-
历届英文翻译大奖赛竞赛原文及译文
英译汉部分
.
.................................................
..................................................
............................ 3
Beauty (excerpt)
...........
..................................................
................................................
3
美
(
节选
)
.......................................
..................................................
................................ 3
The Literature of Knowledge and the
Literature of Power byThomas De Quincey
.
..... 8
知识文学与力量文学托
马斯·昆西
.
.................................................
........................ 8
An Experience of Aesthetics by Robert G
insberg...........................................
..............11
审美的体验
罗伯特·金斯伯格
.
..............................................
..................................11
A Person Who Apologizes Has the Moral
Ball in His Court by Paul Johnson
............ 14
谁给别人道歉,谁就在道义上掌握了主动
保罗·约翰逊
.
................................... 14
On Going Home by Joan Did
ion...............................................
................................... 18
回家
琼·狄迪恩
.
.................................................
..................................................
.... 18
The Making of
Ashenden (Excerpt) by Stanley Elkin
.................................................
22
艾兴登其人(节选)斯坦利·埃尔金
.
......................................
............................... 22
Beyond Life
.
....
..................................................
..................................................
......... 28
超越生命
[
美
]
卡贝尔
著
.......................................
..................................................
.. 28
Envy by Samuel Johnson
..................................................
...........................................
33
论嫉妒
[
英
]
塞缪尔·约翰逊
著
.........
..................................................
.................... 33
中译英部分
.
.................................................
..................................................
.......................... 37
在义与利之外
.
................................................ .................................................. ........... 37
Beyond
Righteousness and Interests
.
.................................................
.......................... 37
读书苦乐
杨绛
.
..
..................................................
..................................................
..... 40
The Bitter-
Sweetness of Reading Y
ang Jiang .......
..................................................
..... 40
想起清华种种
王佐良
.
.......................................
..................................................
.... 43
Reminiscences of
Tsinghua Wang Zuoliang ...........................
.....................................
43
歌德之人生启示宗白华
.
..............................
..................................................
............. 45
What
Goethe's Life Reveals by Zong Baihua .............
.................................................
45
怀想那片青草地
赵红波
.
.
..................................................
........................................
48
Y
earning for
That Piece of Green Meadow by Zhao
Hongbo......................................
48
可爱的南京
< br>.
...................................
..................................................
............................ 51
Nanjing the Beloved City
.
p>
.........................................
..................................................
. 51
霞
冰心
.
..
..................................................
..................................................
................. 53
The
Rosy Cloud byBingxin..............................
..................................................
.......... 53
黎明前的北平
.
................................................ .................................................. ........... 54
Predawn Peipi
ng................................................
..................................................
......... 54
1
老来乐
金克木
.
.
..................................................
..................................................
...... 55
Delights in
Growing Old by Jin Kemu...........................
..............................................
55
可贵的“他人意识”
.
...............................
..................................................
................ 58
Calling
for an Awareness of Others........................
..................................................
.... 58
教孩子相信
.
..............................
..................................................
................................. 61
To Implant In Our Children’s
Y
oung Hearts An Undying Faith In
Humanity
.
............ 61
2
英译汉部分
Beauty (excerpt)
美
(
节选
)
Judging
from
the
scientists
I
know,
including
Eva
and
Ruth,
and
those
whom
I've
read
about,
you can't pursue the
laws of
nature
very
long
without bumping
into
beauty
.
“
I don't
know if it's the same beauty you see in
the sunset,
”
a
friend tells me,
“
but it
feels the same.
”
This friend is a physicist, who has
spent a long career deciphering what must be
happening in
the
interior
of
stars.
He
recalls
for
me
this
thrill
on
grasping
for
the
first
time
Dirac's
⑴
equations describing quantum
mechanics, or those o
f
Einstein describing relativity
.
“They're
so beautiful,”
he says,
“you can see
immediately they
have
to be true. Or at
least on
the
way
toward truth.” I ask
him what makes a theory beautiful, and he replies,
“Simplicity
, symmetry
,
elegance, and power.”
我结识一些科学家(包括伊娃和露
丝)
,也拜读过不少科学家的著作,从中我作出
推断:人们在探
求自然规律的旅途中,须臾便会与美不期而遇。一个朋友对我说:
“我
< br>不敢肯定这种美是否与日落之美异曲同工,但至少,两者带给我的感受别无二致。
”
我
的这个朋友是一位物理学家,<
/p>
他大半辈子都在致力于破解群星内部的秘密。
他向我讲述
了当年邂逅科学之美时的狂喜:
那是当他生平第一次顿悟狄拉克的量子力
学方程式,
或
是洞彻爱因斯坦相对论的方程式时的感受。
“那些方程式是如此动人,
”他说道,
“只消
看一眼你就会明白,它们一定是正确的,或者说
---
至少,它们的指向是正确的。
”
我好
奇一个“动人的”理论是个什么样,他的回答是:
“简约、和谐、典雅,有力。
”
Why
nature
should conform
to theories
we
find beautiful
is
far
from
obvious.
The
most
incomprehensible thing about
the
universe, as
Einstein said,
is
that
it's
comprehensible. How
unlikely
, that a short-lived
biped on a two-bit planet should be able to gauge
the speed of light,
lay
bare
the
structure
of
an
atom,
or
calculate
the
gravitational
tug
of
a
black
hole.
We're
a
long way from understanding everything,
but we do understand a great deal about how nature
behaves.
Generation
after
generation,
we
puzzle
out
formulas,
test
them,
and
find,
to
an
astonishing
degree,
that
nature
agrees.
An
architect
draws
designs
on
flimsy
paper,
and
her
buildings stand up through earthquakes.
那些打
动我们的理论,往往受到自然之母的肯定,其中奥妙不可言宣。诚如爱因斯
坦所言:这个
世界最让人费解之处就在于:它是能够被了解的。想想这一切是多么地不
可思议:在一个
不起眼的星球上,生存着一种拥有短暂生命的两足生物,然而,正是这
些微不足道的小生
物,不但测量出了光速,而且把原子层层剥开,还计算出了黑洞的引
力。人类虽然尚未全
知全能,但是,关于大自然的脾性,我们所知道的确实不能算少。
人类经过世世代代的努
力,猜想出各种定理公式,并在实践中检验它们,然后惊讶地发
现:大自然竟然与我们不
谋而合。这就像一位建筑师在薄薄的图纸上绘制出设计方案,
3
依此建造的高楼大厦,竟能够经受住地震的洗礼考验,依然
耸立。
⑴
Dirac:
< br>迪拉克,
保罗·
阿德利安·
莫里
斯
1902-1984
英国数学和物理学家。
< br>1933
年因新原子理论公式与人分享诺贝尔奖。
We launch a
satellite into orbit and use it to bounce messages
from continent to continent.
The
machine on which I write these
words embodies
hundreds of
insights
into the
workings
of the material
world, insights that are confirmed by every burst
of letters on the screen, and I
stare
at
that
screen
through
lenses
that
obey
the
laws
of
optics
first
worked
out
in
detail
by
Isaac Newton
⑵
.
我们发
射一枚人造卫星,它便帮助我们将讯息传遍世界各地。而我,正在一台机器
上记录下这些
文字,
这台机器包涵着人类思想的精髓
---
< br>对物质世界运作方式的真知灼见
---
每一次敲打键盘,
这些真知便化为字母跳入屏幕;当我注视着屏幕,架在鼻梁上的眼
镜则是根据光学原理配
制而成的,而对这一理论进行详细论证的开山始祖则是艾萨
克·牛顿。
< br>
By
discerning patterns in the universe, Newton
believed, he was tracing the hand of God.
Scientists
in
our
day
have
largely
abandoned
the
notion
of
a
Creator
as
an
unnecessary
hypothesis, or
at
least an
untestable one.
While they
share Newton's
faith tha
t the
universe
is
ruled
everywhere by a coherent set of rules, they cannot
say
, as scientists, how these
particular
rules came to
govern things.
Y
ou can do science without
believing
in a divine Legislator, but
not without believing in laws.
通过对
万物造化的深入观察,
牛顿相信自己正追随着上帝的笔触。
如今
的科学家大
都摒弃了“造物主”一说,认为那是无稽的假设,即使不全盘否定,至少也认
定那是不
可能得到验证的假说。诚然,他们坚信牛顿的看法
--
-
世界受一套整合的法则所支配,但
问题在于,发轫之始,这些
法则是如何开始掌管世界的?对此,身为科学家的他们也无
从知晓。在科学的疆界,我们
可以拒绝相信上帝的存在,但我们不能否认万物之法的存
在。
I
spent
my
teenage
years
scrambling
up
the
mountain
of
mathematics.
Midway
up
the
slope,
however,
I
staggered
to
a
halt,
gasping
in
the
rarefied
air,
well
before
I
reached
the
heights
where
the
equations of
Einstein and
Dirac
would
have
made sense. Nowadays
I add,
subtract, multiply
, and do
long division when no calculator is
handy
, and I can do algebra and
geometry
and
even
trigonometry
in
a
pinch,
but
that
is
about
all
that
I've
kept
from
the
language
of numbers. Still, I remember glimpsing patterns
in mathematics that seemed as bold
and
beautiful as a skyful of stars.
少年时,我曾试图攀登数学之颠。
可惜才到半山腰,便开始步履踉跄;空气稀薄,
使我气喘吁吁,不得不停下脚步,而爱因
斯坦和狄拉克的方程式却仍旧远在高处。现在
的我,若是手边没有计算器,便通过心算处
理加减乘除;有必要时,我还能应付代数、
4
几何,甚至三角运算;但是话说回来,数字世界留给我的也
就只有这些零星点滴了。不
过,我至今仍然记得曾在数学王国里浅尝到的无穷变幻
---
大胆、迷人,犹如群星漫天。
⑵
Isaac Newton:
牛顿
(1642-1727)
英国物理学家、数学家。
I'm
never
more
aware
of
the
limitations
of
language
than
when
I
try
to
describe
beauty
.
Language
can create
its own
loveliness, of course, but
it cannot deliver to
us the
radiance we
apprehend
in
the
world, any
more than a photograph can capture the
stunning swiftness of a
hawk
or
the
withering
power
of
a
supernova
⑶
.
Eva's
wedding
album
holds
only
a
faint
glimmer
of the wedding itself. All that pictures or words
can do is gesture beyond themselves
toward the fleeting glory that stirs
our hearts. So I keep gesturing.
每当我尝试着将美付诸于文字时,
我便极为深刻地意识到:
文字的力量是多么有限。
语言自有其灵动可人之处,
可它却无法传达大千世界的绚烂。
正如一方相片框不住一只
鹰的迅捷,
也再现不了一颗超
新星毁灭时的壮丽。
伊娃的婚礼相册仅仅留存了一丝微弱
的光芒
,
以见证婚礼现场的光鲜夺目。
相片和文字能够做到的最多只是
描摹那些瞬息即
逝的、那些让我们心潮涌动的光芒。于是,我一直都在努力描摹。
“
All
nature
is
meant
to
make
us
think
of
paradise,
”
Thomas
Merton
⑷
observed.
Because the
Creation puts on a
nonstop show, beauty
is
free and
inexhaustible, but we
need
training
in
order
to
perceive
more
than
the
most
obvious
kinds.
Even
15
billion
years
or
so
after
the Big
Bang
⑸
, echoes of that event
still
linger
in the
form of background
radiation
⑹
,
only
a
few
degrees
above
absolute
zero
⑺
.
Just
so,
I
believe,
the
experience
of
beauty
is
an
echo of the order and power that
permeate the universe. To measure background
radiation, we
need
subtle
instruments;
to
measure
beauty
,
we
need
alert
intelligence
and
our
five
keen
senses.
托马斯·梅尔顿说过,
“世间造物之
神奇无不令人联想到天堂乐土”
,因为创世纪本
身就是一出永不
落幕的表演;其间芳华之美悠游自在,无穷无尽。有些美显而易见,容
易为我们所捕捉,
但另一些则不然:若要欣赏她们,我们得付出一点努力。宇宙大爆炸
在一百五十多亿年后
的今天仍余波未平,
爆炸当时所释放的能量
(即使这些能量看起
来
似乎微不足道)仍以背景辐射现象的形式存在着。由此,我得出一个观点:人类对美的
体验中暗含着秩序和力量的影子,
而这些秩序和力量充斥着整个
宇宙空间。
测量背景辐
射,我们需要精密仪器;而衡量美,则需
要动用我们的聪慧和所有敏锐的感官。
⑶
supernova:
超新星,一种罕见的天文现象,表现为
一恒星中的绝大部分物质爆
炸后,产生能放射极大能量的极为明亮而存在时间极短的物体
。
⑷
Thomas
Merton:
默顿,托马斯
191
5-1968
美国天主教教士和作家,其作品主要
是关于当代宗
教和世俗生活的,包括
《七重山》
(
1948
年)和
《无人为孤岛》
(
1955
年)<
/p>
。
⑸
the Big Bang:
创世大爆炸按照大爆炸理论,标志宇宙形成的宇宙爆炸。
5
(6) background radiation: <
/p>
背景辐射
,
又名
3K
宇宙背景辐射,
是
60
年代天文学上的四
大发现之一,它是由美国射电天文学家彭齐亚斯和威尔逊
发现的。该学说认为,大爆炸
之初,宇宙的温度高得惊人。随着宇宙膨胀的进行,其温度
不断降低,到现在平均只有
绝对温度2.7度(相当于零下270.46摄氏度)左右。
(7) absolute zero:
绝对零度在此温度下
物质没有热能,相当于摄氏
-273.15
度或华氏
-459.67
度。
Anyone
with
eyes
can
take
delight
in
a
face
or
a
flower.
Y
ou
need
training,
however,
to
perceive the beauty in
mathematics or physics or chess, in the
architecture of a tree, the design
of
a
bird's
wing,
or
the
shiver
of
breath
through
a
flute.
For
most
of
human
history
,
the
training has come from elders who
taught the young how to pay attention. By paying
attention,
we
learn
to
savor
all
sorts
of
patterns,
from
quantum
mechanics
to
patchwork
quilts.
This
predilection brings with
it
a clear evolutionary advantage,
for the
ability to recognize patterns
helped
our
ancestors
to
select
mates,
find
food,
avoid
predators.
But
the
same
advantage
would
apply
to
all
species,
and
yet
we
alone
compose
symphonies
and
crossword
puzzles,
carve stone into statues, map time and
space.
任何人都能在一颦一笑,一花一草中体验快乐。但是,发现数学之美、物理之绝、
象棋之妙的眼睛并不是与生俱来,而欣赏树木形态、鸟翼构造、或是悠扬笛声的心灵也
非浑然自成。我们需要点拨和引领。纵观历史传承,这样的点拨和引领往往来自长者,
籍
此,年轻人学会专注;因为专注,我们领略到万千形态的美,无论是量子力学中精妙
的理
论,还是棉被上漂亮的拼花图案。正是出于对美的强烈偏爱,才使得人类在物种进
化的追
逐比拼中处于上风。
因为人类能够辨识出美的事物,
而我们的祖
先则因循这一标
准选择伴侣,寻找食物,躲避敌人。如果自然界中所有的物种都拥有发现
美的能力,那
么它们都将在进化过程中称霸一方。然而,惟独人类在演变中独占鳌头:我
们谱写交响
曲,创造字谜游戏;在我们的手中,顽石诞生为雕像,时空归依为坐标。
p>
Have
we
merely
carried
our
animal
need
for
shrewd
perceptions
to
an
absurd
extreme?
Or
have
we
stumbled
onto
a
deep
congruence
between
the
structure
of
our
minds
and
the
structure of the universe?
这一切
究竟来源于何?仅仅是我们将本能的敏锐感知力推向了荒谬的极致,
还是我
们不经意间摸索到了扎根于人类思想和苍茫万物间那深刻的一致性?
I am persuaded
the
latter
is
true. I am convinced
there's
more to beauty
than
biology
,
more
than
cultural
convention.
It
flows
around
and
through
us
in
such
abundance,
and
in
such
myriad forms, as to exceed by a wide
margin any mere evolutionary need. Which is not to
say
that
beauty
has
nothing
to
do
with
survival:
I
think
it
has
everything
to
do
with
survival.
Beauty feeds us from the same source
that created us.
我相信后者是正确的。
我坚信美不仅仅存在于生物学和文化习俗中。
美我们身边流
6
淌,充盈、润泽着我们的心田;而其量之充沛,形态之多变已经远远超越了进化本身的
需要。我这样说并不意味着美和生存毫无干系;恰恰相反,我相信美和生存之间有着千
丝万缕的联系。如果说是自然造就了我们,那么,是美通过自然滋养了我们。
It reminds us
of the shaping power that reaches through the
flower stem and through our
own hands.
It restores our faith in the generosity of nature.
By giving us a taste of the kinship
between our own small
minds
and the
great Mind of the Cosmos,
beauty reassures
us that we
are exactly and wonderfully made for
life on this glorious planet, in this magnificent
universe.
I find in that affinity a
profound source of meaning and hope. A universe so
prodigal of beauty
may
actually
need
us
to
notice
and
respond,
may
need
our
sharp
eyes
and
brimming
hearts
and teeming minds, in
order to close the circuit of Creation.
无论是一朵花或是一双手,都让我
们联想到美的创造力量。美让我们重拾信念
---
相信自然对于
我们的无私恩惠与慷慨。
美在人类渺小的心灵和宇宙伟大的精魂之间,
< br>化
身为一座沟通的桥梁,并以此让我们不再怀疑:在这片恢宏的宇宙中,在这颗璀
璨的星
球上,人类的存在实为天工之作,神明之意。宇宙和人类对于美的共识,给予我生
存的
意义与希望。我们的宇宙中,美无处不在;她等待着我们敏锐的眼睛、充实的心灵,
和
泉涌般的智慧,去发现美,去回应美,由此成全造物的圆满。
译者注:
本文为美国当代作家司各特·罗素·桑达(
Scott
Russell Sander
,
1945-
< br>)所写。桑
达出生于美国田纳西州
(Tennessee
)
的孟菲斯
(Memphis)
。
p>
1963
年,他就读于布朗大学
(Brow
n University),
其后,又就读于剑桥大学(
Cambridge Univer
sity
)并获得文学博士。
1971
年,
他携妻子
(
就是本文一开始提到的
Ruth
,
而
Eva
则是作者的女儿
)
迁往印地安那
州
(Indiana)
的布鲁明顿
p>
(Bloomington),
并在那里的印地安那大学
(Indiana
< br>University)
任教
至今。
印地安那的自然风光给予他创作的灵感,
他在作品中对于自然的生动细致描写充
p>
分体现出他对环境的关注。
本文选自他新近出版的作品
《寻找希望》
(
Hunting for Hope
)
。
(编辑:李吉琴)
7
The Literature
of Knowledge and the Literature of Power
byThomas De Quincey
知识文学与力量文学托
马斯·昆西
What
is
it
that
we
mean
by
literature?
Popularly,
and
amongst
the
thoughtless,
it
is
held
to
include everything that
is
printed
in
a book. Little
logic
is
required
to d
isturb that definition.
The
most thoughtless person
is easily
made aware
that
in the
idea
of
literature one essential
element
is some relation to
a general
and common
interest of
man
—
so that
what applies only
to
a
local,
or
professional,
or
merely
personal
interest,
even
though
presenting
itself
in
the
shape of
a book, will
not belong to
Literature. So
far
the definition
is easily
narrowed; and
it
is as easily expanded.
For
not only
is
much
that
takes a station
in books
not
literature; but
inversely,
much that really
is
literature
never reaches a
station
in books.
The weekly
sermons
of
Christendom,
that
vast
pulpit
literature
which
acts
so
extensively
upon
the
popular
mind
—
to
warn,
to
uphold,
to
renew,
to
comfort,
to
alarm
—
does
not
attain
the
sanctuary
of
libraries in the ten-thousandth part of
its extent. The Drama
again
—
as, for instance, the
finest
of Shakespeare's plays in
England, and all leading Athenian plays in the
noontide of the Attic
stage
—
operated as
a
literature on
the public
mind, and were (according to
the strictest
letter
of
that
term)
published
through
the
audiences
that
witnessed
their
representation
some
time
before
they were published as things to be read; and they
were published in this scenical mode
of
publication with much more effect than they could
have had as books during ages of costly
copying or of costly printing.
< br>我们所说的“文学”是什么呢?人们,尤其是对此欠考虑者,普遍会认为:文学包括印
在书本中的一切。
可这种定义无需多少理由便可被推翻。
最
缺乏思考的人也很容易明白,
“文学”这一概念中有个基本要素,即文学或多或少都与人
类普遍而共同的兴趣有关;
因此,那些仅适用于某一局部、某一行业或仅仅处于个人兴趣
的作品,即便以书的形式
面世,也不该属于“文学”
。就此而论
,文学之定义很容易变窄,而它同样也不难拓宽。
因为不仅有许多跻身于书卷之列的文字
并非文学作品,
而且与之相反,
不少真正的文学
著作却未曾付梓成书。
譬如基督教世界每星期的布道,
这种篇什浩繁且对民众精神影响
极广的讲坛文学,这种对世人起告戒、鼓励、振奋、安抚
或警示作用的布道文学,最终
能进入经楼书馆的尚不及其万分之一。此外还有戏剧,如英
国莎士比亚最优秀的剧作,
以及雅典戏剧艺术鼎盛时期的全部主流剧作,
都曾作为文学作品对公众产生过影响。
这
些作品在作为
读物出版之前,已通过观看其演出的观众而“出版”了(这正是“出版”
一词最严格的意
义)
。在抄写或印刷都非常昂贵的年代,通过舞台形式“出版”这些剧
< br>作远比将它们出版成书效果更佳。
Books,
therefore,
do
not
suggest
an
idea
coextensive
and
interchangeable
with
the
idea
of
Literature;
since
much
literature,
scenic,
forensic,
or
didactic
(as
from
lecturers
and
public
8
orators), may
never come into books, and much that does come
into books may connect itself
with no
literary interest. But a far more important
correction, applicable to the common vague
idea of literature, is to be sought not
so much in a better definition of literature as in
a s
harper
distinction of the
two functions which it fulfills. In that great
social organ which, collectively
,
we call literature, there may be
distinguished two separate offices that may blend
and often do
so, but capable,
severally, of a
severe
insulation, and
naturally
fitted
for reciprocal
repulsion.
There is, first,
the literature of knowledge; and, secondly, the
literature of power. The function
of
the
first
is
—
to
teach;
the
function
of
the
second
is
—
to
move:
the
first
is
a
rudder;
the
second,
an
oar
or
a
sail.
The
first
speaks
to
the
mere
discursive
understanding;
the
second
speaks
ultimately
,
it
may
happen,
to
the
higher
understanding or
reason, but
always
through
affections of
pleasure and sympathy
. Remotely, it may
travel towards an object seated in what
Lord
Bacon calls dry
light; but, proximately,
it
does and
must
operate
—
else
it
ceases to be a
literature
of
power
—
on
and
through
that
humid
light
which
clothes
itself
in
the
mists
and
glittering iris of human passions,
desires, and genial emotions. Men have so little
reflected on
the higher
functions of
literature as
to
find
it a paradox
if one should describe
it as
a
mean or
subordinate
purpose
of
books
to
give
information.
But
this
is
a
paradox
only
in
the
sense
which
makes
it
honorable
to
be
paradoxical.
Whenever
we
talk
in
ordinary
language
of
seeking
information
or
gaining
knowledge,
we
understand
the
words
as
connected
with
something of absolute
novelty
. But it is the grandeur of all
truth which can occupy a very high
place
in
human
interests
that
it
is
never
absolutely
novel
to
the
meanest
of
minds:
it
exists
eternally
by
way
of
germ
or
latent
principle
in
the
lowest
as
in
the
highest,
needing
to
be
developed, but never to be planted. To
be capable of transplantation is the immediate
criterion
of
a
truth
that
ranges
on
a
lower
scale.
Besides
which,
there
is
a
rarer
thing
than
truth
—
namely
,
power,
or
deep
sympathy
with
truth.
What
is
the
effect,
for
instance,
upon
society
, of
children? By the pity
, by the
tenderness, and by
the
peculiar
modes of admiration,
which connect
themselves
with
the
helplessness,
with the
innocence, and with
the
simplicity
of children,
not
only
are
the primal
affections strengthened and continually
renewed, but
the
qualities
which are dearest
in the
sight of
heaven
—
the
frailty,
for
instance,
which appeals to
forbearance, the
innocence
which symbolizes the
heavenly
, and the simplicity
which
is
most
alien
from
the
worldly
—
are
kept
up
in
perpetual
remembrance,
and
their
ideals
are
continually refreshed. A
purpose of the same
nature
is answered by
the
higher
literature,
viz.
the
literature of power. What do
you
learn
from
Paradise
Lost? Nothing at all. What do
you
learn from a cookery
book? Something new, something that you did not
know before, in every
paragraph.
But
would
you
therefore
put
the
wretched
cookery
book
on
a
higher
level
of
estimation than
the divine
poem? What
you owe
to Milton
is
not any knowledge, of
which a
9
million
separate
items
are
still
but
a
million
of
advancing
steps
on
the
same
earthly
level;
what
you
owe
is
power
—
that
is,
exercise
and
expansion
to
your
own
latent
capacity
of
sympathy
with
the
infinite,
where
every
pulse
and
each
separate
influx
is
a
step
upwards,
a
step ascending as upon a Jacob's ladder
from earth to mysterious altitudes above the
earth. All
the steps of knowledge, from
first to last, carry you further on the same
plane, but could never
raise
you one
foot above
your ancient
level of earth:
whereas
the very
first step
in power
is a
flight
—
is an
ascending movement into another element where
earth is forgotten.
由此可见,书之概念与“文学”之概念不可
相提并论,互相替换,因为许多文学作品,
如戏剧演出或演讲者,雄辩家的说教和辩论,
也许永远都不会付印成书,而不少印成书
册的作品却可能与文学趣味并不相关。
不过更为重要的是,
要纠正人们对文学普遍的模
糊观念,与其去为文学找一个更好的定义,不如更明确地划分文学的两种功能。在那两
个
被我们统称为文学的庞大社会媒体中,
可以分辨出两种不同的功能。
两种功能可能混
合,
而且经常混合,
但各自又具有一种绝缘性,
而且天生就互相排斥。
这二者之一
乃
“知
识文学”
,
之二则为
“力量文学”
。
知识文学
的作用在于教诲,
力量文学的功能在于感化。
前者可谓舵艄,后
者则是桨桡或蓬帆。前者只有助于纯粹的推理悟解,后者则总是通过
愉悦之情和恻隐之心
的影响,最终激发出更高的悟性,或曰理性。远而望之,仿佛它可
以通过培根称之为“理
性之光”中的某个目标,近而观之,方知它必须通过那道被世人
七情六欲之蒙蒙薄雾和闪
闪彩虹包裹的“感性之光”发挥其作用,不然它就不再是一种
“力量”的文学。世人对文
学这两个更为重要的作用思之甚少,所以如果有人说赋予知
识是书本平庸或次要的用途,
此说便被视为悖论。但只有在悖论亦真这个意义上,此说
方为悖论。
每当我们用平常语言谈论求学求知的时候,
总以为这些字眼与某种绝对新奇
的事务有联系。然而,能在人类关注的事物中占据极高地位的真理之所以伟大,就在于
它对最卑微者而言也绝非新奇;
无论在最卑微者还是最高贵者心中,
真理永远都以种子
或潜在原理的方式存在,他只需去培育或发现,而无
需去种植或创造。能够被移植是判
断一个真理属于低级真理的直接标准。除此之外,还有
一种比真理更珍贵的东西,那就
是力量,或曰对真理的深切认同。举例而言,儿童对社会
有何作用呢?儿童的无助、天
真和单纯所唤起的怜悯、
柔情和种
种特殊的爱慕之意,
不仅可强化和升华世人与生俱来
的仁爱之心
,就连那些在上帝眼中最为珍贵的品质,诸如唤醒宽容的柔弱、象征神圣的
天真、以及超
凡脱俗的单纯,也都会在永恒的记忆中得以保持,其完美典范亦会不断更
新。更高层次的
文学,即力量的文学,要实现的正是与此相同的目的。从弥尔顿的《失
乐园》
中你能获取什么知识呢?一无所获。
从一本烹调书中你能学到什么呢?从每
一段
中你都能学到某种新的知识,
某种你不曾知晓的知识。
p>
可你能因此而认为那本微不足道
的烹调书比那部神圣的诗作更高明吗
?你应该感谢弥尔顿的不是他给了你什么知识,
因
为获取一百万
条互不相干的知识,
也不过是在茫茫尘世向前走了一百万步;
你
应该感谢
的是他给予你“力量”
,使你能发挥并拓展与无限世界
产生共鸣的潜能。在无限世界中,
10
每一次脉动和心跳都是上升的一步,犹如沿雅各的天梯从
地面攀向远离凡尘的神秘高
处。知识的步伐,自始至终都让你在同一层面行进,但绝不可
能使你从古老的人间尘世
上升一步;而力量迈出的第一步就是飞升——
< br>
升入另一种境界,一种使你忘却凡尘的
境界。
(集体讨论
曹明伦、吴刚
执笔)
An Experience of Aesthetics by Robert
Ginsberg
审美的体验
罗伯特·金斯伯格
I
climbed
the
heights
above
Y
osemite
V
alley
,
California
in
order
to
see
the
splendid
granite
mountain,
Half
Dome,
in
its
fullest
view.
Approaching
the
edge
through
the
woods
I
was
filled
with
heightened
expectation.
I
saw
the
ruin
of
a
cabin
and
my
appro
ach
caused
the
alignment of the chimney
on this side of the valley with the shorn mountain
across the valley
.
I
stopped.
Something
happened.
The
stone
verticals
corresponded,
one
human-shaped,
the
other
natural.
The
human
site
was
still
engaged
in
sightseeing.
I
was
on
its
side.
I
saw
the
famous
sight
through
the
eyes
of
the
ruin.
I
had
come
expecting
beauty;
I
discovered
an
unexpected dimension to the beauty of
the scene/seen.
为了饱览壮丽的花岗岩山
峰半穹顶的全景,
我登上了加州约塞米蒂谷的高地。
穿过树林,
走近山沿,心中充满美的期盼。远远望见一处小屋的废墟,走到近前,只见山谷这边的<
/p>
烟囱与横穿山谷的陡峭山崖恰好连成一线。我停下脚步,奇观出现了:两道石壁遥相呼
p>
应,一边人工打造,一边浑然天成。人造景观这边仍供观光游览,我此时就身临其境。
透过小屋的废墟,我看到了著名的景观。我怀着对美的期盼而来,不经意间却发现了美
的另一番天地。
In this
experience I had been seeking the aesthetic. I
knew I would
find
it,
for I
had seen post
cards
in
advance
and
was
following
the
trail
map.
The
seeking
took
considerable
effort
and
time. It
was
a
heavy
investment.
I was
not
going
for
the scientific purpose
of studying rock
formation,
nor
was
it
for
the
recreational
purpose
of
exercising
my
limbs
in
the
fresh
air,
though
that
exertion
added
intensity
to
the
experience
and
was
its
context.
Primarily,
I
was
going
for the scenic wonders. No wonder that
I would take delight
in seeing
Half
Dome.
The
expectation
elicited
the
outcome.
I
was
suitably
prepared.
No
distractions
of
practical
consideration
—
or
theoretic
—
detracted
from
my
concentrated
expectancy
.
Indeed,
the
world
all around
me on
the climb
contributed
to the context
for
my
goal. I
was on the
terrain
of
Nature
in
a
national
park,
following
the
trail
to
a
viewpoint
upon
a
celebrated
natural
formation.
Each
step
in
the
climb
not
only
brought
me
closer
but
obliged
me
to
sense
the
altitude. Moving through
the
thick
woods was
in
anticipatory
contrast
to the
great
gap of
the
valley and the starkness of the
treeless granite boulder.
这
次旅程中我一直在捕捉一种美感。
我知道会如愿以偿,
因为我事
先看过一些有关的风
11
景明信片,循着山路示意图一路找来。这样的寻找费时费力,投入颇大。我此行的目的
既不是出于对科学的动机来研究岩石的结构,
也不是出于娱乐消遣的考虑
在清新的空气
中舒展肢体——尽管这次跋涉加深了我对美的体验,而且是这番体验的不可
或缺的环
节。我来这主要是为了览胜,因此见到半穹顶自然欣喜不已。有什么样的期盼就
有什么
样的结果。
我有备而来,
心无旁
骛,
一心期盼着美景,
不受任何实际或假设因素的干扰。
真的,在攀登过程中,我周围的一切都为寻美营造了氛围。我登上了国家公园的天然山
地,
循着山道前来观赏闻名遐迩的大自然的鬼斧神工。
< br>攀登中的每一步不仅使我距目标
越来越近,也使我感受到海拔越来越高。不出所料
,穿行在茂密的树林中,登上大峡谷
寸草不生的花岗岩巨石,两种不同境界给人以强烈的
反差。
My
spirit
and
my
senses
were
heightened.
I
was
keenly
aware
of
the
world,
eager
to
experience
it.
My
senses were willing
to be
gratified by
their
fullest exercise.
Hence
my eye
was sharp, but so was
my ear and
my
nose,
I was open to
experiencing aesthetically. And on
the
way
I
did
take
minor
pleasure
in
a
bird's
song,
a
tree's
sway
,
and
a
cloud's
contortion.
I
was
in the world considered as potential
aesthetic realm. Any pleasing
feature
that appeared
would
be
welcomed.
And
that
welcoming
mode
drew
forth
pleasing
features.
A
tonic
subjective at-homeness with the world
pervaded my feelings. I was in the right mood to
enjoy
Nature.
我精
神抖擞,感官敏锐。我真切地感受到周围的一切,急于体验这一切,渴望在最充分
的感官
体验中得到最大满足。
因此我不但目光敏锐,
听觉和嗅觉也十分
灵敏——我敞开
心扉,尽情地体验着美的滋味。沿途所见所闻,哪怕是一点小小的愉悦,
鸟雀鸣唱、树
影婆娑、云卷云舒,都着实让我动情。置身于这样一个处处蕴含着美的王国
,我随时准
备接纳任何不期而至的景色。
这样一种心态更促生了
令人赏心悦目的景致,
一种心旷神
怡的回归自然之情在我心中油
然而生。这样一种心情最适于欣赏自然美景不过了。
Then the
unexpected
happened. I
had no thought
in reaching
the natural
heights that a human
structure
would be present.
Normally,
I would
have
avoided any such structure as I directed
my
steps
toward
the
natural
view.
In
retrospect
it
makes
sense
that
a
service
building
be
present at the
trail end. It
may
have
had
facilities
for
visitors and played an
interpretive role.
But
the
building
was
not
present
when
I
arrived.
It
was
absent
though
its
ruin
was
present.
And
that
ruin
spoke
to
my
experience
as
related
to
what
I
had
come
to
see.
If
I
had
been
trudging
on
in
a
dulled
state,
passing
the
time
in
surroundings
—
like
those
of
the
railway
station
—
that did not draw
interest,
I
might
well
have
missed
the chimney
, walked past
it as
if
it
were
another
tree
on
the
way
to
the
goal.
The
heightened
intensity
o
f
my
sensibility
allowed
the
chimney
to
be
integrated
into
the
experiencing
aesthetically.
Readiness
was
all.
The
extraterrestrial aesthetician
would
explain
that the creature
it
was observing on
the
trail
was a
specimen of
an aesthetic being whose experiencing
apparatus
for the aesthetic was on
12
full alert.
The
individual was completely
given over
to the enjoyment
of
its experience.
And
while
headed
in
the
direction
of
an
anticipated
goal
it
was
nonetheless
open
to
enjoying
anything
that
came
its
way
.
Something
quite
unexpected
came
its
way
,
and
it
was
ready
to
attend
to
it,
getting
the
maximum
aesthetic
value
out
of
the
encounter.
The
creature
was
embarked on an adventure
in
experience. Given the wide range of accessible
natural wonders
in
the
national
park,
the
individual
in
the
right
mood
was
bound
to
make
gratifying
discoveries.
接着,出乎意料的景观出现了。我怎么也不曾想到,在抵达天
然高地时竟然会出现一处
人工建筑。在通常情况下,我要是徒步参观某处自然景点,一定
会绕开这类建筑。回想
起来,
在山路尽头有一座服务性建筑也全
在情理之中。
这小屋也许曾为游客提供过方便,
起过导游讲解作
用。可我来到高地时,小屋不见了。虽有断垣残壁,房屋却荡然无存。
而正是这片废墟使
我体验到此行览胜的真正含义。
如果我当时兴致索然地一路跋涉,
比
如像在火车站那样的地方消磨时光,
周围的事物一点也不引
人注意,
那么我很可能会错
过烟囱,只当它是沿途路过的又一棵
树罢了。而现在,我的感悟力增强了,烟囱作为一
道景观融入了审美体验的始终。一切取
决于心态。如果一个天外美学家看到我这模样,
可能会认为,
它
观察到的路上这个怪人准是个充满审美细胞的动物,
其审美感官正处于
< br>极度警觉的状态。
他已完全沉浸在审美体验所带来的愉悦之中。
< br>他朝着既定的目标行进,
同时又不放过闯入视野的任何景致。奇观乍现,立即映入
眼帘,他便从中发掘出最大的
审美价值。此人正在经历一次美的历险。有国家公园这般天
地,随处可见自然奇现,心
境舒畅的游人必定会获得心满意足的发现。
< br>
What are the contents
of the aesthetic discovery? Formal properties of
beauty may be pointed
to in what I saw:
the verticals as distinctively shaped and
gathering space about them, and the
interplay between
the two
kinds of
vertical
shapes
over
the enormous
intervening space.
The
pleasure of perspective entered, for
though the chimney is miniscule compared to Half
Dome,
my
approaching
it
from
the
trail
made
it
assume
visual
and
spatial
dignity
equal
to
the
mountain. Complexity of human meaning
is encountered with poignant irony
. The
chimney is
an enduring
marker of
the
human
value placed on the
mountain
visible
from this point. Here
human
hands raised stones to shelter an experience of
pure stone. So I have come to the right
place;
I
am
at
home.
But
the
human
occupation
has
been
lifted;
our
presence
has
turned
to
stone.
Nature
has
reclaimed
its
elements.
Half
Dome
presides
over
the
petrifaction
of
the
world.
Chimney
and
mountain
are
in
dialogue
as
I
sense
the
switching
between
their
perspectives. I am
present in ruin and in unity
.
这次审美体验的发现是什么?我所目睹的景致或许可以说明美的外在特征:悬崖峭壁,
造型奇特,给人以强烈的空间感,两道石壁形状迥异,广袤交错,凌空矗立。此外,还
有透视效果带来的愉悦:
虽然与半穹顶相比石烟囱显得非常渺小,
但我从山道这边靠近,
13 <
/p>
看上去无论在视觉上还是空间上其气势都一点儿不亚于半穹顶。
人
类的复杂意图受到了
辛辣的讽刺。从这一视点看过去,那烟囱是人的价值置于大山上的一
道永久性标记。人
类在那里垒石筑屋,以观苍石。这样看来,我来对了地方,我找到了归
宿。不过人类对
自然的占据被消除掉了,我们的存在与石头融为一体。大自然索回了自己
的要素,半穹
顶主宰着石头的世界。我感受到两种不同景致的交替,仿佛听见烟囱在和大
山对话。我
站在小屋废墟上,也置身于和谐统一中。
(集体讨论
许建平
执笔)
A
Person Who Apologizes Has the Moral Ball in His
Court by
Paul Johnson
谁给别人道歉,谁就在道义上掌握了主动
保罗·约翰逊
I have
sympathy
for the butler
in
The Big Sleep. Marlowe detects
him
in a contradiction and
asks
him aggressively,
ou made a mistake,
didn't you?
sweetly,
make
many
mistakes,
sir.
And
so
do
I.
I
am,
by
instinct
and
training,
a
very
specific
writer,
and
so
my
errors
are
numerous.
Recent
ones
include
misspelling
Geoffrey
Madan's
name
—
I
phoned
the
printers
with
a
correction
but
my
page
had
already
gone
to
press
—
and
crediting
Richard
Tauber
with
Donald
Peers's
signature-tune,
a
babbling
brook
ou are my heart's
delight
and for others in the past, and
for those to come.
我同情《长眠》这部影片中的男管家。马洛探
长发现了他讲话前后有矛盾,就逼问道:
“你犯了一个错,
对不
?”
管家伤感而乖巧地答曰:
“我犯下的错可多去啦,
先生。
”
我
又何尝不是如此呢?我有点灵气并且训练有素,写起东西来旁征博引,力求翔实,自然
就言多语失喽。
最近犯下的错误包括把杰弗瑞·
马
丹的名字拼写错了——我给印厂打了
个电话,
把更正告诉他们,
可是我的那页已经开印了;
我把唐纳德·
皮尔斯的信号曲
“在
潺潺的小溪旁”
安到了理查德·
陶波的头上
(陶波的信号曲自然是
“你是我心中的喜悦”
。
)
对于这些错误,以及过去犯的错误和今后会犯的错误,在下这厢有礼啦。
Disraeli
thought
that,
in
politics,
apologies
don't
work.
I
see
why
.
Such
being
the
nature
of
parliamentary
conflict,
an
apology
in
politics
merely
leads
to
fresh
accusations
and
further
demands
for embarrassing details. I once said
to Harold Wilson
when
he was
prime
minister,
would
be
a
good
idea,
Harold,
to
admit
the
government's
mistakes
occasionally,
and
apologise.
He
replied,
a
shrewd
suggestion,
Paul,
and
I
entirely
agree
with
it.
(Harold
being Harold, I knew an untruth was coming.)
think of any
mistakes, and
so there's
nothing to apologise
for.
Which was to
make
Disraeli's
point, though in a Wilsonian
way
.
迪斯累里首相认为在政治
问题上,给别人道歉行不通。我明白个中的缘由。议会斗争的
14
本质就是如此,
在政治问题上,
道歉只会招致新的诘责和进一步要求交待让你左右为难
的详情。
还是哈罗德·威尔逊担任首相的时候,有一次我向他进言:
“哈罗德,偶尔承
认一下政府的错误,并且道个歉,不失为一个好主意吧。
”
他答道:
“你这个建议高,
保罗,本人完全赞同。
”
(哈罗德毕竟是哈罗德,我知道一句言
不由衷的话就要脱口而出
了。
)
“然而
难办的是我实在想不出有哪些错误,因此,也就没有甚么好道歉的喽。
”
这
正是以威尔逊的方式表达出了迪斯累里的意思。<
/p>
Apologise is one of those
words which has effectively reversed its original
meaning. Its origin,
in
the
Greek
lawcourts,
was
jurisprudential:
it
signified
the
speech
for
the
defence
in
which
the
prosecution's
case
was
answered
point
by
point.
It
retained
its
original
meaning
until
at
least
the
16th
century
.
Thus
Sir
Thomas
More,
after
resigning
from
office,
drew
up
his
Thomas More, Knyght;
made by
him, after he
had
geuen ouer the office of
Lord Chancellor of
Englande
acquire the connotation of
excuse, withdrawal, admission of
fault
and plea
for
forbearance. It
still
bore
its
original
meaning
in
theology:
Newman's
Apologia
pro
Vita
Sua
was
not
an
apology
at
all
but
a
vigorous
rebuttal
of
Charles
Kingsley's
charges.
Dickens's
unfortunate
statement about
his reasons for splitting up with his wife, which
his friends begged him not to
publish,
was self-destructive precisely because it was
halfway between the two meanings: half
defiant vindication, half admission of
guilt.
有那么一些词儿,已经彻底演变得与本义完全相反,
“
Apologise
”即是其中之一。该词
的本义,在希腊法庭上,具有法理学意义:该词即指辩护词,在辩护过程中,对于诉讼
方的指控,逐一予以回答。其原义至少到了
16
世纪还
一直保留着。托马斯·莫尔爵士
在挂印辞官之后,就是这样撰写了他的“托马斯·莫尔爵
士之辩护词;辞去英格兰大法
官之职后所作。
”
今天我们会使用
“
Vindication
”
(
辩白,
辩护)
一词。
只是渐渐地
“
Apologise
”
这个词才获得了“原谅、撤回所说的话、
承认错误并请求宽恕”之含义。在神学中该词
仍保留原来的意义:纽曼的《为吾生辩》<
/p>
(
Apologia pro Vita Sua
)根本就不是什么道歉,
而是对查尔士·
金斯菜的指控
所作的强硬辩驳。
讲狄更斯与其妻分手理由的那篇倒霉的
陈词(
其友人求他不要发表)
,就是自毁其身,恰恰是它介于两个意义之间:一半是倔
强的辩白,一半是承认有愧。
No
doubt everyone
has
to
apologise
for
his
life,
sooner or
later. When we appear at the
Last
Judgment and
the
Recording Angel reads
out a
list of our sins, we will
presumably be
given
an opportunity to apologise,
in
the old sense of
rebuttal, and
in the
new
sense too, by
way of
confession and plea of
repentance. In this
life,
it
is well
to
apologise (in the
new
sense), but
promptly,
voluntarily, fully and sincerely
. If
the error is a matter of opinion and unpunishable,
so
much
the
better
—
an
apology
then
becomes
a
gracious
and
creditable
occasion,
and
an
example to
all. An enforced apology is a miserable affair.
15
毋
庸置疑,任何人都要为自己的一生辩护,不管是今生还是来世。当我们出席最后的审
判时
,记录天使诵读出所罗列的我们的罪孽,我们作了忏悔并请求宽恕,这样大概会被
给予辩
白(这个词的老义)和表示歉意(它的新义)的机会。在今生中,道歉(新义)
是桩对的
事,
但是要做到及时、要心甘情愿、要完完全全、要诚心诚意
。如果过错是
看法上的事,并且错不当罚,那最好不过——说一声“对不起”就成了一个
显示大度的
机会,可赞可叹,众人之楷模也。而被迫去道歉,那可就难受了。
Newspaper
apologies
nearly
always
seem
inadequate.
The
most
audacious
one
I
know
was
brought back from
America by the artist Edward Burne-Jones to show
his friend Lady Homer
of Mells. It
read:
stairs,
and
hurling
a
lighted
kerosene
lamp
after
her,
the
Revd.
James
P.
Wellman
died
unmarried
four
years
ago.
This
sentence
is remarkable
for
the enormity of
the error
and
the
succinctness
of
the
correction
—
not,
be
it
noted,
an
apology
,
for
the
law
of
libel,
in
the
United States as
in
England, offers
no redress to a dead person. I suspect
the extract
is
from
the New Y
ork World when
it
was a sensational paper
owned by Pulitzer. For reasons
which a
recent
biography
of
him
does
not
clarify
,
he
had
a
particular
hatred
for
clergymen
of
all
denominations, and
frequently
exaggerated or
invented discreditable
news
items about them.
He also
discovered that such items invariably put on
circulation.
报社的道歉几乎从来是不到位的。
据我所知,
最为厚颜的一次是艺术家爱德华·
伯恩
—
琼斯从美国带回来,
让他的友人麦尔斯庄园的洪纳夫人看的,曰:
“詹姆士·
P.
维尔曼
神甫没有像我们所述说的那样,
因为将妻子一脚踹下了楼梯,
随后又将一支点燃的煤油
灯朝她掷
去而被逮捕,而是于四年之前过世,从未婚娶。
”对于如此之大的错误,而更
正又如此之简短,这一句话可谓妙矣也哉——请注意,这算不上是“赔礼道歉”
,因为
在美国
(正如在英国一样)
,
根据诽谤法,
是不给死人纠错的。
我
猜想这条剪报取自
《纽
约世界报》
,曾
是一家轰动的报纸,由普利策拥有。不知何故(最近有关普氏的传记并
未澄清)他尤其痛
恨各个教派的教士们,经常将一些诋毁他们的新闻段子加以渲染,或
是编造出一些这样的
段子。他还发现此类新闻段子总是会使发行量剧增。
The most famous apology in history was
made to a much maligned, though far from innocent,
cleric:
Hildebrand,
Pope
Gregory
VII.
He
had
become
involved
in
what
is
known
as
the
Investiture
Dispute,
a
fierce
Church-State
Kulturkampf,
revolving
round
the
appointment
of
bishops. His chief
opponent,
the Holy
Roman
Emperor Henry IV
—
not a nice
man but
not a
monster either
—
had called him an
impostor, an antipope, an Antichrist and I know
not what,
but
had
got
the
worst
of
it
in
the
armed
struggle
that
followed.
Henry
decided
to
purge
his
excommunication and
get
the
interdict
on
his
territories withdrawn
by apologising
and doing
penance. The Pope had sought the
protection of Countess Matilda of
Tuscany
, then the world's
richest
woman,
and
princess
of
startling
beauty
,
taste
and
wisdom.
He
was
sheltering
at
her
16
stupendous
mountain
stronghold
of
Canossa,
not
far
from
Modena,
and
the
Emperor
had
to
climb
there barefoot, in the depths of winter, to make
his kowtow. Why has this amazing story
not
been
the
subject
of
a
great
opera?
Perhaps
it
has.
Needless
to
say
,
the
apology
was
insincere and the
tragic
story ended
in
tears on both
sides, the Pope's bitter
la
st words being:
have
loved
justice and
hated
iniquity:
therefore I die
in
exile.
But the
fact that the
Church
was
slow
to
canonise
this
remarkable
man
suggests
that
to
begin
with
it
did
not
accept
his
version of events. A
century later. Henry II of England was locked in
mortal struggle over the
same issue
with Becket, and also apologised after he caused
the archbishop's murder. This, too,
was
in
some
degree
insincere,
and
trouble
broke
out
afresh
soon
after
Henry
had
donned
sackcloth.
Becket
was at
least as
intemperate as
Hildebrand,
but
he
not only
got
his
halo but
did
so
in
the
fastest
time
on
record.
But
then
he
was
a
martyr,
and
they
always
move
to
canonisation faster than
any other category of saint.
历史上最为有名的“道
歉”是向一位神职人士所致:此公乃是希尔得布兰德,即教皇格
列高利七世,他被人诋毁
多多,然而也并非无辜。他卷入了史书所记载的“授职争议”
,
即一次围绕教会与国家之间有关任命主教问题的激烈的“文化冲突”
。他的主要对手就<
/p>
是神圣罗马帝国的皇帝亨利四世——他算不上是个好人,
但也不是
什么魔鬼——他称教
皇是个骗子、伪教皇、假耶稣,还有一些不知道是什么样的骂名,但
是在随后的武装冲
突中,他却为此一败涂地。亨利四世决定向教皇请罪,表示诲意,以此
希冀教皇解除将
其逐出教门的惩罚,
并撤回在其领土上的授权禁
令。
教皇寻求托斯坎尼区的玛蒂尔达伯
爵夫人的庇佑,这位伯爵
夫人是当时世界上最富有的女人,一位倾国倾城,睿智聪颖,
极有品味的郡主。
教皇躲进了她那气势恢宏的山间城堡,
它建在离摩德纳市不远的卡诺
p>
萨。皇帝不得不在隆冬季节赤脚攀上城堡,前去叩头谢罪。
这样一个令人拍案叫绝的
故事却不曾成为一个大歌剧的主题,未知何也
?或许已经有了。毋庸赘言,这次道歉并
非真心实意,而悲剧则是以双方眼泪洗面告终。
教皇临终时痛楚地说:
“吾爱正义而恶
不公:故而吾死于流放。
”但是,教会迟迟不将这位杰出的人封为圣人,此事表明他们
从
一开始就未曾接受他对事件的说法。
一个世纪之后,
英格兰的亨
利二世与贝克特大主
教在同一问题上打得你死我活,不可开交;在他指使谋杀大主教之后
,也做了道歉。这
在某种程度上也并非诚心诚意,在亨利二世披上麻衣去忏悔之后,麻烦
再度出现。贝克
特主教至少也和希尔得布兰德一样放纵无度,
然
而他不但得到了光环,
而且是以有史记
载以来最快的速度得到的
。再说啦,他算是个殉道者,这些殉道者比起其他类圣人,其
被封圣的速度要快得多。<
/p>
When
I
was
an
editor,
I
always
preferred
to
apologise
promptly
,
whatever
the
merits
of
the
case,
rather
than
face
the
expense
and,
more
importantly
,
the
time-consuming
complexities
and debilitating worry of litigation,
libel being one of the least satisfactory branches
of the law.
When
we took a
crack at
Dr Bodkin Adams, believing
him
to be dead, and
his
joyful
lawyer
17
phoned
me the
next
morning to
tell
me he
was
very
much alive, I settled the
matter there and
then
for the sum
(if
I
remember correctly) of
£
450
and an apology
. So
my advice
to editors
is, get shot of
claims quickly
, unless the plaintiff's
demands are manifestly unreasonable.
我还
是编辑的时候,无论情况如何,我总是选择立马道歉,而不是去面对诉讼过程中所
发生的
费用,更为重要的是,去面对费时耗神的诉讼过程中产生的复杂情况。诽谤法是
法律当中
最不尽人意的部分。
我们曾拿鲍德金·
亚当姆斯医生开涮,
p>
还以为他已经死了;
莅日,他的律师喜滋滋地打电话给我,告诉我亚
当姆斯医生还活得好好的,我立时以一
笔
450
英镑
(如果我没记错的话)的赔偿费
和一句道歉的话了结此事。所以,我对编
辑们的忠告是:对于赔偿要求要立马了结,除非
原告的要求太离谱。
Besides, there is something
distinguished about a ready apology
. It
is the mark of a gentleman,
more
particularly if it is not necessary
. It
is the opposite of revenge. Bacon wrote,
revenge,
a
man
is
but
equal
with
his
enemy,
but
in
forgiving
him,
he
is
superior,
for
it
is
a
princes'
part to pardon.
此外,随时准备好一句道歉
的话,是一种高尚行为,特别是在没有必要道歉时而道歉,
更显示出一个绅士的特质。道
歉与报复相对。培根有云:
“夫图报复焉,汝与汝仇等:
苟汝恕
之,则汝优於汝仇焉;盖宽恕也,王者之风也。
”由是,谁把“对不起”常挂在
嘴边,谁就在道义上掌握了主动。
(集体讨论
范守义
执笔)
On Going Home by Joan Didion
回家
琼·狄迪恩
I
am
home
for
my
daughter's
first
birthday
.
By
I
do
not
mean
the
house
in
Los
Angeles
where
my
husband and I and the
baby
live, but the place where
my
family
is,
in
the
Central
V
alley of California. It
is a
vital although
troublesome distinction. My
husband
likes
my
family
but
is
uneasy
in
their
house,
because
once
there
I
fall
into
their
ways,
which
are
difficult,
oblique,
deliberately
inarticulate,
not
my
husband's
ways.
We
live
in
dusty
houses
(
filled with
mementos quite without value to
him (what could the Canton dessert
plates.
mean
to
him?
How
could
he
have
known
about
the
assay
scales,
why
should
he
care
if
he
d
id
know?), and
we appear to talk exclusively about
people
we know
who
have been
committed
to
mental
hospitals, about people we know
who
have been booked on
drunk-driving charges,
and
about
property
,
particularly
about
property
,
land,
price
per
acre
and
C-2
zoning
and
assessments
and
freeway
access.
My
brother
does
not
understand
my
husband's
inability
to
perceive
the
advantage
in
the
rather
common
real-estate
transaction
known
as
my
husband
in turn does
not
understand
why so
many of the people
he
hears about
in
my
father's
house
have recently been committed to
mental
hospitals or booked
18
on
drunk-driving
charges.
Nor
does
he
understand
that
when
we
talk
about
sale-
leasebacks
and
right-of-way
condemnations
we
are
talking
in
code
about
the
things
we
like
best,
the
yellow
fields
and
the
cottonwoods
and
the
rivers
rising
and
falling
and
the
mountain
roads
closing
when the
heavy snow comes
in. We
miss each other's
points,
have another drink and
regard
the
fire.
My
brother
refers
to
my
husband,
in
his
presence,
as
husband.
Marriage
is the classic betrayal.
我回
家给女儿过周岁生日。我所说的“家”
,并非指丈夫,我和小宝宝在洛杉矶的家,
而是指位于加州中央谷地的娘家。这样区分,尽管麻烦,却很重要。丈夫不是不喜欢我
娘家的人,但是在我娘家却颇不自在。因为我一回去,就染上了娘家人的习惯,说起话
来故意吞吞吐吐、拐弯抹角、令人费解,完全有别于丈夫的习惯。我们住在灰蒙蒙的屋
子里
(丈夫曾用手指在落满灰尘的地方都写上了
“灰
——尘”
两个大字,
只是没人注意)
,
里面还摆满了纪念品,
可在丈夫眼里这些东西毫无价值
(粤式细瓷点心盘对他来说能有
什么意义?他怎么可能了解分析天平?即
使他了解,他又何必在意?)
。在他看来,我
们好像尽在那谈熟
人,哪个被送进了精神病院,哪个被控酒后驾车。还谈财产,特别是
地产、土地和地价,
C-2
区制规划及评估,还有高速公路的出入口,等等。弟弟弄
不明
白,我丈夫怎么连很平常的“售后回租”这种房地产交易的好处也不懂?丈夫也觉得
奇
怪,
在我娘家为何听到这么多人最近被送进了精神病院,
p>
或是因酒后开车被控?其实丈
夫不明白,
我
们谈售后回租和依法征用公共用地的时候,
是在用娘家人特有的语言谈论
最来劲的东西,
像金黄色的田野、
棉白杨、
时涨时落的河水,
以及下大雪时封闭的山路。
话不
投机,
索性接着喝酒,
默默注视着炉火。
弟弟当着我丈夫的面,
称他为
“琼的丈夫”
< br>。
结婚啊,从古到今,都意味着背叛。
Or perhaps
it
is not any
more. Sometimes I
think that those of
us
who are
now
in
our thirties
were
born
into
the
last
generation
to
carry
the
burden
of
to
find
in
family
life
the
source
of
all
tension
and
drama.
I
had
by
all
objective
accounts
a
a
family
situation, and
yet I was
almost thirty years old before I could talk to
my
family on the
telephone
without crying
after I
had
hung
up. We did
not
fight. Nothing
was
wrong.
And yet
some
nameless anxiety
colored
the emotional charges between
me
and the
place
that I came
from.
The
question
of
whether
or
not
you
could
go
home
again
was
a
very
real
part
of
the
sentimental and
largely
literary baggage with which we
left
home
in
the
fifties; I suspect that
it
is
irrelevant
to
the children born of the
fragmentation after World War II.
A
few
weeks ago
in a San Francisco bar I saw a pretty
young
girl on crystal take
off
her clothes and dance
for
the cash prize in an
this,
none of the effect of
romantic degradation, of
jou
rney
,
for
which
my
generation
strived so assiduously
. What
sense could that
girl possibly
make of, say
,
Long Day's
Journey
into Night? Who is beside the point?
19
或许,
现在情况变了。
我有时想,
p>
我们这些三十几岁的人,
注定成为承担
“家
”
的重负、
并经受家庭生活中种种紧张和冲突的最后一代人。在
别人的眼里,无论从哪方面看,我
都曾拥有一个“正常”而“幸福”的家。然而,直到将
近三十岁以前,我与娘家人通电
话后总是要哭鼻子。我们没吵过架,也没出过岔子。但一
丝莫名的忧虑,浸染了我和生
我养我的家之间的情感纠葛。五十年代我们离家时,背负着
一个装着伤感、多半是书籍
的行囊。还能回家吗?这个问题便是行囊中实实在在的一部分
。我想,这个问题大概与
二战后破碎家庭里出生的孩子无关。几个礼拜前,在旧金山的一
个酒吧里,我看见一位
吸了毒的漂亮姑娘,
脱去衣服跳舞,
p>
仅仅是为得到一场
“业余无上装”
比赛的现
金奖励!
这没有什么特别的意思,与浪漫沉沦沾不上边儿,与我们这一代人所趋之若鹜的
“黑暗
之旅”也沾不上边儿。那位姑娘呀,你对《进入黑夜的漫长旅程》作何理解?到底
是谁
离题了?
That I am
trapped
in
this particular
irrelevancy
is never
more apparent
to
me than when I am
home.
Paralyzed
by
the
neurotic
lassitude
engendered
by
meeting
one's
past
at
every
turn,
around
every
corner,
inside
every
cupboard,
I
go
aimlessly
from
room
to
room.
I
decide
to
meet
it head-on and clean
out a drawer, and I spread
the contents
on the bed.
A bathing suit I
wore the summer I was seventeen. A
letter of rejection from The Nation, an aerial
photograph
of
the site
for a shopping center
my
father did
not build
in 1954. Three teacups hand-painted
with
cabbage
roses
and
signed
my
grandmother's
initials.
There
is
no
final
solution
for
letters
of
rejection
from
The
Nation
and
teacups
hand-painted
in
1900.
Nor
is
there
any
answer
to
snapshots
of
one's
grandfather
as
a
young
man
on
skis,
surveying
around
Donner
Pass in the year
1910. I smooth out the snapshot and look into his
face, and do and do not see
my
own.
I
close
the
drawer,
and
have
another
cup
of
coffee
with
my
mother.
We
get
along
very
well, veterans of a guerrilla war we never
understood.
这个不相干的问题困扰着我,
p>
在我返回老家后尤为明显。
走过每个角落,
打开每个食橱,
转身驻足间,我一次次地面对过去,思绪不宁,及至疲乏不堪,我还是漫
无目的地逐个
房间走着。我决意正视过去,清理出一个抽屉,把东西摊在床上。一件我十
七岁那年夏
天穿的泳衣;一封《民族》周刊的退稿信;一张从空中拍摄的选址照片,
p>
1954
年父亲曾
打算在那里建购物中心;
还有三只茶杯,上面有手绘的百叶蔷薇,并签有祖母名字的两
个首字母
< br>E.M.
。我不知道该如何处理
1900
年手绘的茶杯和《民族》周刊的退稿信,也
不知道该如何处理祖父
1910
年的几张快照。照片里的祖父青春年少,踩着滑雪板,在
察看唐纳山口。我抚平照片,注视着祖父的脸,依稀看到自己的影子,又似乎没有。我
关上抽屉,
陪母亲又喝了一杯咖啡。
我们现在相处得
很好,
就像打过游击战的老兵一样,
真不明白过去为何有龃龉。
Days pass.
I see
no one. I come to
dread
my
husband's evening
call,
not only because
he
is
full of
news of what by
now seems to
me our remote
life
in Los Angeles, people he
has seen,
20
letters which require
attention, but because he asks what I have been
doing, suggests uneasily
that I
get out, drive
to San
Francisco or
Berkeley
.
Instead
I drive across the
river to a
family
graveyard.
It
has
been
vandalized
since
my
last
visit
and
the
monuments
are
broken,
overturned in the
dry grass. Because I once saw a rattlesnake in the
grass I stay in the car and
listen to
a country-and-Western station.
Later
I drive with
my
father to a
ranch
he
has
in
the
foothills.
The
man who runs his cattle
on
it asks
us to the
roundup, a week
from Sunday
,
and
although I know that I will be in
Los Angeles I say
, in the oblique way
my family talks, that I
will come. Once
home I mention the broken monuments in the
graveyard. My mother shrugs.
日子一天天过去,我没拜访任何人。我开始对丈夫晚间打来的电话感到害怕,不光是因
为他老是跟我讲洛杉矶的情况,见到谁啦,哪些信件该回啦,等等,而洛杉矶的生活距
离我似乎已遥远了啊!还因为他问我在做什么,有点拘束地建议我出去走走,开车去旧
金
山或伯克利。我却驾车去了河对岸的一块家族墓地。自我上次来过之后,墓地被破坏
了,
墓碑断裂,翻倒在枯草丛里。以前我曾在草丛里见到一条响尾蛇,所以这次我待在
车上,
收听乡村与西部音乐台的广播。后来我同父亲开车去了他在山麓小丘上的农场。
为他放牛
的人请我们下周日来看他赶拢牛群。尽管我明明知道那时我已回到洛杉矶了,
但我还是以
家里人绕弯子的方式说要来。一回到家里,我就提起了墓地里的断碑。母亲
耸了耸肩。<
/p>
I go
to
visit
my
great-aunts. A
few of
them
think
now
that I am
my cousin, or their daughter
who died young. We recall an anecdote
about a relative last seen in 1948, and they ask
if I still
like
living
in New
Y
ork
City
.
I have
lived
in
Los
Angeles
for three years, but I say that
I do.
The
baby
is
offered
a
horehound
drop,
and
I
am
slipped
a
dollar
bill
buy
a
treat.
Questions
trail
off,
answers
are
abandoned,
the baby plays
with the dust
motes
in a shaft of
afternoon sun.
我去看望姑婆们。其中几位把我当成了我的堂妹,或她们早逝
的女儿,我们回忆起一位
亲戚的轶事,上次相见是在
1948<
/p>
年。她们问我是否还喜欢住在纽约市。其实我在洛杉
矶已经住了三
年,但我还是说喜欢纽约。她们给我女儿带苦味的薄荷糖吃,还塞给我一
块钱“再买点好
吃的。
”慢慢地,问题少了,回答也就省了。女儿在午后的一缕阳光里,
欢快地抓弄着尘埃。
It
is
time
for
the
baby's
birthday
party:
a
white
cake,
strawberry-marshmallow
ice
cream,
a
bottle
of
champagne saved
from
another party
. In
the
evening, after she
has
gone
to
sleep, I
kneel beside
the crib and touch
her
face, where
it
is
pressed against the slats, with
mine.
She
is an open and trusting child,
unprepared for and unaccustomed to the ambushes of
family life,
and perhaps it is just as
well that I can offer her little of that life. I
would like to give her more.
I would
like to promise her that she will grow up with a
sense of her cousins and of rivers and
of
her
great-
grandmother's
teacups,
would
like
to
pledge
her
a
picnic
on
a
river
with
fried
21
chicken
and
her
hair
uncombed,
would
like
to
give
her
home
for
her
birthday
,
but
we
live
differently now and I can promise her
nothing like that. I give her a xylophone and a
sundress
from Madeira, and promise to
tell her a funny story
.
女儿的生
日聚会开始了——有白蛋糕,
草莓蜜饯冰激凌,
和一瓶从别的聚
会上留下来的
香槟。晚上,女儿睡着后,我跪在小床边,面颊贴着她那紧挨着床栏的小脸
蛋。女儿性
情开朗,相信别人,对于家庭生活的陷阱既不知晓,也无防范。也许,我还是
让她少过
这种生活吧。
我倒是愿意给与她更多别的东西。
我倒愿意许诺让堂兄弟姊妹的手足之情、
潺潺流淌的小河、以及外曾祖
母的茶杯伴着她成长;愿意答应带她去河边野炊,认她披
散着头发,
啃炸鸡;
愿意给她一个真正的家作为生日礼物。
但是,
p>
我们的生活不同了啊,
我无法许诺给予她这一切!
< br>我只给了她一把木琴和来自马德里的背心裙,
还答应给她讲
个有趣的故事。
(集体讨论
方开瑞
执笔)
The Making of Ashenden (Excerpt) by
Stanley Elkin
艾兴登其人(节选)斯坦利·埃尔金
I've been spared a
lot, one
of the blessed of the earth, at
least
one of
its
lucky
,
that privileged
handful
of
the
dramatically
prospering,
the
sort
whose
secrets
are
asked,
like
the
hundred-year-old
man.
There
is
no
secret,
of
course;
most
of
what
happens
to
us
is
simple
accident.
Highish
birth
and
a
smooth
network
of
appropriate
connection
like
a
tea
service
written
into
the
will.
But
surely
something
in
the
blood
too,
locked
into
good
fortune's
dominant
genes
like
a
blast
ripening
in
a
time
bomb.
Set
to
go
off,
my
good
looks
and
intelligence, yet exceptional still,
take away my mouthful of silver spoon and lapful
of luxury
.
Something
my
own,
not
passed
on
or
handed
down,
something
seized,
wrested
—
my
good
character,
hopefully,
my
taste
perhaps.
What's
mine,
what's
mine?
Say
taste
—
the
soul's
harmless appetite.
p>
我一直活得无忧无虑,深得上帝垂爱,至少算个幸运儿,少数人才享有的尊荣富贵,我
垂手得之。就像百岁人瑞总有人讨教,我的秘诀也总有人探询。当然,秘诀谈不上,人
间之事大多纯属偶然。高贵的出身、顺畅的关系网有如凭遗嘱继承的茶具,随我所用。
当然,
我的幸运也有某种与生俱来的因素,
一种血
液里固有的强势基因;
它像定时炸弹,
到时就会爆炸。一旦爆炸
,我出类拔萃的相貌和智慧将会使口衔银匙、满堂金玉的身世
完全微不足道。
我的成功源自我自己特有的东西,
不是祖传的福荫,
是某种我拼命抓住、
努力得到的东西——我良好的性格或品味。那么,究竟什么才是我
自己特有的东西
?
是
什么呢
?
是品味吧一一那种无害的心灵欲求。
I've
money
, I'm
rich.
The
heir to
four
fortunes.
Grandfather on Mother's
side
was a Newpert.
The
family
held some
good real estate
in
Rhode Island
until they sold
it
for
many times
what
22
they gave
for it.
Grandmother on Father's side was a Salts, whose
bottled
mineral
water, once
available only
through
prescription and believed
indispensable
in
the cure of all
fevers,
was
the
first
product
ever
to
be
reviewed
by
the
Food
and
Drug
Administration,
a
famous
and
controversial case.
The
government
found
it
to contain
nothing
that
was
actually detrimental
to
human
beings,
and
it
went
public,
so
to
speak.
Available
now
over
the
counter,
the
Salts
made
more money from it than ever.
我有钱,我富足,我
继承了四笔遗产。外公姓纽波特,纽家在罗得岛坐拥不菲房产,后
来以高出原价好多倍出
手。奶奶姓索尔茨。她的家族生产的瓶装矿泉水,一度只能凭医
生处方才能买到,
据说是治各种发热症所必需,
是联邦食品药品管理局有史以来审查的<
/p>
第一宗产品。那个案例名噪一时、颇具争议。政府发现它没有对人体有害的东西,也就
p>
上市了。现在谁都可以在商店买到,索尔茨家族因此赚得钵满盆满。
Mother was an Oh. Her mother was the
chemical engineer who first discovered a feasible
way
to
store
oxygen
in
tanks.
And
Father
was
Noel
Ashenden,
who
though
he
did
not
actually
invent the match-book, went into the
field when it was still a not very flourishing
novelty
, and
whose slogan,
almost a poem,
Before
Striking
liked
to say),
obvious only after someone else has already
thought of it (the Patent Office refused to
issue
a
patent
on
what
it
claimed
was
merely
an
instruction,
but
Father's
company
had
the
message
on
its
matchbooks before his
competitors even knew what was happening),
removed
the
hazard
from
book
matches
and
turned
the
industry
and
Father's
firm
particularly
into
a
flaming
success
overnight
—
Father'
s
joke,
not
mine.
Later,
when
the
inroads
of
Ronson
and
Zippo
threatened
the
business,
Father
went
into
seclusion
for
six
months
and
when
he
returned
to
us
he
had
produced
another
slogan:
Our
Matchless
Friends.
It
saved
the
industry a second time
and was the second and last piece of work in
Father's life.
家母随外婆姓欧。外婆是化
学工程师,成功开发了罐装氧气。家父是诺尔?艾兴登。尽
管纸板火柴不是他发明的,<
/p>
但当它还是个新玩意儿、
不怎么旺销时,
他就人了这个行业。
他的推销广告颇有诗意:
“阖盖一划火自来
”
(
就像父亲常说的,
轻轻一划就成<
/p>
)
。
很显然,
这
是拾人牙慧
(
专利局因此拒发专利证,说这只不过是句使用说明
。但父亲的公司在对
手还懵然不觉时,就抢先把这句广告词印在火柴盒上
)
。正是这句推销广告消除了纸板
火柴使用时的危险,
使整个行业,特别是父亲的火柴公司,一夜之间生意火了起来——
这是父亲的玩笑而非我
本人的幽默。后来,荣升和芝宝打火机打人市场,火柴生意受到
威胁。父亲于是隐退,半
年后推出了另一句广告词:
“我友
(
有
)
火柴”
,父亲因此第二次
拯救了火柴业,这也是父亲一生中第二个也是最后一个成就。
There are people who gather in the spas
and watering places of this world who pooh-pooh
our
fortune. Aprè
s ski, cozy
in
their wools,
handsome before their open
hearths,
they
scandalize
amongst
themselves
in
whispers.
they
say
,
from
ruin
because
of
some
23
cornball sentiment available in every
bar and grill and truck stop in the
country
. It's not, not...
p>
那些整日泡在温泉浴场、休闲胜地的人对我们的财富嗤之以鼻。他们滑雪回来,换上温
暖舒适的羊毛衫,神气活现地坐在壁炉前嘀嘀咕咕嚼舌头:
“想想看,
”他们说,
“他没
有完蛋,还不是因为
郊野的酒吧、烧烤店、卡车场总有些人对纸板火柴恋恋不合。不是
因为??”
Not
what?
Snobs!
Phooey
on
the
First
Families.
On
railroad,
steel
mill,
automotive,
public
utility
,
banking
and
shipping
fortunes,
on
all
hermetic
legacy
,
morganatic
and
blockbuster
blood-lines
that change
the
maps and
landscapes and
alter
the
mobility patterns,
yo
ur jungle
wheeling
and
downtown
dealing
a
stone's
throw
from
warfare.
I
come
of
good
stock
—
real
estate, mineral water, oxygen,
matchbooks: earth, water, air and fire, the old
elementals of the
material universe, a
bellybutton economics, a linchpin one.
不是因为什么?这帮势利眼!呸!什么第一家族!什么铁路、钢厂、汽车、公共设施、<
/p>
银行和航运方面的财富!什么秘密遗产!什么贵贱婚配!什么豪门世家!你们改变了地
p>
图、
地貌、
甚至改变了社会流动的格局,<
/p>
可你们弱肉强食,
巧取豪夺,
跟战争相差
无几。
我这才叫来路正宗——房地产、矿泉水、氧气、火柴:土、水、气、火,物质世界
古老
的四大元素。这才是核心经济,这才是关键经济。
It
is as I see
it
a perfect
genealogy
, and
if I can be bought and sold a hundred
times over by a
thousand men in this
country
—
people in your own
town could do it, providents and trailers of
hunch, I bless them, who got into this
or went into that when it was eight cents a
share
—
I am
satisfied with
my thirteen
or
fourteen
million. Wealth
is
not after all
the point.
The genealogy
is.
That bridge-trick
nexus that brought Newpert to Oh, Salts
to
Ashenden and
Ashenden to
Oh,
love's
lucky
longshots
which, paying off,
permitted
me as they permit every
human
life!
(I
have
this
simple,
harmless
paranoia
of
the
good-
natured
man,
this
cheerful
awe.)
Forgive
my
enthusiasm,
that
I
go
on
like
some
secular
patriot
wrapped
in
the
simple
flag
of
self,
a
professional
descendant,
every
day
the
closed-
for-the-holiday
banks
and
post
offices
of
the
heart. And
why
not? Aren't
my circumstances superb? Whose are
better? No boast, no boast.
I've
had
it
easy
,
served
up
on
all
life's
silver
platters
like
a
satrap.
And
if
my
money
is
managed
for
me
and
I
do
no
work
—
less
work
even
than
Father,
who
at
least
came
up
with
those
two
slogans,
the
latter
in
a
six-month
solitude
that
must
have
been
hell
for
that
gregarious
man
(
Our
Matchless
Friends
no
slogan
finally
but
a
broken
code,
an
extension of his own hospitable being,
simply the Promethean gift of fire to a
guest)
—
at least
I
am
not
have
in
me still alive the
nerve endings of
gratitude.
If
it's
miserly to
count one's blessings, Brewster
Ashenden's a miser.
在我看来,
p>
我出身完美。
如果这个国家有一千人百余次买卖我的股票——跟你同
住一城
的人可能会这么做;有远见的人,跟着感觉走的人,我祝福他们
< br>!
当每股还只有八分钱
24
时,
他们就买进了我的这种或那
种股票——我对我原有的一千三、
四百万,
就很满足了。
毕竟财富不是关键,关键是出身。桥牌般复杂的姻缘让外公走进了外婆的生活,奶奶嫁
给了爷爷,家父娶了家母。父母姻缘巧合的爱情造就了我,就像别人的爱晴造就了一个
个鲜活的生命!
(
我这个性良好的人也有这种朴素
而无害的追问到底的执拗,这种对自
己生命的由衷的敬畏。
)<
/p>
原谅我有如此热情,像一个无宗教信仰的爱国者,处处强调自
我,
或者像一个职业继承人,
每天心无所系,
有如放假关门的银行和邮局。
为什么不呢
?
< br>我的条件不优越吗
?
还有比我条件更好的吗
?
这不是吹牛,根本不是。我的一切来得太容
易,犹
如一位大老爷,一切都有人用银盘奉上。钱有人管,不用工作一一我比父亲工作
还少,他
起码还炮制了两句广告词,第二句还是他退隐半年的结果。对于像他那样好热
闹的人来说
,那半年简直是人间地狱
(
“我友(有)火柴”
,说到底并不算什么广告词,
而是个被破解的密码,是他殷勤个性的延伸,是他
的好客之火,是普罗米修斯的圣火
)
。
即便如此,我起码没被“宠坏”
,浑身还洋溢着感恩之情。如果数数自己的福气也算是<
/p>
小气的话,那我布鲁斯特·艾兴登就是个小气鬼。
This will give you some idea of what
I'm like:
简单给您说说我的为人:
On
Having
an
Account
in
a
Swiss
Bank:
I
never
had
one,
and
suggest
you
stay
away
from
them too. Oh, the mystery and romance
is all very well, but never forget that your Swiss
bank
offers
no
premiums,
whereas
for
opening
a
savings
account
for
5,000
or
more
at
First
National
City
Bank
of
New
Y
ork
or
other
fine
institutions
you
get
wonderful
premiums
—
picnic
hampers, Scotch coolers, Polaroid cameras,
Hudson's Bay blankets from L.
L. Bean,
electric shavers, even
lawn
furniture. My
managers
always
leave
me a
million or so
to play with,
and this is how I do it. I suppose I've received
hundreds of such bonuses. Usually
I
give
them
to
friends
or
as
gifts
at
Christmas
to
doormen
and
other
loosely
connected
personnel
of
the
household,
but
often
I
keep
them
and
use
them
myself.
I'm
not
stingy
.
Of
course
I
can
afford
to
buy
any
of
these
things
—
and
I
do,
I
enjoy
making
purchases
—
but
somehow
nothing
brings
the
joy
of
existence
home
to
me
more
than
these
premiums.
Something
from
nothing
—
the
two-suiter
from
Chase
Manhattan
and
my
own
existence,
luggage a bonus
and
life a bonus too.
Like
having
a
film
star next to
you on your
flight
from
the
Coast. There are treats of high order, adventure
like cash in the street.
说到
在瑞士银行开户:我从没开过,建议你也别开。当然,那种神秘感觉和浪漫色彩挺
不错的
。但记住,瑞士银行从不提供任何礼品。相反,如果你在纽约第一国民城市银行
或别的优
质机构开一个
5000
美元或更多的储蓄帐户,你就可以得到精
美礼品,像什么
野餐篮子啦、苏格兰冷饮啦、宝丽来相机啦、名牌毛毯啦、电动剃须刀啦
,甚至还有草
坪家私。我的经理们总给我留个百儿八十万元什么的玩着花,我顺手就到银
行开个户。
估计类似的赠品我已有几百件了。
我常拿它们送朋友
或作为圣诞礼物送给门童和家里的
25
勤杂人员。但我也经常留下自用。我不是抠门的人,这些
玩意儿我当然买得起——也去
买过,我喜欢购物一一但不知为什么,这些赠品给我带来了
无与伦比的快乐。从无到有
——大通·曼哈顿银行送的男士小行李箱是这样,我的人生也
是这样;行李箱是赠品,
人生也是赠品。那感觉就像在从西岸回来的飞机上,发现邻座是
个电影明星。生活中总
有这种难得的乐事,就像大街上捡钱那样刺激。
< br>
Let's enjoy ourselves,
I
say;
let's
have
fun. Lord,
let us
live
in the
sand
by the surf of
the sea
and
play
till
cows come
home. We'll
have a
house on the Vineyard and a brownstone
in
the
Seventies
and a pied-à
-terre
in a
world capital
when something big
is about to break. (Put the
Cardinal
in
the
back
bedroom
where
the
sun
gilds
the
bay
at
afternoon
tea
and
give
us
the
courage to stand
up to secret police at the door, to top
all threats
with threats of our own,
the
nicknames of
mayors and
ministers, the
fast comeback
at
the
front stairs,
authority on
us
like
the funny squiggle the counterfeiters
miss.) Re-Columbus
us.
Engage us with the overlooked,
a
knowledge of optics, say
, or a gift for
the tides. (My pal, the heir to most of the
vegetables in
inland
Nebraska,
has
become
a
superb
amateur
oceanographer.
The
marine
studies
people
invite him to Wood's Hole each year. He
has a wave named for him.) Make us good at things,
the countertenor and the German
language, and teach us to be as easy in our
amateur standing
as the best man at a
roommate's wedding. Give us hard tummies behind
the cummerbund and
long swimmer's
muscles under the hound's tooth so that we may
enjoy our long life. And may
all our
stocks rise to the occasion of our best
possibilities, and our humanness be bullish too.
我常说,我们要玩得开心,要及时行乐。上帝啊,让我们住在
海边吧,踏沙,冲浪,嬉
戏,直至永远。我们要在马萨葡萄园岛有一套独栋别墅,在纽约
七十几街有一套褐石豪
宅,在某个世界之都有个安乐窝,以便就近亲临大事的现场。
p>
(
请红衣主教住最里边的
卧室,
下午茶时分的阳光将海湾镀上金色,
同时给我们增添勇气,
直面门外的秘密警察,
以我们的威胁来消除一切外来的威胁,
< br>报出达官贵人们的诨名,
在门口与他们唇枪舌战,
那种威
势,就像纸币上古怪的防伪线条,无法模仿。
)
我们要像哥伦布
再世。我们要致
力于别人忽略的东西,如光学的某一方面或研究海潮的某种能力。
(
我有个朋友,在远
离海洋的内布拉斯加州继
承了蔬菜种植业,
却成了一位出色的业余海洋学家。
研究海洋<
/p>
的专业人士每年都请他去伍兹霍。有一种海浪以他的名字命名。
)
让我们擅长点什么吧,
无论成为男高音歌手还是掌握德文。
p>
让我们轻松地做业余专家,
就像在室友的婚礼上做
< br>伴郎那样容易。让我们的腰带下有结实的小腹,泳衣里有游泳健将的强劲肌肉,这样我
们会安享长命天年。让我们的股票天天猛涨,让我们做人也牛气冲天。
Speaking personally I am glad to be a
heroic man.
私下里说,我很乐意做个英雄人物。
I am pleased that I am attractive to
women but
grateful
I'm
no bounder.
Though I'm
touched
when married women fall in love with
me, as frequently they do, I am rarely to blame. I
never
26
encourage these
fits and do
my best
to get them over
their derangements so as
not to
lose the
friendships
of
their
husbands
when
they
are
known
to
me,
or
the
neutral
friendship
of
the
ladies
themselves.
This
happens
less
than
you
might
think,
however,
for
whenever
I
am
a
houseguest
of a
married
friend
I
usually
make
it a point to bring along a
girl.
These
girls
are
from
all
walks
of
life
—
models,
show
girls,
starlets,
actresses,
tennis
professionals,
singers,
heiresses
and
the
daughters
of
the
diplomats
of
most
of
the
nations
of
the
free
world.
All
walks.
They
tend,
however, to
conform to
a single physical
type, and
are almost always tall,
tan,
slender and blond, the
girl
from Ipanema as a wag
friend
of
mine
has
it.
They are always
sensitive
and
intelligent
and
good
at
sailing
and
the
Australian
crawl.
They
are
never
blemished
in any
way
,
for even something
like a tiny beauty
mark on
the
inside of a thigh or
above the shoulder blade
is
enough
to put
me off, and
their breaths
must be as
sweet at three
in
the
morning
as
they
are
at
noon.
(I
never
see
a
woman
who
is
dieting
for
diet
sours
the
breath.)
Arm
hair,
of
course,
is
repellent
to
me
though
a
soft
blond
down
is
now
and
then
acceptable.
I
know
I
sound
a
prig.
I'm
not.
I
am
—
well,
classical,
drawn
by
perfection
as
to
some magnetic, Platonic
pole, idealism and beauty's true North.
很高兴我深得女人青睐,但谢天谢地,我绝非好色之徒。尽管已婚女人有意于我时——
这是常事——我会感动,但多责不在我。我从不鼓励这样的一时冲动,还会尽量让她们
恢
复平静,
以便保持与她们的夫君一一如果认识的话――的友谊,
或者与她们本人的适
度关系。不过,这种事比你想像的要少,因为每次我到已婚明友的府
上做客,都刻意携
一位靓女同行。这些女孩各行各业都有:模特啦、舞女啦、新星啦、演
员啦、职业网球
手啦、歌手啦、富家女啦什么的,还有自由世界许多国家外交官的女儿们
,真的是形形
色色。
我的玩伴往往都像一个模子铸出来的,
p>
几乎都是个子高挑、
肤色健康、
身段苗条、
金发碧眼的可爱美人,用我一个喜欢调侃的朋友的说话,她就像歌中走出来的“来自伊<
/p>
帕内玛的女孩”
。她们都敏感聪慧,擅长玩帆船和澳式自由泳。她
们完美无瑕,因为即
使是大腿内侧或锁骨上边的美人痣也让我扫兴。
她们还必需呵气如兰,
即使在凌晨三点
也要像正午时分那样
清新
(
我从不约见节食的女人,因为节食会使她的呼吸带酸味儿
)
。
自然,腋毛令我反感,金色细软绒
毛倒是偶尔可以接受。听起来我有点自命不凡。但我
不是。我是那种,怎么说呢,正统的
人,喜欢尽善尽美,像被某种磁力吸引着,去追求
那种柏拉图式的理想的、纯粹的美妙。
(集体讨论,蒋骁华、孔昊执笔)
27
Beyond Life
超越生命
[
美
]
卡贝尔
著
I want
my
life, the only
life of which I am assured, to have
symmetry or,
in default of that, at
least
to
acquire
some
clarity
.
Surely
it
is
not
asking
very
much
to
wish
that
my
personal
conduct be
intelligible to
me!
Y
et
it
is
forbidden
to know
for
what purpose
this
universe
was
intended, to
what end
it
was set a-going, or why I
am
here, or even
what I
had preferably do
while
here. It
vaguely seems to
me that I am expected to perform an
allotted task, but as to
what
it
is I
have
no
notion.
And
indeed,
what
have
I done
hitherto,
in
the
years
behind
me?
There are some
books to show as
increment, as
something which
was
not
anywhere before I
made
it,
and
which
even
in
bulk
will
replace
my
buried
body
,
so
that
my
life
will
be
to
mankind
no
loss
materially.
But
the course of
my
life,
when I
look back,
is as orderless
as a
trickle
of
water
that
is
diverted
and
guided
by
every
pebble
and
crevice
and
grass-root
it
encounters.
I
seem
to
have
done
nothing
with
pre-meditation,
but
rather,
to
have
had
things
done
to me. And for all the rest of my life, as I know
now, I shall have to shave every
mo
rning
in order to be ready
for no more than this!
我愿此生,
我唯一确知的此生,
能和谐地度过;
若此愿不遂,
至少也该活得有几分清醒。
希望自己之所作为能被自己了解,
这肯定不算要求过分。
不过有些奥秘却不容你去了解,
诸如宇宙宏旨之所在,乾坤归宿在何方,我为何置身于此间,于此间该做何事等。我隐
约
觉得此生被指望去履行一项既定使命,但这是项什么使命,我却一无所知。而且真正
说来
,
我在过去的岁月里又有过什么作为呢?有那么几本书可显示为生命之赢余,
可显
示为在我创作其之前这世间未曾有过的东西,其体积甚至可置换我入土
后的那副躯壳,
从而使我生命之结束不致给人类造成物质损失。
但当回首往昔,
我发现自己的生命历程
就像溪流之蜿蜒漫无定向
,触石砄草根则避而改道,遇岩缝土隙则顺而流之。我似乎做
任何事都未经事先考虑,<
/p>
而是任凭事务来摆布自己。
且据我眼下所知,
在我的整个余生,
我每日清晨得剃须也仅仅是为了翌日清晨得剃须。
I
have attempted
to
make the best of
my
material circumstances
always;
nor do I
see
to-day
how
any
widely
varying
course
could
have
been
wiser
or
even
feasible:
but
material
things
have
nothing
to
do
with
that
life
which
moves
in
me.
Why
,
then,
should
they
direct
and
heighten and provoke and curb every
action of life? It is against the tyranny of
matter I would
rebel
—
against
life's
absolute
need
of
food,
and
books,
and
fire,
and
clothing,
and
flesh,
to
touch
and to
inhabit,
lest
life perish. No, all
that
which
I do
here
or refrain
from doing
lacks
clarity
,
nor
can
I
detect
any
symmetry
anywhere,
such
as
living
would
assuredly
display
,
I
think,
if
my
progress
were
directed
by
any
particular
motive.
It
is
all
a
muddling
through,
somehow,
without
any
recognizable
goal
in
view,
and
there
is
no
explanation
of
the
scuffle
tendered or anywhere procurable.
It
merely seems that to
go on
living
has
become with
me a
28
habit.
我总想善用身边的物质环境,因时至今日我也不知有任何迥异之做法会更为明智可行。
然身外之物与涌动于我心中的那种生命毕竟无关。
既如此,
为何人之一举一动又常为身
外之物所引所趋,
所扬所抑?我
所厌恶的正是这种物质之主宰——这种为了生命苟存于
世而对食物、
书本、
炉火、
衣衫等身外之物以及灵魂借以寓居之肉体的纯
粹需求。
的确,
我在世界之全部所为或忍而不为之事都不甚明了
,
无论何处我都看不到丝毫和谐,
而我
认为,
我的人生历程若有任何特定目标之指引,
定会显现出那种
明澈和谐。
但不知何故,
我眼前无可辨之目标,一直在浑然度日
,而且对这种蹉跎或茫然也无从解说。活下去似
乎已成了我的一种习惯,仅此而已。
p>
And I
want beauty
in
my
life.
I
have seen beauty
in a sunset and
in the
spring
woods and
in
the eyes of divers
women, but
now these
happy accidents of
light and
co
lor
no
longer
thrill
me. And I want beauty in my life
itself, rather than in such chances as befall it.
It seems to me
that many actions of my
life were beautiful, very long ago, when I was
young in an evanished
world of
friendly
girls, who were all
more
lovely than any
girl
is
nowadays.
For women now
are merely more or less
good-looking, and as I know, their looks when at
their best have been
painstakingly
enhanced and edited. But I would
like
this
life which
moves and
yearns
in
me,
to
be
able
itself
to
attain
to
comeliness,
though
but
in
transitory
performance.
The
life
of
a
butterfly, for example, is just a
graceful gesture: and yet, in that its loveliness
is complete and
perfectly rounded
in
itself, I envy this
bright
flicker through existence.
And the
nearest I can
come
to
my
ideal
is
punctiliously
to
pay
my
bills,
be
polite
to
my
wife,
and
contribute
to
deserving charities: and
the
program does
not seem, somehow, quite
adequate.
There are
my
books, I know; and there is beauty
and in the books of other persons, too,
which I may read at will: but this desire inborn
in me is
not
to
be
satiated
by
making
marks
upon
paper,
nor
by
deciphering
them.
In
short,
I
am
enamored
of
that
flawless
beauty
of
which
all
poets
have
perturbedly
divined
the
existence
somewhere, and which life as men know
it simply does not afford nor anywhere
foresee.
我希望生活中有美。我曾在落日余晖、春日
树林和女人的眼中看见过美,可如今与这些
光彩邂逅已不再令我激动。我期盼的是生命本
身之美,而非偶然降临的美的瞬间。我觉
得很久以前我生活行为中也充溢着美,
那时我尚年轻,
置身于一群远比当今姑娘更为友
善可爱的姑娘之中,
置身于一个如今已消失的世界。
时下女人不
过是多少显得有几分姿
色,
而据我所
知,她们最靓丽的容颜都经过煞费苦心的设色缚彩。但我希望这在我心
中涌动并期盼的生
命能绽放出自身之美,
纵然其美丽会转瞬即逝。
比如蝴蝶的一生
不过
翩然一瞬,但在这翩然一瞬间,其美丽得以完善,其生命得以完美。我羡慕一生中有
这
种美丽闪烁。可我最接近我理想生活的行为只是付账单一丝不苟,对妻子相敬如宾,捐
善款恰宜至当,而这些无论如何也远远不够。当然,还有我那些书,在我自己撰写以及<
/p>
29
我可
随意翻阅的他人所撰写的书中,都有美“封藏”于万千书页之间。但我与生俱来的
这种欲
望并不满足于在纸上写美或从书中读美。简而言之,我所迷恋的那种无暇之美,
那种天下
诗人在忐忑中发现存在于某处的美,
那种世人所知的凡尘生活无法赐予也无法
预见的美。
And tenderness,
too
—
but does
that
appear a
mawkish thing to desiderate
in
life? Well, to
my
finding
human
beings
do
not
like
one
another.
Indeed,
why
should
they
,
being
rational
creatures? All babies
have a
temporary
lien on tenderness, of
course: and
therefrom children
too
receive
a
dwindling
income,
although
on
looking
back,
you
will
recollect
that
your
childhood was upon
the whole
a
lonesome and
much put-upon
period. But all
grown persons
ineffably
distrust
one
another.
In
courtship,
I
grant
you,
there
is
a
passing
aberration
which
often
mimics tenderness,
sometimes as the result of
honest
delusion, but
more
frequently as
an ambuscade
in the endless struggle between
man
and woman. Married
people are
not
ever
tender
with
each
other,
you
will
notice:
if
they
are
mutually
civil
it
is
much:
and
physical
contacts apart,
their relation is that of a very moderate
intimacy
. My own wife, at all events, I
find an unfailing mystery
, a
Sphinx whose secrets I assume to be not worth
knowing: and, as I
am mildly thankful
to narrate, she knows very little about me, and
evinces as to my affairs no
morbid
interest.
That
is
not
to
assert
that
if
I
were
ill
she
would
not
nurse
me
through
any
imaginable contagion, nor that if she
were drowning I would not plunge in after her,
whatever
my
delinquencies
at
swimming:
what
I
mean
is
that,
pending
such
high
crises,
we
tolerate
each
other
amicably
, and
never
think of doing
more.
And
from
our blood-kin
we
grow apart
inevitably
. Their
lives and their
interests
are
no
longer the same as
ours, and
when we
meet
it
is with conscious
reservations and
much
manufactured talk. Besides,
they know
things
about
us
which
we
resent.
And
with
the
rest
of
my
fellows,
I
find
that
convention
orders
all
our
dealings,
even
with
children,
and
we
do
and
say
what
seems
more
or
less
expected.
And
I
know that
we distrust one another all
the while, and
instinctively
conceal or
misrepresent our
actual thoughts and emotions
when
there
is
no
very apparent
need. Personally, I do
not
like
human beings because I
am
not aware,
upon the
whole, of any
generally distributed
qualities
which entitle them as a race
to admiration and affection. But toward people in
books
—
such as
Mrs. Millamant, and
Helen of
Troy
, and
Bella
Wilfer, and Mé
lusine, and
Beatrix
Esmond
—
I
may
intelligently overflow
with tenderness and caressing
words,
in part because they deserve
it, and
in part because I
know they
will
not suspect
me of being
“queer” or of
having
ulter
ior
motives.
我也渴望柔情——但对生活如此奢求难道不
是自作多情?我发现世人彼此间从不相互
喜欢。的确,作为理性动物,他们为何要相互喜
欢呢?婴儿当然都有权得到短期柔情贷
款,而且在童年时期还会有逐日递减的柔情进账,
然而你回忆往事时就会发现,童年大
30
体上是一段孤独寂寞且屡屡受骗的时期。但成人都莫可名
状地相互猜疑。我承认,男女
求爱时会有一时间的失常,
而这种
失常往往装扮成柔情蜜意,
因此有时还让人误以为是
真情,但更
多时候会变成男女间无休止争斗的伏笔。你会注意到,已婚男女通常不会柔
情缱绻,双方
能以礼相待就不错了,除两性身体接触外,夫妻关系往往都不愠不火。以
我妻子为例,我
横竖都觉得她就像斯芬克司,一个永远也猜不透的谜,而我想也没必要
去探究她那些秘密
。并且就像我并无欣慰地述说的一样,她对我同样知之甚少,对我的
私事也没有表现出任
何病态的兴趣。
但这并非说一旦我罹病,
她会因惧怕传染而置我
于
不顾,也并非说万一她溺水,我会因不善游泳而不下水施救。我的意思是说,除非到紧
要关头,我俩会彼此容忍,和睦相处,但绝不会想到更进一步。我们与亲属的关系也势<
/p>
必日渐疏远。
因各自生活已不同,
彼此情
趣已相异,
故见面时存心话说三分且多说套话。
再说他们还知晓
我们不想被别人抖露的底细。至于其他熟人,甚至包括未成年人,我发
现彼此间交往全然
是蹈常袭故,
我们的所言所行似乎都不会超出对方之所料。
我知
道我
们始终都互不信任,虽然有时毫不必要,我们仍本能地隐藏或伪装真实的思想感情。
就
我个人而言,我不喜欢人类,因为从总体上看,我不知这个物种有何共同的品质使其值
得被人钦慕。但对书中那些人——例如米拉曼特夫人、特洛伊的海伦、贝拉·威尔弗、<
/p>
比阿特丽克丝·埃斯蒙德等——我却能不失理性地满怀柔情,表达一腔爱慕之意,这一
p>
则是因为她们值得我爱慕,二则是因为我知道她们不会怀疑我“变态”或别有用心。
And I very often
wish
that I could know the
truth about just any one circumstance connected
with
my
life. Is
the phantasmagoria of sound and
noise
and color really passing or
is
it all an
illusion
here
in
my brain?
How do
you know that
you are
not dreaming
me,
for
instance? In
your conceded dreams, I am sure,
you
must
invent
and
see and
listen to
persons
who
for
the
while seem quite as real
to you as I do now. As I do, you observe, I say!
and what thing is it to
which
I
so
glibly
refer
as
I?
If
you
will
try
to
form
a
notion
of
yourself,
of
the
sort
of
a
something that you
suspect
to
inhabit and partially
to control
your
flesh and blood body
,
you
will encounter a walking
bundle of superfluities: and
when
you
mentally
have
put aside
the
extraneous
things
—
your garments and
your members and your body
, and your
acquired habits
and
your
appetites and
your
inherited
traits and
your prejudices,
and all other
appurtenances
which
considered
separately
you
recognize
to
be
no
integral
part
of
you,
—
there
seems
to
remain
in
those
pearl-
colored
brain-cells,
wherein
is
your
ultimate
lair,
very
little
save
a
faculty
for
receiving
sensations,
of
which
you
know
the
larger
portion
to
be
illusory
.
And
surely
,
to
be
just
a
very
gullible
consciousness
provisionally
existing
amo
ng
inexplicable
mysteries, is
not an enviable plight. And yet this
life
—
to which I cling
tenaciously
—
comes to
no
more. Meanwhile I
hear
men
talk
about
they even
wager
handsome sums
upon their knowledge of it: but I align
myself with
that recorded time has left
unanswered.
31