家“與一支強大的殺傷性，直到他們被銷毀。 ”世界革命，它追求的第二這些目標，從而完成了條件定為第一，他們;無論是交通意外的發生或由設計，它也這樣做的意願，耶和華。 That being so, the historian's task is to find out, if he can, what relationship existed between the organizers of Zionism and those of the world-revolution. 既然如此，歷史學家的任務是要找出，如果他能，什麼關係之間存在的組織者和那些猶太复國主義的世界革命。 If there was none, and the parallelism of purpose was coincidental, then history was evidently having a little joke with the West. 如果有，沒有，和並行的目的，是巧合，那麼，歷史上明顯有一個小笑話，與西方。 If relationship can be shown, the pattern of the last 170 years prefigures the shape of coming events; in that case the world-revolution has been the handmaiden of 如果關係可以證明，格局在過去170年prefigures的形狀即將開展的活動，在這種情況下，世界革命已handmaiden的 Zion 錫安 . 。 These 170 years have probably been the most profligate and least creditable in the history of the West. 這些一百七十年有可能一直是最揮霍和可信的，至少在歷史上西方。 At the start of the 19th Century it had behind it seventeen centuries of Christian achievement; the world had never before seen man so much improve his own state and his conduct to others; even warfare was becoming subject to a civilized code, and the future seemed certain to continue this upward process. 在開始的19世紀，它背後的17世紀的基督教的成就;世界上以前從未見過的男子這麼多充實自己的國家和他的行為給他人;甚至戰爭正在成為受一個文明守則，以及未來的似乎一定要繼續向上的過程。 By the middle of the 20th Century much of this achievement had been lost; a large area of the West had been surrendered to Asiatic barbarism; the question whether the remaining West and its faith could even survive clearly hung in the balance and probably would be answered during the closing decades of the century. 由二十世紀中葉的許多這一成果已遺失;大面積的西部地區已移交給亞洲的野蠻行徑;的問題，是否其餘的西部和其信仰，甚至可以生存，顯然掛在平衡，並可能將答复在閉幕幾十年的世紀。 The period which saw this deterioration was that of the rise of the Judaist power to a peak of influence in the affairs of the West which hardly any European potentate or pontiff, doctrine or dogma had ever attained. 期間，看到這種惡化是對崛起的judaist權力的高峰期的影響，在國際事務中的西，其中幾乎沒有任何歐洲potentate或教宗，理論或教條，已達到前所未有的。 The picture of this swelling might, spreading over 圖片這個腫脹可能，擴散 Europe 歐洲 like an eastern thundercloud, is given in two quotations from the beginning and end of the 19th Century. 像一個東部thundercloud ，是鑑於在兩個報價，從一開始就和十九世紀末。 In 1791 the great German historian Johann Gottfried von Herder, looking back on the hundred years behind him, wrote: 1791年，德國偉大的歷史學家約翰戈特弗里德馮赫爾德，回頭看就百年身後，寫道： “The ruder nations of Europe are willing slaves of Jewish usury … The Jewish people is and remains in Europe an Asiatic people alien to our part of the world, bound to that old law which it received in a distant climate, and which according to its own confession it cannot do away with … It is indissolubly bound to an alien law that is hostile to all alien peoples .” “粗魯歐洲國家都願意奴隸的猶太人高利貸…猶太人民的是，而且依然保持在歐洲一亞洲人民格格不入，我們的世界的一部分， 必將指出，舊法，它收到的是一個遙遠的氣候，並根據其自己的自白，不能放棄… …這是不可分割的約束， 向外國人法是敵對的所有外來民族 “ 。 The newspaper reader of 1807, when he learned of the Sanhedrin's ardent avowals of non-nationhood, would presumably have dismissed von Herder as a “bigot” (or even an “antisemite”), but the years and events have shown that he, like many before him, was but a scholar speaking truth. 報紙的讀者， 1807年，當他得知該sanhedrin的殷切希望， avowals非建國，大概有解僱馮赫爾德作為一個“比戈” （或什至“ antisemite ” ） ，但多年來的事件表明，他一樣，許多在他面前，只不過是一位學者發言的真相。 A hundred years later, in 1899, another, Mr. Houston Stewart Chamberlain, looked back on what Herder had written and recorded the further, continuing usurpation of power: 一百年後，於1899年，另一個先生，休斯頓斯圖爾特張伯倫，回頭看就什麼赫爾德曾寫信和記錄進一步，繼續篡奪權力： “A great change has taken place: the Jews play in Europe, and wherever European influence extends, a different part from that which they played a hundred years ago; as Viktor Hohn expresses it, we live today in a ‘Jewish age'; we may think what we like about the past history of the Jews, their present history actually takes up so much room in our own history that we cannot possibly refuse to notice them: The ‘alien' element emphasized by Herder has become more and more prominent … The direct influence of Judaism on the 19th Century appears for the first time as a new influence in the history of culture; it thus becomes one of the burning subjects of the day. “發生了重大變化：猶太人發揮在歐洲，而歐洲的影響力延伸，不同的部分，從他們發揮了百年前;切爾諾梅爾hohn表示，今天，我們生活在一個'猶太年齡' ;我們可能覺得什麼，我們想了解過去的歷史，猶太人，他們目前的歷史，實際上佔用了這麼多的空間在我們自己的歷史，我們不可能拒絕的通知他們： '外國人'因素所強調的赫爾德已變得越來越突出…直接影響猶太教對19世紀出現的第一時間，作為一個新的影響力，歷史文化;因此，它成為一個燃燒的主題一天。 This alien people has become precisely in the course of the 19th Century a disproportionately important and in many spheres actually dominant constituent of our life …... 這外來的人已成為正是在這個過程中十九世紀不成比例的重要和在許多領域的主導成分，其實我們的生活… ... Herder said that ‘the ruder nations of 赫德爾說， '粗魯的國家 Europe 歐洲 were willing slaves of Jewish usury'. 願意做奴隸的猶太高利貸' 。 Today Herder could say the same of by far the greatest part of our civilized world……our governments, our law, our science, our commerce, our literature, our art, practically all branches of our life, have become more or less willing slaves of the Jews and drag the feudal fetter, if not yet on two, at least on one leg……. The direct influence of Judaism on the 19th century thus becomes one of the burning subjects of the day. 今天赫爾德可以說，同樣迄今為止最大的一部分，我們的文明世界… …我們的政府，我們的法律，我們的科學，我們的商業，我們的文學，我們的藝術，幾乎所有分行，我們的生活，已成為更多或更少願意奴隸對猶太人和拖曳的封建束縛，如果尚未對二，至少在一條腿… … 。直接影響猶太教就19世紀，從而成為一個燃燒的主題一天。 We have to deal here with a question affecting not only the present, but also the future of the world……. . If the Jewish influence were to gain the upper hand in 我們必須處理此一問題不僅影響到當前，而且對世界的未來… … 。如果猶太人的影響，分別獲得佔了上風，在 Europe 歐洲 in the intellectual and cultural sphere, we would have one more example of negative, destructive power. ” 在智力和文化領域，我們將有一個更多的例子，負面的 ， 破壞性的權力 “ 。 Such was the development in a hundred years from von Herder to Chamberlain. 這是發展的一百年，從馮赫爾德，以張伯倫。 The last three sentences are a brilliant prognosis, for Chamberlain had not seen the proofs, which our century has brought, of the truth of what he 最後三句話是一個輝煌的預後，張伯倫還沒有看到證據，而我們的世紀帶來了，事實真相是什麼，他 said; namely, that fantastic feat of international stage-management on the grand scale in October 1917 when Communism (the destroyer of nationhood) and Zionism (the creator of the dominant nation) triumphed at the same instant! 說;即，神奇的壯舉在國際舞台上和管理上的宏偉規模在1917年10月，當共產主義（的破壞者，建國）和猶太复國主義（創作者佔主導地位的國家）的勝利在同即時！ In the sixty years which have passed since Chamberlain wrote the process observed by him and Herder has gathered pace and power. 在六十年，其中已通過自張伯倫寫的過程中觀察到由他和赫爾德聚集的步伐和力量。 The question no longer simply “affects the future of the world”; it is with us every day and we have no present that is not shaped by it; it has already altered the nature of the world and of man's lot in it. 問題不再是簡單的“影響世界的未來” ，它是與我們每一天，我們也沒有目前認為是沒有形成的，而是它已經改變了性質的世界和人的很多在它。 “Our governments,” in the half-century that has elapsed, have become such “willing slaves” of the Judaic master-sect that they are in fact the bailiffs or agents of a new, international ruling-class, and not true governors at all. “我們的政府” ，在半世紀過去了，已經成為這種“願意奴隸”的猶太主教派，他們在事實上，執達主任或代理人，一個新的國際裁決，一流的，而不是真正的省長在全部。 The West has come to this dilemma through the pressure of two millstones, Communism and Zionism, the nation-destroying world-revolution and the new, nation-creating, ruling-class. 西來通過這個兩難的壓力，二millstones ，共產主義和猶太复國主義，民族摧毀的世界革命和新的，民族的創造，執政黨級。 The one has incited the mob; the other has gained mastery over rulers. 一個煽動暴民;其他已取得掌握超過統治者。 Are the organizers of both the same? 是的組織者都相同呢？ This book seeks to answer the question in its remaining chapters. 這本書的目的，回答這個問題，在其剩餘的章節。 What is clear is that each stage in the ruination of the West, during these 170 years, has been accompanied by successive stages of “the return” to the promised land. 什麼是很清楚，就是每一個階段，在ruination的西部地區，在這170年，一直伴隨著階段性的“重返”應許之地。 That is an indication of common managership too strong to be set aside unless it can be conclusively disproved. 這表明了共同managership太強，要予以撤銷，除非它可以決定性地反駁。 To the “heathen” masses of Christendom the process which began with the emergence of the world-revolution in 1789 has been merely one of sound and fury, signifying nothing; but the student perceives that in majestic rhythm it fulfils The Law and The Prophets of Judah. 到“ heathen ”群眾基督教的過程中開始出現的世界革命在1789年已只是一個聲音和憤怒，以表揚他們無關，但學生感覺到，在雄壯的節奏，它履行律法和先知的猶大。 The 19th Century was one of conspiracy, of which the things we witness in the 20th Century are the results. 19世紀是一個陰謀，其中的事情，我們目睹了在20世紀是結果。 Conspiracy bred Communism and Zionism, and these took the future of the West in a pincer-like clutch. 陰謀，長於斯，共產主義和猶太复國主義，而這些發生的未來，西方在鉗形般的離合器。 What were their origins? 什麼是他們的起源？ Why did they germinate in darkness until they broke ground together in the 19th Century? 為什麼他們在黑暗中發芽，直到他們打破地面一起在十九世紀？ Had they a common root? 他們一個共同的根源？ The way to answer that question is to examine the roots of each separately and find out if they join; and the purpose of this chapter and the next is to trace the root-idea of world-revolution. 的方式回答這個問題是研究的根源，分別找出，如果他們加入;和本章的目的和未來是追查的根源-世界的思想革命。 The French revolution was the world- revolution in action, not a revolution in 法國大革命是世界革命的行動，而不是一場革命 ， France 法國 . 。 From the moment of the event in 從目前的活動在 France 法國 no doubt remains on that score. 毫無疑問，仍然是在該評分。 Before then people might indulge notions about suffering peasants, stung to sudden uprising by arrogant aristocrats and the like, but diligent study of the background of the French revolution dispels such illusions. 之前，當時的人可能沉迷的概念，關於農民的痛苦，丁突然起義貴族的傲慢和不一樣，但是勤奮學習的背景，法國大革命消除這種幻想。 It was the result of a plan and the work of a secret organization revealed before it occurred; it was not merely a French outburst produced by French causes. 這是由於計劃和工作的一個秘密組織透露，之前發生的; 這不僅僅是法國的突出所產生的法語的原因。 The plan behind it is the plan of Communism today; and Communism today, which is the world-revolution in permanence, has inherited the organization which evolved the plan. 該計劃的背後，這是該計劃的共產主義今天和共產主義的今天，這是世界革命，在持久性，繼承了該組織的發展計劃。 The French revolution of 1789 is the one that provides the key to the mystery. 法國大革命的1789年是一個提供關鍵的奧秘。 It forms the link between the English one of 1640 and the Russian one of 1917 and reveals the whole process as a planned and continuing one which, having 它形式之間的聯繫，英語之一， 1640年和俄羅斯之一， 1917年，揭示了在整個過程中作為一個計劃，並繼續其中，有 passed through these three stages, clearly will reach its final orgasm at some moment not far distant, probably during this century. 通過這三個階段，明確將達到其最後的高潮在某些時刻，不遠處的遙遠，可能在本世紀內。 That climax, foreseeably, will take the shape of an attempt to consummate and complete the world revolution by setting up a world-government under the control of the organization which has guided the revolutionary process from its start. 即高潮，預料將採取的形狀，企圖把完善和完成世界革命，成立一個世界政府控制下的組織，引導革命過程中從它的開始。 This would establish the sway of a new ruling-class over the submerged nations. 這將建立的擺動一個新的執政黨級以上淹沒的國家。 (As Dr. Kastein would say, it would “determine the fate of the whole world”). （博士kastein會說，它將 “ 確定的命運整個世界” ） 。 This picture, which only slowly emerged as the three centuries passed, is today clear in its historical perspective, where each of the three great revolutions is seen in the light thrown on it by the next: 此圖片，其中只有慢慢出現，作為三個世紀過去了，今天是明確在其歷史的角度來看，如果每三個偉大革命被認為是在輕拋它的未來： (1) The English revolution appeared at the time to be a spontaneous English episode, directed only against the pretensions, at that moment, of a particular royal house, the Stuarts, and a particular form of religion, called “Popery.” No contemporary dreamed of considering it as the start of a world- movement against all religion and all legitimate government. （ 1 ）英語革命出現的時間是一個自發的英語節目，導演不僅是針對偽裝，在那一刻，某一皇家內務，斯圖爾特，和某種特定形式的宗教，所謂的“ popery ”沒有當代夢見考慮把它作為開始的一個世界運動對所有宗教和所有的合法政府。 (The ruling sect of Jewry supplied the revolutionary dictator with funds and by means of this, traditional “abetting” part the Jewish leaders became chief beneficiaries of the revolution; if they had any part in the original instigation of it, this cannot be shown, nor has any evidence of a long-term, master-plan behind the revolution survived). （執政黨節的猶太人提供了革命性的獨裁者與資金和手段，傳統的“教唆”的一部分，猶太人領袖，成為行政的受益者革命;如果他們有任何的一部分，在原來的唆使下，這不能表明，也沒有任何證據顯示一個長遠的，總體計劃背後的革命倖存） 。 (2) The nature and course of the French revolution, however, puts the English one in a different light. （ 2 ）的性質和過程法國大革命，不過，把英語一在不同的角度。 It was not, and even at the time did not seem to be, a native French episode caused merely by French conditions. 它不是，甚至在時間似乎沒有什麼，一個本土法語插曲造成的，只是由法國的條件。 On the contrary, it followed a plan for universal revolution discovered and made public some years before; and the secret organization then exposed had members in many countries and all classes. 與此相反，它遵循的一項計劃，為世界革命的發現和公佈了一些年前，和秘密組織，然後暴露的成員在許多國家和各階層。 Therefore its most characteristic acts (regicide and sacrilege), though they repeated those of the revolution in England, were seen not to be spontaneously vengeful deeds committed in the heat of a moment, but actions deliberately symbolic of a continuing plan and purpose: the destruction of all religion and all legitimate government, everywhere. 因此，其最具特色的行為（ regicide和褻瀆） ，雖然他們一再那些革命在英格蘭，被認為是不被自發復仇事蹟，致力於在激烈的時刻，但刻意的行動，象徵一個持續的計劃和目的：銷毀所有宗教和一切合法的政府，無處不在。 Inevitably, this revelation leads to the surmise that the English revolution too may have been prepared by this secret organization with the aim of destroying all nationhood. 不可避免地，這啟示導致該推測的英語革命，也可能已準備就緒，由這個秘密組織，目的是摧毀所有的國家。 (In the French revolution, as in the English one, the Judaist sect emerged as a chief beneficiary; the general emancipation of Jews, which came of it, was used by it as a cover for its conspiratorial work during the ensuing decades. Original Judaist instigation is not shown by any evidence now available.) （在法國大革命，如在英語一， judaist節成為一個行政受益人;一般的解放猶太人，其中資訊科技，用它作為掩蓋其陰謀的工作，在隨後的幾十年。原件judaist唆使沒有顯示任何證據，現已） 。 Thus the French revolution, unlike the English one, demonstrably was the product of a major conspiracy, with worldwide aims and deep roots. 因此，法國大革命，不像英語一，證明是產品的一大陰謀，與世界各地的宗旨和深深紮根。 From this instant, the nature of the plan was plain, but the conspirators, wherever they were unmasked, seemed to be a horde of individuals with no bond of union between them save that of the arsonist's lust for destruction. 從這個瞬間，性質，該計劃是平原，但陰謀，無論他們在哪裡被揭露出來，似乎是一個horde個人沒有債券的聯盟他們之間保存的arsonist的慾望銷毀。 The purpose was beyond doubt, but the identity of the organizers was still mysterious. 目的是毋容置疑的，但身份的組織者仍然是神秘的。 This half-clarified scene was depicted in famous words by a classic authority on the subject, Lord Acton: 這半澄清，現場描繪的這句名言，由一個典型管理局關於這一主題的，阿克頓勳爵： “The appalling thing in the revolution is not the tumult but the design. Through all the fire and smoke we perceive the evidence of calculating organization. “ 令人震驚的事，在革命，是不是動盪，但設計，通過所有火和濃煙所籠罩，我們察覺到的證據計算組織。 The Managers remain studiously concealed and masked but there is no doubt about their presence from the first .” 經理人仍然studiously隱蔽和蒙面，但毫無疑問他們的存在，從第一 “ 。 The French revolution, then, revealed a design behind revolution, and it was the design of a set purpose in a worldwide field. 法國革命，那麼，透露了一個設計背後的革命，這是設計一套的目的，在全世界的領域。 What had seemed planless at the time of the English revolution now was seen to be, or had become the result of a plan and a pattern, and the conspiracy clearly was of such strength and age that its complicity in the earlier revolution had to be allowed for. 什麼似乎planless在時間的英語革命，現在被視為，或已成為結果，計劃和模式，以及陰謀顯然是這樣的實力和年齡，其同謀在較早的革命已被允許為了。 However, this second revolution still left “the managers” masked, so that only half of the mystery had been solved (Lord Acton died in 1902 and thus did not see the third revolution). 不過，這第二次革命仍然左“經理人”蒙面，使只有一半的謎已解決（阿克頓勳爵去世於1902年，因此也沒有看到第三次革命） 。 (3) The revolution in （ 3 ）在革命 Russia 俄羅斯 , again, opened room for new theories about the French and English revolutions. 再次，開放的空間，新理論，關於法語和英語的革命。 Its acts of regicide and sacrilege were as unmistakable an identity-card as the Muslim's greeting is a token of his faith; by them it informed all who wished to hear that it was still working to “the design” of worldwide destruction first revealed by the French revolution. 其行為regicide和褻瀆分別為無誤的身分卡，作為穆斯林的問候語是一個象徵自己的信仰 ; 由他們向它通報所有誰希望聽到它仍在工作，以“設計”全球首次發現的破壞所法國大革命。 Moreover, the secret, for a hundred years called “a lie,” was no longer even denied; from 1917 on the world-revolution was avowedly permanent, avowedly worldwide in purpose, and the erstwhile secret conspiracy became a political party, operating in all countries under orders from a central headquarters in 此外，秘密，一個百年的所謂“謊言” ，已不再甚至否認;從1917年對世界革命是avowedly 常駐， avowedly在世界各地的目的，和昔日的秘密的陰謀，成為一個政黨，在所有營運國家下命令，從中央總部在 Moscow 莫斯科 . 。 Thus the Russian revolution threw a brighter light on the French one, clarifying its outlines and origins. 因此，俄國革命，投擲一個更光明的光照對法國一，澄清其綱要和起源。 However, in the matter of the “studiously concealed” and “masked” managers, the Russian revolution threw an entirely different light on the two earlier ones, or at the least it opened up conjectures about their possible origins which none had previously spent much thought upon. 然而，在這件事的“ studiously隱蔽性”和“蒙面” 經理，俄國革命的投擲是完全不同的光照對前兩次的，或在至少它開闢了猜測，關於其可能的來源，其中沒有以前曾花了很多的思考在…之上。 The “managers” of the revolution in “經理”的革命， Russia 俄羅斯 were nearly all Eastern Jews. 幾乎所有東歐猶太人。 On this occasion the significant, symbolic acts of regicide and sacrilege were committed by Jews and a law was enacted which in effect forbade all discussion of the part played by Jews, or by “the Jewish question,” in these events or in public affairs at all. 這一次，意義重大，象徵性的行為， regicide和褻瀆都是由猶太人和法律制定，這實際上是禁止所有的討論的部分，所發揮的猶太人，或由“猶太人問題， ”在這些事件或在公共事務全部。 Thus vital questions were answered and what was a great mystery in 1789 became plain in 1917. 因此，關鍵問題回答了什麼是一個很大的謎，在1789年成為平原在1917年。 The great benefit which today's student derives from the French revolution is the proof, supplied by it, of the existence of a design for world-revolution, and of an organization which pursued that destructive ambition. 偉大的利益，今天的學生來自法國大革命是證明，它提供的，存在著一個設計的世界革命，和一個組織奉行破壞性的野心。 Its existence and activity made the 19th Century the century of the grand conspiracy. 它的存在和活動，使19世紀的世紀大陰謀。 A sense of evil things stirring in dark places, like the sounds which a prisoner in a dungeon awaits at night, disquietened men and nations. 老有所養，邪惡的東西，攪拌在黑暗的地方，一樣的聲音，其中一名囚犯在一個地牢等待在夜間， disquietened男子和聯合國。 This was the feeling imparted by conspiracy to the enpested air around. 這是感覺傳授由陰謀向enpested周圍的空氣。 From the moment of the French revolution men intuitively knew that they lived with conspiracy in their midst; in our day, which has suffered its effects, we can at least see with what we have to deal, if we look, and may say that it is the devil that we 從目前的法國大革命的男子，直觀地知道他們生活與陰謀在他們中間，在我們的天，這受到了其影響，我們至少可以看到的是什麼，我們要處理的，如果我們看一看，可以說，它是魔鬼，我們 know. 知道。 Perhaps the greatest disservice that Napoleon did was, by his campaigns and glittering exploits to distract men's thoughts from the much greater danger that menaced them: the world-revolution and its secret “managers.” But for him they might have paid more attention to the conspiracy, for they had the proof of its existence. 或許最大的損害，拿破崙沒有，用他自己的運動和閃光點，利用分散官兵的思想，從更大的危險，威脅他們：世界革命及其秘密“經理” ，但他有可能更加注重向陰謀，因為他們已證明它的存在。 |